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TO THE READER.

Gladly call to minde the time, when being yong, I heard, worthy Mafter Perkins, (6 Preach in a great AfTembly of Students, that he inftiu&ed them found-ly in the Truth, ftirred them up effeftu-ally to feeke after GodlinefTc, made them fit for the kingdomeof God; and by his owne example shew-i ^d them, what things they should chiefely intend, that they might promote true Religion, in the power of it, / / unto Gods glory, and others falvation:

And amongft other things which he Preached profitably, hee began at length to Teach, How with the tongue of the Learned one might fpeake a word in due feafon to him that is weary, out ofSfai. 5 o. 4. by untying and explaining diligently, CASES OF CONSCIENCE (as they are called^)/ And the Lord 1 found him Jo doing like a faithfuU Servant. Yet left he many behinde him affe&ed with that ftudy j who by their godly Sermons (through Gods affiftancej made fit to runne, encreafe,and be glorifyed throughout £ng+ land.

My heart hath ever fince been fo fet upon that Study, that I haue thought it worthy to be followed with all care, by all men. Since alio (Gods good providence fbdiipofingit) that I lived out of mine owne Coun-^trey^ I did obferue that in divers Churches, pure both for Doctrine and Order, this Pra&icall teaching was much wanting,and that this want was one of the chief e caufesofthe great negled, or carelefTeneiTe in fome,

A 3 duties

To the Reader.

duties which neerely concerne GodlinefTe,and a Chri-ftian life. My minde was fet on, as it were by violence, to try at leaft in private, whether I were able to pre-vaile with fome young men that purpofe the Miniftry, more to apply their mindes to this kinde of handling of Divinity; whence no fmall fruit was to bee hoped for. Being afterwards called to a publike charge of Teaching in the Vniverfitie, I efteemed nothing better, or more excellent, then to goe before thofe that wereStudents for theMiniftrie,in this manner of teaching.

This part of Prophecie hath hitherto beene lefle pra&ifed in the Schooles of the Prophets, becaufe our Captaines were necefTarily inforced to fight alwaies in the front againft the enemies to defend the Faith, and to purge the floore of the Church; So that they could not plant and water the Fields and Vineyards as they defired ; as it ufeth to fall out in time of hotte warres. They thought withthemfelues in themeane while (as one of fome note writes) Jfwe haue that fin-gle and cleave eye of the G off el if in thehoufe of our Heart the candle of pure Faith be fit upon a Candlefiicke, thefe fmall matters might eafily be difujfed. But experience hath taught at length , that through neglect of this hufbandry, a famine, of Godlinefle hath followed in many places, and out of that famine a grievous fpiritu-all plague > infomuch that the counfell of Nehemiah j had need be pra&ifed \ namely, that every man should labour in this worke with one hand> holding in the o-ther a Speare or a Dart, whereby he may repell the violence of the enemies.The fame Experience hath like-wife taught, that thefe fmall matters (if fo be that fo neceffary things may beefo called) are delpifed with

no

To the Reader. •

no leflc niadneffe, then if one would fliffcr the fingers and toes of his hands and feete to beecutoflk as fome fmall things,without which he hoped to walke and ufe his hands well enough. All things therfore being rightly weighed^ haue taken in kind (God alio liking it, as J am perfwaded ) thefe inftru&ions touching the power of Confcience-Not that I hope that any perfect thing, in this kinde, can come from me: (for there are more kinds of things this way, then that certaine an-fweiscanbegiven(bymeatleaft) to every one) but that I might doe fomething, whereby the unlearned, and fiich as are deftitute of better helpe, might fome-*vhat be helped; and that the more learned might bee

fr excited to fet forth fome more perfed and exadi thing. Of which duty the godly, learned, graue ancient Preachers are properly the Debtors , whofe dayly labour it is to deale with the Confciences of men ; who through their experience haue learned much better, what thofe queftions are, in which the Confcience u-

^-feth moft to doubt, and out of what grounds they may be beft unfolded; then can eafily be vnderftood by one

. that Hues privately in an Academicall profeflion. And tpdeede* if inch things were handled in the meetings of Preachers, according to the variety of Cafes that foil out; and the more remarkeable decifions fet downe in writing • the children of Ifrael should not neede to goe downe to the Philiftims (that is, our Sutdents to Popish AuthorsJ to sharpen every man his Share, his

I Mattocke, or his Axe, or his weeding Hooke, as it fell

j'out in the extreame neceflity of Gods people, i Sam . 13.20.

Furthermore if fuch as are addidted to the Miniftry, were firft inftru&ed in thefe things, and were ferioufly

trinrl

Aft.

i Of Confctence. Booke i.

fcience doth alwaies fuppofe an aflent that is firme and fctled.

3 By the definition of Confcience 3 it appeareth that Confcience is not a contem}n } atiue judgement, whereby truth is fimply decerned from falfehood: but a pratti* call judgement, by which, that which a man knoweth is particularly applyed to that which is either good or evill to him.to the end that it may be a rule within hiixv

Whether Con- tO dircdt his Will.

fcience be a Fa *■%-»■ i i • r * r • r

cuitie 3 Habit ? or Seeing that this name 01 judgement, lslometimes taken for a power and faculty* fometimesfor an habit, fometimesfor an ad; this queftion arifeth, to which of all thefe Confctence is properly.

4 The moft graue Divine 3 William Terkins, whe onely of our Countreymen hath fet foorth a peculiar Treatife of Confcience > doth place it among Vacuities ,* and'he doth fb define it, as he putteth for the general^ nature of it a part of the Vnderftanding, that is to fay, as he explaines himfelfe, ^A natur all power or facultie.,

. He giues this reafon of his opinion, namely* becaufe the ad of Accufing^Gomforting, Ttrrifyin^&c cannot bee afcribed to the Confcience, if it felfe were an

ad. But this reafon is w r eake: becaufe in the Scriptur <

i * sit*

fiich kindes of effeds are attributed to the thought -themfelues 3 which undoubtedly are ads. Rom. 2. 15. Their thoughts- Accufing one another^ or Sxcufng. The reafon is, becaufe things done,, are the effeds not onelyf of the Mover 3 but alfo of the motio it felfe. Befides^Ma-'' fte.r "Terkinsmakcth Gonfcience^Vnderftanding^Opini-•on 3 Knowledge^Faith^and Prudence^to be of one kin.p or fort / but none would define thefe lb, as that they should be taken for diftind faculties of the foule. 5 Some of the Schoolemen will have Confcience

to

f o be an habit: as ScotmJLonaventurefDurand. Which though it might be granted of fome pait; or of the principles of Confcience : yet it cannot be granted (imply of all that which is fignified by the name of Confcience * for the onely office of an Habite 3 as it is an Habit, is, Inclinare ad promote agendum 3 to make one doe a thing readily: but Confcience hath other o-perations ? which belong properly to it , as to Accufe, Comfort, &c.

6 By Judgement therefore 5 in the definition of Con-> fcience 5 (I underftand moft properly with the beft

Schoolemen) an aft of pra&icall judgement, proceeding from the Vnderftanding by the power or meanes I fa£ ahabit.

7 The ads of judgement are, either a fimple S'X'

apprehenfion, or a difcourfe. Whence it may be asked, Dta ™ ettcu ™-

to which of thefe belongs Confcience -C^ #

It belongs to judgement difcourfing, becaufe it can- Anfa* not doe its ad of Accufing, Excufing, Comforting, v unleffe it be through the meanes of fome third argument, whofe force appeareth onely in a Sy llogifme,by J that which is deduced and concluded out of it. &t 8 The force and nature of Confcience therfore is f Contained in fuch a Syllogifme.

Be that Hues in(inne> shall dye : lliueinfinne ;

Therefore, J shall dye.

Orthus.

Whofoever beleeues in Chrift^shallnot dye but line. w J beleeue in Chrifi ;

Therefore,^ shall not dye but liut. 9 Confcience in regard of the Propofition is called a Lighted a Laws in regard of the AfTumption and

B % conclufion

OfConference . Booke i.

conclufion a Witnejp j but in regard of the afTumption it is mod fitly termed an Index, or a Booke^ and in regard of the conclufion^ mod properly a Judge.

i o That which doth didate or giue the proposition is called Synterejis, by the Schoolemen SynderefisJ\\\z afTumption efpecially and peculiarly is called Syneidefis^ the conclufiea-is.the Kr/fis^ or Iudgement.

11 There be mafly^ether Syllogifmes which belong to Confcience^as either they doe prooue the proposition of fuch a principall Syilogifme 5 or illuftrate the conclufion it felfe : but in that Syliogifme alone is contained the whole nature of Confcience. The Proposition treateth of the Law; the AfTumption of the fad orftate 5 and the Conclufion of the relation arifing from the fad or ftate 3 in regard of that Law; The j Conclufion either pronounceth one guilty 5 or giveth fpirituall peace and fecurity.

Chap. II. Oft hi Synterejis^ oy for eh o life ofTrinciples.

THat Synterejis out of which the proposition of this fyllogifme or the Law of Confcience is taken^ is moft properly a habit of the under ftanding.by whica wee doe affent unto the principles- of moral! aStions^ that is 5 fitch adions as are our duty > becaufe God hath willed., or commanded them j whence it hath the name [ in Greeke from confervin^for through the soodnefTe " QfGod^the knowledge of many things which wee ought to doe or shun., are ftiil confeived in mans mind& ■ even after his fall

That expofition ofT^^r^iwhodreames that the Creekeword Synterefis ligaificsaCoeledion^ istoo^ l»8£sb..andabfiird^ 2 Be*

,

Booke I Of Qonfcience.

2 Becaufe this Synterejis is an habit,therefore many doe call Conference, an habit: but it is onely the principle of confcience., neither doth it make up any part of confcience 3 but only as conference is in its excercfe.

3 This Synter-efis is termed a naturall habit in rc-fped of the iight,whereby the underftanding of man is fitted togiue afient unto Naturall principles; it is like-wife called an acquired'habit. ) in regard of the Specie, or of the fuller underftanding, of that whereirnto the understanding is naturally inabled, and can fas it were) under ft and prefently.

4 This Synterejis differs onely in refped or appre-henfion from the Law of Nature.or from that Law of

) ,>Ood, which is naturally written in the hearts of al men; for the law is the obied., zndSyntereJis is the obied apprehended, or the apprehenfion of the obied.

j This Synterejis may for a time be hindred from adingJbut canot be utterlv extinsuished or loft. Hence it is that no man is fo defperately wicked as to be void of all Confcience.

6 To Synterejis being taken after a large fenfe 5 ought

to be referred^not onely generall conclufions touching

right or Law,which are deduced by good confequence

JMSut of naturall principles, but likewife all pradicall

truths,, whereunto wee giue a firme affent, through the

revelation wee haue by faith.

Jl 7 From hence arifeth the diftindion of Confcience

into that which is Naturally and that which is Inlighte-

md. Naturall Confcience is that which acknowiedgcth

jfor: law the principles of nature 5 and the conclufions

srifing from them. Inlivhtened is that which doth befide

thofe 5 acknowledge whatfoever is prefcribed in the

Scriptures, The Scripture fometknes fpeaketh of this

laft: as Rent. 6. 3. and fometimes of the other as 1 Cor:6:S.

8 From hence it appeareth that the perfed and only rule of Confcience is the revealed will of God,,whereby a mans duty is both showne and commanded. For Synterefis in a more large fenfe confifteth,partly of mo-rall principles that are naturally in us, together with their conclufions; and partly, of thole which God be-fides them hath injoyned. But the revealed will of God whereby man knowes his duty, containeth both thefe. what it is that 9 Hence it is that the Law of God onely doth bind

bindes the Con- ^ Q^fa^CZ Q f man . By the Uw Q f Q^ ^ ^

derftand that revealed will of God, whereof we haue made mention: vi^. as it doth alfb containe thofe things ; which are commanded in the Gofpell.

10 Tobinde (In this morall fenfej is to haue fuch an authority, as the Confcience ought to fubmit it felfe unto : And it wereafinne to doe any thing contrary to it.

11 Henceit is 3 that though men be bound in Confcience by God to obferve in due and iuft circumftan-ces the lawes of men , yet the fame lawes of men lb far as they are mans lawes, doe not bind the Confcience.'

why mens laws 12 The Confcience is immediatly fubjed: to God, doc not bind the anc j j^ w yi anc } therefore it cannot fubmit it lelfe unto

Conscience. ■* - _

any creature without Idolatry.

13 God onely knowes the inward workings of the Confcience ; he therefore onely can prefcribe a law unto it, or bind it by one.

14 God onely can punish the Confcience when it;. finneth j Ihe therefore onely can forbid any thing to it.

i) Even apromife (which in it felfe is facredj

though

though it be confirmed by an oath: as it is an a<ft of man doth not properly bind the Confidence, for the former reafons; though men are bound in confeience by God to a ftrickt and faithfull keeping of them. For as it hath beene (aid before of the lawes of men, it may alfb in fome fort be affirmed of all covenants and other, conditions, which being made^a man is bound to keep out of Confeience to God j as for example, the fickc perlbn is bound in Confeience to obey the counfell of | Phificiansforhis health: But the receipts prefcribed by Phificians, doe not binde the Confeience. So a-gaine. Parents and Children are bound to mutuall duties ; he that hath received a benefit is bound to shew ^ ^nmfelfe thankefuU, (and the like may be faid of many 'p'fbthev thingsj yet none of thefe, either Parent, Bene-1 fdttor, relation,or benefit 3 doe ofthemfelues binde the_ ' Confeience, but the will of God in them.

Cha p. III. ^>.v Of the Office of Qonfcience*

-

THe office of Confeience, ( if we fpeake withre-{

ipe& totheSjinterefisor Lawes of it,) is one in •^JecefTary things; Another in things of middle and indifferent nature. In neceffary things Confeience hath, two acts., i To binde, 2 Tq inforce to praclife. '. 2 Confeience bindeth according as it is informed ™^£f n ^ a "*r of the will of God: for in it felfe it hath the power of a bo° n " m^V will of God, and fo ftands in the place of God him-

jm.

3 Godswillasitisunderftoodvor may be under-ftood, binds the Confeience to affent; As it is acknowledged and received by Confeience , it binds the

whole

whole man to obey and doe it prefently.

4 Confciencc bindeth a man fo ftraitly that the command of no creature can free a man from it.

5 Hence man,as he maketh Confcience of the will of God commanding him fomeduty, is in that regard called a Debtor, Rom: i 14. zfervant, Rom 6. 16. is faldtobzbound, ^A£fs 20. 22. conjlrainedy 2. Cor. $.14. to haueaneceffity laid upon him. iCor, 9. 16. fo that he cannot doe otherwife. <.A8s 4% 2 o.

6 Confcienceinforceth to obedience by vertueof this its ad of Binding. For that is to the will an impul-fiue cauf e to make it carry it felfe confeientioufly.

7 This inforcement is fignlfied in the fore-named places and phrafes : the ftrength and power thereof is declared, Ier. 20. 9. Wherefore I thought from < henceforth not to fpeake of him , nor to preach any < more in his name 5 but the word of the Lord, was a very Burning fire in my heart , and in my bones: <lAwos. 3.8. The L ion hath roared, who will not be afraid ? the Lord hath fpoken who can but Prophecy ? Afts. $7** 16. his fpirit ysrzsftirredm him.

8 If there be a conftant difpofition of will in a man I confenting to this inftigation of Confcience > they doe together make up a Confcience morally good.

Theaasofcon- 9 In Indifferent things the Aftions and Duties of fdence abom in-Confcience are likewife two. i. Todifcerne. 2. To.

difFere*t things. _. 0

Direa. |

The difceming „ io To Difcerne is to shew and declare the differences of things what is necefTarie,what is free, what is lawfull, and what is unlawfull. V

The direftion of 11 To Dircft is with regard had to circumftances, to order lawfull anions unto a good end.

12 The ends which are alwayes to be aimed at,even

in

in indifferent things alfo, are the Glory of God, the E-difying of our Neighbour, ahd the Helpe of our ne-cenarie Actions.

13 The power of this direction is Co great, that it makes an action to be good, which in its owne nature is but indifferent j as on the other fide, not oncly an e-vill direction, but the want of a good direction, makes the fame a&ion to be bad.

Chap. IV. Of an erroneous Con/lie nee.

Touching this do&rine, of the firft ads and offices of Confaence,divers queftions are mo ved, which '\ being of great weight and moment, for the directing of our Anions aright throughout our whole life, ought of neceflitie to bee heere expedited y though briefly. j$>ueft. The firft queftion is^Whether an erroneous v Confcience doth bind ?

Anfw. to unfold this queftion rightly, thefe fiue I things are bricfely to be opened: i. What an errone-

°;

us Confcience is. 2. About what things it is conver-

se

lant. 3. Whence the errour of Confcience commeth. 4. the generall differences of thefe errors, p Thefe-verall waies of binding, ^ 1 An erroneous Confcience is either oppofed pri- f^^l vc * vatiuely to a good Confcience/o it comprehended] e-very Confcience that judgeth not rightly when it ^bught, even the doubtfull and fcrupulous Confcience alfb: or pofitiuely^ fo it fignifieth onely that Conference, that judgeth otherwife then the thing is. This kinde of erroneous Confcience* is diftinguished from

C adoubt

cnce,

10 Of Confcience. Bookei.

a doubting and fcrupulous Confcience, by the firme affent it glv.eth 3 though it erreth in giving it. In this qucftion we fpeake of a Confcience pofitiuely erring. 2 There are fome principles (6 cleare, and written in the hearts of all men, that they cannot erre to obey and pra<ftife them : fuch as this is, That God ought to be lovedi Peyjurie ought to be efchewed: no mans Confcience can erre in fuch like things as thefe, or doe them againft Confcience. A man cannot loue God againft his Confcience, &c.. Confcience therefore doth erre properly about conclusions that are gathered from j fiich principles. Theaufeofthe 3 the error of Confcience comes, either becaijje cpcfa- t | iat t j 1€ p ar ticular conclufions are not rightly drawnV I out of the generall principles: Or becaufe thofe things " which God in the Scripture hath commanded us to beleeue, are not fufficiently underftood: Or finally-, becaufe the affent of Faith is not given to thofe things which ought to be beleeved, though they bee under-. flood. The caufe of this (befides Gods fecret judge% c ments) is either the not confidering of thofe things which ought to be confidered, or fome evill difpofiti-1 on, which either keepes the minde from due inquir :e, or averts it from judging rightly. *»r U& et u- 4 The error of Confcience is either about the 4jfc or the rule of it. The error which is about the rule , is either after the adion done, or before it. The error a-v bout the rule before the a<ftionbe done 5 eonfifts.Bither In that it judgeth that to be lawfully which is unlawfully Or in that it judgeth that to be unlawfull^which is law, full; Or in that it judgeth that to bee bounden duety, which either is unlawfully or but lawful!. oMt*t tu- 5 To binde to a things and to binde , are diftingui-*"' shed

.shed by fome; Confcience is faid to bind to a thing (Obligare) when its not onely a finne to doe any thino againft it, but alfb not to doe according to it. Conference is faid to bind {Ligare) when one cannot lawfully -doe a thing* whilft he maketh fiich a Confcience of it. One shall finne in doing againft it* and finne though he doe according to it. The fenfe and meaning of this di-ftin&ion is to be approved • as for the termes of it* let the Authors thereof anfwer. ^ To binde to a thing , ( Obligare J is by fome

! in regard of the obj eft* or thing bound to, diftingui-shedthus. Out is either bound to doe according to Confcience erring, or to lay afide that Confcience. } But this diftin&ion is not exad* becaufe Confcience Tbindeth not, but fo farre as it doth di&ate, or declare a ) thing : now no Confcience while it erreth doth declare., that the error thereof is to be left. Or that it felfe is not to be regarded, becaufe it is erroneous.

Others put a difference betweene that Obligation * whereby one is tied to doe what Confcience commandeth,and that wherby one is tied not to do the fcontrary. But neither is this diftin<ftion alwaies good, /For if a mans Confcience told him he might lie to faue r fiis life, he muft either lye, or of neceffitie goe againft ] his Confcience. • 6 Outofthefe grounds the queftion may bee thus JJ^ 0 ^? 1 ^ ...j^fwered: Firft, confcience,though erroneous, bindes alwaiesfb, that hee that doth againft it, finneth. The reafon is* becaufe he that doth againft confcience,doth againft Gods will: though not materially, and truely ; yet formally, and by interpretation: becaufe what the confcience doth declare^ it declareth as Gods will. As For example.

C 2 H€

He that ufeth a private man contumelioufly^ taking him for the King,& not to be a private man^he is interpreted and judged to haue done it to the Kinghimfelf; fo likewife, he that contemneth Confcience, contem-neth God himfclfe; becaufe that which Confcience why he dwayes doth didlate, is fuppofed to be the will of God. Hence ^Tohis con-iX ls l ^ at ^ e a ^ wa ^ cs fi nnet h who doth any thing againft faen^ Confcience : but if the confcience doth not erre, but

the thing is as erroneous confcience fuppofeth, then he iinneth doubly. Firft,in doing that which is ill in it felfe,-- \ and fecondly, in doing it after an evill manner: evill it; ^ is in its owne nature, and evill becaufe of the defpifing of confcience: but if the confcience doth erre* djait-which it doth is, not evill, but it doth it after an evill, f manner 5 fb that the evill is pnely this, namely, the ^ contempt of Confcience. ■c ..rofronfci- 7 The error of confcience which is about an adion ence is ^ mt ^ s (that is, the error which is about the obj t£t or matter, times worthy of about which an.action ought to be exercifed) is either

nonvoluntary and tlamelejje y or voluntary and worthy ■ d of blame. If it be unvoluntary and blamelejfe^ then i . confcience binds to do a thing as much, as if it did not erre. For example,Ii a man should verily beleeue fome thing to be his owne* which is an other mans, he may, and ought in confcience to make ufe of it as his owne.. If one doe verily beleeue hee is his Prince, that is in truth a Tyrant ; or that he is a lawfull Magiftrate, whfc indeed.ufurpes the title; be is bound to yeelddue obedience unto him. We haue an example hereof in Iaa-cob that went in to Leah that was none of his wifc^. whom he verily thought was his wife Rachel.

8 If the error be voluntary^ then it is to be judged of, as an error is which is of the law or rule.

9 confci

feooiCB I Of Qorfcience.

9 Confaence erring touching the Lawe after the jfaff, (Inbeleeving that which it kith done well, to be finne; or contrariwife J hath no power to binde in regard of that action which is part : becaufe binding and obliging haueever a regard to future a&lons : and a morali a&ion (as the will it felfej is alwaies guided and informed by a foregoing apprehenfion,and not by that which followes after. Hence no a&ion is made better or worfe, for that confcience which is after it. Yet doth this confcience fo farre binde (through occafion of that which is done) that one cannot lawfully goe on to doe the like againe,fo long as he hath fuch a confcience: viz. fyat hee hath finned (though he hathnotj in doing fo before.

i o Confcience through error, judging that to bee \awfull which is unlawfully as that it is lawfull for one jto lie , to faue his owne , or his neighbours life j bindes indeed, but doth not binde to doe Jo. It bindes; becaufe he that hath fuch a confcience, can neither lie, nor abftaine from lying, without finne. Hee cannot lie, becaufe this is fimply unlawfull. Hee cannot abftaine from lying, with fuch a confcience,.becaufe fiich manner of forbearance is forbidden by God ,. * ^thou^h forbearing it felfe bee commanded : for God requires not only that we doe good, and abftaine from doin<* evill; but likewife that wee performe both thefe with a good confcience, and not with a bad one. Such a confcience doth not binde to doe what it faith. Firft, becaufe their is no obligation to unlawful tilings,. Secondly, becaufe Confcience bindeth not to doe, but. by vertue of fome command of God j but fuch a conference is not grounded upon any command: for the Law. ofGod can neither incline nor bind any man to

Q 3 finne.

*3

r*tt

finne. Thirdly, becaufe this error is alwaies afinne,but a finne doth not bind to pradife it. Fourthly, becaufe fuch a Confcience hath never Co fare a ground 3 as * that there needeth not further examination and inquiry into things. -Fiftly, becaufe man is bound to lay downe fiich a confcience; for although that be not exactly enough fpoken which fome doe affirme, namely, That fuch a Confcience bindeth a man to lay downe it felfe; yetitismoftcertaine, that a man is tied to lay downe fuch an erronous Confcience , for it is a part of that old man, whom wc are commanded to put oft Ephefq.n*

11 Confcience iudging that which is lawfull to b& unlawfull 5 bindeth to abftaine from the pradife and ufe , of it. Rom. 14. 23. The reafon is i becaufe one may abftaine from lawfull things without finne.

12 confcience iudging that to be bounden duty which is unlawfully binds, but not to the pradife of it, for the reafons fet downe in the ninth Thefis.

13 confcience Iudging that to be bounden duty which is onely lawfull, bindeth to the pradife of it •> as for example. If any mans confcience tell him that it is neceftary to uncover his hands alwaies when he prayes<: publiquely;Hemuftprayfo, becaufe lawfull things may be obferved conftantly without finne.

°of^ P c e rionc-" ObjeB* If an erroneous confcience doth fobinde

ens confcience. that we may neither follow, nor not follow it without

finne,then there lies a kind of neceflity of finning on

thofe that do thus erre,which cannot ftand with the e-

quity of Gods Law.

cAnfw. This neceffity of finning when one is entangled by his owne erroneous confcience, is not the fame both wayes.'w^. whether one do p or do not^accor-

ding

ding to confcicnce;for if one do according to his erring confeience, the fin is in the a&ion done \ Ifhe doe what is not according to it., the fin is in the manner of doing.

2 Itisnotanabfolineneceflity,butupon fuppofi- [ tion;namely> if he keepe ftill fiich a confidence, which he both may 5 and ought to lay downc

3 This neceflity doth not flow from the nature of Gods law 5 but is contra&ed and continued through mans fin* for no man is thus intangled without his owne fault.,

£>ueft. Whether is it a greater finne to doe a- whether 2tbe gainft fuch an erroneous confeience, or to doe accor- \F^t^% t

CJin^ tOit. a gainft an erro-

^Anjh. We ought to iudge of the greatnefle of fm ence, ^according to the quality of the thing which is to be done or omitted , as it Is in its owne nature, and as it is apprehended by us* If any man through errour of confeience should hold it to be an unlawful! thing to goe to the Church,and feme God there (which other-wife he is tyed to doej becaufehe knowes the Preacher to be a lewd and naughty man, and thinkesthat he shall be partaker with him in his wickednefle; his finne is greater in flaying away,then if he were prefent 'there: becaufe it is a greater finne, to negledt Gods fervice,then to communicate with an others perfbnall } wickeclneffe in that fervice. But if he should thinke it £ unlawfull to be prefent at holy duties for Idolatry, which he iudgeth will be committed there , he should finne more hainoufly if he should be prefent there: be-" caufe the finne of Idolatry 7 , is greater then a negled of true worship. In the firft inftance; he fins more that followes his confeience, then he that doth againft it; but in this, his finne is greater that doth contrary to

it:

Opiruinte. What opinion is?

16 OfConfcience. Booke I*

it: No certaine and generall rule therefore can bee fet downe in this matter.

Chap. V. Of afurmijing anddouhting Qoufcience.

^uejl. i.T V7Hethera man may content hirnfelfe W with a doubting Confer, nee?

Anfw. For the unfolding of this queftion,it is to be noted, that 0//»/^fometimes fignifies a certaine and fetled judgement without all doubting. A certaine judgement nor arifing from Senfe, Knowledge^ true Faith , but Reafon. Sometimes it is taken mo^e itri&ly; For that judgement whereby indeede we at* fentto the truth of a thing, but not without (uipition,* feare, or doubting of its being otherwise.

Vpon this diftindionj anfwer : Firft, in fuch things 3S are neceflarie to falvatioib and Gods worship, no opinion can be fufficient, though ;t haue never ib great certainety of reafon; becaufe Faith is required to thefe^, and Faith takes onely the infallible word of God.

2 In fiich things which are more remote from their I principles, diligent care is to be had, that we alfo get a certaine perfwafion > or beliefe of them,out of the Scriptures ; but if that cannot be obtained, it is lawfull in our anions to follow fome fuch opinion^ is certaine and tried by the rule of Sci ipture. J

3 Vfing alfo all diligence to bee certaine (though webenotj it is lawfull in many things to follow that opinion, which is moft probable.

4 It is never lawfull to doe againft our owne opinion, whether it be certaine, or probable, for refpe<5fc to other mens authority.

5 No man can at the fame time hauetwo contrary frob able opinions^ concerning the fame thing; fo as he may lawfully leaue the one, and follow the other.

jgneft.i What shall one doe when his Confcience is doubtfull ?

^Anjw. For the declaration of this queftion, wee muft obfeme: Firft., Confcience is faid to be doubtful in a large fenfe, as when the affent even of Faith, or O-L pinion prevaileth ; yet there is fome doubting joy-t ned. But ftridly^and properly, that Confcience is named doubting^ which yeeldeth to neither part of the queftion in hand, but ftickes and ftaggers betweene ) affent anddiffeht, not knowing which to doe. 7* Touching the firft fort of doubting, it hath partly beene ipoken in the former queftion, and shall part-' ly be fpoken of in the queftion following. Heere wee treat of that Confcience, which in a proper and ftrid fenfe, is called doubting.

Secondly, doubting is either Speculatiue^ or Praffi- Af cuktiuc call. Spcculatiue is that, which is not immediately con- doubt, and a 1 verlant about a pradiie or aaion: as when one doubt-I eth,whether this or that thing be his or not.Prafficall, ' is that, which immediately is converfant about fome particular adion.

^Attfa. Thefe things being laid downe, it is an-M fwered/ • r Firft, in all thole doubts which doe any way belong to our pradife, diligent enquiry is to be made, that we may clearely perceiue the truth and not doubt \ becaufe while the minde remaines in dmbt^ the adion muft of neceffity want that perfedion which it would haue, if it were done with Knowledge, and certainty of judge-

D menu

ment. For the more certaine our knowledge is 5 touching thofe things which we doe, the more confident we are in doing 5 and more toy full when wee hauedone, them.

2 Oft times it is lawful to do a thing,though a Jpecu-latiue doubt remame, becaufe he that doth fo, doth not neceflarily doe either againft a doubting Confidence, nor without a perfwaded Confcience j for notwith-ftanding xhztfpeculatiue doubt , he may affuredly conclude with himfelfe; that, that which hee doth^ought % to be done. Asforexample,AmanpofTefTethapeice *■ of ground lawfully, and begins to doubt whether it be kis owne or not; yet if he know not, thgt it belongs to any other body, he niay lawfully keepe the fame ftill T A becaufe other things being considered, poflfeffion is a <^ better ground to keepe it, then doubting is to lcaue it. ,

3 It is not lawfull to doe any thing againft a TV* #/-tall doubt; that is, a doubt whether the thing to bee done be lawfull: The reafbn is, i. Becaufe a man cannot doe it of faith, TLvm.i^ 23. 2 Becaufe, he that ■ m dorhfo, Joth not fufficiently abhorre finne: for willingly and wittingly he expofeth himfelfe to the danger of finning. 3. Becaufe he is not fully enough acj-didled to Gods will * for as he that doth that willingly, whereof he doubts, whether it bee acceptable to Jus friend or no, doth againft the law of friendship: ( ' fo he that doth that, whereof he doubts, whether it bqt ^ acceptable to God or not; doth againft the law of loue to God. 4. In thiugs doubtfully thefafeft way is to bechofen; but that is thefafeft part, which if we follow, it is certaine we shall not finne. As for example, A man doubteth whether Vjury be lawfull or nor ? the fafeft way is \o abftaine i for herein is no danger of finning Som e

Some of the Philofophers had fome knowledge of the equity of this rule^whofe Iudgement thereof Tullj relates,and approoues i Office: Lib. i. Thoje giue good counfell (fayeth he ) who for hide to doe any thing whereof one doubts ^whether it be iujl or uniuH\ the equity thereof is apparant in itfelfe, becaufe r Doubting imports, thought, orfeare of being hurt.

Chap VI. , Of a Scrupulous Qonfcience.

J jcpueff. T Y7Hat is to bee done when the coflfci-W ence is fcrupulous ? * Anjh. For ^he underflanding of this queftion, wee \ muftconfiden?

i That a Scruple is a feare of the minde concerning i its pra&ife 5 which vexeth the confcience, as a little ftone that cannot bee difcernedinamansshooe.pai-nethhisfoote.

2 Every feare is not properly a Scruple, but that . which arifethfrom7%/^or no arguments.

3 One is fcrupulous either in examining what hee hath done y or in ordering what he is to doe.

; 4 Scruples doe arife, ( God fo ordaining) to the end

he may either punish , or try men: fbmetimesout of

thefiiggefKonoftheDeviU 5 fomtimes from want of

.knowledge > fometimesfrom Melancholy, or fome

o^fuchlike conftitution of body j ibmetimes from the

Society of fcrupulous men.

5 A Scrupulous confcience differs from a Doubt full one, in this, that a Doubtfull confcience doth affentto neither part of the queftion; but thefrupulous confcience doth affentto one, but is follicited to the other part, by a kinde of feare*

D % Thefe

Thefe things being fet downe, it is anfwered to the

queftion. i. (God being inftantly called unto for

grace,) onemuftlabourdilligently to remooue thefe

icrupleSjwhich reafon can take away by due triall of

the grounds of them. For then is the confcience moft

quiet 5 when it hath moft certaine knowledge. 2 It hel-

peth much (if it may be conveniently^ that the thinking

upon thofe things be shunned, from which fcruples

may rife; for the fancy being once ftirred > many

thoughts arife , which cannot be fuppreffed againe,

without greate difficulty. As we fee in Tyles, that arc

linked together in order 5 if one happen to fall downe.,

the reft will follow : and from hence are fcruples

multiplied in timorous confciences.

3, Many fcruples when they cannot well be taken away by fome contrary reafon> ought to be laid downe as it were by violence, refufing to thinke or confider of them. For fo long as fcruples are not actually apply -ed, they are not troublefbme : And fome befotrou-blefome that the weaker and more unskilfull fort 5 can by no other meanes be ridd of them. The bending of the mind attentiuely to remooue a fcruple by reafon, doth often either ingenderoi encreafe a fcruple : as for example , All people know that the name of Go(i ; ought to be called upon dayly: yet one may bee fo vexed with impious thoughts, that this fcruple may arife in a man^whether he ought to pray or not?Here it. is not alwayes a fafe way to examine thefe thoughts-, nor yet to difpute about this queftion long 5 but to throw away this feare, as it were with violence^ and. to fall upon the duty of prayer fb well as one can. 4 If they cannot be fo remooved, but that they doe ftill arioleftjitislawfull^ndthebeftcourf^ to da a thing

againft

againftfuchfcruples. As for example Jf there be any man that is fo molefted through the confederation of his unworthinelTe 5 ihat he dare fcarce be (b hold as to come to the Lords Table,, though he finde in him-felfe true Faith and Repentance; he may and ou°ht notwithftanding this fcruplc come to the Lords Supper. Neither is this to doe againft Confcience, but according to Confcience. Forafcruple is a rash feare and without any ground , and fo cannot binde to doe j according tojt; yea through cuftome of doing againft \j fuch likelcruples D Confcience it felfe is made more ftrongandfetled.

Chav. VII.

f . Of the attention of Confcience to its Faffs.

>

Hitherto we have fpoken of that Synterefis, or Pro-pofition 5 whence Confcience telleth what is Law. Now followes the fecond part of the judgement, whereby a mans confcience hares witnejfe of , his fad: according to that Law. By reafon of this ad: Confcience is named a witnejfe^ and in the common VxoNtfot^athoufandwitneJfes. It is likewife called a I Booke, ReveL 20.12. becauie it is left written in mans w iiiinde* at it were in a regifter, what he hat h done, and w 7 ith what intent, and at length is read and fpoken of by Confcience.

.♦ The Affumption of that pra&icall Syllogifme • wherein Confcience confifts, is nothing elfe, but the recognising, or confidering of our a<5fron : oreftate> as ' it hath refped to that Law which Confcience giveth.-For the better underftanding of the nature hereof/ome things muft bee made cleare concerning the a<ftion which is recognised; and fome things concerning the D 3 recognizing

22 OfConfcience. Booke i.

recognizing it felfe.

The aStion is either agreeable to that which Con-fcience teacheth, or is contrary to it.

The dictate of Conference , whereuntoan adion is to be conformed y doth fometime goe before and *t± company the a&ion, and hmoximesfollow it. Againft the dictate of Conference thatgoeth before, or accom-. ^?#/W; the adion, we haue an example in thofe, of whom the Apoftle fpeakes, £0 w. 1.32. Who knowing, the Judgement ofGodjbat they which commit fuch things are worthy of death ^not onely doe thefame ', but haue plea-- fure in them that doe them. Wee haue an example of an adion committed againft the judgement of Con-fcience, following the fad: , in thofe I ewes which put Chrift to death through ignorance, Afts 3.17. 1 Cor. 2.8. yet being afterwards better taught, they judged far otherwaies of their fad, then when they did commit it, ASfs^. 3 7. Howamanfms Jpuefl. From hence arifeth a hard queftion? how a faence. 1S ' man can do any thing againft the di&ate of Conference which goeth before , or accompanieth his a£tion> the Queftion arifeth thus.

The Will) as it feemes to many, cannot will or niU a any things unlefTe Reafon haue firft iudged it to bee willed or nilled \ neither can it choofe hut follow the laftpra&icall judgement, and doe that which Reafon doth didate to be done : and by confequent, the Will cannot moue againft the determination of 'Confcience.

^Anfw. For the unfolding of this matter 5 thefe conclusions are to be laid downe. It is fo cleare that no man can queftion it,

i. That many both maydoe,and doe againft Con-* Sjntcrejis fcience, as it is an ha bite , or * Summary of Principles:

and

and in fo doing, they doe in fome fenfe, goe againft Confcience.

2. Againft Confcience as it is an act , all thofe doc, who do any thing againft that Iudgemcnt which they had actually ^ and yet hauc virtually or in the principle, though a&ually they judge not as they hauc done formerly.

3. The Will cannot willy dejire , cboofe , or follow after any thing, without zfpeculatiue apprehenfion of it,becaufetheobje<5toftbewillis knowne Good. No man was ever knowne to defire what hee no waies knew.

4. A bare and Jimple apprehenfion of the objeft, ^ without any praffic all judgement , that forthwith it Vmuft be profequuted, or avoided, may be fufficient to

draw forth the A3 of the Will. This appeareth fufficient-ly in Mad men,, Infints, and in every 7 undeliberate motion of the Will. The reafon of this is,becaufe a Good, apprehended or knowne* hath all thofe Conditions, , which are required to the Objeft of the Will. The Will is as able about its Objed, as the fenfittue appetite is a-bout its: But Senfe is ftirred up at the apprehenfion of its objeft, as the Eye at fight of Colours, the Eare at Sounds, &c.

5 The Will can at pleafurey^W' its ad about that

| which is apprehended and judged to be good,without

^jany foregoing a£t ofjudgement > that it should doe fo/

/foriftoy^^^anad,andtoleaueofading,ari ail of

judgement 3 bee ncceflarily required ; then to fofpend

" that judgement, another judgement is requifite j and

to fufpend that, another; and fo in infinitum.

6 The Willtzw turn away the underftanding fro the confederation of any objed, which at prefent it appre-

* hendeth

hendeth and judgeth to be good > to the consideration that it hath formerly apprehended and judged to be fo. By reafon of this commanding power, the Will is the firftcaufeofunadvifedneffe, and blame-worthy error in the Underftanding. When the Will doth firft begin, to draw away the underftanding from that, which it hath judged to be good, it doth it, by its owne inclination without any judgement that it should doe fo; o-therwifethefetwo judgements should bee together; namely,this ought to be followed, and this ought not, ^ which were abiurd, «u

7 The ?T///canmoueit felfe, towards an objed that is apprehended and iudged good for profit or pleafure in forne refped, though reafon iudge that it is ( not lawfull but finfull. The reafon is : i. Becaufe ? -whatfbever good the underftanding propoundeth to the will, in this life y it propoundeth it with a kind of IndifFerency of Iudgement, as not having any necefta-ry connexion, with the univerfall good. Upon which the will is naturally fet and determined, 4 Hence it is that freed owe or liberty in an a&ion, is faid to bee radically in the iudgement and reafon. 2 Though the will bee determined by the underftanding in regard ofchejptcijication or kinde of thin^ ** to be willed, becaule it willeth nothing but that which the underftanding hath firft appreh ended s yet in regard of excercife or ad of willing, it mooveth both it [ (elfe, and the underftanding with the reft of the facul- ' ties. And hence it is that liberty is in the will formally y which should not be true. if it were rteceflarily determined by the underftanding. 3 If the iudgement being right, the will could not but will aright ; then before the iirftfinne of Angels and men, ( which was

ia

in the Will) there muft necefTarily bee an error in the Vnderftanding: and if fo 3 then the punishment of finne should be before the fiift finne; for all Pra&icall error in the Vnderftanding, is either finne, or the punishment of it. *. If the Will doe necefTarily follow the judgement of the underfhnding; then there should (in proper fpeakingj be no finne of 'malice, diftind from thofe finnes, which are committed through ignorance > or paflion. But it is manifeft, that this kind of finne is

, found in Devils,& likewife in fome men- 5. If the Will

i doe necefTarily follow the Vnderftanding, then in Regeneration the will it felfe neede not bee internally renewed by grace: for the inlightening of the Vnder-

i ftanding would be fufficient. But this is repugnant to

* «*vFaith and godlinefle.

8 Though the Will doth not alwaies follow the Judgement, yet doth it ever follow that command whereto it is fubjeft; and that agreeth oftentimes with Judgement. But this command though as touching the direction, it doth belong to the underftanding; yet as touching the power and efficacy, it belongethto the Will. From hence we fpeake truely, and by the con-fent of all Nations, fay, I will Will. V9l} ■*

Chap. VIIL OfConfcience examining and reviewing aftions.

^TVTEare to treat next of that reviewing, which is W converfant about our a&ions and ftate.

1 I call this a Reviewing, rather then a knowledge, Firft,becaufeabare and naked knowledge is not fuffici-ent for this ad of Confcience, but things muft bee weighed over and over* Secondly, becaufe there is a

£ know--

knowledge which goeth before , and accompanieth the adion, but this Reviewing follow eth it.

2 This Reviewing is a refled ad of the Vnderjlan-ding^ wherebv a man underftandeth, and with iudge-ment, weigheth his owne actions with their circum-flances.lt is commonly called, Cofideration^rmedita-tio on our wayes .It is called in the Scripture,^ refpett or beholding by the mind, 7^/. 119-15. ConfideringJfaL 50.22. Thinkings or thinking againe^Pfal. 119.59. Lay-

ing of the heart. Hag. 1. 5. a Saying in the hearty lerem. A 5. 24. Sayingto theheart^ Hof.7.2. Returning to the ^ hearty 1 Kings 6.47. a Laying to heart,Jer. 12.11. Mai. 2.2. and laftly, a Troving or examining of our felues, 2 (>. 13-5 ; <

3 The caufe of the Reviewing of our anions ought f to be, Firft. a care to pleafe God in all things. Secondly, a feare of finning: For if we review our actions upon other grounds, it is not an ad of Confcience : be-caufe it refpedcth not the judgement of God ,• which without doubt, it is neceffaryan ad of Confcience should doe.

4 The manner of this Reviewing doth confift in thefe two things: Firft, that wee confider our owne adions, not materially onely, butformally alfo,that is^

VMurs t ^ iat we con fider not oxiely,what we haue done, as it is u ordint ^ an affionybut likewife what>and after what manjiei; it is done, as it is good or evili. As for example, It is not an Ad of Confaencc, for a man to thinke, whether he hath overcome I is adverfary, or not; but whether in fo doing,he hath committed murther or not? whether it be juft, or unjuft, that he hath done ? 2, The atti-ons and thcruJemuA be compared together. For as he that fpeaketh the truth, kno.weth not that he fpea-

keth

keth truth ,• unleffehe compares his fpccch with the thing it felfe : So hee that doth well or ill 3 cannot know the fame 3 unlefle he compare the fa<5t with its proper rule. The rule of this triall or judgement, muft not be cur natural reafon,\hz cuftome of "others 3 or the like; but the Law fir revealed will of God j For o-therwife Gods judgement is not refpe&ed (1:o which Confcience looketh) but mens.

5 The time which is to be allotted to this Review-J ing\ In regard of evill deedes, is in Scripture noted, 1 fometimes to be before fome threatning of Gcd 3 2 Sa. 24.13. fornetimes after a threatning^ but before the ludgementbt executed. MaLi. 2. andfometimeafter ^ that God hath inflifted his Iudgements, Hag. 1.5. but •^hefoonerwegoeinhandwithit., the more acceptable it is unto God, and more profitable it is unto us. 1 Hence it is, that this Meditation of what we doe day-ly 3 is reckoned amongft the dayly exercifes of the god-ly, Ioh 1. 5.

6 Through want of this Reviewing^ comes i.Im-■penitencie in the greateft finnes, Ifai 44.18. Rcdef.^2. Trefumption in greateft mifery,2te#. 3.17- and fo great a StHpiditiejhdX thofe which know many other things,

f are altogether ignorant of themielues, and what they

doe. Hence it is, that fome after theyhaue fworne

rafhly, and are admonished of their finne, almoft with

>the fame breath affirme with an oath, that they did not

i fweare.

7 The peculiar effe&s of this Reviewing of our

- waies 3 are /.in regard of God, ^A right judgement of our waies. Eqek. 19.25. and thankefklnejje. 2 . In reaped: of our felues, Humility ; and j. Inrefpe&ofo-thers, Equity and (jentlenejfe, Tit. 3.3^4.

E 2 Chap,

Chap. IX.

Of the application of the Law by Qonfcience to the per/on, upon the Reviewing of the Affion.

i

THe third ad: of Confcience folioweth, where-t

by the conclufion is gathered from the premi-fes. This conclufion is an ad of Confcience., whereby a man applyeth unto himfelfe the Law of God 3 which co ncerneth either his Adion or Condition.

2 This conclufion therefore dependeth partly on that generall Law., which is pronounced by the Sjnte-refs, in the major Propofition ; and partly, on that / Reviewing of the adion or condition which is contai- -ned in the minor Propofition. So that it gathereth together the ftren^th of the former ads of Confcience, ( and maketh xhzjudgement thereof perfed.

3 Like as therefore Confcience is a Law in the ma-for Propofition^ Rom. 2. 14. and in the minors. Witnes, Rom. 2. 15 So in this conclufion^ Confcience is mod properly a Iudge> 1 lob. 3. 20.For as in the Propofition Gods Law is declared y and in the AfTumption> the fad or condition of man is examined 3 according to th^ .. Law,- So in the conclufion, the fentence concerning man is pronounced according to his faff, or condition, by vertue of the Law that hath beene declared.

4 It is well defined therefore by application, be-^ -caufe in filch a conclufion, Gods Commandement and mans fad are mutually joyned together, and as it were linked with man, whilft both pafle fentence qn him.

Snfdwcefn o£ ? This tslppJication, though in its owne nature it the making of follow the former ads of Confcience 5 like as the coa-

thc Application. . * . r

clufion

clufion of a fyllogifme is faydto follow neceffarily from the premiffesyet through mans fault it falleth out often. That Confcience doth not doe it for a time. Both propofitions are granted^yet the coclufion is not made :as for example^ A man may in generall know and grant that every man that worshippeth not Godjs curfed: and may alfo be confcious to himfelfe > that he is no true worshipper of God : and yet not Ivdge himfelfe accurfed. One may alfo undcrftand fuffici-ently^that God is ready to pardon him who repenteth of his fins; He may likewlfe haue witnes in himfelfe of his owne repentance : yet cannot prefently apply to himfelfe pardon,and the mercy of God.

6 This Staying^or Hindring^heConclufion is more ufuall in paffing Iudgement upon evill a&ions^but hap-peneth fbmetimes alfo in fuch 6 as are good.

7 Wee baue an example of the firft fort in thofe lewes ofwhorn the Apoftle fpeaketh. Rom. 2. 18. 20. 21. Andin David himfelfe. 2. Sam. 12. 5. 6. who knew well enough 3 what his moft evill fad deferved by law, and like wife could not be ignorant of that which he had committed: but halted in the application of the conclufion.

8 An example of the latter kind, wee haue in all thofe Believers who repent truly 5 yet for a long time cannot apply Gods mercy to themfelues. The caufe s why Sinners doe it not, are; 1 Becaufe they doe not confider ferioufly enough* Gods law, and their owne fadts; for the conclufion proceedeth from the power & efficacy of the premijfis. 2. Becaufe they haue flat contrary conclusions in their lodgements to the Law of God. meut. 29.19. 3. Becaufe they are afraid of, and avoid theie conclufions of Confcience, as moft. oppo-

E 3 fite

OfC on f c i ence * Booke I.

fite to themfelues and their purpofes, loh 3-20. 4. Bc-caufe they are carelefle and forgetfull of fuch things, 7^.1.23.25.From fuch like caufes wicked men ufe to gather falfe conclufions, and deceiue themfelues, lam. 1.22.

9 The caufes why beleevers , and godly men , oft-times doe not conclude for their owne confblation, are /. Some prevailing temptation. 2. The remnants ofunbeliefe, which remaine even in thofe that are regenerate. 5. The greatnefTe of that mercy which they ought to apply unto themfelues. And *. the Confcience of their owne uriworthinefTe, efpecial-ly after they haue committed fome grievous finne.

10 Becauie of this flowneffe in men to conclude, and apply, there is a ncceflity laid on all Minifters, not onely to declare Gods will generally; but likewife fo farreas they are able, to helpe* and further, both pub-likely and in private, the application of it, fofarre as mens condition and confidences require.

Chap. X.

Of the effe&s of this ^Application^ in the Confluence it felfe. *- «

1 T7Rom the conclufi'on of Confcience 3 fome effeds Jl follow* according as the judgement thereof is-. 2 Thefe effects are eitherc^ffj of Confcience,which ^ mm are virtually contained in the conclu(ton>or ^AjfeBions 1 and ^Adts of the Will, which arife from thofe ads of Confcience.

3 Amongft the ads of Confcience, fome there be that refpelf that which is well done: fome refpedyftf.

4 Thofe that refped what is well done , are Excu-

fingy^Abfolving^vA Aprooving^Rom. 2. 15.

5 J^^^ is an aft of Conlcience 5 whereby a man AnExcufmg is freed from the guilt of finne in what he hath done: For Excujtng heere is not taken in that drifter fenfe, whereby it fignifieth a lejjening or extenuating of the fault, but in thatfenfe which importeth, a perfeft taking away of the fault >and guilt.

6 tAljolution is an c.£t of Confcience, whereby it Abfoiution of

, ■• r '. t * r Confcience.

pronounceth a man need not reare punishment for what he hath done.

7 Theie two afts are tyed fo clofely and faft together with a bond that cannot be loofed, that they differ onely in our apprehenfion not really. For £xcujing

9 doth moft properly refpeft guilty and ^Abfolution the ~Vpunishment \ but neither is the guilt taken itway fo long as the punishment remaineth; neither doth the guilt remaine, the punishment being once taken away.

8 tA&Prr&mis an aft of Confcience, pronoun- Apportion cing that a man in his action hath pleated God.

9 Abfoiution and approbation, differ from JLxcuJing inthis 5 that in Sxcujtng, Confcience doth the part of the Lavp^ and hath refpeft unto God, as he is a Judge, before whofe judgement feat it excufcth a man as a witnejje ; but in Abfblving and Approving, Confcience properly doth gods part > and kith refpeft unto man, whom like a Iudge it abfolvcth, and approveth.

10 The afts of Confcience., which refpeft/&#*, are " J Accufation, and Condemnation.

11 Accufation is an aft of Confcience^ convincing A«ufati<m. • and prooving a man to be neere unto punishment, be-

eaufeofhisfinne.

12 Condemnation is an aft of Confcience, judging condemnation, a man that is guilty,to the punishment of eternal death

13 Ac*

i 3 Accufation and Condemnation differ in the fame, degree and manner that Excufing differeth from Abfo-lutien and ^Approoving.

14 Accufation and Condemnation fbmetimes follow prefently upon the fact, as in David, 2 Sam. 24.1 o Sometimes a little while after it, as in Iudas, <JWatt. 21.3. Sometimes a long time after, as in Iofephsbrz-thren 5 Gen.^i .21.22. For a man is not free from them by length of time, but by repentance onely.

Chap XL

Of the affettions which arifefrom the judgement ofQonfience.

1 'T'HefirftafFedionthatrifeth in the heart, fronr joy, JL Excusing, Abfolving, and Approoving of Con-

fcience, is Joy, whereby a man taketh delight in that he hath done well, as in a true good that is come to him, Trov. 15. 15. 2 C or * **i2. Now this loy differeth much from laughter, and vaine joy: 1. Becaufe it ma-keth the heart glad. 2 BecaufL it is zferious difpofi-tion of the heart, not a light ftirring of it. 3. Becaufe it hath a good ground, and therefore growes ftronger by right meditation. 4. Becaufe it bringeth foorth found and good fruit. None of which things are to be found in common and ordinary laughter and joy, £cclef 2. 2.

2 The fecond affe&ion is Confidence, whereby the heart is fetled and ftrengthned againft the feare of evill, andtheweake hopeofgood !) P/^.io.9.& 28. For all miferie fpringeth from fin;and to thofe that do well>all good things are promifed, 1 T/w.4.8.

3 The firft affection rifing from the accufation and

condem-

Confidence.

condemnation of Confcience^is J/^/^wbereby a fin- shame ner is difpleafcd with himfelfe, in and for that finne hce hath done. For finne alvvaies changcth a man from better to worfe. Gen. 5 .7. This shame if it be becaufe of finne 5 and ifitmakeaman forfake it 3 it is one of the fignes of repentance,^;??. 6.21 .as impudency in finne, is alwales a token of an impenitent and loft man.

4 The fecond aftedion is Sadnejft^oi Sorrow jn\\zx- sorrow, by the heart is troubled, becaufe of the evill that is come upon it, 1 Sam. 25. 31. Atts 2,37. For the ac-cufing and condemning of Conscience., doth not onely make the finne* and the guilt thereof to be in a manner prefent, but likewife the punishment.

5 The third affe&ion is Feare^ whereby the heart Fear*, *V%ethfrom the evill that hangeth over it* and from

God himfelfe, as from a i evere Iudge, Cfen. 3.10. Prov. 28.1. Revel.6.i6. becaufe the fulneffe of mifery is ex-pefted. The great degrees of this feare, are called Trembliw2X\& Horror.

6 The fourth affedion is H^ifpaire, whereby the Difpakc Soule cafts away all hope of efcaping, Heb.10.2j.

7 The fifth and laft, is Anguish and vexation offpi- Anguich. r/V,becaufe of the mifery, which lyeth on it. This is that fpirituall worme, that perpetually tormenteth the damned foules in hell. Mark. 9. qq.jfiai. 66* 24.

J» Cha p. XII.

Of a good Qonfcience.

Hitherto wehaue fpokenof the nature o/Confci-ence y according as it was laid downe in the definition : NowfollowcththzdiftributionofConfi cording to its adjunfls.

F 1 Con-

i Confcience is either good or eviS: OutMoneftatem. 2 Confcience may be called good, either for its ho-Quo A d qudetcm. neHy and integrity, or tor its quietnejje and pace. conference ho- 3 That Conscience is honeftly good>v?hofc judgement

lie ly goo , ^ ^jg^ t an ^ p ower f^{] #

3 .Things make 4 That the Confcience therefore be bonejlly good, confaencc ho- j t j s re q U j rec j. u That it uprightly and fincerely judge that thing to be good, which God judgeth fo ; and that tobcevill, which God judgeth evill. This uprightnejfe mull: firft be in the judgement, of what is to be done, which belongeth to the ^^r Proposition ; and 2.\x\ the judgement of w 7 hat hath been done, which belongs to the minor.

5 To a Confcience boneftlj good, its 3. required that it excufe, abfolue, and approve a man in what is well" done ; and accufe and condemne him, for what is evill.

6 Concerning the firft office, which confifteth in Excufing, Abflv/ng, and Approving, there is no con-troverfieamongft Divines: But of the fecond, which confifteth in Accufing and Condemning>{ov&z doubt,and thinke that xhegotdneffi of Confcience doth no waies confift therein, but in Excufing onely.

7 They bring two reafons : t. Becaufe Adams confcience by creation, did onely Excufe > and not accufe. 2. Becaufe a good Confcience Is troubled and wounded when finneis committed, and occafion is miniftred to accufe. But the firft reafon is not good,-^ becaufe though Confcience in ftate of Xnnocency, did not accufe actually, yet had it a power to accufe , if there had beene occafion. Neither could the Conicience be more blamed for accufing and condemning juftly, theft the Law felfe> and the chiefeJudge? who did fo after fin had once entred, and not before.

8 Sofarre is the juft ^Accufation of Confcicnce from being to be blamed, that Sinners haue mod need of it, as the onely way to make them repent them of the finnes which they haue committed. For to the end a Sinner may efcape Gods judgement , hee muft judge himfelfe: that is,doe juftice and judgement upon himfelfe, as in Gods roome, whom he hath offended, i Qor. 11.31. He doth this, by pleading Gods caufe a-gainft himfelfe, that is, by accufing himfelfe, witnejftng y alledgingyZnd confejjing^oi by acknowledging Gods Law againft himfelfe, by revealing the fecrets of his heart, and his hidden filthinefte, to his owne ignominy and shame. Then by condemning himfelfe, that is,by declaring what torment and punishment God may juftly

*Vinfli<5i upon him; or by Proclaming of himfelfe guilty of everlafting death. Vnto this judgement of Confci-ence, ftirring up furable affedions; if God of his great mercy adde a change of minde y with an appealing by Faith to the Iudgement Seat of Gods mercy in Chrifb then is that truf (which fome ufe to fayj that the Iudgement of repentance maketb voide the judgement ofpu- 2S^S • nishment ,• that the accufation 1 witnejjing^and condemn a- ««"»/"**• tion to wrath to come^ are prevented by thefe Actions which fupply there roomes ; Tea^ that God himfefe^in Chr (ft shall be an Advocate^ a Witnejfe, and Judge ; for thofe that haue pleaded againft themfelues^ in the court

^ofConfcience by repentance.

9 Neither are we bound onely to this Accufation

and condemnation of our felues 5 as to a meanes of

Salvation^ but by natur all juftice alio. For if wee finne

againft a man, wee ought to doe h/m juftice en our

felues, by Accufing^Condemningfind Acknowledging cur

F 2 offence:

offence ; much more then are we bound to doe this to God. Befides, we are related to God as hisjervants ,by which we are bound to take his part in all controversies, debates, or quarrells,that he hath againft finne,and chiefely againft our owne finne, which doth us moft hurt,and againft which we are able to doe much more, then againft other mens. Adde to thefe, the confide-ration of the equity of it, if we be bound (when it will be no hurt to us) to affift a brother, in any of his lav/-full and iuft fiiits, or judgements,either in appearing as a Witnejfe^ or as an Accufer^ in his behalfe : how much more are we bound to do the fame for God ? for without comparifon, eachperfon is more bound to fticke dofe toGod,thentohimfelfe: and to affift God by accujing, teff(fyittg,judg/ng«xhongh it be in the control verfie which he hath againft himfelfe.

Thefe particular illuftrations (which upon another Guiieivarif. occafion are propounded and urged by(?. P.) I haue thought good to relate,hoth for the light w ch they giue to this prefent queftion, and for the excellent ufe, that they haue in exhortations to the pradife of repentance. 10 Thefecond reafon (wherein the trouble of con-, fcience upon accufationjN?& brought to procue that an accufing Confcience, could not be good) is alfo of no' ftrensth: Becaufe that trouble and wounding,is either the accufationit felfe, or znajfeffion following it.. The fame Iudge that condemned} rightly and iuftly, may, and ufeth to be forrowfuil, that he hath occafion to doe | fbrfor he abfolveth more willingly thofe that are good, then he condemneth malefadors.

ii To fpeake home to the Matter ; The ad of Ac-ciifationfollowetb indeed from finne, not as zjinne^ but

apunisb-

Boo kh X. Of Qonfciencc. ?j

^punishment 3 Confcience therefore acatjing, To farre as it accufeth rightly, ishonefilygood, though in refped of the trouble it bringeth., it ufeth to bee called fcvill, as all other punishments are. It may alfo be called evil!, becaufe the ground of it is alwaics fbme fin comittcd.

12 Thirdly, that the Confcience be honestly good, it is requite that by this upright judgement. \xjiirre up Jltongly to doe good, and draw backe ft t ongly from that which is evill, Heb. 13.18. but this cannot be done by Confcience alone, there muft be alfo an honeftdifpo- w '"'*'"'• fition, and bent of the JF///> anfwerable to the judgement of Confcience.

13 A Confcience peaceably good, is that, which £*-cufetb, <LAbfolveth, Qomforteth, A£ts 24.6. Hence al-

1 Vfo unto a good Confcience. in this refped, doe belong the affection of loy, Confidence, Security ,and FreeJome.

14 A Confcience that is both honeftly and peaceably ycuQaoA. good, is that, which by the Apoftle is called pure and iweAii. cleane^ -2 Tim. 1.3. Beautifull, Heb. 13.18. Without of- ct7r^a-y^

fence, or not offended, which is the confutation and re- tt(^.

joycingofthefaithfull, 2 Cor. 1. 12. To keepe which •they are content to fuffer ail forts of trouble unjujlly,

1 Vet. 2. 19.

15 Confcience fifice the fill, or after finne,is made H ow cogence good againe : /. By the blocd of Chriil; applyed through Faith, whereby the gtiil^ accufation, and con -

^demnation of it, are taken away* Heb. 9.13.14. and / 0. \ 22. 2* By the vertue of the f;me blood, in repentance zndjanffification of the fpirit, 1 Tim. 1. j. ^Afts a u8.9. whereby beleevers haue afetled and conftant purpofe to feme God. 3. By the witnefe of the Spirit, whereby we are affured of the grace of God., not onelyforthe prefent, but alfo for the continuance of

F 3 it,

is m~de sood.

~g Of Confcience. Booke i.

it, to the doing of every good wovke, Ephef /. 18. i+. Rom.9.s.& iPet.i.f.6.

16 A good Confcience is maintained by that exer-cife, whereof the Apoftle fpeakcth-ASr 24.16. Now this exercife doth chiefly confift in thefe things: / .That thefeare of God bee alwaies liuely and fresh in our hearts,^/. 36.2. For this maketh us looke what Gods judgement is,in all things,?/?/. 119.6. 2 . That we meditate on Gods Law both day, and night, TfaL i. 2 . For by this the zSMajor Propofition or Rule whereby Confcience judgeth, is efbblished. 3. That we examine our owne waies with quicke and sharpe judgement, Tfal. 4. s- For this inferreth the application" the dM,inor Propofition. 4* That by dayly repe: tance and renewing of Faith, we wash oflP the filth thai wecontrad, / Iohn 3.3. For therein lyes the ftrength : of the conclufion or judgement of Confcience.

Chap. XIIL Of a weake, and of aftrong Confcience.

1 A Good Confcience admits of degrees,for which ZJLcaufe it is by the Apoftle diftinguished>into a weake and aft rong Confcience, Rom. ij.i.

2 A weake Conicience is that which is purged by unfained Faith, but is troubled with thefe imperfe&i-ons, which all beleevers, for the moft part,doe out-^, grow by time*

3 True Faith is fappofed to be in a weake Confcience, for he that is weake, is a Brother, Rom. 14.15*2%. not to be condemned or Jet at nought, verf. 10. One for whom Chrift hath dyed, 1 Cor. s. it. This Confcience therefore being good,differeth in kind from that which

is weake through malice, Prefumption, or Super ft:tion.

4 The imperfections wherewith this rreakeConfci-

ence is difeafed, are 3 /. Lacke of knowledge>becaufe ons o^^kc l as yet it underftandeth not well what is lawfull and Confcicncc -pure, / Cor j. 7. Rom. 14.14. Thisweaknefleof Con-fcience> is called the weakenefe of Faith z Rom. 14.1.

5 Thefecond imperfection which dependeth on the firft D is in ^ffettion^ becaufeit eafilyis madefor-rowfuUyixxx&difquieted, when it feeth others doe that which it feife approoveth not, Rom. i4>tj. Becauf of meat thy brother is grieved.

6 The third imperfection is in Judgement, becaufe it quickly Iudgeth and condemneth the liberty of others , 1. Cor. 10 29. Rom. 14. 3* 15. Why is my liberty iudged by an other mans Confcience \ Let not him that eatethdifpfe him that eateth net.

7 The fourth imperfection, is in the purpofe and fetlednes of heart 5 being eafely drawne to what is

evill- /. Cor. 8.10. For if any man fee thee which haft knowledge y ft at me ate in the Idols temple: shall not the Confcience of him which is weak 3 be Emboldned to eat* thofe thingsjvhicb aye offered to Idols? From this^a man is moft properly (aid to bee Offended 5 Scandeli^ed, wounded^deftroyed. Rom. 14. 2 1. 1 Cor. 8, 9. 12. Rom,, 14. 15.

8 hjirong Confcience, is that which is ejlablished 'in the truth. Rom t 14. ;. Terfwadedinbis ownemiv.de* ) 2. Tet. 1. t2. Te know and are ejlablished in theprefent

truth.

9 This f ability confiftetb in knowledge 5 yet not fb much in the clearnej/efazvto^ as in the certainty. 1. Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world> but there is not in every man that knowledge, and

theft

their Qonfcience being weake 5 is defiled. For certainetji bclongeth more to Faith ^ which wee are here to un-derftandhy Confcience., then Evidence or Clearnejft> which belongs to knowledge, taken in the proper fenfe. 2 In fuch an affe&ion , whereby it is alwayes willing to beare with, and beare the infirmities of o-thers. Rom. 15. i. Wee which are Strong ought to beare the infirmities of the weake . 3. In Judging fo, as that nothing be fet before a brother,at which he may Jlumble orfall^Rom. 14.13 .butJudge this rather 5 that no 4 man put a/tumbling blocke, or an occafion to fall in his « brothers way. 4. In fuch a resolution and fetlednejfe of heart, whereby it is fo ftrengthned in truth and gcd-lineiTe, that it cannot eafily be rcmoovedj Heb. 13.9. It 0 is agood thing, that the heart be established with graced*

Chap. XIV. Of an evil! Conference.

1 /^ Onfcience is faid to be Evilly either becaufe its' \*sAfts are Jinnes J or becaufe it brings trouble and forrow.

2 A Confcience Evill becaufe offinne in its A&s 5 is that which giveth not a right and powerful judgement; * fuch is the Confcience of all men that are unregenerat, for it is in men according as Originall corruption is. Of this ^polluted Qonfcience is not the fmallcft part.37^ 1. 1$ +

3 The firft fault ofdnevill Confcience is Blindne^ whence it judgeth oiCfood and Svillno otherwife:then one that is bodily blinde ufeth to judge of colours : He calleth good evilly and evillgood^ Ffai. j.i 0.

4 The fecond fault, is a kind offpirituall dulnejfe,

whence

whence it neither ftirreth up powerfully to that,which it feeth Is good^ nor draweth backe from that which it acknowledged! evilly Rom. i. 18 Which withhold the truth in unrighteoufnefp.

5 The third fault, is falfe-witnefie-b'earing, which principally appeareth in Excufingjmd Accufingfalfely.

6 An £w//Confcience doth Excufe falfely, either when it doth not accufe where it ought,or abfolveth and approoveth where it ought to accufe and condemne.

7 The former fault is efteemed as a piece of Religion, by the dangerous Se& of Libertines, who place their chiefe happineffe and perfe&ion to haue the fenfe of finne extinguished.

8 It prevaileth alfo in all thofe,who being free from great and groffe finnes, doe feeme unto themfeluesto be as it were perfe<fc, and not to be blamed for any fin, Luke i8.2o.z5Marke 10.20. ^thefe things haue J observed from my youth.

9 The fecond fort of £xcujzngfalfely y when an evill * Confcience approoveth, where it ought to condemne; is chiefely to be found in thofe that are fuperftitious. They think to be heard through their much babling. Ioh. 16. 2. The time commeth thatwhofoever killethyou } will thinke that he doth (fodfervice^Rom. 10.2. J be are them record that they haue a zeale ofGed^ but not according to knowledge. rp 10 hfalfe Accufation otzn evill confcience is, when it accufeth zwdcondemneth^ where it ought- to excufe : •zve.For well doing: Rom. 14-2 2 .Happy is he that condemned not himfelfe in that thing which he alloweth. I Confcience Evilly through trouble andforrow is that 3 which accufeth and condemneth : / 'John 3. 20. If our heart condemne m.

G 12 When

12 When Confcience is evill in this kinde, thefe affedions follow. Sadnefe,Feare, ^.Anguish.

13 This Confcience is honeftlj/good, if it accufe iujt-lj: it isfnnefullj evilly if it doe it uniuftlj.

14 A Confcience £t>/7/through trouble^ and honejlly good^ is to be found both iribeleevers and unbeleevcrs. In fuch as beleeuc not, it is a preparation unto true repentance and Faith. A&s i,j 7- x

15 A Confcience Evill, both through trouble and Jinne> is common alfo both to heleevers, and thofe who beleeue not. But in thofe that beleeue^ there is a principle of grace, by ftrength whereof they are upholder they nvraftle and withjland> and by little and ljfoN tic are healed of it.

Chap. XV.

Of divers degrees and forts of an Evill Confcience.

'A!

N Evill Confcience may bee diftinguished into kdivers degrees: 1. In relped of defe£t y into a benummed.Jlupidy and feared. 2 . In refped of ex-cejfe, into a troubled 'and defperate one. co b nfcknc? cd 2 ^ kenumyned Confcience is that, which is fo duM %

and /^^ in its A<5te,that there fbllowes no ftrong ftir-rings of heart after it; nothing to purpofe comes of it. Thofe that haue fuch a con{cience,are oppreffed with ai kind of fpiritual^*/*,wherein the fenfe of confcience, >4 is fo bound 5 thwit it is no more moved, then a man that fleepeth is by his owne dreames.

3 This dulnejfe appeareth, 1. In a dull or faint pricking on to good: We haue an example in Agrippa> Atfs 26.28. thou almoBperJwadeftmt.

4 it

4 Itappearexhfccondly inadull accufation for the evill that is committed, we haue an example in Saul y 1 Sam.i4.iS*

5 The caufe of this benummednejfe in many that are not apparantly wicked, is a certaine carnaftfecurity, which creepeth fecretly upon them, from long peace and profperity, Ier.4S.i i.

6 Afupide Confcience is that,which doth not its office £.%>i<*e con* in accufing and condemning , unleffe it bee for the greatest Jinnes y and when it is forced by moft grievous Judgements. For like as men ficke of a Lethargie or Drow/ineJJe^ are not wakened commonly, unlefTe it be through fome great noife: fo like wife this Confcience is not mooved^unlefle it be by the thunder of Gods Iudgements. Wee haue an example in Tharoah. Exod. 8.9.

7 The caufe ohbisfupidity is un&eleife^nd cuftome infnningwhkh taketh away the fenfe of it.

8 A feared or cauterized Qonfcience , is that which confciencL nowaies^tf^ mooved^ no not by greateftfnnes^ 1.

Tim. 4. 2. Which haue their Qorfciences feared with an hot Iron : This fort of Confcience is found chiefly in thofe, who after they haue been enlightened , againft their Conferences, doe giue up themfeiues to a wicked life.

9 In thefe the Synterefis it felfe^or Law of Confcience,

p hath its courfe ftopped 5 & for time is in a manner extinguished, lude. 10. Whatibever they know naturally ',as beaftes which are without reafon > in thofe things they corrupt themfeiues. This fuppreiling of the natural! pra&icall knowledge, which is ingrafted in all men, is

.by the Philofopheis called a7ro>JQc*)<ri$ becaufe fuch kind of men are changed as it were into ftones,as in the

a^ G 2. Scripture

Scripture they are (aid to haue a hard and Jlony heart, by other Philofophersit is called 0^/o'tw and O^iM*, becaufefuch men become altogether brutish. 2. Pet. 2. 12. Or rather put on the nature of the Divell.

loh. $. 44*

10 The fi?nes of fuch a kinde of Confcience arc. 1. If one reioyce in fmne. Trou^. 14. 2 If after he hath finned he will not bee reformed, Tvou. 27.

sicerttthfe d*- 22. 3 Ifhecgiue up himfelfe to commit knowne finne 5 with all his might ftriving to finne more then others. Ephe, 4. 19.

11 Contrary to this evill Conference, or hard heart, a tender con-_ [ s a tender Confcience which is eafily moved by the word

ofGodj whereof v/ee haue an example in Iofiah. 2. Kings. 22. t?. Becaufe thine heart did melt and thou haft humbled thy ielfc before the Lord D when thou beardefrwhat I fpake.

12 A troubled Qonfcience, is that which accufeth in a troubled con- fuch a manner, that it fiiffereth not the Confcience to

fcienee. n.

be at reft.

13 It bringeth with it an aftonisbing feare, and op* preffing griefe.

14 It is called in the Scripture, fadnejfe, a c a fling downe, affliction, or difquieting of the minde, a broken fpirity Trov. t$* 14*

15 A troubled Confcience is fometimes honeflly good* and fometime finnefully evill,

1 6 Hone flip good it is, when it accufethjuftly. This is properly in thofe which yet beleeue not in Chrift : but happens fometimes to be in thofe, who haue true Faith.

17 In thofe which yet beleeue not, the Confcience *viU indeed through trouble, but honeflly good, doth

make

make this ktnde of S\Ilogifme.

Hethat beleevethnotin Qhtifi^ hfubjici to the wrath of god : But Ibeleeue not in Chrijl: Therefore, Jamfubjeftto the wrath of god. This whole argument is to be granted; The cncly waytopacifiefuchaConfviienccis^to bring him that is fb troubledjnto another ftate.by true convcrfion and Faith. For then the dftUnor of that Syllogifmc 3 which before was true, will be fhlfe 3 and may lawfully be denied.

18 In fuch a* haue true Faith, After grievous finnes, which wafte the Confcience 5 the Confcience Lvill through Trouble^ but honestly good^ maketh this kind of Syllogyfme.

Hethat hathfaned grivoufly, andhath notduely re* pented of hisfnne ^cannot by true Faith finde com* fort in god.

I am fuch a one.

Therefore* I cannot by true Faith comfort my felfe

in god.

Here likew 7 ife muft Confcience accufng be belee-

ved, and.true Repentance be gotten, that he who is Co

troubled, may at length rightly deny that Affumption*

19 A troubled Qonfcience^ Ev/li through fault, or faulty in beingtroubled^ is mod: properly in thofe that

o'are true beleevers. For although unbeleevei s doe finne y moft highly, in not feeking after the true remedy in Chrift, when Confcience acculeth juftly* (but either £dl downe under the burden 3 or through hard-nefle of heart keepe out trouble* or feeke eafe from things that are moll: vaine 5 as it were from the leaues of the Figge tree) yet the fin properly is not in the judge-

G 3 merit

4*

ment of conicience 5 or in confcience fo judging them, but in the Conclufions^which are deduced and drawne from it.

20 The Confcience of Beleevers is finfull 5 in being troubled 5 many vvayes. In fuch a cafe the reafoning of Confcience is diligently to be examined. For the major or minor may, arid o ught alwaies to bee denied and confuted, that Confcience may bee healed. As it is in thofe Accufations which come from want of fenfe of Gods favour > from the fenfe of Gods wrath/rom outward afflictions, from horrid temptations to finne, and from divers kindes of finnes. confcScef 2I A Vtfp erate C on f cience ^ that which fo dccufeth

and condem.net h y that it taketh away not cnely quietnes zndpeace, but hope alfo of any quietnefTe 3 or remedy. 22 That manner o£l>efpaire : that taketh away "all fuch Hope as may come from our merits^ orf?rength> is honeftljgood.

2 3 But that kinde otVefpaire, which in this life taketh away all fuch hope as commeth from the free mercy of God, is not onely Evili in relped of trouble and vexation^ but offinne.

24 The Defpaire of the damned, which utterly rooteth out all hope ^/remedy, is the bottomlefe pit of * mifery.

2 5 Hence it is 5 t h at a Defperate Confcience (Tully re-prefenting all finnes, together with their exceeding M great and unpardonable guilt^and Gods feareful wrath ■ abiding upon Sinners, with the endkffe mifery that foliowes thereonjis Gods moft powerfiill meanes to torment the Reprobate; like unto a worme,that moft sharply biteth and gnaweth their hearts for ever: Mar. 9.46, their Worme dyeth not.

16 To

26 To Trouble and H^efpaire^ FullPeace^ Tranquil-Uty,mA the joy of a good Confcience are contrary; which properly rifeth from perfed hope in God> whereby the unchangeable injoyment of happinefTe, is apprehended.

27 Hence it is, that a good Confcience^ that is perfectly peaceable ^ and joy fill (as it reprcfenteth to the foule, a full deliverance from the Evilly both offinne and punishment: Such a life to be led with God, as is without all trouble or end/ confiding in union and communion with him in peace, and greateft joy) is the/^r-mall and efientiatthappineffe of the Saints in the life to come: zSMatt. 2 5.21. 2 3 • Enter into thy Matters Ioy:

Job. 1-5.11. That my Ioy might remaine in you,and that your Ioy might be full; 1?^. i.8.Rejoyce with Ioy unfpeakable^ and glorious.

49

A S VM MAR Y

COLLECTION OF THE FOR-

mcr Treatife, according as it was fet fboith in

a publike Difputation 3 to encourage

and ftirre up to the fludy of

Pra&icall Divinity.

DIVINE T> 0 S IT 10 N S

concerning Confcience.

, I Tf Nowledgepuffethup; Loue edifieth: But gvea-3\^tefconfcience ought to be made of edifying the Confcience^ i Cor.8.i.io.

2 C on fti ence ™ aman$ judgement of himfelfe* accor-ding to Gods judgement ofhim^ Ifai. 5.3, F 3 There is a cert aine inclination of the will> whereby it can naturally both Jlirre up the understanding to this kinde of judgement y and alfo follow it: This inclination byfome is named Confcience, by others a part of Confci-

• ence y but not truelj; For neither the name ofQonfcience* por the affs thereof which are mentioned in the Scrip-

f 'tures, import any otherpowerorfaculty », then the under-

* ftanding,Rom.2.i$.

4 Tet every aft ofunderftanding is not Qonfcience, but onelythofe which make upfuch a Traffic all judgement^ as was before handledinthefecondTofition.

5 By ludgementy is mo ft properly meant the aft of I judging^ and not the habit or faculty onely^ Rom* *• i jf •

\ M 6 The

jo Offynfcience. Booke i.

6 The whole nature of Qonfcience is contained in no o-therjudgement, but what u Dianoeticall, or Difcurfue; becaufe Accu(ing,£xcufing£omforting, and fuch like atts ofConfience ^cannot be^butbyfome middle or third argumentjvhofejlrengtb appeares in a Syllogifne,onely by tjhe confluence,Rom. 6- II The word tranfated, Reckon

koyifyrS-i. yourfelfe,fgnifies Reafon out.

7 The dM>ajorofthat Syllogifme, wherein the whole judgement of Qonfcience is layd open., treateth alwaies of the Law the Minor cf the faff and ft ate\ and theConclu- . Jion of the relation that arifeth from ourfaft or fate, by

reafon of that Law;which is either guilt ^orfpiritu all Ioy. For example ^ He that liveth infinne, shall dye y • ^ Hue infinne: Therefore I shall dye. Or thus> Whofoever beleevnh in Chrift, shall not dye, But I beleeuein Qhrisi : Therefore Ishallnotdye :> butliue,Rom.%.i'$. 33. 34. 1 Ioh.3,19.20.

8 Confcience in regard of the Major, is called a Law : fn regard of the Minor and Qonclufion,a Witnejfe;but in regard of the Minor moftproperly, an Jndex, or Booke, . and in regard of the Conclufion, mo ft properly a Iudge y Rom.2.14.15. Reu.20.12. 1 Ioh. 5.10.

9 ThedAtajoris given bytheSyiMtx^ds, which the Schoolemen call Synderefis: the Minor is peculiarly cal-fed Syncidefis, or Confidence^ the Conclufion is the Krifi: , itjufe, or lodgement.

1 o Synterefis is properly an rntetleSfualhabit yvhere-by wegiue our confint to the principles of moraU affions* It differ eth not therefore from the Law ofnaturewhich is naturally written in the hearts of all men: but in refipeF mely. n Tkoug

Boo kl I. Of Qonfcience. <r

11 Though therefore Confcience may he kindred from working for a while,yet can it not hee fully extinguished or loft. No man isfodefperatly wicked, a* to hee with* out a Confcience altogether: No not the Libertines, who place their deadly perfection, inputting out the Confcience offinne.'

12 To this part of Confcience Synterefis being largely taken, belong all PraSticall truthes whereof wee are per-

faaded; whetherthey be drawn out ofnaturaU principles> by confequence^or communicated by Divine revelation.

13 Hence arifeth the distinction of a naturaU and an inlightened Qonfcience* The Scripturefometimes doth ap-pealetothis,asKom.6^. fometimestothat, a* i Cor. 6.9. and 11. 14.

14 Hence the adequate or full rule of Confcience U the revealedwillofGod,which both declares and preferibes mans duty.

15 Confcience therefore improperly fribjeft to Gods ifr/'j? and authority alone, Iam.4.12 f Neither can it befubjeff to any creature,without Idolatry.

1 6 Hence alfo it is, that though men be bound in Con-I fcience before God,to obey and keep the iutt Lawes of men

after ajufl manner, Rom. 13.5. Tet thofe Lawes ofmen> v.- as they are mens Lawes,doe not bind the Qonfcience.

17 Confciencefo bindeth man,in al thofe things which it

judgeth are his duty, by the will of God ; that he cannot be

V 'feefrom it,by the authority of any creature,hSi.^. 19. In.

I thurefpettitu>thathethatknowethqodswill,ufaidto be

debtor^Rom.i.iq.afrvanty Ro.<5.i6. bound,A£t*2o.

22. co/jfrained,! Cor. 5. l^.tohauenecejfitylaid upon

him,i cor. 9.16.fo that he cannot do otherwaies,A&.3.20

j 8 The power of Confcience ufo great, that it ma-

H 2 keth

1

/

Of Confcience. Booke i.

keth an aSlion^ which in its owne nature is indifferent , to be either good or bad: and that which in its owne nature is (rood, to be evill: although it cannot make that become <?ood,which is evill in its owne nature.

19 Tetno action is better or worfe^for that Confcience that one hath after he hath done it.

2 o ^An erroneous Confcience bindeth alwaies Jo far, that he that doth againjl the judgement thereof finneth. For formally 0 and by interpretation hee doth it againjl Gods will.

21 If the error of Qonfcience about the aSlion (that is, the objeSfor matter about which the affionis) bee not finnefull^ the Confcience erring^ binds a* much as if it did. not erre.

2 2 Confcience ^through errourjudging that to be lawfully ornecefary^ which is unlawfully doth fofarre binde^ 04 that a manfinnesy who doth contrary to it y and Jinnes alf)) if he doe according to thedireSlion of it.

2 3 Tet this necejfxty of finning^ wherein fome are in-tangled^ is not contrary to the equity of Gods Law: t. Because the fnne is not the fame on both handes: on the one hand amans finnes indoingwhat is unlawful!- and on the other^ in doing it unlawfully : viz. without or againjl Confcience. 2 . Becaufi it is not an abfolute neceffity, but uponfuppefition onely^ viz. if they keepejiillfuch a Confcience 3 which they ought to lay downe^ Ephef. 4. 22. j> Becaufe it doth not flow fromthe nature of the Law of God) but both is contracted and continued by mans finne. For no man is thus int angled but by his owne fault.

24 ConfciencejUdgingth at to he unlawfully which s is law full,bindeth to refrainefrom that I aw fullthing Jlom. 14.14.15. He likewife thatjudgeth that to be necejfary,

which

Booke T. Ofi Confidence.

which is but lawfully hound to the doing of it: becaufie tt man may abftaine from lawful! things : and may alfi conjlantlyprattifie them without finning.

25 Nothing may bee done whereof the Confidence doubts ^ Rom. 14.23.

26 In doubtful! cafe s^ thefureftpart is to bee chofien ; now that is thefiureftpart> in doing which, its fure there is nofinne.

27 It is lawfully and the beftfiometimesjo doe againft fiomeficruple ofiQonficience.

28 7 he reviewing of our affions, or eft ate ^ as it re-fipefls the Law, which Confidence diftates, maketh up the minor of thatpr attic all' Syllogifme^ which the Confidence maketh. It is called in Scripture ^a beholding oft he mind^ Pfal. 119.1%. Vnderftanding^ Pfal. 50.22. A casting up ones waies,V£\\. 119.59. A laying ofithehe\art 5 Hag. 1.5. Afaying to the hearty or in the heart ofithem^ Hofc. 7.2. ^A turning againe unto the he art > Ier. 12.11. Mai. 2.2. And Iaflly^a proving and examining of ourfieluesy 2 Cor. 13. 5.

29 JnthecenclufionofthatSyUogifime> amanappli-^ eth to himfielfie the Law ofiGod^ which concerneth his Action or conditionedpajfethfientence on himfielfie : whence therefollowethnecejfiarily^ either an Excufing, ^Abfiol-ving and Approbation ; or an Accufiation and Condem^ nation^ with affections anfwerable to them^ Rom.2.15.

/ 30 Though this application in its owne nature follow the former acts ofiQonficience .at a conchifion doth thepre-mifies: yet through manswickedneffie^ itfalleth out oft-times jh at though the Maj or bef illy andfirmely acknow -/edged, and the Minor alfio in a fort syet the Conclufion and Application is not made,Rom. 2. 18.20.21. 2 Sam* 12.5.6. H 3 3 X Hen€e

*3

-

31 Hence it is y that a necejfity lyes upon all faithfull

TaJlorS) not onely to propound Gods will in oenerall

hut according to their abilities, to helpe men , both in

publike and private to apply it^ according 04 their under-

flandings, and confeiences shall require, Rom. 12.7.

Matt. 14.4.

32 <l^4 Confidence honeftly good is, that which judge-eth rightly and powerfully, Heb. 13.18. that which doth otherwifie^ is finnefuUy £w7/ 3 Ifai.5.20. Rom. 1. 18.

3 3 ^A Qonfcience peaceably good^ is that, which ex-cufeth, abfiolveth, comforteth^ Ads 24.16.

34 C on f c l ence fi nce thefall) is not both honeftly and peaceably good,but by thefiprinkling of the bloudofchrijl Heb.9.13.14. and 10.22. and the vertue of him in the fanttification of the Spirit\ 1 Tim. 1 -5 • A<ft. 15.8.9.

3 5 <lA Confciencepeaceablygood may be finnefuUy e-vill, and that which is evill through trouble and accu-feth^ may be honeftly good.

36 c^ weake Confcience differeth in kinde from that which u affed, either by malice, or arrogance, or Super-

ftition.

37 There is but this one way, to pacifie a Confcience troubled upon good grounds: to bring him that is troubled into fuch a fate by true Faith and repentance, that the dfylinor oft hat Syllogifme which troubl'eth him., may upon good grounds become fialfie, and prooue fuch a* may be lawfully denyed.

38 When the Confeiences of Beleevers are finnefull in beingtroubled, the Major or Minor of that reafonino which caufed the trouble, may alwaies be denied and confuted. And this is the onely way to heak Juch a Confidence.

Corol-

Corollaries.

1 Thegreateft violation of Qonfcience is the great eft finne.

2 The great eft anguish of Qonfcience is the greatefl punishment.

3 That uncertainty of Gods favour^ which theTa-^ p/Ifs hold> and that uncertainty ofTerfevering ingrace y which others teach^ u cleane contrarie to thatfolidjoy^and flrong confidence >whichproceedethfrom a Qonfcience truly good.

3 The interpretation of the Scriptures jr a judgement to difcerne Gods will foramansfelfe^in his owne Confci-. ence^ belongs to every man.

The End of the Firft Booke.

-

CONSCIENCE

AND THE

.CASES THEREOF

The*SecondBOOKE.

In which thofe Cafes arc handled, which concerne the flare of man.

CHAP. I.

Of a cafe of Confeience^ and tbejiate of mm in getter all.

Hitherto we have fpoken of the Nature, now we are tointreate of the Cafes of Confeience.

Cafe of Confeience is a pra&icall que-Ition, concerning which, the Conscience may make a doubt.

a. It is faid to be a queftion,becaufe it is not an axiome or proportion that is ma-nifeft of it fdfe, but hath need of illuftra-tion and proofc, by fomethird argument.

3, It is a praliicall que/Hon, becaafe of the doubti which doe not immediately belong to praftife , doe not 1m-

A me.A*t\M

mcdiatly pcrtaine to the judgement and aft of Confcience,

which thing is not well obferved by them who under the

name of cafes of Confcience doe handiemtny things, which

do no more belong to Confcience then any other head of

Divinity., purpofely omitted by them*

- . .. 4. It is called a cafe, becaufe it is wont to fall out, or to

£ Se happen in the courfc of mans life, and a cafe of Confcience,

/♦fei. becaufe when it falls out 3 the Gonfckr.ce ought,with all pof-

fible care, to give judgement about it.

5. Ofthis fort are all thofe qieftions wherein t r uppofing the generalldoftrinc of Faith and Obedience) wee enquire what our duty is 5 upcn any particular occafior,

6. Of thefe queftions one faith welU "Becaufe that Law which is written and ingraven in nature , containing the rales ef hone fly and natural! jufiice , is in a manner wholly buryed by original corruption^and almoft totally overwhelmed by cufiome in finning, as it were with fome he ape ofevilllujlsdaiduponit^ and becaufe al/o the light of the under/landing is inv ilvci , and obfeuredwith manifold darkenejfe f fo that neither thofe rules cfhenefty , which are within the book? of the mind, are fully end perfeBly legible % nor can our underfianding read any thing therein ? dtftinttly and plainly : Hence it is 5 that God , in his mercifull providence hath given Hi three helps, viz. The light of Scripture, the affiftance of his Grace^ and the helpe rf teach* i*g. About this laft,we are now to intreate.

7. Now every queftion, or cafe of Confcience (as the nature of the thing ir felfe, and experience ftieweth ) is either about the ftate of man before God 5 or about thofe aftions which in that ftate he doth put forth, and exercife.

8. The ftate of man belongs to the firft part of Divinity^ which is about/V*/7^and the aftions to the fecond partwhich is about obedience.

9. The ftate of man before God s ia that relation which maa hath to God, as he is the original! of fpirituali life, and happineflfe.

io.Concerning this ftate, the Confciente ought i« to declare and determine what it is. 2. to judge, that it is to be ef-chewed if it be evilly and to be preferved, and increafed if it be good.

11.Con-

&f Conference. %

il. Concerning the ftateof man in generall there be three queftions : The firft il whether a man can certainly knew inwhatftatehe is?

Anf. He may, I. Becaulewuhout this knowledge he cannot have an accufing, orexcufing Confciencein refpe&of his eftate, But fuch a Confcience men both may and are wont to have, Rom 2.15. % Becaufe no man can either ef-chew or defire an unknowne ftate : But one of tbefe ftates a man ought to efchew , and to labour for the other, CWat.jS.

12. Queft. 2. Whether men ought to make inquiry into their eftate?.

Anf.Yt^ and that with all diligence poffible, for 1. This is a thing that God requireth s 2 Or.13.5. 2. without this knowledge a man cannot have peace, ortranquillityinhis Confcience, Rom*$.i.%l 8.1. 3. Ocherwifc a man cannot performe worfhip toGod,with that preparation which is re-quifite, I Cor. 11.2$. fl

13. gueft. 3. By what meanes comes a man to the know- miy come X9 ledge of his eftate > / the knowledge

Anf.i • By eonfideration of thofe aftions externall, and in- of his eftate^ ternall, which proceed from him. Mat. j.\j. 2.By the inclinations, and difpofitions,from whence thofe aftions flow, Row.*}. 15116,17. 3. By that reflex aft, whichis proper to man,whereby he hath a power, as it were to enter into, and perceive what is in himfcife, 1 Car. 2.11. 4.By a kind of (pi-rituall fknl^Lnkg 24.32.***. 7.21.28. Thehinder-

14. Que ft. 4. what is it that htnders this knowledge ? anC e of this An[ % 1. Wicked and prophane thoughts in many, P/%14- knowledge.

12. 2.Preemption,«>4jp0r.3.17. Mawj.%\%\^% 3.Tbeo-verchargingofthe heart by the lufts of the flefc, and care about the things of this life, Luke 21.34. 4. An evill Confcience, John 3. 20. 5. Spiritual! floth ,and idlcneffe, Ef*y ^4.11, *Jgnorance,R*».$.ii.

A a Chap. 2.

1 i

ThefetOnd Book*

Chap. 2.

Of the ft ate of jinn*.

He ftate of man fince the fall of Adam is twofold. A ftatc of finne 5 and a ftate of grace ABs 26.18. 1 John 3.10.14.

2.The ftatc of fume confifts in the privation of fpirituall life 3 and happineffc. From this eftate therefore we are to fly, as from death and the greatcft evill ^Concerning this ftate offinthenrftq'!eftionis,Howamanmay diicerne., whither he do ftill continue in it?

3. Anf.Tht fignes, or arguments, whereby this ftate may ttToi&L ' ccrlainI y be difc €rn'd 5 are in generall, all thoi'e which are

oppofitetoaftateofgrace, and fpirituall lite. Forifaman be not in the one ftate > he muft neceffarily be in the other.

4. The firit figne is a groflTe ignorance of thofc things, which belong to fpirituall fife 3 Ep. 4.18. for hereby % men areftrangerstothclifc of God. The rcafon is bccanfeitis impoffible tkat any man ihould pleafc God without faith," Heb. 11.6. And for Faith it is impoflible to be had without the knowledge of the will of God, which comes by the preaching and hearing of the Word,R*»M 0.14.

T , - 5 The fecond figne, is a perverfe difpofition of will,wher-

rakaingX. 0 *>y ic l% in ^jeftion to the rule, and dominion of fin, Rom.

6. 12. The reafon isbecaufethofewhodoyeildthemfelves

fervants to obey fin, are in a ftate of flavery to fin,unto death

Rom.6.i6.

6 Now the fignes of raiging finne, are firft ifamandonoi fcrioufly 3 and in good earneft , make oppofition againft the lofts of finne 3 but rather yeild up himfelfe unto them. Rom. 6>i j.Secondly,If in delibreate coonlell either profit,or plea-fure be preferred by him 5 and prevaile more with him, then either honefty and piety, Fhif.%. 19. Thirdly, if the committing of finne ftit him up rather to plea(ure,then grkfe, Frc.i'H Fourthly, if he take delight in the company of the wicked//.5o*i8.a O.6.14.

7-The

ef Confchnce.

j* The third figne, whereby it may be difcerned whether a man be in the ftate of Cunc, is the difpofition of will, whereby a man oppofeth himfelfe , to the will of Cod,

8. The fignesofthisperverie difpofition are, i. To rejeft the knowledge of Gods wayes, lob. 21. 14, 15. 16. 2. To bate correftion,and inftruftion,^/^o 17. 3. To contemne the threatnings, and judgements of God> Pfalme 36. i 4 2. Dcnt.\). 19.

$. The fourth figne,is perverfnefle of the affeSions wher-by men, turne away from God, and wholy cleave, and adherc,to worldly things, 1 M.^.2.15.

JO.TheaverfneflcofamanfromGod,i8 wont tobefeene, 1. By his alination from the Word of God, efpecially when ic is preacht to him powerfully 2 Tim.+ 3.4. 2. By a neg-leftofprayer, and other parts of Gods worrtiip, Pfal. 14 3,4. Pfa.jq.6* /^riio.25. J.By an alienaioo froai the £er-vantsofGod,Pr(?.2 9.27. ilohn$.io.

1 i/The fignts of a man cleaving tj and as it were drownd in the things of this world are , 1% It be imploy his chicfeft care, and diligence about thele things Mat. 6.25.3T.32. The rcafcn is given J^r/e 21. & 24 for r*he~e jour treajurc is, there will jottr heart be aifo. 2. If he be ready rather to forfake God and his righreoufneffe then theft worldly things.Afof.37.38. 3. If he do in his heart Judge thofe men ~to be happy which have an abundance of tbcfc worldly goods.Frtf.11 28.8c 18 11,

12. The fifth figne is the corruption of a m^ns life j or of the works of life Rom.S. 1 3. This corruption of life doth not confift inthofe fins which even the godly fometimes through infirmity fall into, but in a continued cou^/e,3ndtenour of *finning* Icfc called in Scriptures theyeaj offwne y Pf«/.1.u& -working of iniquity , M^t .7. 23./4 walking infinite, Pfal.I.J* Pro.I.l^* *st' walking after ftnne, J^r.p. 14. And acujicmein finnc^tui^i^ Theft wo '.ks of the flefla are mani eft by then> (elves, G*t.%*ift»

13.The fixt and theav^ftdefperate figne is, obftinancy in evill,w hereby a mm (huts and Hops u^ the way to all amendment^/*/•£• 910,7*r. 6. 1Q«

A 3 Cuai.$*

Thejecond tool$

Chap. 3.

Of deferring or jutting off ones Converfion*

QVefi. Thefecondqueftionis, whether a man may fife-Jy, reft for any time, in a ftate of finne, efpecially if he purpole with himfelfe t® reforme and amend his life afterward*

1. Anfwcr, it is not lawfull to make the lead delay at all in our converfion unto God. The reafons are, i;Becaufe God requires this for the prefent, PfaL9%.y.Heb. 4.7. And feing finne is a debt, and an injury done to God,it is manifeft, that repentance for the fame ought not, unlefte God con-lent and like of it, to be defer'd for one moment. As foone therefore as God (hail require us to correft our lives, and to be converted/o (bone ought this duty to be perforrrAi;be-(ides this, no (ubjeft can keepe and receive atheife, and murderer , or a publikc enemy,agalnft the will of the magiftrate, but he (hall be guilty of a hainous crime. Now finne is a theife , a m«rderer 3 and an enemy to Gods glory. Whofoever therefore (hall keepe and nourift; finne againft Gods Will, although he determine to do it but for a certaine time 5 he thereupon doth bring upon himfelfe a very grievous guilt*

a, Bccauie all delay oi Repentance incrcafeth hardnefle of heart, Hck. 4.7. It doth produce a cuftomeoffirning,^ and makes the worke of repentance to be harder and harder h. 13.23. The reafon is,becaufe thereby cvill habits are more ftrengther/d and confirm'd, the underftanding becomes darker, £0.4.18# The will growes moreobdurat, and addi&ed to finne, Heb. 4. 7. AH the faculties are more bound, and tied, as it were with chaines, and knots,/f#j 8. 23. A yong plant is more eafilypluckt up then that which hath taken decpe rootc» A nayle the oftner it is beaten with a hammer the more firmly it is faftned, and the more hardly drawnecut.

J. Bccaufe continuance in finne doth increafe the number of finnes,cur guilt, and the wrath of God, Pfal.9^.10. 11. For that finne which by repentance is not taken away,

hattT

Of Confcience.

hath through its owne naturall inclination , the curfr of God fomcthing in it like to tht which in Cods things proceed from Gods blcfling, ihumMwcrcafetbsndmulti* plies y and it dotb,with its ownc waightrfraw unto other fins, even as the deepe is (aid to call unto the deepe.

4. Becaufc the duration of our life is altogether uncer-taine, Iaw.<\. 13, 14, Delay breeds danger. Thou focle this night Jball thy foule berequired of thee and then where will that converfion be 5 which thou haft defer'd ? when therefore we hays opportunity ,bt us fet upon this bufinefle.

5. Becaufe repentance isthegifc of God, which he be-ftowes at his owne appointed times,not at our pleafure,i Tim. 2.25. 2 fir\i.i. Luke 13.9, We muft therefore let flip no occaiioii, but convert to day j And it is jufl with God that ( if we negleft our duty, in this point f and refufe to fall to it* while we may) through his judgement and leaving 5 and forfaking of us, we fbould not be able to do it, when wee

} would.

6, Becaufe the purpote of deferring repentance cannot ftand with a finccre purpofc to repent, I Peter 4. 3. It is a point of diflioncfty 5 and fraud, and afigneofadebtorthac never meanes to pay what he owes 9 when amanbecsufehce is not minded to pay 3 defers : and puts it of,from one day unto another.

7.Becaufe late repentance is very feldome true, and almoft

~*lwayes fufpition*. The example of the theife which we

readj of in the Scriptures is onelyone, neither yet do wc

reade of him, or of any other that was afterward converted

that did defer and put off his repentance. Yea,thec!eane con-

\ ~ary is threatned to fucha man,3/*if. 24.48.

L 3. Becaufc though we could be certaine that we might

afterwards repent truly, yet it were a bafe and unworthy

part to deale fo with God 9 as it isnotfitwefhoulddeale

wkhmen,2>r. 19.13,-R?.^ 28. And as we would be loath

God fhould deale with u s > P J £i3.2.8.& Qm4fc

9. Such kind of delayes tray be conviaced of folly, and of madnefTe, even by common fenfe, and experience 3 for all men would account him for a bedlam D that fhould when his houfe were onfire, defer the quenching of it, though but for

ens

The fecond Book?

one hourc. Or that having received (bmc ooyfbn into his body,(hon!d not indeavour inftantly to cxpell k;or the have-ing received fome grcivous wound , (hould not with all po£-fiblc (pee4 fcekc for remedy. But in negle&ing the burning, the poyfon 5 and death of fin, as there is more danger fo the folly is much more pernicious.

Chap. 4.

Uw the [inner ought to prepare himfelfe to converjion.

QVefi% 3. What ought a man to do, that he may be translated out of a (late of fin, into the ftate of grace ? u4*/Ofthofe things which arc neccflarily required to this purpofe % fome pertame to the pulling a man out of the ftate. of finne, and fome to the fetting him in the ftate ot grace, Thofe things which pertaine to the pulling a man out of the. ftateoffinnc, are fuch as feme to (hake a man out of that carnall fecurity, in which he fleptbefore, and to worke in him a carefulncfle of bis falvat ion above all things elfe AQ.%. 37. &16. 33. That this may be done, many things are ie« cedar y.

!• For it 3s firft oftll requircd 5 that a man ferioufly lookj Into the Law of God, and make an examination ot his likj fnd ftate according to I. lam. 1.23,24 25.

2, It is required 3 fecondly that upon that comparing of our (Utewith Gods Law a there do follow a convi&ionofCon-fcienrcwHch in Scripture is c%llM**«**o>/*a being without excu(e,2?ror»i» 20. And a concluding one under fin, Rom A1 i, $i*Rom*t*20 &7-7»

3»Third!y,aftcr this conviftion of Gonfcience 5 there muft follow, adefpareof falvation* bothinrefpcft 5 ofallftrength of our ownc 5 and of any hclpe which is to be had from the Crcaturcs,R(?^7.9.11.1 j.

4. Fourthly > after all thefe 5 there muft follow, a true humiliation of heart, which confifts ingriefeandfearebe-caufc of fin, and doth bring forth confeflion, R4nt.$* 12. ^

S.For

Of Confcicnc*. y

5. For the procuring of this humiliation, it Is alwayes ne-c^ffary that there be a diftinft confideration of fome parti* cularfinnes : foragenerall apprehenhon offinne, caufetha confuted aftoniflament, but no right and true humiliation*

6. This humiliation is oftentimes occafioned bythefight ofiomeonelm, ^#.2.23*37.

7.1c is helped forward oft times by (bme heavy affli&ion, as in A/Anaff:s,2 £%'0«33«i2.The degrees of this humiliation are not the fa a e in all that be converted : for fome fecle greater trouble, and fome lefle. But all thofe that are truely converted are aifo truly humblcd.So put a man in t he ftatc ot grace, it is required, that there be i.Suchanapprehenfion^upon theGof-pell aswhereby a man judgcth it pofllble that hisfinnes flbould be forgiven,#wtf.i2.23. P/i. 130.4. 2 An eirneft defire toob-taine that mercy , which in Scripture is called a fpirituall hunger, orthirft, jE/i.55.1. Iohnq*\*]. Luke 1.53, 3 An a&a 11 union with Chrift, which coniifts in Faith, that is wrought in us by cffs&uall vocation, Iohn\^\. 4. True repentance , whereby forfaking all (in, we give up and con-fecrate our fclvcs wholy to God in Chrift, tARs t. 38.

Chap. 5.

Of the effetltiAU Vocation.

BY effeftuall vocation, we have the fifft entrance into the ftateot faving grace j But here (in generally arife foure queftions, which doe necrely belong to Confcitwce > The firft queftion is, whether he that hath Faith, may by ordinary means certainly know,that he is effe&ually called of God and in the ftate of grace ?

Anf. He that hath Faith, may, and is wont to know T jj C Faithful*] certainly that he is iu the ftate of grace. Divers reafons of thi6 may be certainj aflertion, (befides thofe which before were, delivered in the of their rcct-j queftions of the (iate of man in gencrall) may be produced. t10 * 1. It is the office and the worke of the (pint of God which

B the

the faithfull have received, to certify and aflfure them of thofc things which God of his free grace hath conferd upon them,

I Cor. 2.12. Re.S, I 5.

2.The faithfull are commanded to make their calling and eleftiop fure, neither is this a legall precept but an evangelically Per.1.10.

3. That grace which we have received hath the nature and force of an earned 5 in refptft of that inheritance which is promifedto«s 5 gf.i.i^ & 4.^0. i^r.13.14. 2 Cor.i 21 • %2. For afmuch therefore as it ferves forthcafTuringusof the certainc of fomething which is to come 5 it ought not ic felfe to be uncercaine: for no certainty can be grounded upon an uncertainty.

4. A certainc knowledge of the grace of God is required, as a neaffary foundation for that joy and thankfulneflie which God requires of us, in regard ot that grace, 1 Peter

Jt Oft 0*

%. A Confidence purged from dead works doth neceffarily bring with ic a certainc knowledge of grace, Heb. 1 0.2O.Kcm. 8.16.& $>.2.

6. The faithfull are exprtfly faid to have had this affu-rance 5 and that by fuch arguments as are common to all believers^ CV.13.5.1 /<?/?» 3.14. & 4.16.&. 5. 20.

The fecond queftion is by what ugnes the certainty of this eff^&uall vocation 3 and grace may be confirmed.

7. Jxf.The firft figne is, a confhnt inclination of the will e towards God, as towards the chiefe goo J.> Pfa/.ng.sj.For there is no man that can indeed place his chiefeft good in the in joying God D but fach a one as is called by God out of the world, and converted from his idoils 3 which before he had fetup to himfelfein his heart.

8, The fecond figne is a purpofe, and readinefle of mind ' to hearken unto God in everything, 1 Sam.^AQtABsg.6. P/rf.40.8, ?.For in Co doing a man anfwers to the call of God* and becomes caWd 0 Pf.2 7. 8.

p. The third figne is, a vehement longing after the word of God.i Pet.2. 2. For by this word the faithfull arc call'd, and regenerated, 1 Pet. 1. 23.

fO.Thc fourth figne is a fiagular love towards them which

are

arc borne of the fame feed, and bloud, I tohn 3.14.

The third Qveft.i*, what a roan ought to do that he may be The duties of partaker of this gi\ace * * m * n cM%<i t0

11. ^/.Although God ofhisunfpeakable Grace be often hs ^ c Jj^ times found of them that fcekc not after him , yet there be to J| ake j^-^ diverfe duties, which ly upon a man about his vocation, and unto himfelfc. which both ought, and are wont ordinarily to be performed before the certainty of this grace can be gotten.

12. He therefore that defires to apply himfelfe to Gods Call ought to fettle in his mind an eitimation of the Word of God, above all riches, Pfal. 11$. 14. Thereafonis,becatifca man will never feeke the Kingdome of God to purpofe, un-leffe he efteeme it fo highly that he judge all other things to befetafterit 3 ^/^MO,37.Z«^f 14. 26.

13. Secondly , heeought toimploy his greatsftcare labour and induftry,about this bufineflTe, Iohn 6. 27. Pr*. 2.4.8c S.ver* Thereafoni3 becaufetherecanbenoferious, andfo* lid eftimation of a thing^where there is not an anfwerable in-deavorto obtain? it.

14. Thirdly, he ought with all diligence, care, and con-ftancy,to apply himfelfctotheufe of all thole meanes which God hath fan&ifyed for the communicating of hi* grace. Tro. 8.34. The reafon is,becaufc God only who is the author of grace, can appoint meanes, and make them effe&nall. He ought therefore to imitate thofe fick perfons which lay at thepooleof Hethefda, waiting for the moving of the water,

/ff&fl 5*3-4 7 #

15.Fourthly,he ought to bring himfelfe to that paflethat he may (ell all that he hath to bay this pearlcpr.23.2 $.Mat. 13.45,46. Foralthough God doth freely beftowlifeupcji us,and receive nothing at our hands in liew of it, Efa% 5 5';4. 2. Yet we ought to forfake all unlawfull things aftually, and all externall and naturall goods aifo, in the purpofe, and dif-pofition of our minds, elfc we cannot obtainethe grace of God.

The fourth Queftion is by what motives a man may be ftirdup to embrace the call of God.

i6.Anfwer,firft if he do ferioufly, and much confider with him(elfe,who it is that calls him: for it is an omnipotent God

B 2 ca

to whom vrt ought to hearken and give eare; although we (honldnot know what the eventwouldbe,fckivi!.8.

i7.Secondly, if he do confider attentively often what ic is to which God calls him : For it is no (mall matter, or light ching^buteveneternalihappineflTcj and glory, I Pff.5.10. Ep.uil*

i8.Thirdly,if he do alfo waigh what that is out of which he is call'd : For he is perfwarted to forfakc nothing, befides fin, and death, ABs 26.1 % y L^ 3-7-

ip.Fourthly, if he doe alfo confider what thecatife is that moves God to call him 5 which he (hall finde to be nothing elfe but Gods incomprcheofible mercy towards his enemy. Rcm&.io.z 0.5.10. He muft have a heart of Iron 3 that is not moved with fuch gocdnefle as this 3 as we may fee by Saul^

1 S4ztf.24.i7.1p.

ato. Fiftly, if hee doe humbly compare himfelfe with others 5 to whom thisgrace of vocation is denied. 1 Qor%\.i6.

2l.Sixtly, if he doe call to mind how hainous ancffenfe it is to negleft this call of God D much more to defpife it, Mat. 22.7.8.£#.4 24.

2 a*SeventhIy,if he do alfo confider of that miftry, which he doth by the Law of equity bring upon himfelfe by this fia,Pnr»i. 14—32*

Chap. 6.

Qf faith

THe workeof eftfcftull vocation, h to workc in man a true FairhinChrift, and repentance towards God.

Concerning Faith , the firtt qucftion is what a man is to doe that he may obtaine true Faich in Ghrift.

i< Atf. Befides thofe things which were propounded before, it U further required, I. that a man do go altogether oat of himfelfe, renouncing his owne righceottfneflcvRtfwr. 10. frPbiI.5.9. The reafon is becaufe no man will fcekerighte-oufhescxicofhimielfe by Faith, uolefle he do firft acknowledge himfcife to be deftitute of all righteoufnefle in himfelfe.

2. Se-

2. Secondly, hee ought to propound unto himfelfe the rightcou(hcfleofChnft,as his chiefeft aime,and fcope.fo that he doth contemns Jill things in refpeft of that, Vhtl. 3.9.12. The rcafon is, becaufe Chrift is never fought as he ought to be 3 unltflchebe preferr'd before all things elfe, as the onely meanes of eternall falvatioiv

3. Thirdly,he ought to faften the eyes of his mind, upon the promifes of the Gofpell; For the Gofpell is the Miniftry of the fpirit of righteouineffeandoflife, 2 CV.3. 6. 8. the reafon is,becaufe Chrift is neither offk'd of God, nor can be apprehended by man, but onely in the promifes of the Gofpell.

4.N0W in faftning our eyes upon the promifes of the Gof* fpell, we muft confider fir ft, that Chrift onely is propounded in them, and that crucifyed, 1 CV.i.23,54. & 3.2. 2. Secondly, that in Chrift there is a per fed efficiency of redemption, and&lvation, provided for them thatbeinhim^ Ioh*$.\6. Whence alfo in Scripture it is cah'd a rich, and flenteouty abun<Unt^ andflentifullgracc 9 Ep.l.6.y^2^Rom m ?.io. i.Tim.1.14. Thirdly, that this graceis particularly offer'dtoallthofetowhomitisprcacht, Mark* 16.13.

The fecond queftion is by what motives a man may be ftirr'd up to believe in Chrift.

5.ax/^Firft,if he confider that this is the Commandment Motives t*

>of God, that he doe believe in Chrift, ilohn 3 23.becondly t F*"h.

if he meditate of that mifery , to which all thofe.are fubje<Sk

which believe not, lohn 13.18*

6. Thirdly, if he do meditate of the happineflc ofthofe which do truly believe, 1 John 3. 1 <5.

7. Fourthly, if hee confider that ther* is no other way 1 whereby hee can efcape that mifery, or obtaine that happineflc but onely by Faith in Chrift, Afts 4.1 i.Hcb. n.6.

8. Fifthly,ifhe doe confider the iruiry which is offcr'd to God by the man that believes nor, 1 lohn $.10.

9« Sixdy, if he waigh with himfelfe how much they do

v honour God,which believe in him, Kar.^io.hbn 3.33.

10. Seventhly, if he looke u^on the cloud of examples,

which hehatbof thoie which have believed and have beenc

j fevedby Faith, Hth 12, 1. For they were ior patterns to

B 3 them 1

™ The faond B#ok$

them which (hould afterward believe, i Tim. u 16. The third Qacftion is by what figncs Crae Faith may be

difccrnd ?

Anf. Faithinrefpefloftheadiun&s, maybe diftioguifibt

into a ficfc Fait h and a lively. A lin«iifliing i *• A fickly Faith is that which is opprefled and hin-Ruth, dred fo by temptation?, and corruptions, that it cannot puc

forth it felfe in t^ofc Fruits, which bring to the Confcience

the fenfe of peace, delight and joy, Ep .4* 30. an example

heicofwehavein£>4t^, Pf. 51.14. A lively Faith. i2# A lively Faith is that which doth t freely exereife its

a&s fo that it is felt of the believer himfelfe with a greatdeale

oicomfort,i Pet.\. 8.

13. Faith alfo in regard of the degrees is diftingui/ht into a weake and ftrong Faith.

14. A weake Faith is that which is eafily hindred in its cour(e,#0.14. i.Ga.6. iJc is called in Scripture iviywu*. little Faith,A/*r.itf,8.

A ftrong 1 5 # ^ ^ r °ng Faith is that which overcomes all difficulties

Faith & proceeds freely in its eourfc,it is calM isSccipture ***&*&*

a full per{wa(ion 5 Rom 4.24. Luks 1.1. 1 Theft, u 5. CV.2. t. 16. A lively and ftrong Faith is eafily manifeft and known to them in whom it is, firft becaufe they have theteftimony thereof in themfclves, ifrhnf. ic. viz. the SpiritofGod bearing-wicnefle with their fpirit that they ar the children. oi God> Kom.S.i6. Which fpirit they have as theearneft of their inheritance,! Ep. 1 J. 14- and by it they are feald till the day of redemption, Ep.+.$o. % They have the Love of God Ihed abroad in their hearts by the fame fpirit, Kotn. 5. 5 Whe eupon it is that they have peace, and joy unfpeake-abfe,and full of glory, 1 Ttt.i.S.i.Rm.^.i.i. 3 Theyhave< and bring forth thofe Fruits, whereby true Faith is wont to fc- ;:;an'.iefted 9 and perfe&ed, Gal.2. 18. Cjal.^6. 17* A languifhicg, and weake Faith may bedifcerndto The fignes of be true,and (incere,principaUy by thefeno'.es.

:te F rft, if there be a fincere defire of Union, aud Commu-

nion with Chri ft, 2Cor.B i2Thisdefireisdiftingu:ftttfrcHB that which may be tcund in the u r regenerate, 1. becaufe it h hot a conditional! dtfuc, or a kinde of wiftung a which

even"

Of Confcitnce. V$

even many tricked men have after thefc fpiritaall good things, if they might alio enjoy and ftillkeepe their finnes, butitisanabfoluce choile, Hel.iU2<). 2 Becaufe it fsnet caried after thefe fpirituall things, oncly as beneficiall unto a mans felte, but as fimply 3 and in themfelves good, and things fortbeiroweefaketobedefircdofall, T/a/ 73.25 &4?. 3. 3 Becaufe it is caried after all choife that is as well aiter th« lan&ification, as after the juftification and redemption which are in him, 1 CVm.30. 4 Becaufe fach a man more eftcemes of Chrift then of all things elfe, 1 Pet.t.6. 5 There is alwayes joynd with this defirc, a fenft of finne, and a fed-ous forrow for k^Mat.n.iS. 6 This defire is not vani/hing 3 and ficklejbutconftant^^iS.it 7 hUnot flo t hfall bu t -in-duftriou%Pr^ ll 2i.& 26.15.

18. The fincerity of Faith appearesalfo, if it hath been, begotten 3 and is preferved and ftirred up by the powerfull Ministry of the Word, R tn.ic. 14.Whereupon it comesto paflc 9 that a man is affe&ed towards the Word 3 as towards fpirituall Food, 1 Tet. 2.2. The reafon is becaufe fuch a'kfod of defire being a motion of fpirituall Life 3 muft needs prcfup-pofe life it felfe which confifteth in Faith ; for carnal! preemption both confiftcth without the Mlniftry of the Word, andcanbynomeanesindarethe eflPeftuallapplica-tton,and fetting home of thofe things which belong to the power of godlineffe, 2 Tiir.^* 3. But Faith cleaves unto the word as its principal! and foundation.

1 p. The 6ncer!ty of Faith appearea in the thirdplace from hence, that although it fceke juftification in Chrift , yet it embraceth,wkh a fincere affent, and fubje&ion of heart, the whole Word of God, th?.t Is every precept, prohibition and threatning, which comes from God, PfaLup.6* lam.!.io> 1 i^Herod did afflnt unto many things D C%*r/^- 6.20. The rea* fon is becaufe Faith doth unite a mans heart to God, and deliver it, up unto him 3 (imply without any exeception.

20. Fourthly ,it appeares by this, becaufe as touching the purpoftof the minde, and his uttermoft indeavor» it purifyes a mans heart from ailfinne, &43s 15.^/^^.5.7, T he reafon is becaufe Faith doth principally, and fingularly feekein God the utter abolition or fin.

*2i # Fffo

21 ? Fifthly,! t appeares by this, that it ftirs up in the heart afi tcreaffctticnof love towards God , whereby it comes tupaflTe , that we prefer the glory of Gods Name above all things elfe 5 I lohn^x^. Henceitistbatchefaithfullin the Scripture* arc wont to be defcribed by this property of their lovetowards God>Rom. 8.28. I Gc. 16.22. £/>.d.23,24. The reafon is 3 becaufe they place and apprehend their chicle good in God.

22. Sixtly 5 it appeares by that fincere love which it works in a mans heart towards his fellow Brethren, 1 Iehn$. 14, Sc 5. i.Thc reafon is becaufe the Image of God appeares in them.

Chap. 7.

Of thofe temptations which fight againft fAlTB.

I Ecaufe the whole fpirituall life of a man doth depend >jpon his FaitbjH^.i 0.38. And by Faith as by a (heild, amanispreferv'd f a *c againtt all the temptations of the De-vill, the World and the Flefti, £p.6.i& 1 Pet. 5.9. Heb. 11. 25. Therefore it is that thefe three enemies doe bend their forces principally againft Faith. It will be profitable therefore to be acquainted with the principle afTaults in this kind, as alfo with thofe means whereby through the grace of God, we may repcll them, that they do not overmuch weaken our Faith. Of the want The firft Qucftion then is, how the believer may (iipport ofthefenfe ofhi m (elfe againft thofc temptations, which arc drawncfrom pMC# henccjthat there arc no notable Fruits of his Faith to be feenc

and difcert/d.

uufnf. firft he ought to confiderthat Faith in its owne nature is of thofe things which are not feene or felt, Heh 21. 1 .And in this it differs from vifion^^m.8.24. 1 Cor. pj.il. And therefore there is no more required to the being of Faith but that man do with his whole heart makt choiie of Chrift for his Saviour 5 and with his whole heart adhere unto him. Ocher things belong to the veil being of Faith* not abfolutcly #0 the being of U 9 fcLi t y. 2 Sc*

Be

Of Confcience. * 7

2. Secondly, he ought to confider a that the tvant of many fraits may argue Faith to be Iangnifhing,or weake.but it can-no? argue that thcreis no Faith, 2 Pct.i.%.

3. Thirdly, he ought to consider that the Confcience is often fnpported much by the remembrance of what is paft, though for the pretent grace appearc not, Pftl. 77. 6. 7. 12* And by the judgements of others that are godly, and wife concerning us, when our own judgement is croabled, Heir. 6.9. 2 Cor.2.*j.$.

The fecond Queftionis , how a man may (upport himfelfe Of thefenfeof againft thofe temptations which aredrawne from hence,that ^jc wrath of he feels upon him the fignes of the Wrath of God > God#

4. Anf.Yiv&y heoughttoconfidler, that many fignes of Gods wrath may ftacd with his love and favour. Pfal. 99. 8.

5. Secondly ^ he ought to remember that Chrift himfelfe who was the Sonne of Gods love , did taft the wrath of God in this fort, Mat.27.46*

6. Thirdly, he ought to confidcr that it is required of the Faithfuil that they believe againft hope under hope, Rom. 4. 1 j. And that they do , and they wraftle as it were with God, by Faith 5 (7^.^2.24.H^.i2.4. 5.

The third Qoeftion is how hee may hold up his head a-Of the want of gainftthofctemptations, which arife from hence, that his g f owthand Faith increafeth not, Rom.u i 7 . PSh *

7. AnfMt ought to confiderfirft that it is with Faith, ask is with plants and living Creatures, which wee may more eafily perceive to have growne, then to grow. Secondly, that the increafe of Faith is not to be expe&ed at every moment, and at all (eafons of our life, Heb % 5. 12. But then cfpeci-ally when the Sun of righteoufhefTe approacheth nearer to our Horizon , by a mote mercifull communication of his grace, Attsy.^u 2 Pet.i.t,}. Thirdly, thatthofetemptations which do hinder the increafe of Faith for the pre-fent do advantage it for the future, like the winter to the Plants, and like diverfe fieknefles to the bodies of young Folke.

Fourth Ghieftion is how a man may comfort himfelfe a-gainft thofe terrors which arife from the guilt of his fins, especially if they be grecvous ?

C %.Anf.

8.y4tf/.He ought to remember, i. That fuch temptations as thefe 9 do proceed from a defeft in Faith, Rem. 6* 11. Ep. 6. id- I P^5.9-And therefore that we are not tocaftaway our Faith becaufe of fuch fins, but rather fo much the mere to Strengthen it 3 £tf»22.32.

9, He ought fecondly to confider that it is the duty of the faithfull not for finne to fly away from God, but rather for God to fly away from finne^and to adhere to God in Chrift, that finne may be remitted , ancj aboliftit, hhn 3.14. With

Num.2 5.19.

The fifth Quefi. is howaGhriftian may fuftainehinikife intimeofaffli&ion?

10. AnfMe ought to confider 5 1. That fiich kind of tryalls are fruits of Gods love, Heb.ii.6. 2 They (hall worke for his good,#£/».8.28. 3 The grace of God in all thefe ought to be fuffieient to him, 2 Cor.i 2 9. But of afflictions more hereafter.

Chap- 8.

Of Repentance.

Concerning Repentance the firft Queflion is, what a man is to doe that he may repent > i.Anf Heought,i. attentively and fcrioufly to confider' his finnes, according to that nature which is moft detettible, Efa. it 4. tsfpoc^.iy. Forastheconfiderationof finne under Tome falfe thape as a thing lovely, anddefirable, doth draw a man to finne : fo the true consideration of finne, as a thing abominable , and by $li rueanes to bee efchew'd 9 doth withdraw the minde from finne by trueUe- ( ' pentance. Tolet on this consideration it will be profitable, 1. To meditate upon the Ma jefty of God , which is by our finnes moft grievoufly offended. 2. Weigh well the infinite and manifold obligations whereby wee are bound to pleafe God 5 which yet we have not ceaft wickedly to violate. 3.Tothinke upon the terrible wrath of God, which like a confuming fire, remaines upon impenitent finnersc

4.T0-

Of Conference. *9

4. To fet before our eyes , thole fupernaturall good things of which our finnes deprive us. 5« To call totninde thofe great evills which by ©ur finnes we bring u on our (elves, and other s.a.nd the diftionor which wc do toGod.And to this purpofe it will be exceeding profitable rcligioufly to meditate upon the unfufferable torments, death, and curfe which befell Chrift for our fins

- 2. He ought , 2. to let before his eyes. Obedience towards God 3 as a thing abfolutly to be fought, necefTarily to be followed after, Luke 13.3 & 10. 42. fhey which are caried after any other thing 3 as abfolutely neceffary, are by that very affeftion by which they are fo caried, drown'd in perdition. 1 Tim.6*9*

3. He ought, 3. to confefle his finnes before God, \Uhn 1. 9. Pfal^t.^Sc $1.5. Forconfeffionoffinnemakesaman take all the guilt, and feame unto himfelfe, and afcribe ail the glory to God, Daniel 9.

4. He ought, 4. by Faith in Chrift to expeft, and pray for the change of his heart according to that promife which we have, £^.36.26.32. For thofe which go about the workc of converlion leaning upon their owne ftrength, do no* thing to the purpofe in this bufinefle,2 CV.3.5,

5. He ought, 5. in the power of God, toturne himfelfe with all his heart from that which is evill, and to convert

■„ himfelfe to that which is good in the fight of God, Pfalmt 34. 15. Now turning from evill, confifts primarily in the hatred of evill, ?f*L\s&. Which hatred in refpeft of thofe finnes which are paft, doth neceflarily bring forth an unfeigned forrow, Zack.i 3.io.Together with a (hame, and difc like, Rom* 6. 21. And converfion to good, doth primarily confift,in a defirc, and purpofe to doe wdl 9 Pjiilme 119. 33. 106.

The (econd Qnefiion is, by what motives a man may be ftir'd tip to true repentance V

6.A«fil<et him confider, 1. That this repentance is a thing very plcafingto God, Pfal. 51,19. The force of the argument lies here, becaufe he which hath given himfelfe hd to God by Faith, cannot but indeavour after all thofe things,

r by which God is weJIpleafed. 2. That it is abfolutely ne-

ncceffrry to falvation, Luke i^. The reafon of thecon-fequence lies here, beewfe he which defires the end, defires alfothofe means, which heefees to have a nectffary connexion with that end, 3* That finne is the caufe of our reparation from God, Sfa.^c.2. This reafon holds becaufe the believer by his Faith doth adhere to God, and therefore turn-es away from all thofe things which worke a reparation twixc God, andhirn, 4. That there is an utter oppofition betwixt finne, and out vocation and Faith and Life, 2 Qor+ £•15,16. 1 TArjf.4.7.1. The argument is ftrong becaufe he which affirmes one of the contraries denies the other, 5. That the mercies of God toward* him , C^y all which he is lead unto repentance ) are exceeding great, fi^^.2.4.5. ^r.84. 5^12. 6. That Chrift fuffered molt grkvoas anguifh for our fins, Zac. 12. 12. By which we may learne how horrible, they be 3 and how much to be detefted, 7. Thatimpeniten-cy in it felfe is the raoft grievous finne D and that it is the con-tinuation.thefealingup, and the amplification of ali finnes befides D 8. That there are great promiGs made, and that the Kingdom of Heaven ftands open to all iuch as repent, £fa. 1 • 18. 1 Kings 8.48 49,50. nes of Re- The third Qxetiien is, what bee the fignes of true Re-pentance ?

7. tsj'nfwer, FirO agriefefor fin in ref^ed of the offence done to God by them, andnotcnely in xdptEt of punifti-ment; the reafon is becaufe repentance doth turne a man from finne as it is finne, now it is finne as it doth tranfgrefTe the reveai'd will of God 3 and fo offendeth him, and provokes him to anger. This griefe ought to be the greatest of all griefe, Zachm\2.io 9 n. At the leaft intelledlively, in regard of the difpleafedneffe of the will, although in re/ped of the fenfe other griefes may fometimes appeare more vehement. ^ Gricfe,orfcrowisanoffenfeofthefoule, arifingfirorn hence thatitfuffereth fomething which it abhors as being a thing whereby it feels it (elfe to be feurt. Griefe therefore for finne doth neceflarily accompany true converfion, for the mind while it converts itfelfefrorn finne 3 beginneth toniil finne,or tOabhorre it, It perceiving therefore that fbmewhat flicks to it which it doth abhorrexannot chufe but be troub-.

led- ^

ntancc.

led* Andbccaufe the chiefc reafon why the converted foule dothabhorre finne, is that repugnancy which finne bath to the will of that God, to which the foule being converted is now joyned, hence it is, thatgriefe for finne if it be right arifcth rather from this ground 3 becaufe God is thereby offended, then becaufe any mifery is brought upon our (elves.

8, Secondly, a hatred of iinne, as a thing above all others mofi deteftable, Apocal.2.6. This hatred if it be fincere, 1. Is caried againlt all knowne finnes without any exception,2. It is cofiilanfc without intermifilon ,. 3. Ic is implacable without reconciliation, 4. Ic is vehement without tcle-Eation#

9. A third figne is an earneft defile, and fefled pur-

pofetoavoyd all finne, and to live after Gods Law for the

future 1 The reafon is becaufe he ivhich doth detefi, and hate

, finne, for this reafon becaufe it is linne, and offends Gods

Majefty, will as well abhorre future finnes, as thole which

, are paft, for thefe do every whit as much offend God as the

other : and no man can avoid future finnes unlefleheedo

purpofe and determine with himfelfe y as ftrongly as he can

that he will never,, upon any condition commit iinne againe.

This purpofe if it be fincere, 1. Doth catife a feparation as

far as poffible may be from prefent finnes , and from occa-

v fions of future finnes, 2. It intendeth every thing that it is

good, 3, It feekes for it effectually in a diligent indeavour

and ufe of the meanes,4;It carefully labours to remove all im*

pediments as well internall, as externals

The fourth Queftion is how a man can repent of fuch fins as Repentance he cannot come to the knowledge of? for fins un-

io, AnCwer, He which formally and diftin&ly repents of known. all his knowne finnes j hathavirtuall, and confufed repentance even for thofe finnes which hceknoweth not, Tfalmc

19- 13'

The fifth Queftion is, whither it be fuScient for a man to of the conti-

rcpent once ? nuation and

x i, i4tf/.Firft,paft fhnes are not to be forgotten, Dent. 9. renovation of 7. No not thofe which were committed in youth, Tfalme Repentance,-r 25,7. a.This remembrance of former finnes is profitable, 1.

. G 3 to

tto humble us, Dent* 9.6*7.* 2 To ftir up thankefulnefle to* jtwardsGod, 1 Tim. 1.12.& 3.10. 3TomakeuspitifulIand gentle to other finners, Titus 3. 2. 3.But as oft as our firmes come tominde we ought to be affe&ed with fhame, and for-row for them, Gcn.41 9. £*.16.61,63. l£V.i5<9Jtistrue that horrour which is wont at ones firft convcriion to ceize uponthefoule, returnes not to the faichfuli by the remembrance of their old finnes , becaufe of the Mercy of God, which thorough Chrift they have obtained , but yet ftiame, and bluftiing is a thing that doth become Saints very well, Rcw.6. 21. So that it is made a note of a wicked man that hath not yet repented of his finnes if hee can thinke on them D and call them to minde with pleaftrc, Tob* 20.12.

12. Secondly, Repentance is to be renued dayly, as finnes are renued , 2 Tim. 1 ♦ 6. hr.%. 6. For as a Candle newly put out, and yet finoafeing/iskindledagaineandreviveth by . a fmall blaft, fo the foule is freed from ordinary ftraights and dangers by a feafonable, that is by a dayly renuing of Repentance. A member out of joy nt is to be fet as (bone as maybe. 3* After extraordinary finnes extraordinary repentance alfo is neceffary, TfaU 51.1. 1 C 9T% ** 5* *• 2 Cor.-j.

?»& 12.21.

Chap. 9.

Of Adoption*

VPon Faith in Chrift followes juftification and adopti-tion, but becaufe juftification doth properly confift in relation therefore there is no peculiar thing about it that belongs to Confidence, befides thofe which either were fpoken ot before, in the Queftions about Faith, or are hereafter to be fpoken of, amongft thofe things which belong to Sanftificadon.GlorificatioB^nd Obedience.

If any one be certaine of his Faith in Chrift, and yet do doubt in Confidence whether he be ) jftificd before God, this happens through want of wifdome to infer the con-,

clufion A

clufion out of the premifts. Tkis defeft therefore is remedied by a right information about the nature of purification. Forallthepromifesof the Gofpell concerning remiffionof finnes 3 justification , and life eternally do as well belong to every particular believer, and may and ought as well to be apprehended, and applied by him unto him(elfe,as if his owne name were written in the Scriptures. Thereafon is, becaufe vvhatfoever is promifed to Faith , or to the faithfull in generally is promifed exprefly to all and every true believer in particular.

There is the fame reafon for adoption alfo, fave onely that to this benefit 5 there is attributed as an adJunft a cer-taine operation of the fpirit in refpeft whereof he is called the fpirit of adoption. For although it be the fame (pint, which doth, I. convince men of (inne> and of righteouf-nefle, and judgement, John i6.3. 2 Illuminate them with the faving knowledge of Chrift, 1 Corinthians i.io.i^Ep. I. 17. 18. 3 Ingraft them into Chriit 3 £p. 3. 6. & 4. 4. 4. Quicken them being ingrafted, 2 Cor*^.6, 5.Leadthcm into all truth which is neceflary to (alvation 3 lohn 14*1 j.Sc 16.13. Iohn 4 # i^.Yet becaufe adoption hath a primary place among thofe benefits which are feal'dtous by the holy fpi-rit^hence it is that he receivetha fingular denomination there from, and is cai'd the fpirit of adoption, Romans 8. 15. .

Concerning this fpirit the firftQaeftion is, what a flvtotainetheftirii bought to do that hee mayobtaine the lively aft, aad fenfeof Adoption. ofit>

i.Anf. Hee ought, 1. to give diligent attention to the preaching of the Gofpell, 2CV.3.6.8. The Minifters of the newteftament are calfd the Minifters of the fpirit,and the Miniftry thereof the Mioiftryofthe fpirit, becaufe by that meanesGod doth offer, andcommunicate his fpirit 5 Gal. 3. 2. Tee have received the jpirit by the hearing of Faith , jfy.1.13.

In whom jee alfo trufled after that jee heard the word of truth , the Gofpell of your falvatior^ in whew alf* after thatjee believed , yee were featdwith the holy ffirit efpromife.

2. He ought, 2. to beg this fpirit ot God, Lake 11,13X0/^ Heavenly Father will give the hcly ffciritto thtm that aske him.

3«Hc

3.Heeought, 3. To open the dorcs of his heart that the ipirit may enter in, Pfal.2^.j. Apcc.$. 20, That is to call off his minde from earthly thing? and to raife it upwards and to prepare himlelfe, by all means to entertainc the motions of the fpirit. Signet of ^ e proper Queftion is, what be the figaes of the (pirit of

Adoption. Adoption,

4. Anf. The firft figne is a fpirit of Prayer,whereby we call upon God as a Father. ZachA2%io. Rm». 8.15,26. GaL^6. For no man can have a true filiall affc&ian coward, and confidence in God , but by communion of the (piric.

Now this is in that regard proper in a fort to the time of the Gofpell, or new Teftament, becaufe God hath declared himfelfe principally, fitly ,and in a more excellent manner then formerly to be our Father.

5. The fecond figne is an high eftimation of the dignity of Adoption, Ioh.%. it* ilob.^i For the fpirit doth not only fealeunto us our Adoption, but doth alfo (hew us how greatableflingitis, and how much to be prifed.

6. The third figne is the feare and honour of God, 1 Pet. u ij.'CMat. 1.6.For true reverence followes upon an apprehen-fion of great love and kindneffe mixt with great power.

7. The fourth figne is filiall obedience, 1 Pet.i. 14. Which proceeds not (b much from hope and reward, as from love anddefiretopleafeGod, Row. 8.14. For obedience fprin-geth from a religious reverence.

8. The fifth figne is conformity to the Image of God our Father, andChriit our elder brother, -^^.5*48. Re$.2$. 1 loh.y 9. For the Son is begotten after the fimilitudeand likenefle of his Father.

9. Thefixth figne is afirme hope of theeternall inheritance R.0«8.J7.For the inheritance and the expectation thereof is 1 proper to fome, not to peccants or ftrangers.

Thethird Queftion is how the tcftimony of the fpirit may be preferved?

S.^/.i.If weextinguifli and quench it not by contempt or

ne ofJeft of the meanes of grace, 1 Thejf.^.i 9.20.The reafon is,

xife the word with the like means of grace are the force of

tU .pirituall lite, by the ufe of which the fpirit is ftrength-

ned*>

ef Ccnfchnct* a *

ned within cs, and in the want of which the fpirlt ift regard of its inhabitation failes in us, and is faid to be quenched.

ii. 2. If we grieve it not by thefilthineffeot finne, Sph. 4.30. Thereafon is becaufe as natural griefearifeth from theprefence, orreprefentationoffome repugnant, and unwelcome objeft, which is incumbent and prevailes again ft us, fo that fpirit is in a fort grieved by the prevailing offitfnej a thing to him moft odiou9 arid repughane.

12. 3. If wee ftir it up by holy exercifes. 2. Ttosi.6. Thereafon is becaufe as fire in greene Woodburdes nb't but bythehelpof bellowcs and blowfng D fb neither dpth any fpirituall heate cbritinue in the hearts of firinferi * S&hlefle'dqfc meanes be uftd for the ftirring it up.

Chap, roof StnBificatibn.

Concerning Sanftification the firft queftioft is & #h*t* H - . man ought to doe that he may be fariftified t t ?™ c ^andi-

1. Anf.Ht ought^ 1. wholy to fubmit himfelfe to the Word fication. of God. For the word of God is that truth which TanSifies

lit* M 17.17. Ier*$u'tfl And it is effe&uill rpWorkefan-ftification 3 i. Becaufe ot that utter oppofitiori which it hath againft.finne 5 by reafon whereof it repdlsGnrieoutof the heart^bere it is feated, 2; Becaufe it h the powerfull in** ftrament of God to regenerate men 3 t. p<?M*23.

2. He ought 2. By Faith to apply Chrift unto himfelfe, as in San&ifkation, iQbr.1,%0. Hee ought therefore, J. To fackasitwere hdlinefTe^utot Ghrift, chat is 3 Cxmfiderirfg thatChrift is the Foentalne of all fjuHtuall life and Sanctifying gt&cejoh.i. \6.GcL 1.19. & 2.9.He ought to rely & put his confidence inChrift for the obtaining of San&ification.and to draw it ought of chat Fountain?, Efii.12. 3. He oqght, 2. T6 provoke bimfd-fe uritait by the meditation of Chriff 3 that is., ferioufly Weighing and confidering the blefiings of God in Cbritt, he cught to ftir up himfelfe to fuch an endeavor after ur&ification as becomtth fuch benefits.

a $ ThefecdndBooki

3. Nowbecaufe there are two parts of our Sa notification, namely mortification) whereby finne or the old man is put off, and vwipeation^hsvtby g» ace or the new man is put on, T.fh.^i 2.34. QoU 3.8.10. Therefore there are two parts of the application otic tor Smftificatian., thefirtt is theappli* cation of his death, the fecund of his Refu rc&ion and life,

4»The application o£the death of Chrift tp the mortifying sf iinne, is when Faith dot u cifc&ualiy col left this mortifi-Catlonof fin,from the deathof.Chrift J\.om.6* 1 1.

$. By this application fin is (aid to bee crucified. Romans 6A.G*L').7^. To be killed, Kpmaaj 6.a*-Andtobe burled, Kom.6.^.

6. The Nailes whereby in this application finneis faftned

totheCrofiTe, arethevery fame with thofe, whereby Chrift

was taltned to the Crofle* For there is nothing more effeftu*

all, then if one would cdnffdfer fcrioufly, 1. The nature and

defert of his finnes. For he which ferioufly considers that his

fins doe deferve, and will procure his death, and deftru&ion,

he cannot but fecke by all meanes to prevent it, by the rn©r-*

tification of finne; for either finne, ortbefinnermuft needs

die f R0W.8.13. 2 The love and mercy of Gjd tbexKather

toward him a tinner , in fending Chrift to take away his fin.

For the love of God will conftraine m to fteke that for our

felves, which God foearnettly fought for us 5 1 fohn + iu

3The love of Jsfiis Chrift in undergoing, and fulfilling alt**"*

things that were required for the taking away of our finnes*

I*or this grace and love of Chrift, if it wbrke but upon us

as it ought, will conftraine us to fet about this worke, 2 C or »

5. 14,15* Thofe were the very Nailes whereby Chrift was

faftned to the Grofle,and not thofe materiall ones, which his

murtherers did ufe for this purpofe.

7. The application of the refurreftion and life of Chrift unto vivification, is when Faith doth effe&ually colleft this life of grace , from the refurreftion and life of Chrift. Rflfffc&n.Nowit iseffeftually collefted, by a meditation of the efficient caufc, and end, and fruits of the reftrredion of Chrift, Co/.$+ 1. The meditation of the efficient caufe affordeth this argument } If the faidfpirit which raifed up

Chrift

Chrift: from the dead, dwellin me, it will alfo raifeup my foule from the death of finne, to the life ofgrace,^^?. 8.11, The meditation of theend^thisjAs Chrift was raifed up,that (inne might have no more dominion over him, but that he might for ever live to God f foalfomuft we, Rom.6.9.im. The meditation of the fruits yeilds this argument: As Chrift being raifed up dtteth at the right Hand of his Father in Heaven, fo ought we alfo to live ai Citizens of Heaven 3 TbiU

J. 20.

8 # He ought, 3. by a lively Faith, not onely to apprehend the generall promises of (alvation, but thofe particular ones aIfb,whichdoe in a lingular manner pertaine to fan&ification Ex.} 0.24.

9» He ought', 4. To yeeld up himfelfe Wholly to the holy Ghoft 5 to be afted and led by him in all things.R^.8*c 3.14,

The fecond Queftion 5 by what motives may a man be ftir'rf Motives t<* up to labour for San&ifi cation * Salification.'

10. Anf. Ifbeconfider, i.That without holineflenoman (hall fee God. Heb. 1 a. 14. Mat.f, 2o. 2 That holinefle is the Image of God, and thatperfe&ion, wherein we were created at the beginning.E/^.4. 24. 3 That holinefle is the end of our ele&ion, redemption and vocation^ J5/>A.i 4. iTim.+y, Tit.2. 14. 1 Cor.1.2* 4 That it is not the leaft part of glory andeternall bliffe. Eph.^17. 5 That there can be no true Faithor juftification>or adoption without (anftification,/^ 2,26. tPet.l.lo. 1 CV.6.II.

The third Queftion , what are the fignesof tniefanfti-Thefigncsof fication. San&ificat/on.

*Anf. 1. A reformation of all the powers, and faculties of thewholeman, xTheff^.2^. 2 A refpeft to alltheCom-mandements of God, PfaU 1 i?.<5. Ja,mes 2.10. 3Aconftant care to avoid all finne, TV*. 28.14. 4 A walking before Go& % Gcn.ija.*AEls 24.16.1 C0r.io.31.C9/-3.a3. 5 A combat betwixt the fle(h and the fpiric.

D 2 Chap.11.

Chap. ii.

Of the combatc of the Spirit ag*i»ft the Fie fa

iVcftion % hpw m*y the combat of the fpirit agajnft the*

Jdifla which fc in the regenerate, be diitinguiftit from that fighc \\\v,ch is ok tgRWi in the unregenerate when they finne?

Eiribyrfe^J; Th«§y4iffer in the caufc?. For, u the relu&a-tion whish is in the wicked proceeds either, from horrour* and a fl wifh feare of punifhment, or from fome evlii difpo-fition, which is eafily overcome, but the fpirituall combat arifech from, a cert^ine new nature, whjch of its owne accord, U carried after thofe things which are pleafing to God,and doth firmly y andconftantly (hun, and nuke op-pofitioa againft whatsoever iscontrary 5 2. That fighc and reludation^ which is found in wicked m$n D takes place on-ly 3 in fuch groflfe finnes, as either arc condemned by the Law of nature jpr are wont to be abhop d by all (uchas aijein any fraali meafrre illuminated : but the fpirituall combat of the regen^e js^rcifed againft all fin, though it never come tobeperrc&edinany groffe crime.

Secondly, 2. They differ in the objc<fls: For that fighc wjijch is found in the wicked,is either betwecne the di&ate of their Confc/cnce and the inclinif \qxi of the will* or between ^ fon^e light inclination of the will to fome morall gcoi things, and heady affe&ions which rule 3 and bearefway .-but that combau which is in the regenerate, confirtcthin theoppqfjtion aqd ftrife of a certaine new aad fupfcrnaturall quality of fpirituall life 5 which hath its feat principally in ths will, agaji nil corrupt inclinations, which dwell indeed ' within them 5 but beare no fway over them.

Thirdly, 3. They differ in the effe&s. For 1. that fight which is in naturall men, may and is wont to confift with adayly andordinary courfe of finning : But the combate ©fthe fpifck, doth alwayescauft that (although there may be many flips 5 and infirmities) the courfe, and tenourofa asani life be fquared, and ordered according to the will of

God

God, ihhtf^fylo, 2!Tliitoppofitlon innatnrallrnen, although ic may Sometime be a caufe, why-fume good i?done by them, yet it cannot make a g^od principle, a good end, and a good manner of working t all which the combats of thefpiritagainft the fl~(h doth bring along with it, 3. The fightof natural! men, doth ordfmrify admit ffich anions as are for the (ubftancc of themevill : but the fpiritrfoth Co prevaile for the moftpart that it admits not a finne in the fa& it felfe although there may be a failing in the degree, s>!*d manner of doing, 4» Forthofe^vills which the* un regenerate man doth commit, this fight that is ^ithfn him hhr ders not, but that the dnne may bt*in ait refpefrs confumma-ted, in regard of the precedent confutation, anttpurpofe, the concomitant plea fare, and delight, and the following obftinaey afid* impertltency : butehfe'fpirit fey its combats with theflelhdoth abate tlWpower offinne, partly before the commiflTiOn, party in the commifflon, and doth afterward utterly breake it, 5. That refaction which is in natural! raeflfeefcesonely toreprefle, and kcepe finne under, but the f|)iriit in hscombate contends alwayes forthe very mortification' oBfean^thehigheffperfeftton ofgrace, although before death it be-not attainable.

CH A P. IZ. Of growth in Santtification.

THe fifth J&eftion is whether wee ought to content our felves with this, that wee have fome beginnings of Grn-dification >

1. Anfw.No> there are two duties to be performed yet by u$i in either ofwhichifweebe negligent all our labour is loft.

2.The<u Is a care to keepe that holinefle we have, 1 Tim. 1.19. The reafon is becaufe that many have efcapt in fome degree the pollutions of the world^aed yet have beeneintan-gled therein and overcome, and fo the latter end hath beene worfe with them then their beginning, 2 Pet. 21. 22*

D 3 3. Now

The fecond Booty

3. Now wee dull hold faft our holinefle, 1. If wee be inindefuil of the Covenant which wee made with God, Job.^i.i* And of our redemption, 1 £V.6.19.20. 2 If we take diligent heed 3 that we never repent of any repentance, Ier^.it. That is if we be carcfull that we never fall in love with that fin which we have hated,or flight any duty which ourConfciences have approved 5 no not in thole things,wfiich the world counts imaliand as nothing.

4. The 2. duty isaftudy, and care to increafe inholineffe, with the iacreafe ©f God, CV.2.19. 2. Veter 1.5. PhiU 1.9. I 77;#4,15%

5 -The reafon is, 1. Becaufe fuch is the nature of grace that it alwayes ftirs up then in whom it is to an earneft defireof a larger fruition of it, iPet. 2. 2. 3. So that although that thirft which is a thirft of totall indigence or want be excluded by grace, Iohn 4.14.Yet that which is for a more plentiful! fruition is no taken away butincreaft, 2. Becaufe as the vitall heat of our bodies doth never continue in one fiat*, but is either increasing, or decreasing alwaies* fo in this life of grace, unleffe we do give all dilligcncc that we may be on the growing hand s ft cannot be avoided but there will be a confumption through that oppofition which the (pirit meets with from the flcfti.

6. NowwefhallmakeaprogreflTeinSanftification, U If we excrcife our feWcs dayly to a more perfeft denying of finne 3 and of the worldj ana of our felves 5 and to a more ear- * neft and fcrious fceking of God and his Kingdome., 2. If we have our end alwayes in our zye$,Pro.^.z |. 3 If we keep our hearts with all dilligence,Prtf.4.23 4 If we watch to the holy u(e of all thofe meanes which make to fan£ti6cation 3 anid jome earneft prayer with tbem.

CHAP. 13.

Chap. 13.

Of the firfi fruits of Glorification cmfifiinir in the Jenfe of Gods Love*

AMongft the firft f ruhs of glory which are granted to the (aitbfull in this life, the apprehension and fenft of Gods Love is the chicfcft,for as the procurement of our falva-tionj hadirsbegining, and firft foundation, in the eleftion, and love of God, fo the beginning of the perceiving thereof isinthe perceiving of the fame love : , now concerning this love, the Sr(i Question is how a man may obtaine the appr#-henlion and fenfe of the love of God ?

\.*s4nf. The proper caufe of thb apprehenfion is the holy How to obtain Ghoft, who (heds this love of God in the hearts of believers, the Senfeof Rom.5.%. That is 5 certifies them particularly that this love of Gods Lore. God is extended abundantly co'theou But yet there are many meanes whereby this wor£c is promoted 5 and whereby alfo beleevers come to bee rooted, and grounded in this love, Ef he fans 3.18. The principle of them are thefe that f ollowt

2.Firft,if thebeleever do apprehend that (God in regard of that relation wherein he ftands to him and the reft of the faithfull is mcercly love ) ilobn^.%. Forfothatphrafeis to be utidcrftood, not of God corifidered abfobtely, but in relatioji unto the faithfull, beeaufe all things which God doth 5 to and about beleevers, proceeds in fome fort from his k>ve,for the love of God is to be fought for, and to be confidered in the effefts thereof.

3<Secondiy,if heconfider how admirable alhhecircum •

fiances be in the love of God, Iohn%.\6. 1 Inrefpeft of the perfon loving* For God who hath in himfelfe all good, all fofficiency, and perfeftion, that could receive no profit, ei -therby man.crby mans love and befides that was grievoufly offended with man, this God notwithstanding loveth man 1/0&04.IO.11.

4. Secondly , in refpeft of the perfon beloved, For God hath loved man^that deferved no fuch thing from hioynan hisencmy,manumhanful],#^5»8. 5.Thfrd-

■II

3 2 The Second Bdokp

5.ThirdIy 5 in refpeft of the gifts which are the fruits of this love* For God out of love h)th given man his owne Son, and in his fon himfelfe, I John 2.24.And with him all good thingSjX^w.8.32.

6. Fourthly, in refpeft of the manner of the giving 5 which was out ofmeere and abundant grace, without mans requeft, and beyond his expeftation,R^w.io.20.

■7. Fifthly, in refpeft of the continuance,£br this ic&eof God was from eternity, andftiall remaine immutably unto all eternity 3 Fp,i..4«^«3i*3« Tohn 13.1.

8, The third meanes to promote the fcnfe of Gods love in tho heart of a belkveris for him to labour with all his might in the ufc of tfaofe meanes which tend to thispurpofetoget a more plentiful! tafte of this love , Pfalmc 34. £♦ 1.

The fecond Queflion is how a man may know that God loves him?

9. Anf.i. If bete certaine thatChrifti* his, GjaLi.iQ. that is, if he be certaine that he hath a trne Faith in Chrift. ForChriftisthe Son of Gods love,by whom his love is derived unto others; ; r .5

The figncs of 10.2. If he be certaine of his love to God, I John 4,10. Gods love to Pro&iy.

lls * 11. 3-If he follow after righteoufne(fe 5 ?r(?.i5.9.For God

cannot but love his own Image.

12. 4. If the love of God do conftraine, anieflFeftually fUr him up, to all duties of piety towards God, and of love, and Juftice towards tnen 3 1 Cor. 5.14. ihhnq.u.

A third Qucftion is 3 whether a man may not colleft the Love of God, from the common good things which he m beftpwes?

13, An fa. All the benefits of God , of what fort feever they be 5 do bring with them an obligation, to love and o-bey that God which is the donor, but it is proper to fome of them to bring befides that 5 (olid and fpirituall com* fore to the receiver, by a demonflration of the lingular iove of God,, which is made by them. For nothing that is common, can demonftratc any fpccKill love. Creation therefore, zd:\ prefervarion , and earthly and niturall good things

cannot

cannot by themfelves be any fignes of a fupernaturali love, Eccltf.y.i. But yet tbefe common good things, when they are received by Faith 5 as given in Chrift, are (inicfpeftof the manner w herewith thty are then clothed ) proper to the iaithfull, and are fecuodary fignes of Gods love to them, <?/*/. 22.10,11,12. for Faith maketh fuch a kinde of arguing as there the Pfalmift ufeth, to be of force, whereas with-cue Faith there could no fuch confluence be drawnefrom them.

C H A P. 14.

Of the hope of turttall life*

FRom the apprehenfion,aRd fenfe of Gods love,folIowcs a confirmed hope,or confidence, and undoubted expectation of eternall life.Nowconcerning this hope D and certainty, the firft Qjjeftion is whether a believer may be infallibly be affured of his falvation ?

5. Arf There is not onely a poffibility for the believer to H ope may an come to this certainty, but itishisdutyalfo , neverto reft ought to be contented til} he have obtained it, Heb*6.ii t & 1o.22.S0???. ccmine.

4.21 &?-35. 39. For

2.Firft, God hath confirmed this to every believer by prGmife^ by oath.by earned, by feals, hhn %\6%Ut^ 1.40, 4iM?L6,lj.Epb.i.i4.Markz*6.l6,

3. Secondly, Faith ought to receive all that which God hath thus confirmed, H^.4.2.

4. This certainty is pcrfefted in us by three A<5ts, 1. by an aft of Faith properly Co called whereby we reftuponGod by Chrift D fortheccrtaine obtaining of falvation : 2 By an a&£*i>*»V§»s of knowledge, Whereby we believing doun-derftandthat God bath certainly adjudged this (alvatioa unto us.3,By an aft of confidence or of hope,whereby we certainly iooke for this falvation 9 which is thusadjudg'd-to us and made ours. But yet for all that the whole application is attributed to Faith, becauie it dependeth firft, and chiefly

a on faith*

E 5. Third-

5. Thirdly, falvation,and life eternal! is contained in the objeft of Faith. For we believe life everlafting, 1 Peter 1.

6.Fourth!y,true grace ( of the certainty of which we fpake before ) is never feparated from life eternal!, Hd\6 9. For the grace of justification is amorecertainecaufeofiife, and the grace of (anftification is a part ofeternall life. J^. 17.3.

7 F'ifthly^God the Father feath decreed to biing to eternal life all thofe that believe, for Faith is a fruit of ele&ion, ABs. 247.8c 13 48.

8.Sixthly, Ghrlft our Saviour dcth perpetually intercede for the faithfull,thac they may be preferved from evill, John

9. Seventhly a the holy Ghoft doth direft, and keepc the faithfulltoilife eternal!, John 16.16.£^.36.27.

1 o.Eighthly,by the power of God, and Ghrift, the faith-full are preferved, 2^« 10.285291 1 Pet.i. 5.And ftrengthned, £fh.$.i6.Col.i.iQ.Vil.^. i,. Motives to in- ThefecondQueftion by what motives a believer may be deavour for ftirred up to fcekc for this certainty of hope with all diii-certainty of ggnce £

^°P C * 11. Anf.i*Go& requires this,Rw». 15 13.CV. 1. 23. lhb.6.

II.& 10,22.1 Pet. 5 9.

I2 # Secondly 5 this hope is as neceflary for a believer in time of temptation, as a helmet is for a Souidier, and an anchor for a Ship } Ep.6. 1 7.1 Thef$$. Btb.S.xy.

^•Thirdly, it brings with it freedome, and ftrength and courage and conftancy 9 in every worke of the Lord, Beb.% % 6. 1 C0r.15.58. Thereafonisbccaufethe end , and fruit of a mans worke doth allure , and whet hijrn on to induftry, and eonftancy in working. For although our falvation be not the chiefe, and laft eed of our obedience, yet it is the fruit of it, andinthatrefpe$, partaketh of the nature of an end, Rem. 6.22* So that it is not only lawfuil but very expedient alio, for the helpe of our infirmity to fet about the worke of piety, with aneye upon the recompence of re ward, lames ^q.GaU 6rf$.Heb.l2.2.P '/ilp.12.

14S Fourthly, it is the end of the calling of the Faithful!,

whence

whence alfo it is Sil'd the hope of their callings Eph. i*i8«

15.Fifthly 5 this hope makech not a(hamed 5 becaufe it is never vaine a neither doth it deceivejlflw^.^. Rom.8. 24.

i<5.Sixtbly 5 it is hope by which a belecvcr is faved, Rentals 8. 34.

The third Queftion is what a beleever ought to do for the obtaining and prclerving of a lively hope.

17. lAnfMz ought, i.topreferve his Faith firme s and lively* For hope flowes from 5 and depends upon Faith, and that not only 3 the being of Faith ; but the degree, the meafure, and the fenfeofit.H^.n.i.

18. Secondly, he ought with all care to keepe a good confcience : for ftch a Confcience doth make much for the confirming of Faith and hope,i Tim. 1, 19,2 T/w.4.7,8.

ip.Thirdly^he ought diligently to obferve the experiment which he hath had of Gods love towards him.For experience caufeth hope,ff 0*0. 5.4.

20 Fourthly,he ought oftentimes to fet before his eyes the examples of thofe,wbo have with happy fuccefie placed their hope in God, lames 5.10,11.

2 i.Fifthiy >he ought to be frequent in the excrcifes of pie-ty^Rem. 15,4.

The fourth Qtjeftion is what are thefignesofatrueaad The fignes < lively hope ? true hope.

ttmAnf.i. True hope is carried upon Godonely, who is therefore cal'd the (jod of hope^ Rom. 15.15. sAnd the hope of Ifrae^Jer.i^S.

23 .Secondlyjt refts upon that free mercy of God which is manifeftcdinjuftincation,and not upon any humane merits, or ftrength, nor upon any externall and common bleffings of God,Row^.u

24.Thirdly,it doth expeft not only happinefl^but fan&i-fication al(b 3 G'^/.5«5.

25.Four5hly : \t is begotten,and preferved by holy excrcifes, Rom.i'y,^

26.Fifthly,it brings forth patience, 1 Thetf.i. 3.

27.Sixtbly,itcaufeth fpirituall joy^Heb^^

28, Seventhly, itbegettetha conftantcare # ofholyncflc, 1/<?/?/* 3.3.

E % Cxa p.i5«

af ThefecOttdBook?

CHAP. 15.

Of Confolation.

FRom Ghriftian hope or confidence, arifcth confolation, which is 3 a confirmation of the fonle, againft thcgricfe and fearcthat doth opprefleit, for it is not properly a rejoicing of the foule (asfomethinkt) but rather a repreffion, or a mitigation, or an allaying of gricfe,feare 3 or iadnefle. For that man is faid to receive comfortand confolation,when he hath in fbme fort put away griefe, although joy be not yet come in the place, cr i f his fadneflcj, and forrow, be at lcaft in fbme fort mitigated, and leffend* For fometimeS there may be a mixture of for row and confolation together. Neither are men either perfeftly well or perfe&ly ill, when they begin to receive confolation,£/i.4o. 1,2, Now concerning this confolation

The firft Queftion is, whether a believer may attaineunto folid comfort againft all kinds oi eviJl >

1. Anf He may. For, 1. God the Father in refpeft of the. faithfull is the God of all confolation, comforting them in all aflftiftions^ ^r. 1*3,4.

§2. Secondly, Chrift is the principle,or fountaine by which the comfort of the faithfull doth flow, 2 ^r.1.5.

3.Thirdly 3 the holy Ghoft is the comforter of all believers imparting unto them all confolation ; M« 14.11.26.8c 15^6-&1&7.13*

^ 4. Fourthly 5 the whole Scripture maketh for the confolation of the faithfull,/^**?. 15.4.

5. Fifthly, this confolation ismadeftrong by the immutable counfell of God, and by his ftrengthning of believer**

6. Together with this confolation God doth joyne the confirmation of his grace,which confifts in a reparing of their flrength, and in a fortifying ofthemagunft troubles For whereas the faithfull oft times like weake women, through the apprehenfion of ibme terrible cvill^doe fall as it were into

toafwound, and all their ftrength is diflblved, God on the other fide in this defeft makes a fupply by his grace of con* Sanation :we have a notable example of this, Dan.io.& 8.

There remained no ftrength in mt , & \Q t *s4nd beioold a hand touched m$-which fet me upon my knees , and upon the palms of my handstand he faid unto me^ ft and upright, and 18 Then there ctme againe and touch me one like the appearance of a man , and hiftrengthnedme andfaid^ 0 man greatly beloved feare not, peace be unto theejse Jfrcng, yea be ftrong^and when he had fpo-ken unto me I wasftrengthned, and faid let my Lordfpeak^ for thou haft ftrengthnedm?. Aad this is a grace which we are commanded to feek fovyHeb. 12.12.

CHAP- 16.

Of AffittUnx-

THe fccondQyeftion is,what thofe evills be againft which the faithfull ought to feeke confolation >

Anf.Wvj are either corporallas the affii&tons of this life and dcath 3 or fpirituall 5 a« fpirituaJl temptations and fins.

The third Queftion is, by what arguments, a believer Confolation may be confirmed, and corr forted againft the affliftions of f ° rthc affllfi ~ this life >

1 % Anf Fir ft, filch fcinde of aflkftions are common toman, 1 Cor. io, 13. And are wont to be accompliftit in believers while they live here, 1 Pet, 5.9. A8.14.22*

2. Secondly, without Gods Providence not fo much as a haireofour head (hall ptri(h,Mat.io 30.^^.21.18.

3. Thirdly,the fatherly love of God is wont to be manifeft in the affliftions of the faithfull, Heb.12.6-

4.Fourthly,Ghrift himfelfe hath fuffered.and overcome aU the affl fttons ot the Worlds to the intent he might fuccor us D Heb.4.15.

5. Fitthly,God together with the temptatron,will ftrcnth-cn by the fpirit,*nd make a way to efcape, 1 CV.10.13.

6. Sixthly, the time of affliftion is but fhort ,2 0^4.17.

E 3 7 .Seven*-

7. Seventhly 5 the fruit of afflidions is faving.For every chaitening yfcildeth the peaceable fruit of righteoufhefle 5 unto them that are exercifed therewith, Hek 12.11.

The fourth Queftion is whether we are to comfort our -felves after one fort in all affli&ions ? Diverfe kinds H.AnfThcre be diverfe kinds of affli&ions, fo there be (eve-ofaffliaions. rail wayesofconfolation. Forfome affli&ions are brought upon us by men for righteoufheffe fake D for the cauft of Chrift andhisGofpcllandKingdome, Mat.^.io.&c n.Markeio. 2$.Luke 18.39. Thefe affL&ions are commonly ftyled by the name of perfecution, or the Crofle, becaufe of the refemb-lance which they have to, and participation with the Crofle of Chrift, PhiL$. 10. In thefe kindcs of affli&ions D confola-tion is eafy and at handj for we ought even to account the affli&ions of this nature , and for fach acaufetobethem-(elves an argument of great comfort. Mat. 5. 12. Atts<}A^ % lames 1.2. 1 Pff.4,14.16. The reafon is becaufe in thole perfecutions which wee fuffer for righteoufhefle fake there is the nature of a teftimony, martyrdome, and example whereby we glorify God before men. And fo out of the eater comes forth meat according to Sampfons riddle, JucL 14.

9. Some affliftions are laid upon us by God'to prove us, and to trie us, £•*•<?. 15.15.& i&><}.Deut.$.2.i6. Thefe are properly call'd tryalls and temptations. In thefe kinds of affli&ionsourconfolation is hot tobefetcht from the temptation ic felfe,but from our manner of bearing k,when we through the grace of God in (uch a condition, do fan&ify and glorify his Name, 7^.1.24. Ourprincipall care therefore ought to be to frame and compofeourfelves to a right bearing of thefe affli&ions,and the comfort tyill follow of its v own accord.

10. Some affliftions are laid upon us, as puniihments and corrections,/^. 36.9,10.2^.12 6, Forchefe although there be fome comfort contain'd in Gods Fatherly mariner of cha-ftenihg,H<r£. 17.738. Yet this comfort cannot be folidly apprehended 3 but onely in making right ufe of the affliftions themfelves, ibid. 6 .11. Here therefore our fit ft care muft be to make right nfe of thefe visitations before we feeke after com^ fort. 11. Thefe

11. Thefe kind of affli&ions arc not fo different but that they may meete together, in one, and the fame trouble. For in perfection the faithfull are alwayes tried, fomctimes corrected , but yet there may be trials and corrections often times without perfecution, and when they do meet together fome of thefe kinds may more appeare in fame then others.

Th^firft Queftion is what a man in affb&ions ought to The duties of do to the end that he may obtaine true and folid comfort ? the affiled.

12. ^«/.Firft,hc ought to acknowledge the hand of God af-fli&inghim, E[a.i6.iidob.5.6.%. Jmos$.6. For this consideration is the foundation of patience 5 1 Sam.%.\8* <pf. 39.10. And of all thofe faying truths, which are received by affli&ions,E/&£.i3.

13, Secondly, he ought to fearch his wayegani acknowledge his finnes, Lum^^^o. Iob.%6 9,10* For although all affli&ions are not alwayes fent dire&ly and principally for finne,yetfinne is the fountaine 5 and foundation of allaffliftions, Rom.^ii* It is therefore acourfemofteqaall, moft fafe,and moft ple3fing to God,that in our affiiftions, we behold our fins.which either have dire&ly procured them, or at leaft deferved them.

i4«Thirdly, he ought to fubmithimfelfeintheprefence of God,and under his mighty hand> lames 4.10.1 Pet. 5. 6* 2 Sam.i l y.20*Levit*26 t 4i. OtherwifethechafteningofGod is contemned, and men (hew their (ecurity and vaine confi-dence,Pr(?,3.Ji.H^. 12. 5.

15-Fourthly, he ought by humble repentance to Cctkc the face,and favour and mercy ofGod.7/a^y.2.Lam.^i^Amos 4,I2,H^/I5 # i5.&6.i & 14.2. There are three feafons wher-^nweoughttofeeke God by repentance, 1. prefently after finnecommitted,j£V.5,i.2. 2. after fome iearecfpunifii-ment, orfomethreatningof God, Eph.i.i.2* 3Afterthat the wrath of God hath in fome fort broke in upon us "Dan, 9.13. Thofe Chriftians are the beft which lay hold upon the firft opportunity,for they declare that they do hatefsnRe limply fork felfe, thofe that make ufeof the fccond feafon come next to them. For fuch believe although they fee not, but thofe that repent not in the third feafon are altogether defperate. 16; Fifth-

I ^Fifthly, he ought to fee that he profit by his affli£tion in all the parts of new obedience.2 ^rw.a8.a2.£/2r.itf.p./^. 36.IO. Hebrewes ii.\o.Efaj 2j.\i.Leviticm 26.18.21.-—28.

i7.Sixthly D he ought patiently to expeft what end the Lord willmake, i^V.io.ij. Jam. 5.7,8.11. 2 S*m.\^2%. Mka.j.y. He that feekes freedomc by unlawfull meanes doth offend God more, i Kings 1. 3. Neither yet is he free but by an exchange ot a lefleevill for a greater, Sfa* 24. 18, Amos 5.19*

CHAP. , 7#

Of Death.

Concerning Death the firft Queftion is whether it be a thing to be contemned? 1.^/. Death is not fimply to be contemned, u becaufc it is in its own nature a grievous judgement of God againft the finnes of men, and fo doth reprefenchoth our defert and Gods wrath; 2. becaufe it is in its owne nature, apaffageto an eternall feparation from God, fo that it is a point either of defperate fecurity, or affe&ed wifdome 5 and valour to contemne death after that manner that fome of the heathen have done, who have been praif d for fo doing. But yet companion being made betwixt death and thofe things which after death are prepared for the faithfull 5 death may, and ought in lome fort co bee contemned by all believers, Hek*2.2.

The fecond Qjeftion is whether a believer ought to deiire and pray for death?

Anfw. Death is not (imply and abfolutely to be dtfired, i. i Becaufe it is in^ic (eifea evilL 2. Becaufe God as a General! hath placed us in our ftation of this life, and without his Cornmandernent we ought not to forfake 5 nor fimply to deiire tobedifrnift before the time that hee hath appointed, 2 CV.5.4.9. But yet the faithfull may and ought fo to expert the life which is to come after death that they do account it much more plealing to them then thisprefentlife^

2 Cor.

2 Cor. 5.8.And to tend thither, with thedefire*hat is moderate, and&bjeft to the will of God, asbeingacondiiioH much better,?^;/.1.13.#0.8.23. 2 Titn.^.%.

The third Queftion is, by what arguments the mind of a believer may be ftrengthned againft the feare of death ?

2. ^^.Firft 5 ifhe ferioufly confider, and by faith appre-„ .. -J hend that Chrift hath by his Death deitroyed the power of ni Q lthe <wre Death, Hcb.2. I4,and taken away itsfting, 1 Cor. 15.5<5. So of death, that death hath beene fwallowed in vi&ory by Chrift,

and that victory is imparted to btlt^tvijbidcm & 54.57.

3. Secondly .if heconfideralfo that this was one end of Chrifts death,to free us from the feare of death,as being a great bondage^fW^.ij.

4. Thirdlyjf he confideralfo with faith, that t<he love of Chrift and of God in Chrift isfbfirmeandconftantthatno death can feperate us from it,# 0. 8.35,

5. Fourthly, if he confider with himfelfe that for Chrift: > thedeathofthefaithfullispretiousin Godstyes, Vfal. 72.

.14. And be alfo fully perfuaded that the good hand, and 1 fatherly providence of God,is prefent with, and watcfaeth o-

ver the faithful! for good both in life and death. Mat* 10.28,

29,30,31.

6 ¥ Filthly.if he well confider from how many, and from

how great evills heefhall be freed by death, as, u From

fin,2. From thofemiferies that follow finne, Efay 57.1.2.5.

Which caufe others often times to feeke for death, tApoc. p.

6. 3l r rom the temptations of the DevilLApoc. 12.8. 4 From

the oppofition and vexation of the World and the flefti,

j4poc.iq.il. Eccles.4.1.2. Hence it is that death is caula • reftandafleepe, £fa.%y<2.6. iTkejf.q. 13,14. Thus much the

Devill himfelfe in the (hape of Samuel did acknowledge i.

y.Sixthly, if he caft his eyes alwayes upon that happinefle to which^we (hall come by death , For after death. 1. The grace of God (hall beperfe&ed in us, 1 CV.13.1a.. 2 We (hall be with God, 2 O.5.8. With Chrift and theblefled (pirits,P^7.i.23. 3. We (hall in joy a firme and immu-tableeftate of heavenly life, 2 C or % m ^' 1% ^ e h l^r 10 * 1 ^ 9 Luke 16*9. F 8.Se-

ThefecOndBooh$

8. Seventhly 5 if he ferioufly fet his minde to confider thoanity of all thofe things which depend upon this prefeut life, and which we forfakc at our death,£cr/,2.i 8,

£. Eighthly 5 if he perfuadehimfelfe that Gods providence without him is fufficient to provide for all thofe things concerning which he caobe careful', and do know withal! that without it,no ggod can be done, though he (hould contmne in life.

The fourth Qgeftion is what a belce.ver ought to do that he may in joy this confolation ?

loMnf. Firft, he ought to labour that he may have a fpe-ciall fitftb in God through Ghrift,and that this faith be lively, and ftrong,£*ltf 2.28,2 Tim. 1. 12.1 John 5.4.

11. Secondly 3 he ought with ail care to prcferve his Confcience pure and without offence, Alls 24. 15 3 15» Heb.io. 22.

12. Thirdly, he ought with this faith and Confcience to r liveinacontinuallexpe&ation of the commingoftheLord, fo cary ing himfclfc here as becomes a Citizen of heaven,?/?//. 3.20.2/^.3.12.

13.Fourthly,he ought alwayestothinkethchowerofhis death to be neare and at hand, Pfalme 19.20. Efau2%a^ 2 Tim*$6.

14. Fifthly,he ought alwaies to exercife himfelfetoade-Bialland forfaking'of the world, 1CV.7 2930,3 r.6W.6 '4.

!5.Sixthly, he ought to make death familiar ina fort to himfclfe both by a freqaent meditation of it, and by thofe exercifcs to whieh God calls him, 1 Cor. 15.31.2 £V. 1.9.8c 4.10,11.

16. Seventhly, he ought to labour that as the outward man drawes to corruption^ the inward man may be renew* ed more and more, 2 ^r.4,1 6.

i7.Eighthly,he ought not to thinke fo much upon death it felfe , as upon Gods grace both in death, and in thole things which follow after & 2 Ti/^.4.8.

i8,Nipthly,he ought in all humility to commend his (bale wito Goel as unto a faithfoll Creator 1 P^.4.16.

Chap.*&

Chap. 18.

Of Temptations.

Concerning temptations the firft Qtfeftion is by what arguments a beleever may lengthen himfelfe againft their aflaults ?

i./fo^Firft, if heconfider ferioufly that thefe temptations ° f rcflftfn g are part of that> warfare to which the faithfull are called, tcmptatlons * JE/?£.d.i2. and unto which they have given up their names inbaptiime,ai>d have bound themfelves by'oath.

2.Secondly, if he confider that Chriftis our Captaineand

Oenerall in this war, iApoc t \2.j. That he is every where

present and beholds the combate with his eye. This muft

needs be a ftrong incitement to provoke us to do valiantly.

1 For he doth exhort us to fight, helpes us to overcome, aids us

when we faint,and crownes thofe that conquer. > 3. Thirdly, if he confider that the direction of the temptations themfelves doth depend wholy upon the providence anddifpofingofGod, Mat.6.i$. iThtf[.2.iu xQro*.\%. 21.^.4.1.

4. Fourthly, if he meditate upod the fruit andtbeufeof temptations,£#.21.31.2 Cor. 12.8^9;

5. Fifthly^ if he propound unto himfelfe Chrift who was tempted 5 overcame temptations , and fuccors them that are tempted 5 Hf£.2.*8 &4.i5.Go/ f 2.i$.

6. Sixthly^ if he diftinguifh betwixt the evill of temptati-on 5 and temptations themfelver.

ThefecondQaeftionis, what a beleever ought to do that >hee may apprehend this comfort in the hower of tempta-, tion?

7. Firft 5 he ought to account all thofe temptations which • Intice him unto fin ^Hris utter enemies, 1 Pet. XII.

8.Secondly, he ought to abhor and deteft thofe very fug-geftions themfelves which lead unto fin^m.*]. 15.

9, Thirdly, he ought to arme hitnfctfe diligently againft his fpirituall enemies,£j*£.0.13.

F 2 io # Fourth-

10. Fourthly, hee ought to refift them w'th all his might, la mis 4.7.1 Tet> 5.9.'

1 1 . Fifthly, he ought in this c:>mbate not ro truft unto his own ftrength,but to implore the helpe of God 3 and to reft upon him 5 Mat,61^*

12. Sixthly, hee ought in fcuie temptations to abftaine from all difputation * and fpeciail deliberation abouc the thing fuggefted/eftinghimfelk iatbfyed in that hedoth dated them, Mat 4 10. For fuch temptations are vile and do eafily cleave to us.

13 •Severnhiy, he ought to avoid all thofe occalions which may further the tempt.ition,7Vr.4 I4 3 i5.

14, Eightiy , he ought to rep®]I and extinguiflh with all poffible ftan^th troublcfome fuggcitions 5 £/^ 6.16.. Yea, and fbmetimes to concern le them alio* when after ail means ufed they ceafe not to be troublefcrnf.

15, Ninthly, he ought ( if they reiwne againeand r gains , with new aflau'ts after that they have beene oftrepeiM) to remember that it is the part of a valiant Souldier net onely , tofuffcr, and come eleare oft from affaulcsandskirmifhes afhi&enemy, but aHo to indure the tedioufnefleof along fiedge when there is occaficn.

The third Queftion is, \\ov a man maydifcetne whether a temptation have prevailed againlt him yea or no I

16. Anf. Firft, this is not to be jud^d from hence that a man is either troabled in his mind,or doth recaine his calm-nefle. For a vexation of mind for the moft part, which fol-fowes upon foule temptation?, is not onely no figne of their prevailing, but is alfb ademonftrationofa&nftifyedhcart* and a quiet fecurity doth often time? (hew that the temptation hath prevailed* The reafon is becaufe the opposition , which is apparent in this perturbation, is a figne that there is (bme thing in the foule contrary to the temptation, and a quietneffe doth betray fome confenf. For water is not troubled by the powring in of water but by the cafting m of fire. He which finds leaft trouble is in moft danger, Luks l * • 21. So Atjaniat and Saphira were quiet, ^fff.5.3.8. ButP^tf/ found a great deale of inward trouble,/^. 24.2 C0r.12.758*

But ;

But if this trouble be fuch that it drives away a man from God,and doth not rather ftir up to fceke him , it is not to be allowed or cherifhed, for then the temptation is, (although rot directly and of ks owne nature ) yet indireftly and through the pcrverfntfTe ofour nature;e&£tuall : and the tempter hath obtained his defire.

18. Secondly, a manifeft figne of a prevailing temptation is tbecoaimiffion of that finne to which the temptation did provoke, A£& % 6.i%>. But here it is to be obfeived that this tails cut not onely when the finne is fully a&ed and com* mitted 5 but alfo when there isevrn the very firft degree of ir, intheconfent of thewill, or in the leaft delight in the evik thought of, although there be no purpofe to commit ir. Jam* iii^,!^ And this is fo much i he worfe if the delight [be as they fay -Morofa that is,if it continue for any while, and be not presently repeld.

19. Thirdly, although we give no cenfent unto the temp-tation ? yet if the temptation arife from cur felves, there is a finne of ours in it, even in its firft conception, becau'e ic flowes out ofour flefti and from cur corruption , althoughic may be kindled and blowne up to a flame by the DeviiJ, Mat* 15'iS.ip. £^.6.5, & 8, 21. lames 1.14. But this degree oifinne is fiichthal though it requires perpetual! humiiiati-on^yec it ought not to deprive us of comfort, becauic it is ths common condition of ail the faithfull, who this notwith-ftanding are inChrift beloved, and accepted of Gcd. Bet if the temptation proceed meerely from the Dcvill we ought to deteft ic,as much as poflible we C3n, but are not to acknow* ledge it for our own (in, Mat^.vfi.g.

20,Now a temptation is then to be judged to proceed from the dcvill alone and not from our felves, 1. when it is repugnant to the light of nature, or to reaibnicfelfc, andtoour natural! inclination, 2. when is arifeth not as other ordinary thoughts,but ceafeth upon, and invades tjie minde fud-denly,and with akinde of vehemency, after the manner of flafhes of lightning.

2f. Foiathly, fo long as by fervent prayers and fuch like fpirituatl weapons we dorefiftand wraftle with any tempta-

F 3, tiosfc

thefecond Booty

rionwe may be fure that it hath not yet prevailed over u$ f and that it hath net as yet gotten us within its power, 2 Ger. ll.?$,9>Iawes 4,7.

The fourth Queftion is how theConfcienceofabeleever may be fupported in a temptation of God, that is f in (bme fpirituall defertion upon which there followes much anxiety i

22. Anf.Fix&jNc muft remember that even the beft of Gods fervants have had experience of thefe defertions, as lob. 6.4. 9. 13.16. & 16.9. <David Pfa/me.6.8c 77. AndevenChrift himfeife the beloved Son ofGod>A4at. 27.46,

23. Secondly, we muft know that thele deftrtions are not fo much rcall and in very deed,as in our fenfe, and apprchen* fion 3 H^.i3.5t

24. Thirdly, we muft know that God doth not forget his people, no not then when he ftemes to have forfaken them, Sfa^y.i $,16.But doth for his own glory and their good only feeme to do fo,

25. Fourthly>we may be fure by Gods Word and Covenant that this defertion (h^ll be but (hort, efpecially if it be compar'd with the time and continuance of his mercies,^. 54.7,8.8c 57.20.

26 . Fifthly ,we muft make inquiry in our Confciences with all diligent examination whether our owne finnes have not b«ne the caufeofGodsfb dealing^*. 57.21. Which if we (hall finde to be fo^we muft confefle them humbly,inrcate for mercy, andfcrioufly forfake them me Pfitl. 51.

27.SixthIy,we ought to live by Faith, fiV£. 2. 4. waiting for the Lord which hideth his face from xx^SfaM. 17.

28. Seventhly,we ought to ftir up our felves to lay hold upon God^p.64.7.

2 9.Eighthly 3 weought alwayes to remember that although Cod do feeme to be abfent from us a long while, yet he doth only wait for a fit time to (hew mercy, £f.$o%\ 8.

Chap, 19.

Of Confcienct.

Chap. 91.

Of the Confcienct of fitwe.

Concerning finncs the firft Qyeftion i% , how a Chriftian may be comforted when his Conference doth reprove him for,and accufe him of diverfefins?

i e Aaf. Sinnes are of two forts, For fame be properly cal'd infirmities, or fauhs which do comonly cleave to the bciUndmoft vigilant of the faithful], i CV.d.7. Ochers are more hainous wickednefle which neither are to be found in all the faithfull nor in any of them at all unleffe very ftdom; and by reafon of fome violent temptation, Kom&ns 6* 13. g*L6.u

2. An infirmity is whena purpofe to do well isprefent, but power of performing it is zb(cnx,RoM.j. i&A wickednefle is wnen the purpofe it felfe at leaft in fome particular faftis impious , tSam. 12. 10. Now in cafe of infirmities thefe following arguments may ferve for confolation.

3. Firft, even the beft apd raoft perfc& of Gods Children whi^e they live here are fubjeft unto thefe failings, James $.2. I I$hn 1.8.

4. Secondly,God doth pitty his fervants in their infirmi-ties as a loving Father pitties his little children, Pf*to$ 13, Mat. 5. 27.

5 # Thirdly 3 Chrift himfclfe is touched with the fenfc of our infirmities, Hr £.4.1 $. §

<5.Fourthly,Ghrift himfclfe isfiich a propitiation for fach k'mde of finnes, that he offers us confolation for them before they be committed, lohni.xji, #0.6.14.

7. Fifthly, by Chrift we have accefle with boWnefle to the Throne of grace , that wee may obtaine \ mercy,

%. Sixthly,God at our prayer will cure our infirmity, Efa.

40*29»7>/:i03*3*

^♦Seventhly,thc fpirit hclpeth our infirmities, Rom.%.26.

10.Eighth-

L \Q. Eighthly, thefe infirmities (hall not be imputed to us for fins 5 #0;#.7.17.10.

ji ii . In more hainous finnes^ there can be no folid comfort had, till they betaken away, i CV.5.2.6. Thereafou is because fcch kind of finnes make even beleevers themfdves fub-je&to thethreatningsoftheLaw, and doin a great degree, exclude them from the promifes of the Gofpell D waft the Confcience, H*£.io#22. And expofc them to the wrath of God, as being partakers with the wicked and unbeleevers. Sph.'y^j. Gal.6.\j> And therefore haveinthemacaufeof terror not of confolation. Heb.10.%1. Yet a beleever may in fome fort fufteine himfclfe even in the greateft finnes with the poffibility and hope of mercy, Romans 11. 23. Lnks 22. 23.

The fecond Queftion>whatabeleeveristodothathemay have confolation, in cafe hi's Gonfcienceaccufehimforhis finnes *

i2.Firft 9 heoughttobeaffe&edwithfinne, andtogroane under it as a burden. Mat. 11.28,29.

13. Secondly 3 hee ought continually to deteft all finne, #0.7.15.

14. Thirdly, he ought evermore to have a care that he fulfill nottheluftsoffinne,^/.5.i6.

15. Fourthly, he ought to indeavour the mortification of them^.8.13.

26. Fifthly, he ought looking upon the promifes to fly unto Chrift and to cleave unto him more and 1 more D Rom*j* 2$.Phil.2 p.

2j. But grofle finnes muft firft be removed and taken away before a man can be fit ta receite folid confolation, Efo.u 16.27,18.

Certawe

Of Cotofcience. *a

Certaine colle&ions out of the Bookc of

WilliamFaris concerning temptations,and the refitting

of them, which I thought good here to fet down for the further illuftration of the Do&rine of temptations, becaufe they are not read in the Author except by a very few«

Flrti $ Temptation in one fenfe is nothing elfe but a m*ll> and to tew ft U nothing elfe but to make * triaU or experiment of anything^ that we may know it % that is, that it may bedif-eover'd, and become manifeft , and this is aR that the Devill can doe , hee cannot with ftrength conqnev^tu , or caft us down. For nnlejfe we of our awne accord trttffhim^ and deliver oturfdves into his hand^ he can have n* power over us. He can prevaile no farther again ft us^ then we give him leave or permit him. *AU that he can do therefore is t$ tempt us % that is to make an experiment what we are , whether Ttveakeorftrong) whether we befuck as willjeildto him 9 or whether fuch as will rejift him valiantly. And if in the beginning of the temptation , he jinde that we make valiant re-JiftAnce> hedefpairingofthe viftory, and being overcome a*i confounded, for the mo ft part departeth prefently* And this is the property of a tempter when hee hath made his or*} gument , ana found what he fought for, to fur ccafe the work^ oftemptatiou* j J. In another fenft temptation fignifies 9 a fighting a* gainft one,or a warmer a battell 9 ani it is very likely that whatsoever the Devil!attempts, againft us is by way of fuch a fight\ ifweconftder the matter but diligently. For he doth aU that he doth with a purpofe anddefire to conquer , whether he lay fnaresforus 3 or whether he make try all of tu , or whether he pretend fome good things to deceive us $ or whether he fmite us with the ftaffe , or [word y whether he undermine the w til of our defenfe^ or whether he take from ws our fpirituall food, or. frocure it to be taken away , for he doth do all thefe things with a defire to do its a mifchtefe. And in very deed 5 all thefe are parts of that war i or combate j wherewith hee fights a-gainftm. G Thirdly,

I I if* Every finne hath its temptations , and againfi the

mink of man doth the devill fight , befiegtng it , in a circum* vntingway^and ordering his armies, and forces, againfttbe armies of vertues, and againft the fafile cfmansfoule. 1 V. The fightings which arife from the faculty of teafon within our feIves are thefe , I. Curiofity^ that is a tuff to know things not necefiary, and things the knowledge of which tend nothing to, norhelpe forward at allfalvation, 2* Slow nejfe to believe, 3. Levity in believing every things "0 >ubt~ - fulnejferf. Stiff) it iottfneffe , 6. *sl'Sfirit of lla r pb my which u a fpring and fomtaine of jbitmtmble thwghts % and of thought sfo horrible and troublefome, that fuch a kind of temptation hlike a m&Hrdome , and there have bane fome that ha$e rather defiredtoftsffer Martyrdome then to endure fuch thoughts. V. tsfny one may refifi any temptation of the Devil I, if he do fimply andpurely will it, without any mixture of unwitting-nejfe* For no man is overcome , oryeilds to the temptation ut-terly againfihis will, forfo his will remainss unconquered, an&viftorieus and uninclined to confent unto the temptation^ andfo a manfhould bothyeild, andnotyeilL But that a man mayi fimply^ and purely be willing to make refinance it is not fromman himfelfe, or from any naturall power in him but • from the gift of God, and the helpe and affifiance of his grace. V h Now wee mufi objerve that when the queftion is , ivhe* ther a man may have a will to iefifi temptation ? this word may doth admit two fignifications • Tor it fignifies fometimes - a pofftbility which ispajftve, [in reffieti of capacity, and fame* times in regard of vertue or power, or efficiency, now it is ma* nifefi, that no man can refifi any temptation by way of efficim ency,butbywayofpofftbility,oTpaffibilitym V< 11. Befides the gifts of graces and of vertues the providence andproteSiion of God is necejfary for believers, that they may refifi temptations, and fb are thofe manifold helps wherwith God fuccors his eleft in the comb ate* Vlll.The firfi of rhefe helpes is a driving away of the enemies wherebjthey are fimetimssnot fufferedto tempt the Eleft, Job. 1.

Of C$*fek*&* %\

eamet umpt ft mum *t tkey w#$t£ J6b, a s

X# The third helpe is from the tempter himfetfe^ when even that very Jhape under which he tempts affords m fome help* mdinftruttion , fo the forme of the Serpent might hav$ caufed Eve to havefufpe&edbis temptation.

X I- The fourth helpe is from the tempt at ion it felfe, when it either ft irs npfeare in us % which is the be ft peeper, orftirs us up I fight,and incourageth us again ft the enemy.

XII* The fifth is $ anewgrace^ or an increafe of thefirmer* For to thofe that imploy their talents well God gives an increase either in the greatneffe % or number ^ Mat.? 5. Lukf • 19*

X I I I» The ftxth is a cejfation, or peace^ or rather a truce from the temptation.

X I Vt The feaventh is a refrefbment in the he ate of temp* tat ion, which is a mitigation of it 9 aswhtn thetribulation is turned into a follace*

X V# The eighth is a comforting , that is a ftengthning^ and lifting up of the heart by apromifeofftrength anh vi&ory^ and by a aemonftrationofthe weakenejfe of the enemies^andthe lightnejfe of the fight.

XVI. The ninth is confolationjthat is achearing of the he#rt 9 in troubles\inJorrow and griefe.

XVII. Thetenthisabeflowing of Faith and Hope^andacon^ frmation of"the fame 5 againft the/baking offeare^whichari^ fithfrom our own defeEt and infirmity.

XVIII. The eleventh is an upholding of them that are fit upon that they faill not) that is^ that thej receive no hurt* Nor* they are oft times fo ajfaulted that they are ready to fall, and that for this end that thej may acknowledge their ownimfirmi-ties 9 and may afcribeit to Gods meyey and not their own power, that they are kept from falling.

XIX. The twelfth is^ Gods receiving of them that fly unto him, in refpeft of which he is called^ the hiding place of the Eleff.

X X» The thirteenth is Gods fighting againft and overthrowing

the enemies'. X X f. The fourteenth is outward tribulation of which there'are many profits helping this way.

The SecondBook§

XXI !• The fifteenth is the remembrance of the lajl things,

D eath,judgement ^damnation and happineffe. XXIII* It is very difficult to overcome temptations becaufe that in this corruption of our nature no man fights with ai hu firength againft any temptation^ but partly for it, and a* gabtfthimfelfe. A believer in temptation is as a Kingdome divided within itfelfe^U\e an armed Horfeman that fits upon a winching, unruly^ and unbroken Colt Jike a BoufeweH built, but npon a weakjfoundation 3 Uk$ A ft out warriour ftanding upon aflipp:rypavement,rr he is partly armed^dpartly with* out armourer loaded with a grievous burthen . XX IV. Amongft the mo ft hidden treacheries and mo ft fubtiS temptations of the devill^ whereby the moft wife^ and valiant Chriftians are often timet brought tender i the fir ftis along tediou/neffe, whereby he wearifs him, by which he indea-vourSy not only to bring him whom he tempts into the tempta-tiony but into dejperation alfo,to make him believe that he be* longs not to God, and that (jod cares not for him,And from hence comes this folly andmifchiefbecaufe men know not what a great deale of advantage arifcthfrom a long and often combating with temptations , how it fervesfor the breaking of pride which is rooted within us for the discovering of other infirmities which would elfe have never been feen^ and for the prefer vat ion of humility.

XXV. Thefecond craft of the dcvillis^ the Flrangeneffeoftbe temptation^ for he oft times fc is upon many of the e left with unufua/l temptations 3 whereupon it happens that they become very fear efu& that they belongnot to God,becaufe they cannot heare of any that have bin temptedin the fame fort.

XXVI. The third fubtilty is, when the Aevill goes about to mak* a man change that ft at* wherein he is 5 and wherein heiswell^ even as 'Birdsand Fifies^ are oftentimes^ bjp noife 9 and vehement ft ir ring, driven out of thofe places in which they stisre fafefromthe nets andthefhares oftheFoulers, a>td Fifhers.

XX VI J* The fourth fubtilty k when he invites a man to thofe

things that are above his ftrength. XXVIII. The fifth fubtilty is when under the pretence offbme

goodhedrawes man into danger* ■• XX'X.

XXIX. Theftxthfubtihy U when under the pretence of vertne e per/wades a man tofome vice.

XXX* The feventh And moft dangerous fubtilty of all ^ a peace. And cejfation from temptations ^whereupon follows fccurity 3 floathypride^contempt of our brethren f hardnes of heart*

XXXI. A man may refift temptations three wayes, I. He re-fifts that confers not. The tempter is overcome^ if he overcome not us, 2. He refifts temptations that fiyes from them and pMnnsthim>*%Herefifteth -which beateth them backe & ma\cs oppofitior.

XXXI F. With a panning oftemptations we muftjoyne an-in-dignation . For even as a Marchant that hath fome pretious commodity t? iH [come to look? after , or to hearken tofuch a chapman as pall off^r him for it a great deale under the worthy and fome times falls into an indignation againfthim 5 fohe which laves God intirely will not vouchsafe to looks after or hearken to the DeviII, wharfoever heofer him^ that he would forfak e him y yea and he cannot but have an indignation when he offers him that which is infinitely of It fife worth and even no* thing at all in comparifor.

XXXIII. Andhere it is a point ofmfdom, and fpirituall skil-fnllneffe+fo to cleave unto vertm avh topreferve and defend it that the darts of the tempter may not come at pis. So many which l$ve Cjod fervently y do fo cleave unto him and bend themfelves to do his pleafure 9 and do imploy themfelvesfo Ailiotntly therein 9 being fixed in fuchkntd of excercifes immovably 3 that the Darts of the temptation do not touch then*.

X X XI I'll. A tempi at 'on is fa ft of all beaten btckjy its owne weapon^ now every vertue dothfo^ as oft as in the temptation its beauty and pretioufnrffe it feriovfij thought upcn % for byfuch a k[nde efmeditation 3 both thefnnes that do tempt us^ ^nd the thoughts and darU that Proceed from them are alivayes 04 it were wounded % and weakned, and femetimes a 1/'o they vanifb into nothing 3 even as darfynfffc vanifhethy and fir-ethaway, where light apprcachtih • f$r this cauje cnely do\h vice* and the pleasures and profits thereoffecme to us in the hener of temptation to be of feme moment worth , bee an f

a Y v

^ The ftcondBtokg

#t that time the Law ^fvevtmu hid from $wt Bje$, either thrwgh igmrtmt) er negligence ^ even at theanefy re a* fonwhy rotten wood, and the fcaks of fijhes d& Jhine in the night is^ bdeaufe the light of the fitn or at leafl othr lights are wanting

&

The end erf the fecond

BOOKE,

MANS°bvTY

IN

GENERALL

Chap, i. Of Obedience in General!'*

|Itherto we have^fpoken of thoft things that belong to the date of man, now it followes that we inquire into the aftions, and conver-fation of his life.

And here in the firft place we are to intreat of obedience to God in generall 5 where The nrft QjJeftion is what are the fignes of true obedience ? i •€•/»/". Firft 9 if we make more account of Gods will then Signes of true any commands of men, or any pleafureofourowne, Atts obedience, 4.19.8c 5.19. Mat.26.39. The reaibn isbecaufe obedience properly confifts in this, that we do fimply, and abfolutcly apply our will to the will of God.

2. Secondly, if our hearts bee flexible, and eafy to be wrought upon by Gods perfuafion, 2?p.2«2i& 5.6. CV.3.6.

where

'I \a ^hcre the w««Ti«rtf7r!ifl«;*5 children as 1 may fay infu&fibUl-

)f^rf!^ rCn tatis « that are not to beperfwaded. For they arcoppoledto crWi thole which i P^r. 14. arc card t*kv* uttwow; obedient chil-

dren. Oppofite to this difpoficion is a hard 9 and ftony heart.

3. Thirdly, if we 4^'prepare our felves to follow the will ofGod in all things, 2X^.5.53 Even in thofe which feeme to be oppofite to, and to crofTe our profits , (o that thefltfh apprehend8thecntobeevilI 3 /lfr.42.2.H^.n,8tPfe//.2.8.

4. Fourthly ,if we do apply our leives to the obedience of Gods will 5 eveH then when we fee no reafon for it John 137,8. i^w.5.9.15. Otherwife we follow not (imply Gods will, but the reafon of it.

5. Fifthly, if we be ready in regard ofthedifpofition and bent of the heart, to obey Gods will not only in thofe things wherein we know his pleafare, but even in thofe wherein tor the prefent we are ignorant of his m\l,Ex.io,27*

6. Sixthly 5 if we defirc moft of all, to know that part of Gods will that concernes our felves, and our own duty, Pf. 119.33,34, ABs g.j.Job. 21.13, 14*

7.Seventhly, if the feare of God be continually before our eyes,(b that we take heed of diligently, and (ban carefully the offending of hkn,J& £.12.28.29.1 Pet.i.ij.

8. Eighthly, if we depend not upon that fuccefle, and event of our obedience which we find in this world, but refolve to hold on, though our obedienee procure us never (b many af-fli&ions,i 7*/.*• 1^20,21#& D^.3.17.

9. Ninthly, if wee excrcife our felves in theufe of thofe mercies whereby our hearts may be framed to obedience, 1. Cor. 29.

The fecond Queftion is, by what motives a man may be ftird up>to yeild obedience unto God ? I .Motives to io./^»/;Firft, If he apply his mind to confider of Gods

f. obedience. Authority, CMatthtw 1.6. lenmj 35, Romans. &18.20. 1 Coy. 6.1 9.

ir« Secondly, if he confider alfo Gods power,J>r.i 8.6.

12.Thirdly 3 if he confider thfct the obedience that God re-

cs of u?,tends not at all to his advantage but to our?, lob.

n 2.& 35-^7. i^Founh-

13. Fourthly 5 if he confider , the benefits of God beftow-ed upon him, what and how great they be, Rcns.n, hSxito. 2, And upon this point our foule (hould fettle as upon a con-fideration moft cffc&uall; for it is manifeft, that the obliga-tion of debt, towards a benefaftor is augmented and increased, according to thegreatneffe oft he benefit. For there is noQ^eftion , but that every benefit doth bind him that receives it to the benefa&or , and the greater the benefit is the lC greater the bond. Well therefore doth William? m urge this u consideration after this manner: if any man (hould give to u another a ioco marks; queflionlcfle he which receives fuch <c a kindneffc (hould be much bound to the giver, and if he cC (hould give him 2000 marks, the bond would be doubly. cc greater 5 and fo on infinitely* If therefore he ftiould give tC him any thing which were infinitely better, or more pre* <c tious, the receiver would be infinitly more bound. Now a €t mans ey e*or his tongue alone^much more his whole body) cc is incomparably better, then a 1000 markes,thereforec-<c very one is infinitly more bound to God, I or his tcngue, ct or eye alone,then he (hould be for thegift ofa 1000 marks* " Againc let us fuppofe that God (hould give to one man, a c '.iqoo marks Pnly D and to another a 1000000 it is manifeft Cc that the obligation and debt of thankfulnefle, and fervice, Cs from him that received the greateft benefit infinitly , is in-Cc finitly greater then the bond, and obligation of him that "received the lefle 5 feeing therefore the obligation whereby Cc a man is tied to God for his tongue, or eye alone is infinitly €i greater then the other, it is manifeft that this obligation Cc is infinite. Now then that obligation , wherein a man is Cc tyed to God, for his whole body is after a fort more infinit 3 " and that for his fbule is yet greatcr,and that againe for eter-Qi nail & eyerlafting life, mud needs be much grcater 5 and fo in C; the reft, it is manifeft therefore that our obligation and (C debttoGod, of thanktulneffe and fervice is in many ref-<c pedis infinite.

13,Fifthly,if he confider that the end of@cds greateft raer-cieis obed,erce f £#4? 1,74 1 7Vm.i8.

15. Sixthlyjif he do atcend how he is called upon by God

H con-

continually to obedience > Titus 2. it. I Tbejfa. 4.7. I

id. Seventhly,tf he remember how we are bound by a raoft firme covenant to ktvcGodJoL^u u HcbJ%, io«

17. Eighthly^fheconfiderthemifcry ofthofe., that obey not God D for he* is the lervant of finne 3 to death, Rom. 6a6 21.

18. Ninthly, if he meditate of the promifes that are made to obedience,x Jim. 4*8. 2 fir.?* 1. H^.5.9,

19* Tenthly, if he alwayes fet before his eyes the threat* nings againft, amd the vengeance whicfus prepared for the difobedierit^T^jf.i. 8t

The third Qieftion is by what meanesa man may be made fit,to yield obedience unto God ? I The manner 20 * A*f. 1. He ought to have a fpeciall care that his Faith \m toftir up, bt folid and lively. For all the obedience which is acceptable )A promote uotoGodJs obedience of Faith, R0W.J.5.& 16*26* f ^ dy of 2 i.Now faith brings forth obedience foure wayes 5 1. be-I * caufe while it cleaves unto the Word of God, as the Word

of eternal! truth 5 it mikes all thofe motives toobedience, which are found in the Scriptures to be forcible, and effeftu-all, 2. Becauft it doth obtaine all grace from God,}. Becaufe it doth joyne us co Ghrift, as to our head y without whom we can do nothing, and in whom we can do all things,/^ 15. PA?/. 4.13.4 Becaufe it doch as it were drive fcch a fpirit of Kfeouc >t Chrift.

22. Secondly, he ought to yield himfelfe up to the fpirit lPr r i.2i. ihac he may be in the fpirit, Row.S 9. And that the r^irir nuy-dwell in him, r<r.2.that he may be moved by the fufnt.^ r.I^walke in the fpirit, gaL*>. \6. beledbythe V; rr >-\ 1 S.L e and %o in the Tpirk, Vcr.zy.

ii /,heou£ht to apply his mind to receive the word of God in the po^er of it I* Theff.i* $. 2 Cor. 10. 4 5. Rom.6 9 ij 9

24. Fourthly, he ought to ufe ^11 his indeavoor t > present himfelfe obedient cm according to his W rd R*m.

G K AP.2.

Chap. 2.

Of Knowledge*

BEcaufe to tkc performing of Christian obedience there is neceffarily required fome knowledge. Concerning knowledge therefore*

The firlt Qut fticn is, what a kind of fli^dy of knowledge ought to be in us?

i.Anf. Firft, wee ought inthisftudyto take heed of all affe&ed ignorance^ 2 Vet.^.Vrc.iM.if.j.

i . Secondly we ought aho to avoid all curiofity JO cut. 29 2$*?yo.2S.\* 1 Tm*6 20. 2Tim.Xl$. Tltu* 3.9, Iohn%\. \%.ARs\.6/].

3. There is a fivefold curiofity of knowledge, 1. when we Would know thofe things that God hath not reveal* d, a. when we feek to know thofe things which belong not te our lelves,but to others^.when we fpend mod ftudy about things leaft net efla ry ,4. When we defire to know the hardeft things and negleft the principles, and fundamentalist 5« When we reft not fimply in the Will of <5od, but would ice a reason of it.

4* Third! y 5 we ought to ftudy for the knowledge of thofe thine* efpechlly which are molt neceflary for us in curlife^ 1V<% 9,13.1 Tmw.6.8.

5 .Fourthly3we ought to labeur for a growth in knowledge, not contenting our (elves to be children in understanding 1 Ccr.i^.20.Heb.%.i2. Cer.$ itf.

<.Fifthly>we ought to take heed of all pride, which is wont to ipnng from knowledge,! CV.8.1,

Thefecond Queftion is what a man ought to doe that Meanes tooi^ he may obtatne fchd knew ledge ? tiine know: J

7. Anf. Firft 3 thc mind is wholly to be devoted unto piety, l ecJ g c * JV*. 1.7.910. fyrfZ.25.14 Iok* 7.17. For as knowledge is eafy to the godly, t ro.$j$c 14.6. fo to the wicked it is importable, Pra.24»7.

8*Secondly 5 wemuftdeny ourcarnall wifHosne,! £0^3.18. Pr0.2d.12. H 2 $. Third-

i.

j 50 The third %*ok$

9. Thlrdly,the lufts of the flerti arc to be avoyded, becaufe they blind the mini, E/^.4.18. By afc>ufing>difturbing 3 allnre-ing,and preffing it down.

10. Fourthly, Heavenly wifdome is to be highly prized and to be fought with proportionable care, Pro* 2.4. 8c 3. 14,8c 4.7.

11. Fifthly, it is to bedefiredofGodbyearneftprayer, jk.1.5.

i2.Sixthly>hamility andmodefty and fobiiety rimlt be ob-ferved,Pr0.1 u$.Rom.i2*$.

13. Seventhly, we mult confer and confiilt with thofe that God hath indowed with a larger meafure of this knowledge, Tr0.15.12.

i4.Eighthfy, we ought to glory in a holy nunner in the poflellion of Heavenly knowledge, Ier*$* 2 4. , 15. Ninthly 3 this wifdome is to be fought/m a daily and

i ttligious heeding and hearing of the Word of God y

i6< fenthly^ that knowledge which we have obtained muft be turn'd into ufe and praAife D tMttnheT*. 25. 29 1 j . fohni^hy*

Motives to *j»k e third Queftioa is by what arguments a man may be Knowledge, ^ r ^ U P ^fceke this Divine knowledge ?

s esfnf, 1 • fiecaufc knowledge pertaines to the natiirall per-feftion of a man, as appeares by the temptation ofourfirft parents,, Gw.3.5. 2. It-is that which makes a diffcrehce be* twixcmanandthebruitbeafts^P/*/^^. 3 They whichare deftitute of this> knowledge are in fome fort mare ftupid then the bruit beafts 3 Efauify 4 Knowledge brings along with it a ccrtaine Angular 9 and honeft delight, Pro. 14 13. I4» 5 Without knowledge the heart of man cannot be good, Prci 9.2, 6 Knowledge is the key of the ( Kihgd6me of'Heaven, Luke 11.52. 7 Knowledge is the fpiriruall food of the foule^r^io. 8 i his knowledge is neceflary to make* us partakers of the covenant of God, Heb&tA 1. 9 The faithfutl are all of them children oflightnotofdarkeneffe, Fphefi 58. Io The want of this knowledge, and averfrieflfe to it is foo-lifhaefli, Pr^i.7.22. ix It is thecaufeofail wickednefle,

1 Con 2.8. 12 It doth (b corrupt good affections that it makes them become tv\\ Row.10.2. 13k isacaufe, and note of perditionjH^^ 6* 2 Cor. 4 3*

Ch a p. 3.

Of the Feare of Cod.

THt feare of God,hath very neare affinity with the knowledge of God, P/i/. 11?. 79. Concerning this feare therefore:

The firft Queftion is whether all kind of feare of God be a good and good? evil] feare of

Anf There is both a good and evill feare of God 3 8x. 20. God * 20. And hence it is that feare is fometimes generally commended, Pr0.28.14. Sometimes againe it is generally found fault wit b,e/4f*c 21.8.

TheTrcond Q.ieftion is what is that feare of God that is to be found faille with ?

2 AnC-i. I hat feare which fcarres men away fr >m God, An cvill feare, or which drives them to fly away from him 3 £#.20.18. Gen. 3,8, e^0frv5.t£i a The feare of them aifo which are onely atfraidot Gods anger, fa t 2* 19. YtaS.c 5.

The chicd Queitioji is what is 1 hit feare of God which is commendable?

AnJ 1. When we reverence the Majefty and Power of God, (o that the principal caufe of our feare is not any evill which we are in danger ot, but the excellent -perfection of God, G '.28 \j. & 31.42.53. Ecrltj^.2. 2\Vhenweare moi\zfoAdQteffmdingGoA^Ecdes'9.$.Pro.i5 13. 3 When we aredff v fted with.trembiingupon the fight of Gods wrath, P/i/. jo.;o»

The fourth Queftion is whether the feare of punifhment be not a fervile feare?

4 Anf. If k be only in refpeft of punifhment it is meer- Servile fcarej ly fervile, and vicious, 2. It in puniftiment wehaveachiefe refpect unto our own rnifery, to fat it is fervile 3. Buc if

H 5 punifli*

The Third Btok§ punilhmcntberefpefted only fecondarily, and be feaf d c£ pecially for this caufe that it fepacat's fromGod,and tcnd f 8,to this end to mifee us more wary in waiting before God, foch a feare islaudable.4. It theM nifter ot God, and the revenger be to be fear'd tor wratb,ZJ c 13.4.01110h more is God himielfe, Heb.12 29.Amos.%%L.%.

Thefitth Qiicttion is what be the figncsofche true feare

»ofGud> ^•nAhf.jJLl we (erioufly and carefully avoid thofe things that are difplcafing in G^ds fight, Pro.$ 7. & 14.16,8c i& 6. 2. If out of Conference to God, we abftaine iroin thofe finnes that are moft fecret and thofe which in rcfpt&of men, we might with fafety enough commit, Zw.19.14. Get 42. 1 $.Iofa$i.ix.ti i t$. 3 If we not only abftaine from Ons fcut even hate them and that for this cauic ef pedal.y becaufe God doth deteft them, Pr^.8.13. 4 If we be molt careful! to take heed that we depart not away from God, hu*2 40. 5 If we not onely abftaine from evill but ftudy to do that which is good EccUfiaftes 12.13. E**t. 5.20. 6 If wee labour after perfe&ion in every part ci Salification, 2O.7 i.Vhil. 2.12. 7 If we neither feare men nor any creature fo that they can fcarre as from doing our duty,Af**. 10 28./?'* 8.12. i3.iPrr.3.i4,i5. 8 If we imploy our felves in tht Word of God, and other holy things with feare, 1 Cor.j *$< 9If we ufe the very name and attributes of God with reverence, Dm.2S.58. Motives to The ilxth Q ue ftion 3 by what motives a man may be ftir'd * , up to feare God?

6. ^/Ii.ByaconfiderationofGodsOmnipotency, Ier. %.22.hb 37-23. t^Pfal.76^7. 2 By a confideration of the Kmgdomeof God Tfal. 99.1. Jer. 10.7. Dan.6.%6. 5 His powerfull government of all things, E/2r.2 5.1,2,3.4, 4 His particular judgements againftfinne, P/*/.i 19. ii8ji 9,120.17, Htb.$ 16. Eptr.^.^.j. 5. His univerfall judgement ot the whole World, SccUs 12.13,14. iprr.1.17. 6 His threat-nings 2 JT/Vr 2*.if.Heb.$.i6. 7. The pnnifhments that lie upon in.Luke2% 4. 8 The mercy of God,P/*/, 130.4. pHis benefits,/^^ ?fal,ji^, 10 The prcmifes that are made

to

to them that fcare God, Pfa/mt 55. 12, 13,14, &34.J?. & Proverhs 10, \y. & 13. 13. & ip. 23. & 21,4. Eff/<?/

& 12,

Chap. 4.

0/ humility towards God.

BEcaufe the nature of obedience (lands in fubjeftion, therefore in the next place we mutt treat of humility towards God in which there is a fubmiffion, /*.4.6,7. which is joyn-ed with the feare of God, 'Pro, 2 3.4.

The firft Queftion is what are the fignes of true humility towards God?

u Anfl Firft, A ferious acknowledgement of our owne Sins of tu-imperfe&ion before him, 'Pfafyo.i.}. £74.40.*. 1 P*M.24. ^oSitf. For pride ttands in an imagination and affedation of excellency ;

2. Secondly, an acknowledgement of that fame great guile which lies on us by reaibn of our (ins committed againliyhim Rom. 3. 19. For pride doth exclude the ferious conteffion hereof, Lnke 18.11.

^.Thirdly, a fuom (fi m with filence to the judgements of God^P/i'.^ 5. 1 £0^.3.18./^•i.ix.ac 3^.37. For a proud man anfwer? againe, Rom.g.zo*

4.Fojrthly, an amplification of the grace and mercy of God in all his benefits, 1 Chrort* 29.14 For a proud man doth in fome fori thinke hiuifelfe worthy of all good things, and that they are no more then his due, Deutri.%* I4'i7«

& 9*4>

5. Fifthly, an holy admiration of thoft wayes of God ^ which *re paft finding 011^/^.42.3. Rom.u. 33^34. Tfat.ij;. I. For a proui man thinks himfelfe able to comprehend ail things, and that all things ought to be communicated to him .

6.Stx:hly 3 a laying afide all our dignny and excellency ab jvc others 3 in the prefence of God and duties oi his worship,

54 ' TheThirdBeoke

fhip 3 <4/w«4 10, For a proud man hath his thoughts upon hisowne excellency, and doth cpntemne others even in the prefence of God.Ltfke 18.!t.

7. Seventhly 5 an apprchenfionofourownemeaneffeand bafeneflTeinthe prefence of God, and a trembling becaufeof of his Ma jefty, Gen. lS. 27.

8, Eighthly ,an holy modefly in the worfhipofGod^^j 1 5.1,2^

p. Ninthly,a voluntary Undertaking of thofe taskes which God puts upon us although they may fceme to be but men and bafe>Pi?//.2.$. /<?/?# 13.14,

Thefecond Queftion is by what arguments a man may be ftir'd up to the fiudy of humility towards God ? Motives to 10. Anf. Firft, if he fee before his eyes die majefty and humility. power of God D i Pet.f.6.

11. Secondly, if he consider of the nature of this humility to wit that it makes thefoule of man fit^that it may becoarie , an houfe or temple of God, Sfey .66.3. That it may be a fa-crifice for God, Vfal.^ui^. that it may be a receptacle for the grace of God , /w.3«3-5" that it may be capable of wif-dome, prc.iuim For this is the mother of all other yer* tues, and is alfo it felfe a lingular ornament of the foule,

12^hirdly 3 if he confider of the promifes which aremarfe to the humble.God will refpeft thera,£/*/ 6 6.2. He will give them his grace,/^*^. i pet. 5.5. He will exalt them,/<*«r. 4.10.1 pet.^A.Lftke 1 S.i^He will reward them with all kind of good thing*, /w.22.4.

13. Fourthly 3 if he confider that humility isnecefiary to the end that we may (eeke God and turne away his anger, Eph.2.^2 Chrcn.i2.-J.

i4.Fifthly,if he confider that humility is required in every duty that we.performe to ,God^Mica.6,S t

Chap. 5,

Of ConfciMtoi £ ;

Chap. 5.

Of Sincerity*

BEcaufe fmcerity is a proper quality ofobedience,coneer* nine it therefore*

The fcrft Queftion if, wherein confifts the finccrity ofobe- What fine dieitfc? rhjri*

1 jfnf.¥ir&, that it be not only cxternalj,bu t chiefly,and principally 5 intcroall 5 vfal. 5 i&.M*t,2$.2 %• %. Secondly^ that it refpeft Ood efpecially,and not men.

3 • 1 hirdly, that there be a (hunning of all mixture of cor-ruption D and by-rcfpc&s, iOr.5.8.

4* Fourthly, that nothing be omitted,or neglcftcd,which belongs unto perfection.

5; Fifthly^hat it expeft its fruit from;Gtd,and not from man, Rom%2%2<).

The fecondQueftionis^whatarethefignesoffincerity? Q . r 6. Anf. Firft, if a man love the light of the Word, and fime ^ s 0I come to ic that his deeds may be made raanifcft,/<?£# 3.21.

7. Secondly, if he be obedient in the abfence,as well as in the prefence of lookers on,in fccret as well,yea and morc,then in publike, fbil.2'.i2.CMat.6.6. Not only when God makes his prefence manifeft by his judgements, but even when he feemes to be abfent* pfal*7%*&

8.Thirdly,if he cleave faft unto God in adverfity,as Well,as in profperity,7<?£.i. 8,^10,1 u

^Fourthly ,if he have a care of all GodsCommandements t even of thofe which feeme to be Ua& 9 Mat. 5. ip#

10. Fifthly, if he abftaine from all appearance dfevill, Thef 5.22.

1 i.Sixth Jy 5 if he neither cover, nor excufe his fins,but con* fefle rhem,andforfakethem, Pr^.i8.i3«2.C^7.iJ,

The third Queftion is 0 by what Motives a man may be ftir'd up,to endeavour after fincerity?

iotircs to

erity. re i ns

56 The ThirdBottg

is. ^CFfrftjbecAufe^

tins, Pr*» i6.*.8e 11. 3. PftLj* 10. & 26. a, e^r. 2.23. r^.31. 4.

13-Secondly, becaafe it is chc means to procure true pcace^ j oy^and (ccurity, Pro.10 $•

14. rhirdiy,G)d is delighted in fincerity, p/y.51.8. pro. 10.20. And will bfefe thofe that be Upright with aJ ; b!eiTn?s,^28.ioj8.

1S F. >iirchiy 5 a doubte heart is abafe^onftroih^wl abho* minable thing*

I . - . ■ , ■■■ ; ■ ■ ' . ■■ " >- « ■■ ■■ ■ '

Chap. 6.

OfZcala

BEctufe the higheft degree of cur obedience* oward* God # confifteth in zyaloT&refoe corcerningthifzeaie. The nature The firft Queftion is wherein the nature:of zeaktjcuh * w,e - confift.

\>A*f* It ccnfift3 inth^t, that the s#e<Pion ofpleafiug God^nd promoting his glory be,in the higheftdegree, 4po* 3,15.19.New becaufe iuch a kind ofVchcBttrcydothprin--cipally (h-W it fdfein the refitting of thofe drlng* tthiclfop* pofe the will and gloiy of God ; Theiefore for their; ofc part it is referred to that opptfiiiori^hichisnoade^gairift

Signes oi jh e ftco^r? Queftion i^wtiar he the figms of true *ealc>

* €tIc# 'il&nf. FUft, if it be according t©Knowleg^«r»

io* *•

3.$econdly ? if a man be ready toperforme whatfoevrr duty may be in joy ned, according to his ftrength yea and above his 3rength;a O.I3.

4. Thirdly, it he be diligent in the execution of his cfuty 5

5. Fourthly, if hee put no other limits and bounds to his- obedience 5 then thofe which God himfclfe (hall ftt,

Of Cdnfcienc$. ^

6.¥iithly,\fxit)&tobtfhildtm IrisownecawSe,and in thofe things which conccrne himfelfe, and fervent in thofe which concerne God, Nnmb. i2.3. with £oxod^%.1 9. QdUtu^. \ 2. mtWAHs 13. 9,12 For trucaealeis therefore called the zeale of God 5 bettatife it is*priflcrjvalfy carried toward God; Whereupon one faith 5 it is *n aft ft ion to rcver.gt the injuries ef Ged % or f root out the enemies of Go J , §r a jealoufy perfi eating the adulteries tf thrifts Spovfe , together with the occt* fims Abdfigues ef Adnlttrus ; or 4 vehement I0V4 which 'doth bj * clojt and findt g*ard'feelude theSptrfr'tffhriJt fro* IVorld. -• '-

7.Sixthly 3 if th^t ferv6ur and heat of it Me not prircipalJy in contentions about queftions andoontiwerftes 5 bat in tfee ftudy of good works«77r.2.i4.

8, Seventhly ,if a man be af&fted in gr eater matters 'fcore,and in fmaler 5 Ieffe. cJWar.33^23.

9.E!ghthly 5 if he be no more indulgent unto himfclfe then he is to others 5 (JW^^.7.4. An example cf checontr-aty wher-of we have3GVtf.38.24.2 Sam.i 2.5.

io.Ninthly,if he cannot bearc with fuchasareevill.v^pr. 2.2, though they be (uch as in other refpe&s are neere unto him r i Reg. 15.13.

ir. Tenthly , if his indignation againft firine be joyned with griefeand pity in refpeft oi the finners 3 2 £V. 12.21-For fo«afwell that dull remiffenes which is oppdlite to zeale^ as that fury which looks like the heat of zeale 3 will be with equallcareavoyded.

12. Eleventhly, if it be c6nftant and the fame in every con-dition, GaL\ 15*18.

The third Queifion is by what motives a man may beftir* red up to a zeale of God ?

13. iA*f.T\x% becaufe zeale 19 the property of the people * Motives * of Chrift, and one of the things lvhichChrift intended to c * ^ our redemption//</.2.4«

J4.SecondIy, becaufe thofe things which belong toGpd 3 to our duty coward him, are (above all thing?) moft worthy to begone about 3 arididowe with 2eale,GW.4. 18.Although we ftould be even as it were eaten up with it, ffal$6g. 1 o.Joh» 2.17. I 2 i5.Third-,

$8 The Third B^

1 5* Thirdly,becaufe there can beno true religion without 2eaJ>/f/>«3'i5»i6.i9»<

16. Fourthly ^becaufe if zeale bewanting/innesandfcan* dais are not taken away , but nouriftied i« our felves, and o« ttars , with the offence of God^and diflionouc of his name*

i j. Fifthly, becaufe the want of zeale provoReth God to inflift heavy judgements, Apoc.2* $.& 3.1& 2Thetf.i,io,

1 8. Sixthly, becaufe there 1^ fingular promife of Gods pretence and communion with Ghrift* made to fuchasarc zealous, Afc.$. 20.

19.Seventhly,becaa(e zeale perfe&th,and inaketh more acceptable all the duties which we performe unto God. Jam 9 % } i6*Rom,i2,iu

20. Eighthly,becaufe that is the way and fitted manner of feetting the Kingdom of God,Mat.i 1.12,

au Ninthly, becaufe that many that make only a (hew of Religion , are zealous perfceuters of Fteligion. Matthew 23.15.

The fourth Qgeftion is,what is to be done of us, that we may get, confirme, and excite the true zede of God in our felves ?

2%.Anfi»erJNe ought, 1. totake heed of all chofe things which are enemies to zeale.Such are,* 1. Sundry fpeculations, and qucftionSjWhich tend not to the edification of men in Faith,andobedience. 1 Tim.i 4.& 4.7. 2 Tim.2. 14.25. Tit. 1*9. For the intention of the mind about thofe things which aremeerly fpeculative, alchough it may be a means to and out the truth,yet it hindreththeintentionoftheaffe&ions about things prafificalL And this is the reafon why there is more true zeale often found in poore fimple Chriftian9 5 then in our Doftors and Matters, 2.. Intention of the affe&ions about worldly things, Luke 8,14, 3 Afpirmnllfatiety or falaefle, that is, a prelumptionofour ownfufficiency, and a refting in that degree and meafure to which we have attained, -P&t7.3*1 3.1 44 4 Sloth,Feare,andcarnall wifdome. Iud. i.ip.ar # 27,2?.29 5 3o.3i,32.33.5 Familiarity with the world, Qr the corpmoneffe of finne abounding in others. cJW^.24.

22. 6 The

%2. 6 Thepra&iceof fuch things ai our onfcienceallow* ethnot $ ikw. 14.20.21. 7 Indulgence to our felves in our own corruptio u 3 i Cor. 5.6, 2 Corinthians 7.1 i.Ephef* 4. 29. 30.

23«SccondIy, wc ought often and ferioufly to medicate upon t he love and mercy of God toward us. Pro. 2 5.21 • 21.

. 24. ThirdlyjWe ought to meditate daily of oar imperfe&i-©ns>PW/.3.i3,J4.

2 5.Fourthly,we ought to be diligent in the w(e of all thofe meanes 9 which God hath appointed for the begetting of grace - inus 3 i7^^.5.16.20.

26. Fifthly, weought to affbciat with them,that have the zealcofGod, Prr.22.24,2*5. & 27.17. Among fuch we mu(t efpechlly defire thofe Mimftecs whole tongues havebeene touched with a coale from the Altar, Efdj 6. For by notorious and lamentable experience (even inxeformed Churches )

> that is found to be true,which the author^heretofore praifed ) writ long (ince*The words of life in the lips of many Dolors & preachers are dead\inregard ofthevcrtue* and efficacy 5 For they doefo coldly and dully preach the wordkofGodjhat they feemwen to be dead in their lips iWhence it comes to papjhat as they them-felves are cold and dead 3 evenfo doe they leave their hearers cold anddeadendIwouldto God they diX not make themfo. I knew a mm that for thU caufeleft the City Paris 5 For he [aid that he was mads colder,and colder daily ^ with the Ltttures and Sermons in Paris: And that he was afraid if he foonldflay longer there ^ hefhouldbe quite frozen to d.?ath i\ iritually.TVhcrefore he got him to certaine nial-QHs pe'rCo/is^Murdo hot coals ^that converfing amor.g thtmjoe might nourifh. andincreafehis heat.

The fifth Queftion is whether zeal is to be judged accord- How wee

, ing to the fence thereof,and the manner of .exercifing ? mv,ft .Ng* °f

27. tAf Not alwayes ;For zea!e is greater effentially^n ^* regard of the things about which ithconverfant 5 or accidentally 5 in regard of fome circumftarces which happen, and doe not alwayes remains the fame. For example v married folks loving one another dearly, are fometimes more affe&ed upon the very marriage, then in that cenftantfo-ciety of life, which afterward followes. ikit this is by

I 3 accident,

the Xbfrd Btdke

aeckWpt 5 bccafcifc of the novelty of the thing ; But in v4r)r deed fhey may afterward rejoycearmuefcor more*

28. So a!fo thefaithlutl in the firft convcrfion miy finde often greater motions of their affe&ions, then afterward ^ becaufeofthenoteky of the things though there be afterward an increafe in the true zeale of God.Some i«ch thing h affirmed even of tht'Angcllt»£*» 15.7.

29. In old age , or in fome fuch like decay offtrength 3 ai-though there may be the fame zcale t or more then was before, yet it is not put forth in fome,in the fame manner* that it was in,in their younger dayes.

§o. Variety of education may bring a great diverfily to the manner of exercHIng ones reale, when yet there may be an *• quail eeale inrefpeft of the eOence of it. How itale The fixtfc Queflion is whether one and the fa&e thing tad laughter fazf belaft&liy a matter of zeale and laughter > doca^ree. %udnf. That this may be,appearcth in the example of

££*&, 1 Kings 1S.27.mth 19* 16.14* But yet not In the fame refped. For xeale hath foe its objed fomething either hosefi, er filthy, but iaughteris caufed by the apprthfcnfionofan unexpe&ed thing that lightly pleafeth, without theeonfide-rition of honefty or fxlxmnzfit*

; —— — £—! ~——■—

CHAP. 7.

Offeree and tranquillity of Conscience.

BEcaufc the concomitant bb jeft of obedience is a quiet ConfciencfcConcernihg peace of Confciehce. Mowp*acc The firft Qgeftion is how peace of Con fcience doth de-•J 11 Conf ^ tftc 5 pend upon our obedience?

*bcdknce« UP ° u ^ n f* h depends not upon Cur obedience as upon the principall caufe, but rather upon that juftittcatibn which we have by Chrift Jefus, Romans 5,i.fik£. 10.22.1 feu$.%u 1^.4.4.

2 # They which goe about to reft in themfelves 9 or in their *wn works 5 am sever finde any folid tranquillity in their

Con*

Confckocca, both betatrfe ofchc diverfefa!Ir 5 and becaufe of the manifold imperfc&ions* which adhere to the endeavours of the bed men, while they lire in this Worl^.: .And henceit is that rfi<>f* Uaat a*c popifh ncuft needs, bt vtx<*d with perpttui':<ioub:s bathinliff» 5 anii death, becaafc of the opinion which they h nc of th? ftiglueoufaeffe, .iand JWerits of their w^ks, which are yet by their own: catifeffion ur> cernine.

3« Secoadly, iid»i ^oa^our-obedience; j.js

that Vf^te^y the contrary-is removed, or as upon rtwt which' removes tteiolpcdi nent;, !.<£.***♦ 2 5. 3!. 1 fnh ^ iS su 2 As upon the proc eane caufe^ or iccoadary rcafon ttarcof,

3 7' .'. 12.

s :>w ch.i > oiid?rai<brd f ^aiafhat.the trarabudh'ty

ib C j»j)fcience i ut^rd ofthofc liSfcranswhixrhaieag riuabia tj vhi Li\*oi Gi>4. is to be Conceived to depend upono-'bedience in regard of the thing it felfe : But that tranquility \jjilih refpcdi our ifer<-before God , is tobc.afdihed £0 o-therwife to our obedfenee ; ks to the caiift 5 but only in reft pe& of the certainty of dJir perceiving of ir^ and that out obedience refpe&eth the thingit (elfe ,. as cfae figneanddFe& thereof rhence that pbtafe fooftufedby tohb s Bjjfbis>ws.iffow 9 and fych l&euM a.?.3 2948c 3.1014.19.& ^13.

5* Peace of Cootcience alio depends Uf on obedience, as upon the confervant caufe. For r igbtcolHfkfle(no$ impu ed 5 nor inherent) but of the life and conversation , is the breft-plateofa believer, whereby he is guarded, and defefilUfi^ttd ia perfeftly fafe 3 and quiet* E/$W.14.1 lob*$j}%i Cftr.^JHence it is that that righteoufnefle wfctch contirtBin obedietk*,^ is called the rrghteoufnefle of a good Gonitience, *Afts x 24. 10,

- 6. Now obedience doth, pre(erve andtrJaintaincpckcof Gonfcience, not only as a figne of our reconciliation with God , but alfo as a continuation and an exerctieof that life which is acceptable, and ple^fing unto God, £#/.i.io.71fe^ 4»i. Hf£.i2.*8,Not that there i* any fuch perfeftion in our obedience, as can fatiffy the Law of God, but becaufe that after ©urperfofl* by iakh in Ghrift, become acceptable to

God,

6i

What kinde of obedience isrequifite to make the coa-fcience peace"* able.

TheThirdBeok? God^then by vertuc of the fame faith, for Chrifts fake, our o« bedience though weakc,and polluted,is accepted before God,

The fecond Qyeffionii, what is that obedience, by the prefence whereof theConfcience may enjoy peace*

7# /^*/iFirfr, an abfolute perfection is not rcguired to this tranquiIfity,for then it were a vaine thing to teeke for it in this Iife 1 /^w.5.2il hhi.io.

8. Yet fuch a porportion istieceflary, as by Gods own teftimony in his holy word is acceptable to him,H*6.i 1*2,

9. Thirdly,this perfe&ion confifteth properly in this, that all our ftu dies, and endeavours be good: and the imperfection be only in the manner of performing D R<?;\$.4,

10. Fourthly, all thofe imperfe&ions which adhere to our obedience , are with all humiliation of foule to be acknowledged^and pardon for them it to be begged in Faith,

The third Queftton is^ what kind of tranquility it is which doth ari(e from fuch obedience ?

11. Anf Firft 5 Such as the obedience it felfe is^hat is, various 5 and imperfeft. T.CorA.1^.

12. Secondly, it doth not therefore exclude motion from e-vill,unto good 3 butonly that perturbation which arifcthfrom the apprehenfion of Gods Anger.

1^.Thirdly', Yet notwithftanding it doth as with a guard

keepe the foules of the faithfull, PhiL^j. And govern them*

CV#3.i5.

Difference The fourth Queftion 5 how may the peace of a good con-

twhet the peace f c i cnC e be diftinguifted from that peace, whichisinwick-

of the godly, cdfncn >

& the wicked. 14.Anf.Y1vbj.he peace of the wicked is not founded up-on the Word of God, but upon vaine words, and imaginations,/^. 2 3a7,18. iT^jf.5.3.

15. Secondly * the peace of the wicked is not wont to be conftanr^but is interrupted with many gnpes,and pangs,that come between ; andis wont to vanift) D when the judgements of God begin to light upon them.

16. Thirdly, the peace of the wicked continues, whe-

ther

Of Conference. fa

thcr duties of piety 5 and righteoufnefle be done or omit-ted/o that only thofe crimes be abftained from, which their

natures^abhor.

Chap- 8.

' Of Vertne.

Qtleftion. i. Whether it be not enouh for a man to doe xknccefli that which is good, unlefle we labour alfoforan ha-of vertue, bit of vertue, whereby our hearts may be inclined to that which is good?

Anf. Weought to give all diligence to addc to our Faith, Vertue, 1 Pet. 1.5.

1. Becaufe the Word of God , whereby we are in fpecialf manner called upon for the performance of our duty, ought to be ingrafted within us, lam. 1,25,

2. We ought to deliver up our felves unto the (ame Do&rine,as to a pattern,or mould,the likeneffe of which is to be exprefled in our he&vts,Rom.6. 17. Now this inward image and Hkencflcjis vertue.

3. As we ought to put off the old man together with his members, which properly are internal! vices, 101.3.5.1 So we ought to put on the new man with his members, which properly are vermes.

4. We ought to be framed and fafhoned after the Image ofChrift, Col^Ao. In whom did dwell all the follnefle of vertucs. Efay u.i.Qol. 1.19. And that for this end,that of his fulnefle we may receive grace for grace, 'Jeh.i.i 6.

5. If the habit of vertue be abfent D although wcftiould doe fome good works, yet we are not rooted and grounded in good,but arerafhly carried away with evil!, and that good-nefle foone vanifheth. LMat .15.21 .CoLi.i%.

6* That good which we doe without vertue,we doe it not with an honeft and good heart,which yet is required to make it plcafing unto God. £#.8.15.

7. Such kind of works, are not the obedience that is acceptable to God. Mat>j.\$.& I5%8.

K Qi>2

Iwcanes to Qiisftlon, *• Whae ought a believer te doe, that he may I jtaine vertue. g COW and increafc 18 any vertue >

8.v/^.Firft, he ought ferioufly and in a fpeciall manner to acknowledge his failings, and weakenefle 3 2 £V. 3. 5« I Cor.%. i%.

9. Secondly, he ought in Chrift to apprehend that grace efpeciaily, which he wanteth, that in time be may be ftrongi andcomp!eat ) Pfc/.4 13. fil.i>xo.

10. Thirdly, he ought diligently to take heed of all fuch things, as are contrary to that vertue, which he labours for, P^.4. 14,1 $ .Epb.4.2 9,31.

11. Fourthly ,he oughtto employ himfelfe in thofe thing?, wherby that vertue may be promoted, % Pet. 1.12.15.

12»Fifthly,he ought to feek the fame vertue at Gods Hand* by daily and earneft prayer, lam. 1.5* ^tf .4.29.

ix. Sixthly t he ought frequently and diligently to exercife himfelfe in thofe things, which are proper to his vertue, j 7^.4,7. Signesef Quqftion* 3* What be the fignea whereby a man may

rtue. ' know that he hath gotten, a ny vertue ?

l^.Anf. Firft, apropenfion and rcadinefle in a manner naturall to the exetcifeot that vertue a 1 Pet^iyi Theft.^.?.

15. Secondly, firroeaefle and conftancy in that exercife, Eph 9 $. 14,15.

1(5. Thirdly, a joy and delight arifing from that exerci (e. 3V#.ai.i5.2CV.8.2.& 9.7^3.

17. Fourthly , an abomination of the contrary vice, 119.163.

18. Fifthly, an alienation from thofe which are given to that vice, Trc.2 9.27.

1 p. Sixthly .> university, whereby it comes to paflc,ihat,a man doth not only in part, and in (bmcrefpeft follow that which is good, and oppofe that which is evill( admitting a iimitation.and meafure according to camall wifdom ) but fimply^and abfolutly* 1 £V, 13.7 .Gd* 1.1 o.

C H AP.f.

Chap 9.

Of 7rHicnce.

AMong thofe conditions which are ncccflarily required to vertue, after that generall juftice, which notes out its eflenriall re&itude % followcs in the next place, Prudence , or fpirkuall wifdom. Concerning it therefore.

Queftion, i. In what thing doth true prudence confift > The aatwi x.Anf. Firft, fpirituall wifdom doth generally confifi in of Prudence* fuch a difcerning, circumfpeft looking to, considering, and ordering thofe things which belong to Gods Glory, and our duty, and falvation, that asmuehasmay be, they may be brought unto perfe&ion. <?rvpi4»8ti5.& 15.24.& 22.3. But in a more fpeciall manner it belongs to wifdom, 1. To propound a right end evermore unto our felvis, and to be endeavoring after it: lertmj 4.21. 2 T$m.$,i 5*33t2^, For,that mans wifdom is in vaine, who is not wife for hitnfelfe, and for his own good.

2. Secondly >to make choice of fuch meanes as do tend certainly to that fcope5?r^.2.p«

3. To walke accurately 3 and precifely in the ufe of thofe means^fe.5.15,

4.T0 take hold af^and to redeem every opportunity^ the advanceing^and helping forward of this ftudy,^/.4«5»:*

5.Carefully to take heed of, and avoid all fuch things, as do hinder this ftudy, Z*£.2S.28.

6. To forfake all things elfe 5 for the attaining of thh chiefc good 5 J/^.i3.44#45 <

7«Not totruft to a vaine hope,but to lay a fblid foundation in all things,Af fr.7,24.

Queflion, 2* By what meanes may this wifdome be M«sne$t# gotten ? g et wifdom-

8.yfo/;Firft,it comes from none other then God aIone,by theHdy Ghoft 5 7^,28»i2,i3,i4,20*2i.23. Ef*j li*i*^£fb*

1.8.17 7*».$.-i 5.

K 2 9*Se-

9. Secondly, that we may obtaine it from God, We muft fcrioufiy acknowledge and confeffe our owne foolifhneffc.

io.Thkdly,we ought to feek it in the Word of God.Py*/. 19 7»& 11998.99 lo+.ler&.g*

li.Fourthly,wemuftfeekitofGodinaduemanner. law. 1*5.2 C0rj.1o.-11*

12. Fifthly, we oughtto dlre& all oar obfervation and ex-pwiencecothfe gettingof wifdcra 5 P/r90.i 2. Motives to Queftion, 3. By what arguments,we may be ftird up,to !tke for Pru- labour after this fpintuall wi(*tom > Itnce. 1 frisfnf.Virh, becaufe therein lies the perfe&ion of man

aibovpothw Greature$,P/;32,8.9.

i4.Sccpndfy, becaufe it is a maihe part of Gods Image, G0I4.10.

15. Thirdly^ becaufe it delivers from all evill, Troverbs

2.II.I2.

- 2 6. Fourthly, btcaufeit conduceth Wallgood, Proverfo 3.13.14.19,-. '

Nmiecaufe in Scripture there U mention made of an human ypifdom 9 orj>rud<nce 9 opp9fedto thisfpiritmll reifdom: therefore the Qjueftion is Humane Qacftion, i. Whether all humane wjftlome is to be con-

ffiftom. demned?

1 j. Anf. Hamane wifdom is confidered 5 2.waye$ jeither as it is fituply an humane per te&ion, or (as they call it) an intelle&uall vertue, whereby the bufinefles that a man hath todor b though*heybemanyand great, areeafily corniced, judged, and dire&ed $ or as. it is a corruption and abaft of that faculty, and hathfome finne adhering to it, or mingled with-it. In the former fenfe it is a thing good in regard of nature: and fo to be commended and laboured for: although in refpeft of any morall goodnefle, his ^ thing-ofan indifferent nature , neither good nor evill, as all other naturall perfe&ionsalfo are. Givill wifdom therefore confidcred in it felfe, is not oppofed to fpiritiiall wifdom, but only as a difparate. But in the latter fencse,it isa thing.e<rillin regard of the morality of it, and to be condemned, swjuiravoyded.

For

For it is oppofed to fpirituall wifdom as a thing adverfc: For which caufealfo it is called flefhly wifdomt/arthty, (enfw a/t.dhe/ifi,]am.%. 15.

Qijeftion, 2, When Is humane wifdom carnall,and in Carnall wif-thatrefpeftto be condemned ? Aom.

i?./f/7/;Firft 5 when it oppofeth it (elfe dire&ly to the teifdom of God 3 in deviling any evill^m/.!. 10. Pr0.21.3o. P^ f tf.i3« That is, when it becomes an inftrument of any impiety, or injtiftice. For wifdom when itisjoyned with ungodlincflTe, is nothing but wickednefie armed. And to be wife to do cviliji^ not to be wife 3 but to be unwift.

19. Secondly, when It contemneth the wifdom of God 3 and accouateth itfoolifhnes, 1 Cor.r. 23.

20. Thirdly, when it wilfby no meanesbe (ubjeft to the wifdom of God.#0.8.7.

21. Fourthly,whcnin(bme fort ityieldeth to the wifdom of God,in regard of the thingit felfe,which it (eeketh;but in regard of the meanes and manner of feeking, trufts to it fclfe, 2^.5.11. 1 Cor. 2.14.

22. Fifthly,whenitmakesamanmoreuncapableofthofe things.which are of the fpirit of God, 1 CV.2.14.

23. Sixthly, when it is made a matter of boafting 5 7<?r.p.23.

24* Seventhly, - when truft and confidence is placed in it, Pr*.y,6. & 26.12.

2 5»Eighthly5whenitisfeparated from innocency 3 aad fin-ctxuy>Rom.i6.ig.M<tt.io*\6 t 2 Cor.1.12.

Queftion £ 3. By what means may a man be brought to contemne thiscarnall wifdom 1

26'c^*/j.Becaufeitfets men further offfrom the Kingdom of Godxhen fimple fooliftineffe. 1 Cor. 1,26 ,27. Mat. 1 U2i* 2 Becaufe God doth ufe to infatuate, and bring to nought fuch wifdom. 1 Ora.19.2Q. 3 Becaufe it is ferpen-t?ne 5 and diabolically^.1./4W.3.15. 4 Becaufe it deftroy-eth tbofe rn whom it is. Pr^n.3. 5-It overthroweth all humane fociery, and takes away the comfort of life, 2 Sapt. 16.22.23.

K 3 CHAP. 10.

£g The third Book§

CH A P. io.

Of Watchfulnefie.

BEcaufe the exercifed forehand (a$ I may fay)a&ivity cf patience is ufually in Scripture fet forth by the name of watchfulncflTe.Concerning it therefore.

Qt}eftion,wherein doth it properly confift ? i ./**/. WatchfulneflTe is nothing elfe but an heedful! attention, whereby a thing is gone about with diligence, Luke 2.8* Heb.i$.\6. But this fpirituall a&of vigilancy : which is required of all men, is in Scripture referred to three objeft*. I, To the watches thcmfelves, that they keepe a watch over thcmfelves, Pro. 4,23. & 2 To their duty, that they watch unto that, Eph.6.i$. 3 To the future, for which they by this duty prepare thcmfelves, Mat. 24. 43.44,45. Thefirft may be called the objeft over which, the fecond the ob jedtfor which t The third the objeft to which. But although for teach* ing fake we doe difiinguifh thefe three, in practice they cnght always to be conjoyncd, fo that we alwayesobferveour felvcs, watch to thofe duties which ly upon us, and prepare our feives for the future. Eccles. 5. 1.2,34,5.

2. Watchfulnefle over our (elves in generall is nothing elfe, but a vigilant obfervation of the Will of God, Pfidw. 115.4,5,6-

3. Particularly, there is required in it,as in the watching of a City that is befieged, or any other way in danger, that we obferve,and inquire, 1. Intoallcommers in, whence they come, and whither they tend; and to all thofe things which come in by our fenfia, as by the City Gates, that if they be hurtfull, they may be excluded, Tfa/y ii£. 37. hb*$\. 1. 2 Into all thatgoe out, as intoall our thoughts, words, and anions, which proceed from u$.Pre.^2^ } 2^.Pf.^2. Eccles

4* Vigilancy as it refpe&cth our duty, is nothing but a carchilnefle about thefe things, which God hath com-

mandedj

;;nanded,how we may pleafe him in them, i Cowj^i.

5. Vigilancy is particularly required, i. Before the duty is perfourmed, that the tmtter be duely weighed, Pr^.14. 15. That all impediments, (whether they be thingsin themfelves lawfull,or unlaw full) may be removed, iPer.2. n» zTim* 2.4. That we may be fit and prepared for the doing of our du:y.Z>.2t.}4.36.And that we may lay hold on the occafions of doing it, that are offered , Gal. 6. 20. And the contrary be avoided.Pr0.4.i5.& 5. 8. 2 In the very duty,that it be done in an ex ift ; and accurate manner. Luke 8.18. 3 After the duty, that it be not marred by any following corruption, 2. M.S. Becaufe it is ca(iiy wont, either to be corrupted by pride, 1 ev.4.7. Or by inconftancy, and levity to be overthrown, frr.34.11.

6. Watchtulnefle as it rcfpe&s the future, which we are to have before our eyes, is a due preparation, fuchasthat,

, which we expe&,do:h require % whether it be good, that it may be received,or evill,chat it may be avoyded. Maui^ 4 1. 44,Particulary here is required, I. That this preparation be made in time,Mar.2 5.3.with 11.2. That it beufed conftantly, and withoutceafing, Lu.*i.$6*

Queftion 2. What is principally required for the obfer-ving of this watch *

7.^«/.Firft,fobriety in the ufe of worldly things, 1 Tkeff. 5 .& 1 Pet.+j.Sc 5.8. For the heart is overcharged,not only with farfettingand drunkenefTe^bat alfo with the cares of this Iife3itf.21.34. 3d.

8. Secondly, a frequent confideratlon of Gods owne prefence, and beholding of our wayes, Pr*.i.2o.n* VfaL 119.168.

, ^.Thirdly, a frequent examination of our wayes,with a juft cenfure,and judgement pafled upon themjP/u|.4» P/ili 9.59. 1 CV.11.31.

io.Fourthty,the fcilow{hip,and fociety of them,which wil be to us in this care, PA/7.2, 4, Hcb* 10.2 4.5. frequent prayer*

Qyeftion, 3. By what arguments any we be ftircdup to this watchfulnes ?

Motives to i U Anf. There is oneeflentiall reafon^wkkbis tafcen from

watchfulncffc that dangerjn which both we our (elves are, and the Name of God by reafon of us,i Tim.6.\.

12. Now wc are fubjcft to that danger. I. Through the infirmity of our fle(h, Mat.26.4u 2 Through the deceits of the divell, and the world. tPrt.5.3* 3 Through theuncer« tainty of the time of Ghrifts comming tojudgement^either generator particular. Mat.24.42* 8c 2*5.15. .^r.13.33.35. Lu.ti. 35.36.

Chap. n.

Of Fortitude.

BEcaufe next after prudence 5 fortitude is requifite to the perfeftion of vertue: concerning it therefore. Queftion, 1 .Wherein doth Ghriftian fortitude confift* 1 .Anf.lt is not to be confounded with animofity 3 or ftout-nefle, which is to be found not only in men voyd of all ver-tue,but alfo in the bruit Creatures, the Lion, theHorfe,the Bull, the Dog, Tre.j 1.29. 30.31.

2. Secondlyjet courage or greatnefle of mind,hath the na* ture of a </m#,orGenerall>in refpeft of true fortitude: which therefore confiftgsnot €0 much in the moderation of bold-nefie»or hope,as in the moderation of feare, and defperation, Iob.6Ai.ig.

3. Thirdly, it doth not only confift in adventuring upon dangers, or undertaking hard things, but alfo in fuffering, and bearing cvills, and adverfity, Hebrewes ii«34i35«3tf.» 2Tm.2.i.%. *

4. Fourthly, but true fortitude adventures upon dangers, and fuffers adverfity,for vertues fake, and for the performing of his duty, 1 Pet^l^Sc 4.14,15.

5. Fifthly, fortitude therefore is that courage, whereby wc are xeady to perforate our duty, even becaufeitis our duty, what drfficultie's loever happen. 1 CWM5.58. & 16. jj #

6$:

d.Sixthly,he cannot be faid to be truely contagious, which offers himfclfe to dangers, not onc§ conlidering what they are, or why to be attempted D or intangled in them by chance, or compeUM by neceflity , and not led thti^tcby vertucv It was not from fortitude, and courage,that the Demoniask^ tMatk*?. Oitcn leap t into the wacer 5 often into the firc^but through the violence of the evillfpiritjfoitisrotiromtbe vertue of fortitude, that ir.ary ?re fiiong topouredowne dtinke, J?/*.5.22.Yea,many attecrpts, by which men are judged valiant 2nd couragicus^by foolifh A&s,are nothing but made furies.

7. Seventhly, neither hath he this vertue who is fcarred, or doth defift from doing his duty, through any fcare,or dan-gcr 3 Pr*. 24.10.

8. Eightly.yet it is heretobcremerrbred 5 thatthcccurage of the faith full in this life , is joyneduith infirmity, and fo fome momentany (baking, wherewith the godly fomctimes arc made to ftagger, may confift with the fortitude of vcttue. Jfr.20.9, 2^V. 4. 8.

9. Ninthly, and although in regard of purpofe of mind, and preparation of heart, the faithfull doe arme and fortify themfelves againft all fuch things, as may hinder them in their duties. 2 Qor.6%^ Yet notwithstanding they arc not alwayes equally prepared to the fuffcring and undergoing of all kinds of moleftations,as Satan obftrvcd 3 Iob*u&2, And the event in Job in fbmc fort proved. For that whfch experience teacheth in corporall fortitude in a due proportion, holds alfo in fpirituall 5 Some areftrong to fuffer labours j 0-theirs to exercife warfare 5 others to carry burthens • others t$ reptll things that are hnrtfull ; and many which are jlrong in one or other of thofe things^are found infirme, and weake in the reft. ■ **

Qa.2.By what mtanes may this fchriflian fortitude be fUr- Meancs to red up in a man ? ftir up forti-

io./^Firft D if he acknowledge his owne weakenefle 3 #<w. tud * 5.6.2 C#r,3,5,

n.Secoridly 3 if hecpnfider that he is choftn and called of God to perform that duty 3 which he goes about. 1 Chron.iS: io, L 13/rhird*

12. Thirdly,if he perfwade himfclfc that God will be pre-{ent with him in that which he bath commanded hiro 5 Deut* 20.3.4.P/27.12.2 Reg,6. 16.

15. Fourthly , if he expeft and looke for al! fufficiency of ftrengthfrom Goi.Eph>6.io. ^A/7.4.14.^73.26.

14. Fifthly, ifhe call to raind,how the victory hath bcene long fince gotten for him by Ghrift ; and that nothing is required of him, faveonely, that he adhering unco Chntt, become a conquerour with him, and ia him, Ufa 16. 33.

1 5.Sixthly,if he flick clofe to 1 bat promife.which teftiiie?, that all things (hill work toge her for good to them that love God,#0m#8.28,

i6.Seventhly>if he tave the recompence of reward, which' is laid up for him,alwayes b:fore his eyes. 1 CarJ% 5.58.

C H A P. 12.

OfBoldnejfe which is contained under fori it fide

BEcaufe under fortitude is contained boldne/Ie, or con-i5dence 5 pcrfcverancc, and patience j of thefe therefore briefly.

Qu. I. What U thu boldnejfe of fortitude f I. Anf. Firft, by it we undei ftand not here properly that confidence of Faith , whereby we reft upon God by Ghrift, unto falvation; Norfimply that confidence of hope, wt)f5f|* by w* exped the things, which God hath promifed : but that confidence, whereby we being full of Faith, and hope, doechcerefully and boldly fet upon the duty laid upon ui by God. hu i % 7.8.19. A£l.m$.2$& ^i^.Epbef.6.19 20. Thil. 1.14.2c.

Qu.2. What are thofc adverfe evitls which are properly overcome bj this confidence ?

2.4^/iTwoefpeciaHy^i. The difficulties which hinder us in the performing of our imiea Pro.22* 13.& *6. J 3. Secies. 11.4. Cor. \JS. p. ( 2 ) The uncertainty of the fuccefle or

event,

event, which will follow upon the performance of the duty, Daniel. J 17.18.

Qu. 3, 2?/ what meancs is the mind confirmed againft thofe vexations ?

3.ex//f/.Firft,by the fervour,and heat of the fpirit,or seal *AR. 18.25 2 *- i*ff.4«8.\vith i^.tAmos 5.24.

4.SecondIy. by a true truft placed in God 3 Pr0. i^«3^37*5« & 55.22 1 Pet.^ig.U 5.7.^. 58.11.

5. I hirdly,by faithfull prayers, commending our (elves to God.Phit.+.6> Efth^.\6.

6. Fourthly, by a right judgement concerning the ter-rours,whcreby wcareaftontfhed. For fometimes the things which terrify us, are utterly to be contemned, as the fpeeches of vain men, &c. Sometimes they are mcere figments,which if we pafie an cxaft judgement of them, vanifti presently, and they are fuch alwayes , that if they be compared wirti the dignity 5 fruit, and neceffity of our duty t they are of no force at all*

Chap. 13.

Of firfancj*

QUeftxonrf.Wherei* doth perfentrance, or constancy of'vertne coufift?

1. Ldnf. Firft, In a perpetuall continuation of the (ame purpofe,and difpofition of welI-doing.GW.4.i8.P/*/.io6.3# Rom.2.y.

2. Secondly, in a frequent iteration of the (ame kind of aftions, with fervour, and seale.i Thcjf.f.ij.

3. Thirdly, in a care ro procecde and goe on in a way of vertue.P£//t 3.135*4*

Qy. 5. Which ate the evills which are oppofed to thU Confiancj \

4. Afif. Firft, declining out of the right way. M.

23.II. 12.

5«Secondly, wearifomncfle, and faintingtGW.d.p.

L 2 4| Thirds

74 * The Third Book$

^Thirdly* a defukory lightnfle whereby men are chaflged every houre,and become unlike themfclvefJtfc called childi(h" toeffsjf^,4-14. And madneffe 3 and bewitching, GaU^u Q11. 6* How are menftirredw to constancy ? 7. if^Becaufc the reward is not promifed, fave only to themchacperfevcrc, Apoc m 2. 10,26. And therefore it is vaine foreman to begin D unieffe be tiold on 5 and gos through with it.^/,3.4.

Chap i4-

Of Patience.

/^\Uueftion 3 7. What id the nature of patience? V^J 1 A«{+ Chriftian patience hath reference to a threefold ob je&. f. To God ^ according to whofc pleafure all adverfe things 5 are ordered. Iob.iao. & 2.9 10. In which refpe&, murmuring againft God is oppofed to patience, l^ir.iaia sTom^n, or thofc means which doe dreftly affliftus. iTbef.i 4^wuh 6 1 °et 2.20.& 3.9. In which ref-pe&defire of revenge isoppofed to,patience. R0m.12.lj.19. 3 Tothat office, orduty, which fc>7 the oij legations of adU adve(ity,we are tempted to forfafce.fJ^.ro }6.£<*.i2.ip.

In which refpe&faintneflfc of mind is oppofed to patience, H?£*.I2>5« And drawing back, and departing out of the right way, which followes there 5 H^.io.36.with 38.39. & 12.7-.wlth 13.

& In the firft confideration.p.atiencepertaines to Religion towards God 5 In the fecond to charity toward our Neighbour, In the third, it is a part of fortitude, and a general! affeftion of vertue. Yet to the third confideration, may the other two be referred, fo far as our duty, either towards God,orman,isconfideredinthem : Althoughbefidesthis gcnerall nature, they have fpeciall difference, by which they may be profitably diftinguifljed from this, and betweene themfelvcf.

. Qu.$.H$yp kthisfAtiencey Andfufferancejobediftfagwfb-

fi/ed fro$*th*t , fortitude , which coxftfts in configure , and fonfttney ?

%.Anf> Thofe three are alwayea joyned together in true fortitude; but confidence or buldneffe doth properly relpeft the fettiag upon a duty, conftancy the continuation of it,pa-tience a the.defe»ce of it.

QiitfVbat be the fignes tf this patience ?

ArftAxf. Firftjif we neither utterly contemne the difficulties ,thal: we meete with^nor faint under them* HcL 13. f. But doe overcome all oppofitions dueiy weighed in a right judgement.

5. Secondly, if we be prepared inmindforrigbteoufoefle fake,notonely tofuffef thofe tirjubles^whichare leffe,bu: even thofe which aremoft fearfulL^S* 21.13,

6. Thirdly 3 if we do not only, not qtiite forfake our duty, becaufe of difficulties, wee meet with \ but not Co much as remu, orleflfeaany thing of otfrzeale, Hebrews^io, 35«& 12.15.

7. Fourthly, if we undergoe thefe trouble! not as by con-ftraint an^ unwillingly, but with fpirituall joy and cxultati-o^Mi' 5.1 i.^o/.un.Heb.io.^.

Qu. *Om By what motives mzy we be confirmed in this Motives to patience ? ' patience*

8. y^CFir {^becaufe without this patience no good thing canbepcrteftlyaccomplifhed fawj 4.

9. Seco idiy,bee uiie without p 1 eice we want the poflcC fionofourownfoules,//*^ %t. 19 N-ithereanweattainetb have our heart* eltablilh^d in any thing that is good, Jam.\. 5.1 Ot Pro* 24* 10.

10. Thirdly, becaufe by thefe troubles we are brought into 1 triallby Oxi who takes a proofeof us by the Devills tern*

tationr, Hub 10.32. Wherein unlefle by patience we gee the bettet we muft needs to the diflionorof God, and our own hurt be overcome by the Devil!, Rem. 12.21.

u.Fourthly, becaufe in thit triall God hhnfelfe will give bothafupplyofftrengchafldahappy ifluc, 1 Cor. io.ij.

L 3 Cha P.15*

?6 the third Baoke

CHAP. 15.

Of Temperance

BEcaufe to the conftitution of vertue there is required ( befidei the uprightneffc of juftice the dire&ion of prudence and the firmeneflfe of fortitude ) the cuftody alfo or the guard of Temperance , therefore fome thing muft be (aid of Temperance.

Qu.I Wbtreinlieth the nature eft emperance m

1. Anf Fir ft , As fortitude doth arme vertue againft thofc things, whereby men are wont to be deterred and made af-fraid of doing their duty: fb Temperance doth defend it a-gainft thofe things which are wont to allure, and entice men away from the fame.

a* SecondIy,akhough in that viftory which Temperance obtaines over flattering Temptations ( in the refinance of which there is oft times much molcftation) and in that con-ftaney alfb which is properly a fruk of Temperance, there be to be found a magnanimity and heigh th of mind neereof kinne to fortitude ryet there is a difference betwixt it and fortitude becaufe of the difference of theob|c&$.

3.thirdly 3 becau(e every obje&,that doth allure and intice, hath fome ihew of godd;and the appearace of an honeft good, as fiich, doth not allure to finne , but to honefty: therefore the objeft of Temperance are things that have a (hew of profit and delight; or profits and pleaftires.

4; Fourthly, alfo love, defire, and delight are converfant about fuch kind of good things; therefore temperance properly is occupied about tbe moderating of thefe affc&ions, l about fuch ob jeft*.

5* Fifthly, TerDperanCe doth not utterly take away thefe aflfeftions, as being naturall , but doth govern them, that is, takesaway their inordinatneflc,in regard of their degre, ^extent, and manner.

6. Sixthly, thisinordinatnefie, becaufe in beleevers, it is

taken

taken away oncly in part, therefore thefe affc&ions arc in fome fort,but not perfectly mortified Hence ic is, that Temperance is faid to reftraine 3 and keepeundcr the remainders of thcm.and to abftain from therm

Qu. 2. What are thefl?n?t ofTemptrance ? ^

7. A nf< Firft, if a man be not led with car nail and worldly Temperance. affe&ions, but keepe them taracd under theyokeofrcafon

and Religion,and do,as it wercdeny them* Tj7. 2,12.

8. Secondly, if hcabftaineefpccially from thofe lufts, to which (either by reafon of the condition of bisoife 5 orby evill cuftome, or by the example of thofe amongft whom he lives ) he is moft inclintd, 2 Timothy 2. 22. iTeter

4fifc£»4f 9.Thirdly,if he ab(hine,not only from the outward works 3

whereby fuch lufts arc wont to be fulfilled , but alfo ftudy tr>

rooteoucand mortify the very inward inordinate affe&ions,

ia Fourthly § if he be neither lifted up inordinately 5n the fruition of the commodities and pleafures of this World, nor troubled in the want of them, but when he hath them, beasifhe had them not** Corrf.19 3a.31.And when he hath them not,be as if he had them. 2 Cor.6% io»

Qu%$JVhat is to be done by pufhat we may AttaineChrifiUn Meanes t© Temperance. Maine T«n-

li, Anf,Fir& 9 we ought to endeavour by all meanei to di- P crancc * minifh and refill the love, defire, and delight of the World and of worldly things, 1 hk 2.15.1 6.

12. Secondly, to this purpofe it will be profitable to turne away our thoughts, and fcnles from things pervcifly beloved: left the appearance of good which feemes to be in them > prove to be an incentive, and nounChcr of pcrverfc love, Uh 31. it For it is remarkable that the two firft perverfe loves w ck we read of in the Scripture, arc faid to come by the fight, (Jen. 3. The Woman faw that the Tree was good and plea-(ant to the Eyes, and Gen.6.8c 2. f heSonnesof God few the daughters of men that they were faire*

19. Thirdly, itis profitable alfo (crioufly to ponder of the fading vanity of all worldly things^i M.2« 17. Eccl.i.

i4«Fourtlv

14. Fourthly, to the end that we be not taken and carried away with the (hew of pleafures, it is good to behold them not as they come flatteringly,but as they goe away^that is foil of fhame and forrow, R?. 0.2U

15.FifthIy 5 we muft be watchfull that the motions of con-cupifcencegetnot ftrength by long delay, but we muft doe oar endeavour that they be prefently and in the beginning re-prcflTed,ii>. 7.

16. Sixthly, we muft often and ferioufly revolve in our minds how ail thofe that ever were wife and godly here, not without juftcaufedcfpifcdthefepleafures, and judged them fit to be dc(pifed andefchewed by others.

17. Seventby, the minde is to be occupied in other thingsjand our love, defire, and delight, are to be turned to thofe things which are Spiritually and Divine, thatfoevill love may be driven out of the mind by good love, as one naile is driven out by an other*

Ch a p. 1 16.

Of ^Drnnhenne^e.

i. \ Mong the finnes which areoppofite to Temperance, xVthofe are mod remarkeable which are converfanta-bout the delightes of torching, as Gluttony, Drunkeneffe, and fuch like, becaufc fiich kinde ofabufes have moft mani-feftly in themfelves 5 and of themfelves a morall badnefle asappcaresby the Law of nature, ofGod D andofraan> all which do condemne them.

2. In all thofe kinds of excefle, the inordinatenefle is i commonly found to be eitherin regard of the (ubftance when more pfefious things are defired 3 then doe.agree toamans ftate ; For in regard of the quantity when more is cpnTurned then reafon requires, or in regard of the quality when too • muchcuriofity is ufed for the fatisfying of ones luft 5 or in regard of the manner when a jttft decorum is omitted* or Jartly hi regard of the time when men give themfelves unto

fuch

fuch thing! oftncr then they (hould or when they ought not.

3.Now of drunfcennefle there is fomething in fpcciall to be confidered before other finnes of the like nature , becaufe of that lingular oppofition which is betwixt ic and the offices and works of vertuc.

Qyii \*Wh*t is drHnhgrtnefic ? j^A^/.Fir^dtunkenncQk is oftentimes taken for the privation of reafon which followes upon immoderate Drinking* And fo it is not properly a finne by it felfe, but rather an effeft and puniftiment of fin.

5. Secondly, as it doth note either a defire of immoderate drinking,or the voluntary drinking it felfc fo far immoderate, that a man by it is violently deprived of the ufe of reafon,fo itisagreivousfin«Pr^ t 23,3o.3?.£/^,5 % ii.H^44i« Luki 2l * 34.1 Cor.6. 10. Ephcf.^iZ.

6* The deformity and filthinefle of tbi* fin doth appeare from thefe grounds, 1. Becaufe the Diunkard doth for a contemptible pleafure fell that which is the excelknteft thing in the nature of man whilft he deprives himfclfe of the ufe of reafon, 2. Bccaufe by thU meancs he makes himfelfe unfit not onely for the duties of piety. Luke 21,34. Bat alfo for all honeftactions, Hef.+.n. 3 Bccau(e he cxpofeth himfelfe to the danger of almoft all kinds of finnes, w hileft he deprives himfelfe of the power to avoid thofe things which other-wife he knowes to be groffc fins. For which reafon.and that which went before it is apparentthatDrunftennefleisnotfb much a fpeciall fin,againft any one Commandement of God, as a generall breach of the wfeole Law, 4 Becaufe he doth fo deforme the Image of God in himfclfe, that he doth in 1 a (bit caft himfclfe below the Beaftf. 5 Becaufe he doth , 1 bring hereby many mifchiefes to his body , name, and cut-l ward condition, & Becaufe he which is accuftomed to this finproveth in a fort incurable. For a Drunkard is fcldome or never reclaimed either from Drunken nefle, or any other fin becaufe his heart is taken away* Hof.^iu

7. DrufikenncfTc is voluntary not only when it follow** from a direft intention, but alfo when it com met h of a notable negligence in pieveming it* M The

tJdE^ The Third Booke

The outrages which a man committeth in Drunkerm*ffe arefofar to be imputed to him forfaultSi astheD<unken-nefle was voluntary ;Now then efpecially, they are both voluntary, and accornpted faulty, when ( all circuaiftances beingconlidercd ) a man might, and ib ought co have fore-feenc, that he would commit fuch things in his Drunken* nefle, either becaufe he had tryed ic by experience before, or becaufe in the like cafe ot Dru»kennefle, or upon the like opportunity, drunken men are wont to commit ftich things, or at lead doe expofe them feives to the danger ot commit-ing them.

9. Now, although compleat DrunkennefledoeconGft in the lofle of the uft of reafdn by Drinking, whereby a man is made altogether unfit for the duties he hath to doe,- Yet all perturbation of the phantafte by Drinke whereby a man is notably made leffefit, for the ordinary exerciie of piety ( as prayer and reading ) is a degree of the fame finne, L//.28.34.

10. Thofe alfo which are ftrong to dri nke,(b that though they drinke above meafure, they find no perturbation of then- forces, yet if they like to fit at their cups,to ftay at the Wine, and to extend and prolong their drinkings, they are not free from this &n.£fa* <>• 11.

11. He is a partaker in this finne, who doth wittingly and willingly give wine or drinke to another, to make him drunk. For he doth cooperate to his fin*

12. But much more are they guilty, who induce others to make th^mfelves drunke, whether they intend it direftly, or indire&ly, by inviting them to drink, by calling for greater pots, by ftriving, by urging them without all reafon, to drink as much, and take their turne, as they call it* ♦

13. We ought to abftaine, not only from the imitation,but alfo from the fellowfhip of fuch kind of finnes, according to that of the Apoftle: if any that is called a brother.be a Drunk* ardjWith fuch an one no not to eate, 1 £V.5«iu

14. We are to abftain therefore ( even from this ground, if there were nb other) from thofe rue?, whereby drunken-ncfle is artificially wont to be brought about 1- of which

fort

Of Cmfcitnet. iott are the adjuring of others to drinke by t/he names ef fome that are great, or deare to them j the (ending of Cups about 5 that all and every one in his order may drinke thern off* that abuft of lots ( as it is in feme places »(ed ) to impeft a fainedand (unwritten)Law andneceffity of drinking ripon the guefts,and fuch like rayftenes of Bacchus^ and lntroduftl ons to the exceflc of drinking.

— ,

Chap. 17.

Of Goad Works*

BEcaufe from vertue proceed good Workes; concerning them therefore, Qu. I. What is here to be underftoedbja Works ?

Uy4nf. A worke in this place ought not to be diftinguifli* ed from an a&ion 5 as it is diftinguifhed by thetiv, who doe account thofe only for good works, which produce foftic-thing, that is good and profitable unto men,iuch as are alraes,the building and endowing of Temples. CoRcdges, Hofi* pulls, &c. For althoi%h among men, which are zffe&ed With their owne commodities, fucir worses are in a lingular manner above others extolled. Yet fudi works may be fo done ) that that aftion from whence they come,may be in many refpefts evill 5 although the things done may beufefulland good unto other men.

2. Againe, even when in fueb works 5 not the works only, but the a&ions be truly good; yet they cannot be equalled to (bmc other aftiori3, which carry not fo great a pompe 1 Tim.%. I. lam. 5.20.

3» This thing ought fo much the more diligently to be obferved, becaufc it pertains much to the comfort of the poorer fort of believers 3 who have hardly any power to doe anything, that may tend to the externall good of others. It firves alfo to abate the infoleacy of certaine rich Men, who thinke that they onely doe good worses \ and none but they,

A & Q&2*

.ttfa The Third Boofy

Qg . Concerning the efficient caufc of good works ft may he demandei % whether the works of men unregenerate % (whereby thej doe in fome fort the fame thing which the regenerate doe in their good works) begood work*% or no:

4. A»f* Infuch&indofwoiks, we arc todiftinguifhbet* wcene the fubftance (as I may fay ) of the workc, and the fault of cbe perfon , wherewith it is defiled : the fubftance of fuch w.orks is good t becaufc they are the things of the Law» Rom.2*i+. Now, every workefo far as it agteeth with Gods Law, is good. But for all that 9 there be fome vices cleaving td them, which come, partly/rom the perfon that doth them,partly, from the manner of doing, whereby fuch works are fo defiled, that though in their owne nature, and in refpeft of others they be good, yet in rcfpeft of any fpi-rituali obedience yielded by them unto God, they are not

Qy*3» How then can the wor^s of the regenerate he good\ feeing they are many way es defied ?

5. Anf. Although evill doth alwayes cleave botk to the per-fbnsandthea&ions of the godly,iR^w.7#21 • Yet this evill in their holy duties takes not away the eflence of a fpirituall du* ty, but hinders and diminifheth the degree and perfeftion thereof j becaufe all the caufes of fuch works are good,and only the adjunAs evill: and fo theimperfeftion being covered in Chrift 5 the works are for Ghrifts fake acceptable^ and plea-fingunto God \PeU2.5*

Qu. 4. Concerning the matter of good worrit may he de+ tnanded t whether it is not lawfullfor $ts at ourownefhafureto make choice of fomething^ in which to field honour and obedience ttntoGid ?

6. This is exprcfly forbiden, Deptt.i2*%.^t.Num.^^. Mat. 15.9. Mark.7*y.

7. Secondly.^ aoth imply a contradi&ion that we fliould yield obedience to God in thofe things, whereof he hath given us no Commanderaent : Neither without obedience can we give any honour to God, that may be pleafing to hftm All works therefore of our owne chufiog are only good before men through a fained and vainc perfuafion, but no* before God. 8; Third-

8/Thirdly > yet there it fome difference to be cbferved in good works, in regard of the matter5 for fome are ex-prefly and immediatly enjoyned to all, as the duties of the inorall Law \ others are not commanded to all, but to fome only, and that is not exprcfly and immediatly, but confe-quently, and upon the fuppofition of ccrtaine circumftances, by which it comes to pafTc that(£/V & wwc)in fome particular cafejthey partake of the nature of precept*.

9. In fuch things, the will of God is to be gathered and coUe&ed by a fillogifme, whofe generall proportion is contained in the Scripture$ the affumpt ion dependeth upon gift, call, or fuch like fpeciall circumftances; and the conclufion isoutofthepropofition fo derived by the aflumption, that in refpeft of this or that man, fuch or fuch a time, it hath the lame force of binding, with a generall Gommandement. For example, all ought to cut off occafion of calumny and

• fcandall, and to take that courfe which makes moft for the furtherance of the Go(pelljand the edification of the Church* This is the propofition. 1 CV.ro.31.32.3 3, Now P*/*/, con-fidcring all circumftances, did thus afliime, I P*#/, if I (hall freely preach the Gofpcll, (hall-cut off occafion of calumny. 2 Ccr.ii.i2. I (hall further theGofpell, xCor^i^* And edify the Church, 1 Cor.p.if. Hence this conclufionfol-lowes, therefore I TahI ought to preach the Gofpell freely. *C er *9* x %* Againe, all ought according to the gifts which they have,and their vocation, to promote the Gofpell, I Cor. 7.17. Ihavethegiftofcontinency, andthepreftntneceflity makes the fingle life more fit to further the Gofpell, then marriage, 1 Cor.2 6. Therefore I ought to continue in that fingle eftate.

• 10. If this explication be ducly obferved n it will eafily ■without any longer difpute, overthrow the Doftrineofthe

s Papifts, who makediftinftionbetweene Evangelical! coun-fclls, and the Lawes of God.

Qa. $. Concerning the end of [good work* Jt isdemanded 9 what force intention hath to make an aflion either good , or bad t 11. tAnfh good intention by it felfc cannot make a good

M 3 a$ion,

aftiorXjbccanfc goodncfle is a perfe&ion, and doth arife from the perfe&ion and integrity of all the caufes. Neither is there any aftion fo wicked,but may be committed out of fome good end : the inceft of Lots Daughter was upon a good end, Gen. i p. 3 2. And many doe kill ChriftianSjthinking thereby to doe God fervice.i^»i6. i*

12. Yet an evil! intention doth make an aftion evill , because cvill,is a defeft, and doth arife out of any defeft,-^/* n6. I. Take heed rte doe not your almes before men to be feeneof thetn^&c.

Qu. 6 .What hind of intention is necejfari/y required to makf an aU'ioh good?

13. Anf* Firft, it is abfolutely neceffary that it be done witharefpefttohonefty, and in reference to the pleaiingof God, and obeying his WiV.Atts 14.16. For anaftioncao-notbegood, unleffe it be don under the notion of good-neflfejNowto doe a good thing under the notion of good- ■ neffe, h to have a refpe<5l to honefty and goodnefie in the doingof it. For hee chat doth a thing that is honelt, be-caufe icis delightfull, or profitable, may be faid to do& liither a thing profitable 3 or deiightfull, then honeft?

14. Secondly, a fecondary intention of profit r or pleafure doth in no fort take away the honefty o*f an a&ion, but adorn itrather,/to#*i.i2.& 15.

15. Thirdly, it is alfo abfolutely neceffary 5 that there be a reference of the aftion to the glory of God, 1 fir. io»37» This is done vertually in the intention of our doing our duty : but the more dittinft and dircft refpeft is unto God in aftion 5 the more perfeftitis,P/;i6.8.

i6,Fourthly,it is meet alfo there be a fecondary intention of* fettingourowa falvation. 1 Cor ^9.24.

ij.Fifchly, in fuch works as come to the notice of others, kisrequifite alfo that we thinkeofftoppingthemoutb6of thewicked 5 i Pet.$.t6. Aadof farthering others in the way of ialvation./i/**r.5.i6.

"*8. Sixthly* the caufe is otherwife in eviH aftions-for tomakeana&ioacviU> itisnotreqtiired, that there be any

refpeft

Of Ctnfchnct $5

refpeft toevili, or expreffe intentidhofdifconouiingGod* Name,or of bringing death t or giving oflencc^unto others: becaufe as cbc nature of fin confilb in privation , fo tbe want of good intention is an cvill intention a and (as it is chofen by the will) ioterpr-eutively is reckoned for the intention of all ihofeevills, which arc oppofed to good intentions : aad hence it is due the tinner is laid to love death. fro.%^6.

Q. 7. Of the forme of a good aBion wherein it doth conftfl ?

19. Itconfifts properly in the manner of doing 5 when the agent is not onely well difpofed, and that thing which he doth is approved of God 5 but alfo the a&ion is fo ordered inrefpe&ofalithecircumftances D asGod prefcribeth 3 what and of what nature this is,appeareth by the defedh 1 Cor* ti% 27.? 8,29 -Comande^

QikS.Btcaufe the information and force of Confcience doth neerely pertaine to the forme of doings onceming it may be demanded , whether the Confcience ofm,inbeafufficientand abfolate rule to iv&rke by ?

20. sAnf. The Confcience of a man fince the fall is defiled* 77/*wi$* And (b by it felfe cannot be a perfeft, and pure rule, yea : if we {imply follow it as a leader, we (hall be brought oftentimes into vile wicked neffe. Iohf.i6. i.ABt 26. *t.Phi/.$*6* It is therefore only a fubordinatc rule, fo far of force,as it is dire&ed by the Word of God. Hence an erring Confcience hath not that power to bind, that We are fimpiy bound to follow the judgement of fuch a Confcience. For we ought never to content our felves 3 till our Confcience be certainly informed in thofe things which concerneour duty j although in this ft nee it maybe faijdto bind, becaufe againft ftich a Gonlcience, while fuch, we are to doe nothing.

Qu .$. What is to be dene when the Confcience is in xiwbt f }

21. Anj. \ f the Confcience doe doubt whether the a&ioti belatf full we ought to abftaine from thai aft ion a till we be certain concerning iu i?o. 14,23.

Qtle 10. What if the Confcience be in a perplexity^ fb th*t it thinks it a Jin a/well to *b#tine from theaftion as f doe it t

22. Anf. Out of the nature of the thing it felfc, and of the Confcience confidered by it felfc 5 fucn a cafe cannot fall out : for it caanot bs that the judgement of the Confcicnce ftio'jld at the faiiie time aflfent to b jth partt of the contra-di&ion,

Qu. 11. Whtt is to be done when the Confeienee is trouble! with fcruples t

23/rhe confcience is then faidto be troubled with {cru* pies when it doth give affent to one part ofthequcftion, being hereunto induced by diffident argument? 3 but yet irt fome fort troubled with the obje&ions of the other fide, which it cannot eafily anfwer. Such kind of doubts" (if it may be ) ought by a certaine judgement to be laid downe $ but if this cannot be fuch an imperfettion of judgement (in afmuch as it doth not hinder aflent by a doubtefull wavering, but only make that aflenttobemore weake) is no jatt caule to make us forbearethar, which (Lch an affent leads us unto. Dettt. 13. 1.2. 3. 1 Kings. 13. 21.

Q^.I2. How onght a mw to carry himfclfe between contrary opinions^ when he is uncertaine of the truth t

24. Anf. Firft 5 it is not enough for a good conscience to adhere to the authority of men, though they be learned and godly • becaufe the confidence is not by it felfc to be fubjec-ted to the judgement of man: Neither hath any humane te£ timony, fufficient ftrength to argue Gods approbation of a thing, or to excufe in Gods pretence • Rom. 14 12.1 Cor. 8.10.

25. Secondly^ every one ought to follow that opinion, ' which (after due diligence to ftarch the truth) he judgeth to be improbable out of the nature of the thing and the Law , of God compared together, whether that probability ap-jpcare to him by his owne fearcb, or by the hclpc of others. I Cor. 8. 4. with 7.

26. Thirdly, if after due inqtiifition made the minde be Wholly infulpence, whether the a&ion be lawfiiU^r unlawful!

Of Confcience. %j

full, then that doubtfuIIn^fTe remaining, the fafer part is to be chofen. Now that is the fafer pai tin which there is ao danger of (inning, and in this caie he finneth net, who (imply abftaines from fiich an aftion 3 fb that he condemnes not another which doth it, Rom. 14. 5. wich 4.23. We are therefore to abftaine from all fuch tilings, about which (after due diligence ufed) theconicienceisindoubc, whether they be lawfull or no. They which doe othcrwife, doe not only expofe themfelves to the danger of finning in the very adion it felfe, but without doubt doe fin in the very manner of doeing.

Qu« I $• W&« ^ »w» doth apprehend that^ eftvtofins he mujt needs commit one 7 which is he to choofel

2j.Attf. The precepts of God doe never fb jarre of their own nature, that it is neccflary to break one of them by (in: ForwhcnaletTeCommandementis negle&ed, that agrea-ter may be ^obferved , that leflfe Commandament ^oth ceaft for the while to bind; (b that they who upon fuch an occa-fion negleft it 5 are altogether blamelefTe a that is, fin not. Jtfath. 12.5.7.

28.For that ufuall faying, that of two evills we muft chufe the leaft, it is meant of evills of puni(hment 3 not of fin.

2?. A man ought therefore alwayes to have a fixe<i refelts-tion to efchew and avoid all fin.

30. There is no neceffity of feare, danger 3 or outward con-ftraifit whereby a man can be excufed 5 if he doe upon that pretence commit the leaft fin*

31. Neither indeed is there properly any conftrain^when any thing is done with certain counfell, and the will (which cannot be compelled J induced by feare, confentcth to the aftinn.

32. Thirdly,if any through weaknefle be brought to thofe ftraits, chat bethinks he muft needs of two fins commit one, the confcience cannot give judgement in fuch a cafe, becaufi that deliberation is made againft the confcience* Yet it cannot be doubted*b»c he fins lefie,which commits the leflcr fin.

N thap.18.

ththirdBookg

CHAP. 18.

Of things indifferent,

QVeftion, I. IP f herein conjifis the nature of a thing ivMf~ ferent ? I . Anf. Firft, adiaphorum (for fo it i s Galled)according to the interpretation of the word, is that which hath fucha re(peft to two extrearhs , that it is inclined no more to the opt, then the other, and in the fame fenfe is called an indifferent thing 3 or a thingofa middle nature.

2* SeconJiy,now although according to this large acceptation of the word, any middle thing may be called indifferent or adhphorttrn, yec the word doth commonly fignify only fuch a thing as is in the middle betweene moull good and* evill*

3.Thirdly, the middle betweene good and evill is either, i. of meeredeniail ( as they terme it) in which thcreis neither goodnor evill to be found ; and fo all fubflances, whether they be things natural! or artificial!, are middle things or in« different: or it is 5 2. a middle of participation which doth fo far agree with both extreams, as the extreams agree betweene themfelves; and thus no fubftanccs are properly things middle and indifferent by themfelves, becaufe none of them are either good or evill, but only a&ions, and di(pofitions to a&ionr.

4. Fourthly , fuch aftions therefore as are neither commanded nor forbidden, and that be in their owne nature neither points of obedience, or difobedience, are indifferent or middle.

Qg.2t Whether there be any aft ions indifferent in regard of their kind ?

5. Anf*F it &>th\$ may be qnderftood two way es: either that Indiiferency be ofthefpecificall nature of anv aftion, which is£*lfe:orthatthe common nature of an action fhoiild have an indifferent rgfped to gyo'd or evjll,which is true,

&S.e-

^.Secondly, there is therefore no a&ion of its own nature fo indifferent 5 but by circumftances ic may be n)ade good, or evil!; but there be divers a&ions which in their common and bare nature, before they be as ic were clothed with circumftances, doe include in themfelvesnogoodneffeer badneffe^ as,to eat,to drink 3 to take a journey 3 to walkcScc.

Qu. 3. Whether indifferent alliens differ nothing among themjelves^but are all equally dijf ant from good and ezili ?

7. jinf.ln their owne intiinfecall nature they differ nothing at all ; but yet there are feme which for the mofl part have evill circumftances annexed to them,and fo bend more toward evill >and have an evill name., as to doe the worke of an accufer, the office oi an hangman a Sec. Some there bealfo which for the raofl part have good circumftances,and fo bend toward good,and kave a good name, as, to till the ground.to /ollow our ftudy diligently Jkc.

Qu. 4» Whether d$e things indifferent make any thing for vrder and comlineffe f

8. sAnf. Whatfoever it is that of its owne nature (erves for order or comlincfle, or edification 3 is not indifferent: for when they doe participate the nature of goodpefle, they are not in the middle betwixt good and bad. And when they produce good,they muft needs have fome good force and t fficacy in them : every thing brings forth its like.

Qu. 5 Whether do indifferent things ceafe to be indifferent when any certain thing isfet down concerning}hem, bjfuch as arc in authority ?

9. !x4^Nothing ought to be commanded, but that which isgood,nortobe forbidden , but what is evill; That which is indifferent cannot (imply . absolutely \ and forever be either injoyned or forbidden ; but commanded, as it drawes neerrogood, forbidden, as it approacheth to evill.

Qu. 6 t Whether anj lingular and individuall aftion be indifferent ?

1 o. *A*f* Firft, there be fome a&ions which t hough they be a&ions of a man, yet they aie not humaneaftioiis; fuch arethofe which proceed from imagination only, and not from deliberate reafon, as the rubbings of mens hands,

N 2 ' . id

to (cratch the head or beard, to takeup a ftraw, &c. while we ate thinking of fomethingelfe;thefe aftions are not morally good or evill,they want that which is required to make them fo , namely counfell and deliberation For although a man may fin by thofe^ftions , as if in time of Prayer he fuffer hh imagination to wander $ and do give way to fuch toyings as thofe. Yet thefe aftions confidercd in themfelves are neither good nor evill. It is true thefe motions are fubjeft to the command of mans will 3 but yet they are fo fubjeft, that they may be exercifed without any precedent aft of reafon : Neither are we bound any further by reafon to prevent them j but only fo far chat they hinder not the duties we are about. So for moving of the eye lids, reafon and" the will have power to moderate them 5 but ic is not worth the while to take notice how- often we winke, if fo be we take heed that in fuch things nothing be done which isundecent,or againft our duty.

11.Secondly, every aftion which proceeds from deliberate rcafon,and is properly called humane, confidered Angularly and in the individual!, as it is an exercifed aftion, is either good or evill. For fuch a kind of aftion is either ordered to a good end, or it is not $ If it be,then it hath the nature of a good aftion, if other circumftaflcefc be correfpondent ; if it be not ordered to a good end, it is an evill aftion becaufe it wants the perfeftion,wbich ought to be in it,and is not according to its rule.

12. Yet is not required to the goodnefle of naturall aftion, thatitbe alwayes aftually and explicitly referred to the due end, fo that this be done implicity and vertually;becaufe reafon in that exercife of fuch kinde of aftions, may often with more profit be converfant about thofe objefts.

13. Thirdly 3 fome one or two circumftances of an human aftion may be indifferent, as if one fcholler be (peaking with another, it is fometimes indifferent whether they ufe the Latine tongue, or any other. But their talke taken with all thee circumftances is neceffarily either good or bad: the reafon is, becaufe the determination of an aftion doth not depend upon one circuraftance apart, but upon all jointly together. 14,Fourth

14.Fourthly, there may be forae lingular adion in which there is ho good nefle fpeciall to be found, which may not be found in another, andfo, that at this time we doe this or that 3 rather then another thing, therein is oftetiraes nei* thergoodnor evill. Opportunity, or the fuggeftion of our minds without any relpeft of morall goodnefle,maybeof weight fufficient to make the determination;

15* Fifthly, although therefore there be no lingular anions humane, that is neither good , nor evill; yec there arc divers , which Angularly and in coraparifon of others are neither neceflary nor unlawfull. For as the Carver hath oftentimes no certain reafon,why he rather makes this image, then that : yet if he make any, it is necefliry that, he either follow the rules of his Art, and make a good one, br.faile andfomakeabad one* So it is in many Angular anions of men, which in refpeft oi the cxercife, have no proper reafon befidetheinciinatonofthemind, but in the doing they are either good or bad.

Chap. 19.

Of a voluntary AB.

QUeft. I. Whether in a good or evilla& there be neceffarilj required an inclination of the will ? i. e^/.Firft, the will is the principle and thefirftcauft of all humane operation in regard of the exercife of the aft. For we therefore doe this or that rather then another thing! becaufe we will % As God himfelfe is faid to do all things 3 of hisowne Will. Ij/p/u.ii. So alfo doth man who is made , after the Image of God. The firft cauie therefore of the goodnefle or finfulneffe of any Aft of man, is in the [ Will.

2,Secondiy,libertyalfoofcleftiori is formally in the will: that therefore any one doth y ieid obedience to God, or ref u-fcth to do fo, proceeds from the will. 3* Laftly, our obedience ftands in ourconformitft<*the

N 3 will

ignorance.

TheThirctBoofy

Will of God: and the difobedience 5 in our unconformity thereunto. Now our conformity with the Will of God is firft and principally in our mW^Afoc.7.6.

Qy. 2. Wh.it are thofs things which make an attion to be* come not voluntary.

4. e^/tf/.Nothing at all but cither abfolute violence ofcon-ftraint, or chance which could not be forefeet or prevented. And for fuch things as are done through abfolute violence ormeere chince,they have neither the nature of Obedience or fin. As if one (hould be forced to offer incenfe or bow the knee before an Idol!, or (hould meerely by chance kill a-nother 5 Dr#r. 19.56,10. Of aftions Q # 5, what are we to thinke ofthofe aftions which are done

^J^ ugh through ignorance ?

<y.%Xnf. Firft, that ignorance Which is in fome fort a caufe of the aft ion ( fo that if a man knew what he did he would not Doe it ) if it be unvoluntary both in it felfe and in its * caufe, that is, not affe&ed 5 nor procured, nor tolerated, doth make the aftion meerly cafuall and unvoluntary and fo excufeth from fin.

6. Secondly, ignorance of the Law doth nevev wholly excufe jbecaufe all men are bound to know the Will of God * but yet it doth fome what leflen the fault if it be not affe&ed, 1 77^.1.13. 706*4.41.' ABs 3. 17. But if it be affe&cd it is of it felfe a fin and fo doth not diminifh but rather far creafe the guilt of other fins, 2 P^.3.5.

7* Thirdly, an Ignorance of the faft if amanhathufed fuch diligence as heought 3 dothexcufehim,becaufeby fuch an ignorance the faft is made caluall. So Jacob being deceived lay with Leah whom hetooke co be Rachel! 9 Gen.2$. But if due diligence have not beene ufed 3 ignorance of the ' fa& 5 doth not altogether excufe although it do fomewhat leflen the fault. And this feemes to have beene the cafe of Abimilech Gex.20. 5.

Qj. 4, What m c ige ofthofe alliens which'are clone

■h fearc. 8. Anf Ftrft, feare doth not fimply make an action tin-voluntary : but doth confideringthecircumftancesof time

and

Qtaftions J one through tea re.

andpIace D &c.impclIamantowiIIthi«orthat. As appeares inthatknowne inliance of the merchant, who is induced through feare of death to throw away his merchandi ze into the Sea.Feare therefore doth never wholly excufe from fin;yea more,feare it felf is oft a fin forbiddea>and a caufe too of moft grievous fins- cJK*mo.2<5. Phil. i. 28. 1 T^.3.14, tsfpoc. 2i.8. Alchough therefore a great feare or terrourfuchas is wont fometimeitotrouble even a man of good courage before men, be accounted fora good excufe, and is of force to make contrafts done through feare void, yet before God fuch an excufe will not betaken,

. p. Secondly, yet that fin which is committed through (bme ftrong terrour, is not fo grievous(if other things be a» likej as that which is committed of the voluntary inclina*-tion of the will without any {uch feare of danger, becaufe in feare the temptation is ftronger randfuch a fail, if repentance follow,doth proceed not fo much from malice, as from infirmity amd perturbation* And this was Peters cafe when he denied Cfhrift.

Qu. 5» What are we to judge ofthofe aftions which are done q( a &ions through concvpifcenfe* dene through

10. Anf. Concupifcenfedoth not make an a& ceafe to be concupifcenfe. I voluntary, neither doth it indeed diminifh the VQluntari* ^nefleofitinrefpeftofthe aft, but increafeth it rather. For he that dot^ a thing out of concupifcenfe, hath a will ftrong-ly inclined to that which it do:h->as * s appeares either de? lighrfuil or profitable to him , if therefore the concupifcenfe be fixt the fin's the greater. as it was in Indas^ who betrayed Ghrift out of cov toufne/f e of monie3.

Qu, 6. Whatare we to judge of thofe attions which are Of anions 4pne through inadvertency 3 or hrough not minding of what ^^ l ^^ Ci% we dve ? t .

} ii. ^///.Inadvertency or mindlefneflTe is of rbe famena-lure with ignorance: becaufe it diftc * not from it, but only as the privation of an aft doth d-ffer-from the privation of a difpoil ion. Imdvertency- therefore is it felk often a fjoandisoppofed ro wacchfalnefte« At (uch a time there r V>r$ as wee are bound to wa ch and attend, if we watch

and

m

a a TheTbirdBook$

and attend, not we may be rightly faid to will this watchful-nelTcjnot to will it ? yeato will our inadvertency, Efa.x^.

12* Againe this inadvertency is fometimes voluntarily choien in it felfe. Amos 6. 10. Sometimes it is voluntary chofen in icscau(e.^%M3«22. H ,. Qu. 7. How are we faid to will a thing in its caufe ?

is willed iniw *3-Anf. When we doe wil fomcthing upon which an other <a U fc # thing followes. He which will be prefent at immoderat-

drinkings may be faid to will drunkennefle. He which willingly gives himfclfe to flcepe, and idlenefle,may be accoum ted guilty of a willing negleft of the duties of hit calling-He which will pleafemtn, may be faid with his will to difa plealeGod.GW.i. 10.

Q

CHAP. 20.

Of the fins of the Heart*

^Ueftion,I. What are the fins of the Heart ?

i./tnfTht (ins of the heart are partly thoughts, partly delights,and partly defires.

Qu. !• What thoughts are U be accounted as fins ? a. Anf Ther's a threefold thought of the heart about that Of thoughis w hich is evill.i.In the bare and fimpleapprehending ofevill. 3. When with that apprchenfion ther'sjoynedfome motion of the heart to confent to the evill. 5, When there is a full approbation of and confent unto the evill. In the fir ft of theft there is of it felfe no fin# Forit was in Chrift. Mat. 4.f • Hence it is rightly faid to know evill is not evill. But the other two kinds of thoughts are not without .fin* Forth^ third ttone makes qneftion , and for the fecond the Scripture is plaine. lames 1.14. Where we are alfo taught how to; diftinguifti tbofe thoughts which are evill from others, name** ly when fome thought about an evill thing begins in the leaft manner to draw us towards it, when we begin to nibble upon it and are tickled with it. The reafon is becauft then it bgins in fome fort to be received by us, and ftick in all, fo

that

Of Confcienct. g$

that the cvill of which we thmke becomes in a fort ourf whilft wc begin to be moved towards it as towards an eb-jeftbctNvixc which and us ther's fome agreement. For although we ftop hecrc and proceed not, to a full confent: yet eventhis faften's fome blot and defilement upon us (now we ought to have fuch a care of our foules which were made alter Gods Image, that we fceepe them pure from all even from the leaft pollution and defilement. For it is well ob-ferved by a great author that every man is appointed by God tokcepe, and defend his owne heart as Souldiersarefome-times appointed to defend a Caftle, or Townc againft the enemies. If therefore without feeking of any aid, and without expecting iuccour from GOD hee (hould upon the firft attempt of the enemy yield up this Caftle, hee commits mamfeft trcafon. What then (hall we fay, if he fliould give up the Kcycs of this Caftle before there be any aflault made ? now the Keycs of the Caftle are the thoughts. For thefe open the heart, and let in thedevill. Ccrtjiniy,he which voluntarily gives this Kty to the Devill (hall never be able to cleare himfelte from guilt of trcafon. Now a man delivers this Key to the Devill, as oft as he gives up his thoughts into the Devills hands 5 or frames his thoughts to the DetfiUs will. The roling of the thoughts in the minde is like the turning of the Key in the Lock-to open it.

Qj. 3. What delight abcut evitt is to be accounted as How the ftnfull ? heart ftis by

3.*^/^ Not that onely which comes from cvill in the^hgh*. commHfion ot it, or after the Commiffion or while we have apurpofetocomrtiitit, Pr*.a. 14.10.23.But even the firaple, bare, and incffcftuall complacency in an unlattfull tlrng, although there be no purpofe ever to commit it. This delight is ufually called dcletiatio moroja not from the length ot time, butfrom the ftay of the underftanding which ftayes y and prolongs the tioie in the contemplation of an unlawfull thing with fome pleafare. Now the reafon why this delight isa finne, is becaufethat dtlightijaconformiyoftheaffeftion with the thing thought upon,and doth containe fome approbation of kjRtf.7.22.

Qji+ls all delight in an unlaw fell thing finfy,. Whether fome 4- vf*fi V^s, it' i.Ic beinanunUwfuUthii\goraaevili Helight in an action as its unlawful! and^vili 3 ?. If it projCeed from an a& jkiihwfull" fcftibn tending and inclining towards fuch things, or from f^S^y not any unlaw full provocation, 3. If ic be fuch a delight as in its-owne nature may have the torce ot a caufe f or an ocean* on to fttr up evill aflfe&ions. In thefc three cafes ic cannot be doubted but fuch a delight is a (in. But if onq be delight* ed in the thought of an evill thing not as ic is evilly b*tas there is fome naturall perfection excercifed, and put forth ia it : without any danger ofconfenting to the evill, fuch a delight is not fimply,and of its felfe a finne. As when one takes delight in that cunning dexterity, conftancy^andcourage^ which appeared in anothcr,in an unjuft duell: the rcafon is be* caufe this detight'is not properly , and formally convcrfant about an evill thing but about a good thing* > What defies Concerning abfolute defires ther*6 no doubt but if they be be finfull. carried to things that are evill they arc finfull $ but concerning fuch defires, as are only with a condition there may be fome queftibn made.

Qu» u Whether is it law full for a man to rrifa any evill of funifbrncnt^or miferf to himfdfe upon any condition ?

<y.A*f. That this is in fome fort lawfallappcareSjUBy the example of *Paul Rom. 9* 3. Who wiflied bimfelfe accurfed for the lewes fake', 2. Bythething it felfe, becaufea&ually to undergoe and fufFer fifch a kindc of evill is not onely law-full , but expedient often upon fome condition, 6^.44^3. 3#y reafon,bccau(e to fuflfer evill is not of it fcjfe an evjll, or a fin : if therefore the condition under which iusdefired be good* the defireisgood alfo.

Qu. 2, Whether can the defire of an mhutfntt thing upon a condition become UvtfutU

6. ^/Firft,in thofe things which are only unlawful] by mans Law fuchkinde of defires may be lawfull, becaufe ftich things have no intrinftcal evHlnefle in them^As if I would go out of the City over the Walls when the Gates are (hut, un-leffeittoere forbidden.. 7, Secondly,™ fome things alfo that arc forbidden, even

by

Of CoHJcicttcc. ; .95

by Gods'law which have no fuch intrinfecall evill annexed to Ch that it may in thought be abftrafted &feparated;

fuch dtCrcs may be lawfull by thejiifcjvcs, if there be no dan-A?m abfoliitecorifent.Asifamanfbculdfayl would take a Woman to be my Wife,if (he were not too^ncere of kin to me.

8. Thirdly, The defire to dc*thatwhichisplainly, and imrin*ecally evill upon condition,if it were lawfulland not forbidden, cannot be excufed from fin. As if a man ftould fay I would commit fornication if it were not forbidden. For our defires ought to ftand at as far a diftance from fin as from any thing in the World, and to abhor it utterly :butr in fuch kinde of defires there doth appeare fome inclination, and propenfion to (in.

p* Fourthly, the defire to doe any thing which is in it felfe evill , unlefle the fiogplar condition and ftate of ones lifehindred it, is afinne. Asifamanfiiouldthinke I would be revenged upon fuch a one if I were notaminifier. Or I would keepe company with fuch and fuch boon fellowes, if I were not towards the Miniftcryv For fuch men doe not abftainc from evill (imply becaufe it is evill,but becaufe it becomes not men of their callings or may tend more to their prejudice then to the prejudice of others*

10. Fifthly, when the condition is fuch an one as doth not except the evill in the aftion, but the danger of punifh-ment onely 3 then the defire is a grievous finne, anda figneof much inward wickedneffe. As if a man (hould fay I would kill fuch an one if I might doe it, and it never beknowne. I would play the Fornicator, or adulterer if there were no Hell; for although fuch a condition , or wifh pHts nothing in *jff,(as they fay)that is, in being/inrefpc&ofthe thing it felfe, yet in the will it doth fuppofe anaffeftion towards fuch a lin,and ftiewes alio that he which is fo affefted would commie tho(e(ins,if he might efcapepunifhment.

1 *, Sixthly > all fuch conditionalldcfiresin a manner are ttjnptations of thed^ili; which tfccaoaat admit without a grcatdeale of danger*,/ .

Q?

Chap. 21.

Of the fins of the Ulfoutb.

.ILftion. U Whether if a man have conceived 4 fin in his Heart , is there no evill added to it by the uttering +»fh t

1. Arf.li onedoe refraine from uttering with his mouth that evill which he hath in his heart f that he may the eafili* ereemmit it without being hindred 3 then the filence ic felfe is a fin, and tends to the aggravation of thecvill which he hath conceived in his thoughts : and a much greater fin is it if he fhould in his words make a (hew of the cleant contrary, 9V0.26. 24.25. &1018. But if one doe therefore abflaine from uttering the evifl which he hath thought, becaufeitis eviil and (liametull«, fuch anoneftops thecourfeoffinand doth well. Proverbs 30. p. And if he fhould when he hath thought evil) ^proceed to utter ic witb histongue^e increa-fcth hisfin by making it more compleat then it was before the fpeaking. )f idle words, Qu#2. Whether is an idle word a Jin 9

2. Anf. j. An idle word properly and ftricktly is an unf ruitfull word, or a word of no uft, fruit, or profit. Now fach a word can hardly ever proceed from deliberate reafon • becaufc rcafon and the will of man doth alwayes propound unto it fel e fome end , and fome good cither morall or naurall : fo that of neceflity every word proceeding from deliberation muft be cither good or evil!, and fo no word I / properly and rigidly can be laid to be idle.

3. A*f. 2 Tbis notwithftanding, thofe fpeeches in Scripture are called idle Mat.i2. 3$. Which are little or nothing regarded by the moft 5 and of which they thinke they (hall never give account. Now of th«fe words our Savkur faith the A fuch an account to be given before God, as that even in them there will bee found matter enough , and

defot

Of Confcience* $j

defert enough for the inffii&lng of eternall Condeoa* nation*

Qa,$<TVhether are M words ntteredinjeji orfport } or by way Of words ofm^rrim^nt^dle andfinfnlt? fpokeninfport,

3. Anf.T\\ey are not alwayrt idle becaufe they have fome* and ****• times their ufc, at lead for recreation and to make mirth. Neither arc they alwayes finfull: becaufe they may have a lawfullandhoneftufeiPn?.*^?. 1 Kings 18*27. Such kinds ofjeft*therefore maybe both good and evill as they may be ufed.

Qj.4. Whether are thofe words Jinfnil wherein men doe makeproJtJJimoffomegood t without any intention of performing /VJamesa.i6.

5. Anf. They arc finfull, and that not onely in regard of thed*fe&, becaufe a due intention is wanting, butalfoinrc* gard of the deceit and fraud which doth accompany fuch worc?$ and hath in fome fort the nature of a lie, Qjeft. 5. Whether is multiplicity of words aft* «

6. A* fill is not of it fclfe a fin for a man to ufe many words: but it is often ano€cafionoffin 5 P<?^r^/ 10.19.

Chap. 22.

Of fins of Works.

Qtleft. It Whethertheextemall'Work^offin jojned with the intern*lldoe increafe the evill cfit 1 I. Anf. I. If one have an effe&uall will of finning, viz. • be fo affefted in regard of his will towards finne^that nothing hinder? him from the eternall Worke, but onely that ' the occa ion is wanting y fuch a man before God is accounted as great a finner, as if bee had performed the outward aftion;this appears by the com. ary *fts of obedience. 1 Cor. S.i2* Hff.i1.j7.

2. Anf. *. Andyetfcchafinneiarcgardof thecxtenfion tofitxsmadegreal by the|ex;ernall workc. Foras fanfti-

cfc The Thmk$ty&

gaeat when it-ru; j \ the fphit , (pule and

body 5 then if it I any mifi pa<t n T

>.23. I C $•$$., iCorwtbiansf.Jify alio

■ane in ; u ui it bath v aS

invaded the body", then if : it (bcuiu iicepe pofkffion Q\ the fcule.

3. Anfa. In regard of that hurt, and mifehiefe which 15 done to other*, either by reafon of fcanuall, orbyxe

of fome reall difcoa modicy, (in is made greater by chc < nail work. iiW.25 .34.33.

4. J*fc+ Hence it is that ifome punifhments a\eJuttfy inflJiStdfor the external! a& of fome finnestf kffii&ed for the internall. As a divorce js nude (jr {b

of adultery but not for the intention*

Qy.2. Whether doc thofe difcommodities which falltut In the eventofanevilli&ork^incrctfe the fin*

5. Anf. Thcfe kh;ds of events may have a foqrefold refpe& unto the. will of the (inner. 1 Sometimes ?h>ey are dire&iy intended , and then they doe increafe fh'e.finnc^ in the internall nature of it whether they tollow or follow not, 2. Sometimes they are forefeene, although not direft* ly intended 3 as, when one feeth an innocent perloaJike to be much indamraaged by the theft which heintendeth 3 and then interpreutively, and indireftly they are (aid to be increafed D and likewife aggravate the finne, 3» Sometimes they are neither intended nor forefeene, but yet they ought by fome meanes to be forefeene and prevented : and then alio they aggravate the fin v .bec^ufe tfafy ar C in foeje fort prefiimed to be forefeene ,4. Sometimes the ignore nee of them is void of finne 3 and then they are not imputed asilm.

Qiu$ 9 H<nv it the 4B of Jin .bral^enpffi

.6, A. 1. Not by every phyilcali interruption of the aS : ' s for if it be in a morall.(ence continued,, the (in it (elf e re- t irameth.

7. 2. Not by a fimple ceffation of thea&or;heiranentioa or .will:: for that may come to pafTe thr tu^h ir^d< and diikacliOn^bpucother things " ^

OfCofffcicHce

9. The morality therefore of it is onely broken off by

a contrary will and reiblution : and yet that breaking

off is inaperfeft j unlefle there be withall fuch a change

of the will 3 as is required to true

Repentance.

99

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FINIS.

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THE FOVRTH

BOOKE.

of coK sclE: KCE'

Concerning the dutie of man towards God,

Ch

AP T E

R I.

Queft.t;

efReligion.

Uether relighm hontur be due to Qod tnefyl i. A i. All that honour which Religion doth en/oyne, or is yedded unto any, becauft religion commands it is foroetimes called religious. And in this fence that honour which is required in the fifth Comman-t dement may be called religious honour, which yet is due to M dircrs creatures.

a.exf.z.Thereisalfoa civill honour, which hath a cer-

tainc fingular likeneffc to that honour which is given to God.

and becaufe of that Analage is fometimes called religious ho-

nour,fuchas is pictie towards parents.

3.-^,3. But that honour which is the proper aft of Re-:

A lieion

% Of Religion.

ligion as refped unto God oncly as the objed which is to be honoured. For I. the greateft honour is due to God oneiy : but religious honour is the greateft, a. That honour which is due unto the Authour and Lord of life, and etcrnall bleffed-neflecan be given to none but God: but fuch is religious honour 3♦ The foule and confeience of man is diredly fubjed toGodoncly .-butthisisdonc in religious honour, 4. God onelyis our abfolute Lord,and barhan unlimited power to exad Obedience at our hands: but this is fuppofed in religious honour* 5. Every where in Scripture fuch are condem* ned as give religious worflhip to any but the true God.

Queft 2. How maj religion* war/hip be knowne ?

4. A. 1 ♦ If confidence and truft be properly placed in any.

5.*/^ a. If the Confeience be fubjeded unto any.

6. A 3, If thofe things which are proper to God be attributed to any.

7. A 4. If there be a going beyond the ufuall bounds of« civill honour.

Queft. 3. Inrvhatextewali aEls doth religions honour y or the worfiip ofCjodconfift *

Z<A 1. All lawfull ads which men do excrcife diredly tcv \ Wards God, areadsot honour and religious worfhip. For^ Wecandcc nothing out of dune towards God,bcfide$ the gi-, ving of honour to him with (ubrniffion and reverence.

p. A. 2 Yet there are fome ads in which thisaffedion is 1 morcexprcfly fignified then in others, namely thofe in which ] Wee havealmoft refped to nothing but the honour of God,.; as falling proftrate, bending of the knees, or fubmiffive bowing of the body before God, by which ads the extcruaU Worfhip and adoration h fet out unto us in the Scriptures* ©f the he- yQueft.4 What honour is due to men^ and to the holy o^»< sow due to / gels ?

holymcnand ie. A.i.lt they be prcfent with us, civill honour is to be< Jingels. given to them, according to that exccllencie wh ch is is them.

11. A.2 But if they be abfent, or appcare not unto us :

there is no ad at all of adoration to bee exercifed towards

them.

\2.A^ Whether they be abfent, or whether they be

% Of Faith.

present, there is no religious honcur due unto thcm # becaufc although they lave a Angular refpect to the excellence of God yet chit excellencie is to them extrinfccall, and (o the honour w\ ich is due unto that excellencies not to bee given unto them. Alls iq<Aj>oc. i p % and 22.

Chap* II. Of Faith. r:

Queft. >T| Ot* Is divine Faith diftinguifhed from opinion^ jLX and from humane faith. i. A.1. Divine Faith is grounded upon Gods Teftimonic, i/*£* S.9,10.

s. A .2. It hath al wayes /oyned with it a piousaffetfion to-Wards God, Heb. It, Rom^io.

3. ^.3. It overcomes the world, i.Jehn $,4,2?*f»4»i8. Queft.2. IVhat things are of neceffitie to bee believedof Things of falvation, L e ki yt °

;/4. A 1. We mud impliciteiy at lead beleeve all the things ** Wccfi * ^ Which God hath propounded to bcbelecved, ^#J 24 14. ^ y. ^.2. Wee muft beleeve with an explicate Faith, thofe things the knowledge and apprehenfion of which is nccefla-ric to it as a meane to falvation, lohn 6. 5 3 & 1 7. j,

6, A. 3. The things which arc neceffary to be knowne and belceved, for the conceiving and apprehending of thofe, 2^2^.3.19,20.

<*$dk*l.WhatmeafKre and degree of knowledge is^neeefm farj in thofe things -which are explicitely to be beleevcd, p 7. A. Thofe things may be knowne three wayes j Firft, According to thcfubltancc of the fence or ftntencc in which khey are contained. 1 .According to that declaration where-[by they are dilti ictt v explicated in the Scriptures to the edification of Faith. % ..According to the difficultie which ufually I arc, or may be railed about them- Now it is fuffident to fal* v vation to know the fore mentioned things, according to the fubftanceo^ the matter, and the neceffary declaration of it. For example, it is fuffici'ent to falvation, if one underfed

Aa 2 that

Of Faith.

that die Father, Sonne, and holy Ghoftjs one God in eflfcnc<v diftingufftied into three Perfons: that Chrift is the true Sonne of God, and true man alfo, in one Perfon, although he undcr-ftandlittleornothing of the fabtic difputations about thefe

things.

Qpefafy Whether can that man be fave<J 9 which beleeves Any thing oppojtte unto the things -which areneccjfary to be be* leevcdto falvation*

S.iA. If he doe underftand that they are repugnant, hee cannofcbeleevc both. But if through errour, and want of in-ftruftion, he thinke that they may both ftand together, fuch an errour, doth not exclude a man from falvation. For there is no mortall man, which is not fubiecft unto errour: neither fcthere any errour in Religion, which is not in fome fort repugnant to the foundations of Religion,

Qucft. 5. Whether fuch men can be faved y M make no m*t~ tor At all of thofc things which are not abfolmely necejfary to falvation.

9.*A. It cannot pofliblybe, thatthofe (houid have true faith about things neceflary to falvation, which doe flight and ncgledall the reft. For hee which is carcfull about his faiv \ vation, will fceke the moft certaine, and the mod diftindt knowledge thereof, a. Thofe which by true faith adheard-untoGod, doe make high account of Gods will and com- c mandements. 3 .Hee which hath true faith, will feeke not onely his owne falvation, but Gods glory. 4. True Faith as all other things, will feeke the prefervationand increafc of it f elfe. 5. It takes delight in all things like unto it, and agree -ingwithk.

QvLtft*6 .Whether a man may,by divine Faith beleeve a, falfbood?

!€>♦ A % t. Divine Faith neither by it felfe,norby accident, neither directly, nor indirectly, is the caufc of a falfe affent, | asitisfalfe,for{oGod,and the truth of God (hould be the * caufc of faflhood.

11. A .2. Yet it may concurre as a caufe in regard of the fabftarjee of the aftbfaffentingto thatwhkhis falfe,by rcafon of an ill accommodation, A Sis 2 1.11,1 7. So the cale (lands m &ch a Syliogifme, whole propofition is true by Divine

TFairh.

Of Frith.

Faith, andtheaflumption is admitted by an humane faith or falfe opinion. "For example, whatfoever is revealed in the Scriptures is true; but in the Scriptures it is revealed that the holy Marty rsfhali rife from the dead athoufand years before other men, therefore it is truei

Qucft.J. Whether may a man makg an ill ufe ofDivine Faith $namely,by referring it to jome evill end % as vaine-glory) or finch like ?

12. A, Divine Faith it felf e ^cannot by it felfe be referred to an evill end : but fome kind of knowledge that is gotten by it, may be thus perverted, i CV % 8.i,2. 2 OM.2,7.

Queft.8. What kjndof eer taint ie is there in Divine Faith?

\l.A.\ In refpedt of theobie#, there is a greater ccr-taintie of Faith then of any naturali knowledge,

14. A.2. In refpect of. the fubicft alfo^it workesof its ownenatureaftrongeraffentinus then naturali knowledge doth,becaufe it is grounded on a more certainecaufe.-

15. /^.£.Yet becaufe the underftanding of man hath a greater proportion to naturali things, and doth comprehend them more fully, there fore it doth notalwayes ufe the Light of Faith with that certainty with which it ufeth naturali knowledge.

1 6. A .4, Hence it is that fuch waverings and doublings, as be unvoiuntary and indeliberate, may ftand with true Faith, becauieof the imperfeftion of Faith, and the infirmity of the underftanding.*

Queft.p. Whether abeleever may be infallibly certain* that he hath Faith ?

17. A % 1 .According to the nature of the thing, and in common courfe, he which doth belceve, knowes thathe doth believe : For the underftanding re fle<9teth upon its owne action, and as it were by an evident experience perceiveth what: it doth, as alfo what to will, willeth. And as by naturali knowledge wee uotonely know a thing fur ely, but are furc alio that we know it. And we know alfo whether the will be carried after fuch an obicdl or.no, fo alfo it is in Faith, ©thcrwite no man qpuld fay as that blind man did, John 9,3 8«, Lord Jbeleeve %

i&.*4»*AU the faitbfull are commanded not onely td A z belceve*.,

belecve, butalfb to make this lure unco th-mfclv-s that they docbclcevc, 2 Or.i j # y.

19. ^•3*Njmancandoifttof the cerainty of his oWnc alien: which doth not doubt alio of the trurh of the obicctt He which doubts whether he do certainly belceve chat drill is God,hedoth doubt in fomc fort whether Cmill beGodi

ao.^^ThiscxperimentaUcertaintie may bee had not onely of thcfubQanceofchead^but alio of the for mall nature of it, that the Faith which a man hattt, is truly Divine Faith. Becaufe rheunderftandingby its owne reflex we aft doth not onely perceive the act it f elfe, bur alio the kind and nature of it, which it hath from the obieehas alfo it perceives the affj&bn from whence it doth proceed.

2i. A. j .Bcfides, this experimental!certainty, there is alfo anorher certainty of Faith from the teftimony of die holy Ghoft, &om$.6. For when the holy Ghbft teftifies that we are the children of God, it teft'fics likewifc chat we have that Faith which is proper to the children of God.

22.^.6. There is alio a certainty of Faith which arifeth from the proper afts of it dtfUnftly perceived, as when one knowes hi* owne readineffe out of a pious affcftioti wholly to deny himfclfe, and all carnall rcafon, that fo hee may ad* here unto God,according to his will revealed in his Word.

*1. A.j. Yctforallthis,theremaybcfuchadcfeft in the refle&ion of the undemanding upon its owne a&ion •• fucha difcertion of the Holy Ghoft, fuch an intermiffion of the aftsof Faith, that a bclecver for a time may not be able to > know that he doth belecve that which he doth bclccve -, yea, he may fal ely j udge himfclfe to be an unbeiecver.

Chap. III.

Of the externall frofejfionoj Faith.

Queft. I *T J\JHether is external frofeffion ntcefitrj.

V V I. A % Itisneceffar^formanyreafons. I .BecaufeGoi hath commanded it, 1 Pet.^.i^. a.Becaufeic hacb promifeof falvacbnmadeuntoitj/^Mo.sa.ifraMo.

Of the txttrwtlyrofeflion of Faith.

10. 3. Becaufe there is a grievous threading made againft thenegleft of this duty, Mtrk^S.s 8.Luke9.26. and 18.8, aT/w,2.i2. 4. Becaufe this profeflion makes for the edification of other men, and the neglfft of it is a fcandall to them,/£//.i.i2,and 2. 15, 16. 5.Becaufe this profefllon of Faith makes for the glory of God, Phil.iJio. and the de-niallof it is a great reproach to the name of God, as )f it wercathingtobeafbamedof, Luke 9 26.

Queft 2, Whether is this profefllon alwayes^ and every where neceffarj.

1. A % 1. It is alwayes and every Wtiere required that wee deny not the Faith, ormakeany profefllon, or fhew contrary to the true Faith. 2.Yetirisnoteitherneceffary or con* venient every where, without difference to prpofes what we belecve, CMath.*j.6. As if fomc furious fellow fliould rife up,aad puil out his fword, and fay he would kill whofor cver he was that fhould confefle himfelfe to be a Chriiiian* it were no wifedome at fuch a time, and before him to make profefllon of ones Faith. But then onely this profefllon is to . be made when there is ionaehope at leaft,that it would tend ; ' to the glory of God, and the edification of our neighbour. Fprthenecefliticof the meancs is judged by that relation" which they ft and in unto the end.

Qqefhj. whe\ her is a manbound to wake ctnfejfion when heu iukidpublukjjconcerning his faith^y one that is fet in authority.

3. *A. In common courfe he is bound fo to doe, 1 P^.3, 15, Becaufe it pertaines to the glory ofGod 3 andthe falva-tion of others, M*t,io.i2.

Qactt^Wbethera manmaj not king complied by ne-ceffity be prefent at a for bidden r*orJhip,tf he keepe hts mind inadijl kj of it*

4.. AM he be prefent without any difference carrying himfelfe there after the fame manner that thofe doe who profefie that worftup^ he 1 nncs grievoufly. l.Agamu his neighbour, 1 Cw%>, 10. 2.AgainflGod, 1 £*r. 10.20,21522*

Q^i^ Whether is it law full fo&the avotding of danger, to uje the Ceremonies wh$ch b<long to (nch a worjbip. .

5. ji.lt ft not la wiull: for the proper end of Ceremonies

s

Of flying in time of pet. fecution.

Ofthc external fro ftfion of Faith.

isprofHTion,hec therefore which doth ufe an idolatrous Cereraonie dothinfome fort make a profeffion of idolatry.

6 Although therefor e it be lawfull, to ufe any civiil gar- * mentof idololatours,yct no man without fin under that pretence can ufc fuch a garment as is the proper badge of religion, and is of its own inftkution religious.

Queft.6. JVhether is it lawfull to fly tn time ofperfecutim f efptcially for aPafior?

7. A.u That iris lawfull in fome cafe to fly appeareth; 1.By Chrifts direction, Mat.x 0,16.23. a.ByChriftsownc example, i?<f*f. 12.14. andi4.i3* Iobmo.39. j.Fromthe exampleof the Saints, as of Mofes 9 Jieb.ii/ij. Of Elias, 1 Kings 19.3. Of divers Prophets, iKtngs\% K \i And of the ApoftleTW,^/ 9.25. 4-By reafon, becaulc by the Law of nature men are bound to prefervc their owne lives, till it doe manifefHy appearc that the God and Lord of Life doc require them, to lay them downe, that is till fome nc-ccflltie or advantage for the glory of God> for the good of the Church, doe perfwade the contrary,

8. A. 2. It is not lawfull for them to fly, whofe prefence is \ neccflary for the edification of the Church. For this would be, not fo much a declining from pcrfecution as a (haming of the dutie*

9-<^3otnfuchaperfecutionasis common, and not per--fofflflljit-is a (hame for a Paftor to (lie w himfelfe more affraid then others be, who flhould be an example of Chriftian courage, and conftancy to the wholeChurch.

Queft.7 Whether m*J one that u caught, and put intopri-fen for the confeffion oftbetruih^ lawfully breaks theprifo^ or deceive hts Keepers ?

10. A. He may not; 1 Bccaufchee is now called to make ' confeffion. 2.Bccaufe this were to offer violence to publike authority. j.Becaufe the Apoftles, and other holy men, 1 whofe examples are commended unto us, never praftiled any fuch thing. «

Queft.8. Whether is it far? full for a hie ever in fuch 4 -CAje to redeemt his liberty with a price.

11* e^.i. That this is not aiwayes lawfull appcares by ftnts example, ssfth- 24.2 6.

of Here fie.

n. A. i. Yet it feeftieth fonactitnes to be la wfutl by the nature of the thing j For if hee which hath power to fee one free being covetous and 4^irou$ of gainc,(houId fecke a reward for fo doing,and the circumftancc bee fuch, that a matt might lawfully accept of liberty gratis, then it is as lawfiill to procure ones liberty by the loflc of fome money, as to re-decme ones life at the hands of atheefe*

13. <>A. 3 In this and the like cafes the honour of God, the edification of the Church,and the difpofition of a mansownc conference, this way > or that way, is chiefly to be heeded.

Queft.y. Whether ought Infidels to be compelled to the pro-fejjion of the true Faith bj fuch as ha their governours ?

14 A.i. rheyoughtnottobecompclledtoit.i.Bccaufc Faith it felf cannot be wrought by constraint. The ad: of true Faith proceeds alwayes from a free will, not from fcarc or force, PM47 lo.Attsi^u i.Bccaufcexternallprofefli-on without intcrnall Faith, is nothing but hypocrilie. 3. Bc-caufcthc Church by this meancs is corrupted, whiift thofe are thruft upon itas members whichare not fit*

1 $. A. 2 . Yet they are to bee allured with favours, and if , that will not doe, to be moved by loffc of favour,ferioufly to consider with thcmfelvcs of Faith, and of the imbracing jofit*

16. A.%. They may alfobe compelled to come and hcare the Word preached. For this preaching takes not away their herefic.

17. A. 4. They may alfo be compelled that they blaf-pheame not the true faith, nor hinder the propagation of it.

Chap. IV.

ofHtrtfit.

Qucft.l. X 7\ 7 **° is *° * e * CC0HHte( *** * n heretiqne f

V V i.uf. To make a man an Herctiquc in that fence in which the word is taken, in the Church it is required; i«That he be fuch an one as makes fomc profeffi-onof €hriftiamty,w«» that he either be baptizcd,or at leaft-

B b wife

Xft OfBtrtfie.

wife aCbatechiff, for Htrcjis is a Greekc Word fignify ing iE. le&ian, fa that an H ereiiqac is fuch an one as leaves in Ionic part thfc ttjulth which he did profeffg,and afterwards choofeth to himfclfe a contrary opinion, to which he adhercth. But he which never profeffed the truth, although he may be of the fame judgement anheretique is of, yet fuch an one is not called an heretique 3 but an Infidell.

2. Itis required fecondly,that. the errour which he holds be not oncly contrary to the dodrinc which is contained in the Scriptures, but that it becontrary to that dodrinc which belongs to the fumme and fubfiance of faith and manners. Such a diftinftion as this is betweene doftrines principal!, and leffe principall, is delivered to us by the Apoftic, i0r 0 $ iqj 1 r. N6w although herefie be properly oppoiiteunto Faith, yet it ought alfo to bee extended unto manners •. for fticie crrcur in Faith isalwayes the foundation of errour in manners, 1 Tim.^. 1,2,'3,4. And moreover, herefieis alwayes (b agair*& Faith, thas kdah neceflfarily overthrow it; For o* therwife it is ratherto be called an errour in Faith, or aboui Faith, and not an hcreneagainft Faith.

3. It is required thiidly^that the errour which he holds b joyned with ftubfc orroielfe and ob ft inadc, Ttt dp* 10.

4. Such an one is to be accounted (lubborne, as when the*. truth is not ondymamfcfllyrevdalediiiScripture^butisalfo % fefficiently propounded, and lEanifcfied,unto him, yet doth fo adhere to his errour, that he either oppofeth hirnf elfcto the plaincScriptore, aud will not through the naughtkiefle of his infold perceive the fence of it, for he is obftsnate which is not ready to captivate all his undemanding and rcafon unto the Scripture.

5-. Therefore a man maybe .an heretiquc materially whiUt , he gives aflent to fome pernicious errour through fimple facility, likeneflfe, and railmeffe in belecving beretiques who ^ were wont to deceive under a colour of piety, or through * igftoraiKe,whoisnotyetto be accounted formally an here-tiqucbctaufe heisnotfiubbofne nor obftinate in bis mind, anefrfb cannetgoc fimply for anheretique.

Queft. 2. Whether nreP apJfis Htwtt'quto ?

tf r ^.i t Pa|>iftryasitwas confirmed by the Councell of

Trent

oftierefie. u

Trc*t is a pernicious hcrefie. i. Becaufe it doth dire£ly overthrow true and faving faith, whilft it tetchcth to place faichand confidence in the creatures, and thrufts upon men works and humane Traditions in the roome of Faith, and the Bifhopof Rome and his creatures,~in the roome of Chrift. 2. Becaufe it doth divers waics by faife worftup and idolatry overthrow the principal part of piety. 3. Becaufe it u(eth fuch ftubbornaeffe in the defence and propagation of thefe errors, that it doth even accufe the Scripture it fclfe ma* ny waies, takes it away from the people of God, and makes it fubied: to their authorise and pleafure.

7. A. 2. Yet it is not wont to be reckoned amongft the Heretics. 1. Becaufe it is not any onefingular herefie by it feifc, but as it were a certaine body made up and produced of many herefies. ForasMahumetifrocisa mixture of former herefies which had been in the Eaftand South, fo Papiftrie though under another colour is the very finck of diver* herefies, that peftercd the Weft and Nor*. 2. Becaufe it did not arife altogether and at once, but grew to its ftrength lea-furely and by little. 3. Becaufe for many pernicious errors it doth not fo much openly profefle them in words, as really nourifti them in a mifterie. 4. Becaufe it hath not publikely impugned the Church, but hath invaded andpoflfefledthe Church it felfe, and hath challenged the title of the Church untoitfelfc.

8. A % 3. And yet becaufe there are many aftiongft thd Pa-pifts who underftahd not themiftery of poperie, but do ad-hearc to it partly through feare of danger, ami partly through cuftome.and (imply : therefore ill the Paptfb Without exception are not to he accounted fuch heretikes as of whofe GAvz-rion ther is no hope,although wecannot affirm,if we judgfty their profefiton, that they are in a way of falvation*

I J Qgeft. 3. Whether are Anabaptifts to be accounted a* He* retikj.

p. A. They arc not properly heretikes as they (imply doe

deny the baptifme-of children^althoughthacbe an ttrornet td

, bcftiforcd in the Church, btcaufe by thfc etror they over*

throw not the foundation of F aitfe. But is they &tnj Origi*

nail iinnc and the humane natdte of Cilr?ftt6'bc6onie^fthe

t* Of Herefie.

blcflfed Virgin, in thcfe andfuch like they are Heretiqne*

Qucft. 4. Wither be the Arminians Here tikes ?

xo. A. The opinion of the Arminians, as it is received of the rooft that doe favour them, is not properly an herefie, but a dangerous error in the Faith, and tending to herefie: but as it is defendedby foracof them, it is a Pelagian herefie; becaufe they deny the effcftuali operation of mtcrnaH grace to beneceffary for the working of converfion and Faith.

Queft. 5 ♦ Whether are Lutherans Heretiks* *

11. A. Thofe amongfl them which do pertinacioufly defend the ubiquity of Chnfts human nature, cannot be excufed from heretic, becaufe that opinion doth direftly overthrow the humanitieof Chrift.Butbec^ife many amongft them arc free from that opinion,anjd others amongft them do defend it rather through contention, then becaufe they beleevc it fin-ccrcly-j- therefore they are to be accufed rather of ftupidity and fury, or of Schifme,then of Herefie*

Qucft. 6 whether are Heretikgs to be punifhed by the civil Mtgifirate ?

12* A. 1. That Heretikes arc to be refitted by everyone thatis godly, according to the calling and power which hc\ fcath received from God, it appeares efficiently from the nature of the thing: becaufe all the godly are called to a chri-* ^ flian warfare, and are in their Rations every one to oppofc themfclres to the kingdome of darkneffe*

!£.«•£ a. The place and office of a Magiftrate requires, that he repreffe wicked men that trouble the Church, even With the fworcf,or with publike and cxternall power if there be nced,Rem. 1 3 .4. 1 Tmfi 2.

14, A. 3. If therefore Heretikcs be manifeftly knowne andpublikely hurtfull, they are to be retrained of the Magi% < ftrate by publike power.

15. iA. 4. And if they be manifcftly blafphemous, and - i, pertenacious,and ftubborne in thofe blafpheraies, may fufifer ' <apitattpnnilhnient. For that Law Z^. 24.15,16. although fcbind not Chriftians as it is-a Law* yet aslc is a dodriacom-ming from God* itdahbelongtothedireftien of Chrtftians |r\ cafes of the like nature; When therefore the glory of God, %*4 ttyekfesie of the Church requireth fuch a punifhmcntfc

Of Afefiafie. rj

it may, and if other remedies have been ufedin vain,it ougkt to be infixed by theChriftian Magiftrace.

Chap. V. .

Of isfpojlacie*

Qlicft. 7.\ 7\ J&° * t0 be ^counted a* an dpofiatc ?

V V i • A. He is properly an Apoftate which having formerly profeffed the true faith, is wholly departed from it. For an Apoftate fignifieth a Forfaf^erfii a Runaway. fuchaone was/«/'**, whofhercfore was firnaaacd the Apo-fhrta : and filch are tho(e,as of Chriftians doe become Icwes or Mahumetans.

2. Butbyan Analagcthofealfo arefocailed, whodoein the moft things fall off from the true faith: as thole that/all from the truth of the Gofpel to Popery. Apoftacie therefore containes all in it that hcrcfic doth in refpeft of the Eflence: 'but it adds alfofomcwhat to in J ' Qucft. 8. JVbtt difference of degrees is there betwixt In* j}dels % HeretiqueS) andApoftates, viz. which of them finne the mopgrievouffj.

3. A.i. Defection is a greater finne then the dcniall of fubjecHon -, fcr in dcfe&ion God is more rcjc&ed, more bonds of conjunction are broken: and God himielfe is filent-lyaccufedasunjuft, CMich. 6.3,2. Other things therefore being like the finne of Apoftates is mofl grievous, %Pet*%. 21 cfpecially ifbefidesthcdeniallofthe known truth, there be an oppofing ar.d refifting ofir, Atts 26.11. 1 Tim* 1.20.

4. A. Next unto Apcftates come Herctiks, becaufe they doe with them fall from the known truth ,and from the faith which they wereryedto hold by many bonds. But Apoftati fall away from more things.

5 • The Ie wes and Pagans in regard of the cxtcntiooof infidelity doe finne more thenHeretikes, becaufe they do live in more error: but intenfively the finne of the Hetctikc it greater, becaufe he was more bound by the lawoEFaitb, then fuch an one as never received ir.

BbA. & There*

6* There 1 * the like reafon between the infidelitie of the Icwesand Pagans. For the Pagans doeerrc in more things then the Icwes, but yet the Iewes doe finne more grievoufly, becaufe they received the truth from the Prophets, and do in fomefortprofeflfeit, andfo are more fob/eft to the Law of Faith then the Pagans be.

7- There's the like proportion to be obferved betwixt Chriftians themfelves. who doe either in word or in deed deny the truth of Chrift,for the more perfe&ly any one hath been inftru&ed in the truth, the more grievoufly doth he finne when he fais from it.

Q, p. How k that to be wderfioodz . Eptjile John io. doe not fay unto them God peed?

8. *A % It is fpoken principally of Apoftatcs and Here* tiques,for of fuch as were without,the Apoftlcs iudged other* Wife, i Cor. $ .it.

p. Yet even towards Heretikes and Apoftates themfclves* vyeare not forbidden to doe the neceffary offices of humanize, but are commanded conftantly to manifeft our deteftati-on, and are forbidden fuch a commerce with them as cannot * ftand with a due detcftation. ^ J

: — r |^

Chap. VI. Of Hope.

Quefl> t. T 7T 7 Hat are the fign>es of true Hope ?

V V 14 A. i. If it begrounded oncly upon she grace of God, and his free promife, i Pet. i. i %.

2.A.2. If it work in us a care of pieafing God in all throgs, < tfohni^.

I. A, 3. If it put usontoufethofe meanes which arc or- i dainedof God, and to abftaine from others, Hebr. 10.23* 24,25.

4 ^.4. If it depend not: upon the meanes but upon God* Who worketh either with them or without thcm,H*/?.4.14.

Queft. 2. Whether doth not Hope ledne in fome fort upon *ur own inde avows ?

1- Ji r T

\

Of Htfre. f j

$. A. i Jt doth not lean upon our own indeavours,ascau-fes of, or as deferving the thing hoped for,but as upon figncs and arguments whereby it isflrergthned and confirmed in tfiecertaincexpe&ationofthe grace of God, #'£.10,22.23.

Queft. 3. Whether Hope beccrtaine?

6. ssf. 1. Divine hope in regaid of the certaintie of the ob-k& is mod fure, becauie it leanes upon tlie power and faith-fulnefleof God > by which he hath revealed that he mcftan* doubtedly both can and will alvvaies performe his promifes, Rom. 4. 21. lTim.2.1^.

7. sxf. 2. In regard of the certaintie of the fubie& it ought to be rnoftcertainea nd firme,H^,d,i 8.19.

.8.^.3. Ab oiutcly and in it felfeconfidcred,it is atfo in » feliible and certain, PfaL 25 ♦ a, 3 .becauie it leanes upon the fame ccrtaine and infallible foundation that Faith doth,/^. 4. \%,i9.Heb H,i.

p. A. 4* Yetbecaufe of curimperfe&ion and the divers temptations with which we are aflaulted, it is oftentimes accompanied with fome doubtfuineffe, which makes it fecm to our fenfe not alwaies to be ceitaine, Ffalm. 73 ♦ Lament.

,3-18.

QUeft. 4 Whether is Hopeconverfant with the fame cer-rtainety about all things it expeEleth.

10. A % i # The principall objeft of divine Hope is eter-iiallbleffedneflejabout which there cugU to be the fame certainly of Hope, as there is of Faith, t'/*,: the greateft. Hence it is that bleflednes it felf e is called Hope, Ephe^ 1.18, Calofo 1. 5.Titus 2. 13* And belec vers are faid tobefavedbyhope whilft they live heere. Rom. 8 24.

1 i*A. 2. Thefecondary objc&sof Hope, are all thofe things which are effentially neceflary to bleflednes, as the affording of grace, and perfeverancc in grace : which are to be p apprehended with the fame certaintie we apprehend blcf-ffa fednesitfelfe with, %om* 8. 38,

1 1* A, 3 1 Exfernall and corporall good things alfo, have the nature of fecondary objefts of divine Hope^as they fervc to promote the glory of God, and our happines : But be-caufethis oftentimes is not apparenttmto us in the particular, therefore we neither can, nor ought abiolutely to hope fat

particular

l& Cfffopt.

particular good tilings of this nature, but with that limitation with wiuchthcy^rcpromiledby God, » Tim.4.1 %<PbiL

J^ueihj. Whether may jpirtttaU grace in parttcntarhs certainly hoped for, forthe performance of this or that duty,or for the overcomtng of this or that temptation ? - x 5. ssf. 1. It may and ought for the thing it felf: bectufe God hath promifedthat he will make a (apply of thefc fpiri-tuali things which have a certain and eflentiall conextion with lifecternall,/^/. 4.13.

14. A. 2 Buc in regard of the degree or manner which is not eflentiall, it cannot, 1 Cor. 12*8,9 becaufc divine hope of its own nature is not carried to fuch circumltances as to its ob| ed, but is applied to them by humane cle&ion w hich is jfuh/ect to error.

Qucft, 6. what certaintle of hope may any one have con* cermng other men }

15 Jil* Asthc figncsoftrue Faith doappeare in them, fo it is meet that we do hope of them, ThiL 1 .6.7

\6. A. 2. Butbecaufe thefe extcmall figncs which appear in others, cannot worke fo ccrtaine a faith in us concerning^ \ them,as that inward experience which we have in our fclvcs of the grace of God: and becaufe the holy Ghoft doth feala to belecvcrs their own adoption, not the adoption of others; ; therefore this hope conceived of others in particular, is not m the fame manner and degree infallible, as is the hope which we have concerning our fel ves, for it leancs in part upon humane credulity, if^r.j. 1 2.

17. A. 3. Yet becaufe this certainty wWch we often have of the inward affedtions of others is morally certain, as children may becenainly perfwaded that they arc fincercly and < truly beloved of their parents, and friends may certainly judge the fame of their friends; therefore we ought to nou- ^ rifh a good hope without any aftuall doubting, concerning ^ fuch as fhew foorth the figncs of finccre Faith,H^6p,ii.

18, A4, I f (ucha hope conceived of others do fometimes deceive, we muft not therefore thinkcthat divinchope is uncertain, becaule this hope is only fo farre fruftrate, a^ it doth

•in the application or dcterminationleaneuponLumaBe conjectural Tim. z.ip. Chap.

bfPdtit#ceU»ayds Cod. Jp

ChapIVII. Of patience towards God*

Qlieft. I. C J\J Hat are tkefignes of this patience F

V V i.A.i. If we neither contcmne the chaftifement of the Lord, nor murmure againft God ho vvfo-everhedcalewithus^butblcffehiminali, Heb.iz.6. lob r,

21, 2U

2.A.2. If we doe conftancly continue in the doing of our duty, what ever the fucceffc be, lames 5 ♦ 8. Heb, 12 12,

3 >c ^r. 3. If we doe expeft from God hhnfclfe the end wh^h ^e hope for, lames 5 ♦ 1 i<j Heb. 10.3 6.

4. A 4 If we make not too much haftc. either flying to unlawhillmeanes,orbeingoutof heart, Heb. 10 38. .£/*/

^ 28,16.

$.A,$* Iflaflly we feekc counfcil and direction from God in all our (freights, /*/»<?/ 1 ♦ 4,5,

Queft. 2* -ffjr w«** arguments may the minde beftrengttn ned to this patience?

6. A. u Becaufeourfinnes doe deferve greater miferics X**0'3-39. CMickj.p.

j. A. 2. Becaufe God in his chaftifements offers himfelf to us, as a father to his children, Heb. 12,7.

S.A. 3. Becaufehedotbnotforfakehis, but will give a goodiffue,£4« t 3.25,26,27,

9^4. Becaufethe time of our expectation (hall be but little, fft*. 10*37.

go. A 5 BecaufebythiswayChrifthimfelfe,and all the Saints ha^e gone to glory, Heb. 10.1,2,

11; ji. 6. Bccaufe 6od himfcifc is patient towards us, *

12. A.j. Becaufethis patience is ncceffary to faiyation, H^io.36,

Cc CUAtl

jtT Of Fern.

Chap. VIII.

Of Ft are.

Queft. I. T 7T JHcther ought men to feare et email dam-\ V nation^ and other punifbments of Cod>

I. *A. i. Impenitent ftnncrs ought whiles they arc in *hat eftate, to fcarc thefe things and to expedi them* Rom, l$.<\.Iohn$.$6>

**A.%. The faithful! ought not cither toe xpc& eternal damnation, or (imply to doubt whether fiich an eftate doe re-maine for them or no I Rom. 8, i. Heb, 2. iy 4

3* A. 3. Yet the faithful! ought to feare, to tremble at, to take heed of, and to fly from the wrath of God and damnations due unto them for their finncs,H<r£.i 2.i$ % 2 Cor.<$< il.Ephef.< i .6.Col.'$.6.

4*csf. 4. When they do offend God hainoufly, they ought alfotofearefomeheavicaiidiharpecorrcaion from God, 1

f* ssfj While they doelic in any enormous finne,with- s I outrencwing of their repentance, they ought alfo in a fingu-lar manner to feare the wrath of God, and eternall damnati-1 ^ onitfelfe,becaufe they are now in the very way which leads to condemnation,and if they fliouid goe on, they would undoubtedly come uato it, Gal. 5.21 *and6*%.

6. A % 6. But this feare is fufpeoded upon and mitigated with a condition, because condemnation is feared uftleflc it be prevented by repentance : it is not therefore a feare of metre incrcdufeic, but of languifhing Faith : it is uot the feare of a flavc, but the feaffc of an undutifoll fonne*

7, A. 7. The faithfutf, as fuch, are called to confidence, , notto thefeare of punifhment, Epb.i.i 8.But they are things < ione as it wfeteto the feare of purafhment, as finncdothpre- * ^aileinthem.

Cha

-*•

of Defter At fon And Preftmptm* * $

Chap. IX.

OfDefter at ion and Prefumptt9H 4

Qucft.i.T IXjHether it wholly fakes a&ay the nature V V °f hope, if one defpaire in fbme of theft things which we ought to hope for t

i. A. Defperation hath almoft the fame rcfpe£ in regard of Hope, which Herefie hath in refped of Faith, For as eve* rie error about thole things which are to be betceved, doth not take away Faith, nor is to be accounted herefie : fo neither doth all diffidence about things to be hoped for take a-way hope, and bring into a ftatc of Defparation : But as a pertinacious error about the foundations of Faith doth make an herctike, fo a pertinacious diffidence about the principal! objc&s of hope, w eternall blcffedncs, and thofc things which are necetfarie unto it doth make a man defperate.

Quefl\2. Whether are all thofc to be accounted defperate % which doe fay they doe defpatre ?

2. A. In no wife : For as cither through fome ftrong perturbation, or through ignorance, or through infirrakic of Judgement, a bcleevcr may for a time fcera to himfelfe to be voide of faith; foalfo. upon the fame ground, he which hath true hope may thinkc that he is altogether deftitute of it* There arc certaine fwoonings, as it were, of hope and faith, in which the afts of them doe not appeare, when yet the in-ternall vcrtucs of them arc not extinguished. It may there-fbre come to paffc, that a man in regard of his owne feeling and conceiving, may feem to himfelfe to be in the flats of damnation, who yet in truth is in the ftateof falvation.

Qucft. 3» In what thing doth preemption eonjtft ?

3. *si. He properly doth prefumcthat doth pcrfwade himfelfe that he (hall obtaine eternall happineffe, although hee ufe not the meanes which God hath ordained for that end. And fuch men are faid to prefurae, becaufc they take up that unto thcmfelves which God no where in his word hath either given them, or promifed them.

Qucft. 4% Whether there u as much danger in prefump-

C c 2 ti*n %

tion 9 dt there is in defferation ?

4 # A. The danger of him that prefumes is oft- time^greater then of him that defpaires. i. Bccaufe he that prefumes doth not fee or perceive himfelfe to prefume : but he that defpaires fees and perceives his owne fault. 2. He that prefumes pleafeth bimfelf in his condition, not doubting but that already he is in the beft way ,& fo he fecks not a better: but he which defpaires is weary of his miferie,and wifheth he were in an other condition. 3. He that prefumes defires not to follow any better counfell, hee that defpaires defires if hee could. 4. More men doe pcri& by preemption then by dc-fperation. Better hope therefore is to be conceived of thofe which feemc to themfel ves to defpaire, then of thofe which doe prefume. The lefle prefuming men doe defpaire, the morcdefperate is their condition.

_ ! _

GhAp. X* Of love towards <yod. , ,

Queft.I«T It'jHetherfc Godtohe lovedforhis goodnkff* V V dndperfeEtion tn ttfelfeconfidered, or for ' his goodneffe towards us y and benefits conferred uyonus ?

1. A.l. The moft perfect kind of love (lands in this, that we love God for himfelfe, that is 3 that the formaiireaion of our love, being (as the Schooiemen fpeake ) the lovely nature of God ; and that our love be carried towards him, as towards the laft end. 1. Becaufe that love is moft perfecfl Which is wont to be called the Love of friendfhip. 2. Be* caufe if we loveGod onely for his goodneffe towards us,thcn < we love him for our felves, and fo we love our felves more . then God- 3. Becaufe fuch is the divine love thatis.be- i *wixt the "Father, Sonne, and holy Ghoft/p™. 8.30. 4, Be-Mufcfuch is the Love of God towards us, forafmuch as there

is no good can acruc properly to him from us.

2. tA % n t Yet becaufe we are fo impcrfeft that we $:atinot Immediately raifcup our minds to the contemplation of Gods pcrfe&iQfy botbyUiofeoieanesby which the goodnes and

pcrfctfUpa

perfe&tan of God is made known unto us ; and becaufeitis principally made knowne by the communicating of good things, and we are moft affected with thefe good things which are communicated to our felves • therefore the benefits of God to our felves, are alfo a reafon, and as they call them, motives of our love towards God, and in regard of the order arc the firft, though in regard of dignitie they are not the principall 5 the laft and higheft, but fuch as from which, and by which,we ought taafcend to the divine nature of God itfelfc, which is in itfelfe, and for it felfc to be laved/and where we muft laftly x^Iohn 4.8,9,10,11,16,ip. Queft.2. What are the jigxes of love towards God? 3,^.1. As it is a love of union,it appeares, 1. In the affc^i-on of defire towards all thole meanesby which God doth offer himfelfe unto us, TJa/m 4.8* a. In an averfncflTe f rom> and ihunning of all thofe things which feparate us from God, that is, of finncs, and that for this caufebecaufe they doe fo.

3. In a defire of true and fpirituall union and conjunction with the Chirch and people of GocL 1 lobn 3.14. 4. In our grief e conceived for the failing, or the dimini filing of the fencibleefficacie of the. Spirit of God in us in any fort 5. In our defire of a perfect fruitiaoa<>f the pretence of God m the life to come.

4. A % 2. As it is a love of complaccncie, it appeared, 1. In that delight which we feelc uponour union and communion with God, when it is perceived by the inward grace and operation of the Spirit, a In the fweetneffe and the ioy which we feele in the excrcifes of godlineffe, *?/*/.i22; 1. Thereafonis given, Prey. i?.ip 3. In the great account we make of the focietieof the Saints, Pfalm. id. 3.

4. In an hatred and abomination of all thole things which areoppofitetothewiliofGod,P/W» 1^.128 136.

5. A. g. As it is a love of benevolence it fhewes it felfe, I, In zeale for Gods glory, t. In obedience, Iohn 15.1 o.

Queft. 3., Jn whtit manner is God to bee loved above all things ?

6i t<4. t. We ought fotoloveGod,thatwepreferrehim before all other things, both in * ffeftionand will, and in ef-ft^otdecd, Dttit.&f, Mow God is preferred before all ~ ~ ' C cj "' "

%z oflovtUwardsGod.

things in affection, i. When no affe&ion to any creature can entice or draw us to be willing to oftendGod, M*tt.\Q. 3 7. 2. W hen we do more erteeme of the love of God then of any other, fo that out of chat affection which we bear c unto God, wc are ready for his fake to leave ail the things which arc moftdeare unto us amongft things created, Luk-14 %6. God is preferred before all things in eftccfl, when that aflefti-on doth powerfully (hew it feifcin our life, and externail convention, t John 5.5. 2 Cor. 5.14. John 21. , y.

7. iyf.2. Wc ought To talove God, that this love bee flronger, firmcr,and more rooted in our heart then any other ■aflc&ion whatfoever that weebeare towards the creature. Now this is done when it doth proceed from the inmoft parts of our hearts, and is immoovcabic, fo that it cannot be laid a-iide,/7*/. 103.1* 2 Cor.j.$.

8. A. 3. We ought fo tenderly to love God, that the leafl hurt or violation either of God himfelfc, or of our love towards him (hould moreaffc&us, then if in other things wee fliould fuffer fomegrcatloffe, or harme, Pfalm, 1 ip.ij 6.

9* A 4 4 Our love to God ought to be fo fervent, and fcf vehement, that in comparifon wc love other things as though we loved them not, 1 Cor.y. 29.

Queft.4. How are the confidences of the godlj to be pacified, when they feem to themfelves fometimes to bee carried Kith a greater love towards certame creatures % then towards Qod?

10. A x. TheeQimation 3 andflrcngthof loveistobe di-ftinguiflied from that (lining of that affeftion , which may be greater, when the love is leiTc. For ifany one be fo difpo-fed that he would not offend God, or forfake bias, although all things befides were to be forfaken for him ; if fiich an one * bee more moved fometimes in other things, yet it doth ■ not follow that he loves them more. It was therefore no fo- \ lidandLogicalhbutonely a military argument which Jo*b

2 Sam.i97 drew from the (lining of Davids aflfcclion towards Abfolom.

11, *A. 2. Thcfolidityofloveistobediftinguifhe^ from the light titling of it, as much as common and vulgar mirth is diftingufhed from fcrious joy, where the fpirit is more inwardly

Of love tewards God.

wardly affe&cd, and the affc&ion is founded and rooted, there is the greater love, Ephef.%. 3.18.

12.^.3 Wemuftdiltinguiflibetwixtfpititualland fen-. {ball love- For fpirituali love may in its kind be more tender and vchcmcnt,then fenfuall in its kind,althcugh the corporeal {enfes may be lefTe affefted with this, then with that; ss the fenfuall affc&ion may be fo vehement in its kind, that the (pint in the mcane feafon may bee little or nothing aflfe&ccL While we live here fuch is our infirmity which we have con-traded by finne, that ordinarily cur fenfes, and our vitall, end animallfpirjts, are more affected with things lenfible, then with things fpiriruall: yet this hinders not, but our fpirits may be affected more with the fpiriruall good, if they doe adhere to it in that manner which was fpoken of before*

13. A % 4, We muft alfo diflinguifh betwixt the habit of love, and the ads of it. For one affeftion may fometimesbc more moved in aft, then another which doth yet exceed it by many degrees, in the internall difpofition.

Queft. 5 • How and how farre k feare ofpofed to love.

14. A. 1. Not as finne, or the offence of God is feared and {hunned thereby: for fo farre it is an effeft, and fruit of love* 1 % Becaufc love feeketb union, and communion with God,and the feare of finne avoicicth that which doth fepcrate from God. 2. Becaufe love both defireth and caufeth all honour to be given to God, and this feare ihunneth that which is op-polite to Gods honour. $1 Becaufe love rcfteth in the good-neffe of God*and this feare fhunneth thofc motions whereby any thing is preferred betore God.

15* tsfi sfc Nor as feare is taken for the reverence of Gods infinite majeftie : for fo farre it is due unto God froa> every '* creature, and is found in the Angels aud blefted Spirits which 1 have pcrfeA love, E/ay 6. 2.

? 16. esf. 5. Nor as the wrath of God Is ftared in this /fete ofimperfcdionandfra;Ity,whichwearc in for the prcfent.. ?or although this feare be oppofed to perfeft love, 1 fohn 4. 18. Yetfimply to love it is not becaufe love while it is im-pfctfet^andisina combatc againft imperfe&ions is holpen by this feare.

17, J. 4^ Thdtfeare whfch makes us fly from God^is opposed

pofed unto love, whereby we doe adhere unto G od.

18. A. 5. Thatfeare which apprehends God fo terrible unto us, that we cannot reft in hisgoodnefle, is oppofite unto love, which hath a complacency in God. ■ 19. ^4.6. That feare which doth affeft a man with an-guilh, and vexation is oppofite to love, which brings with it joy and peace.

Queft. 6. How may Godbejaidto be bated ?

in tA> I . When it is conceived as a pieafing and delight-full thing, that there were no God.

2u A. 2. When a man wifaeth and defireth that God iverc not fuch an one as he is, that is } a puniiLcr and revenger of linne.

22. A.%. When a man oppofeth himfelfe to the will of God, and willcththe contrary to thofe things which God wiileth.

Qjieftc 7. Who are they that in this third refpett are to he , accounted as haters of God ?

23, A. 1. All thofe who wittingly, and willingly breakc the commandements of God, Exod. 20.5. with 6. becaufc it is a point of lovetoobferve Gods commandements.

24. ±A. 2. Thofe which arc ftrangers to the knowledge and worflhip of God, lob 2 1.14,15.

35* *sf. 3. Thofe which doe hate difcipline, and true reformation of life, Ffal. 50.17.

2 6. <iA. 4. They which doe not ftudioufly fecke after Wifdome, Prov .8. 3 6.

zj. A. 5. They which doc hate fuch as doe love God, 2y*?/#.39.7 # 1 70^4.12. and 5 1.^/^.25.40. ^ 28. A, 6. They wnich doe love other things more then God, 2 Tim. 3*4, *

29. A. 7, They which doe ncglcdt God, and cleave unto thtviadd>LHkfi6l2> «,

Chap;

Chap. XI.

Of the bearing of the Word of God,

Qucft,*.\ 7\ l.H*t kind of attention is required to the

V V hearing of the Word of god aright ?

I. A. i« Religious attention which doth arife from the

confederation of the majeftie of God, and from thatrevcrcncc

which is due unto him : fo that it differs not onely in degree,

but in the whole nature of it, from that attention which is

S • due to the words of men, although they be fuch as excell in

authoritie, Aftsio.$$* Iudg.^.io* iThef.z.i^

2. A 2 . Attention therefore to the words onely, or to the fenfeof the words is not fufficient; but there is required an attending to that divine obligation, which in many refpeft* lies upon us, whereby we are tyed to a religious obfervancc of the will of God, when it is propounded unto us, D cuter*

/ 3. A. 3. The foundation of this attention confifteth in the

cxerciled a& of the reverence and feare of God, Efay 5 o. 1 o m

4. A. 4. Hence it is that fuch an attention is required,

which mult have fomc preparation going before it, Exed.\$ %

10,11. Ecclef.^.i.

Qucft. 2. what kind of inqniry^ or confutation u requisite in this attention ?

%. A. We arc not to confuit whether the will of God h

to be obeyed or no/or fuch a conf ultatton cannot be free from

I ■ impictic: but wee are to enquire onely to this end, that wee

may underftand what is the will of God, x Iohn^ % u For

I 'the words of any men whofoever, fuch a judgement ought

m • tobepaffedon them, whereby it may be decerned whether

w^ they be good, and to be obferved yea or no, 1 Tbef. 5.21. but

the Word of God admits no other judgement but onely for

thedifcerning of it to bee the Word of God. For by the

Word of God we mufl paffe judgement of all things elic s

but as for it, we are not to judge it, but to fubmit our (elves

toit to be judged*

D d -6. In

€. In hearing of men, menarefaid to carry themfclves ^ ihcfefoure waies For cither they arclike fponges which do fuck up both good and bad,er clfe thf y arc like Houre-glaffes which let that out at one eare which they take in at theo-ther: or they are like the Wine facks,which keeps the dregs onely, and let the good wine out: or clfe like Saves which let goe that which is worth nothing, and reraine that onely which is good. And amongthefe fourc kind of hearers, the kft onely which arc lifee Scives are to bee approved: but in hearing the pure Word of God, the firft kind onely are to be commended -> namely, they which fuck up ail like a Sponge, or like the earth which drinkes up the raine that falls npoa it, Heb.e.j.

Queft. J. What intention of the will, is required in hearing of th& Word of God ?

7* *A.\* Our intention ought not principally and laflly, Sobe carried to knowledge,but to praftife, fames 1.22,Such doe fall into a foule and dangerous deceit, which doe reft hi knowledge.

8. ft/f*ar, Our intention to doe thofc things which God Would have us to doe, ought to bee abfolute and untveriall,' without any limitation or diftin&ion, & ent. 5. 3 3,3 j. Ur % 42. lfi<fi. James 2. 10.

p. A. 3. This intention ought to be fofirong, that it may have the force of a vow, or of an oarh,/*/*/, up. \q6,

10. A. 4. It ought not to be delayed with any flay, or lingering, 1i£. 6o.

11. A* 5. In this intention weemuft reft not upon our ^wneftrengtb, but upon the grace and power of God, 1

Thef.i.^.

12. ssf. 6: This intention nuift be actually: refittedevery riftKWehear«thcwordofGod,P/^/w.27: 8. And by this raeanesjWkile we are hearing wee may faften c?ery com* raandement of God in our hearts.

1 j. A. 7. This intention muft be continued by a <hyly zm diligent meditationof the Word heard, Pfylm. 1. 2.and

€«**»

Of Pride Mgtifift G&dc

Chap. XII. Of Trite again ft Qod 9

Qacft. I. X J^JHtther van any creature fbeiv hie prick V V againfi God his Qreator> i.uf. i. Pride is an inordinate afte&ion of a mans own excellency,

i. A* 2. This aflfeftation of excellency is put forth two waies : i. When one doth lift hirafelfe up above another. 2. When he arrogates fomething to hitnfelfe that is above him.

3. A. 3 ♦ In thefirft rcfpc# a man foewes his pride, cither dire&ly, when he doth (imply preferre himfelf c before another: or indircftly, and by interpretation, when he refc-feth to fubmithimfelfe unto another, to whom he ought to v be fub/eft.

' 4 . A. 4. After this laft manner all thefe (hew their pride againfl: God, which will not be fubjed: unto his will, nor hcarehis word, £*W. %A. Icr. ij.i$.and43, j.

Queft. ?. How can this f ride he in all thofe which wiU not heare the Word of God^fince many other lufis may be caufes of this difobedience ?

$. <t//. i. Asfinne,foaKbthe caufe of finne, may admit a twofold confideration: For we may confider him, cither as it is a turning away from God, or as it is a turniflg to fomething that is oppofitc to God. Now many other mfts may be the caufes of dilobedience, in rcfpe&of the turning to fomething in ftead of God; but pride is the beginning of all finne, as it is a turning away from God, and a denial! of that fubie&ion that is due unto him.

6. A. 2. Other concupifcenfes andlufts, While they doe drawamantonegleftthe will of God, they draw alfo to a ccrtaine pride, and contempt of God, 2 Sam. 12,p*

y. 9 A 3. All other lufts,at leaft, themoft of thwin do induce us tofinne,as they carry in them the appearance of fome cxcelicncie (jet /haft be hk$ gods ) in the defire of which

P d 2 there

a $ OfOnfultlng with the Dewff.

there is to be found fomething of the nature of prick.

Qucft. 3. What are theproper metrics whereby this Pride majTe beaten down* andkept under ?

%. A*\. The confideration of the greatneffe and power ofGod,^* 39.35* ^w.p.ro^i; j> ^.x.Thc confideration ofourownbafcne$Te,£<w P*37«

10. Jfo 3. The confideration of thofe bonds, whereby Wearetiedtofubmitourfclves wholly to God, as to our Creator, Prefervcr> and Lord.

It*. A, 4 The confideration of the wrath of God againft the proud,and of his grace towards the humble, 1 Pet.5 . j. 6.

Chap. XIII.

Of fconjulttng with the Devi/?*

Qoeft. !• ■ V 71 ■ J**'" 4r4 men f^ t0 Con f*h ***th the \\ Devill?

I. A. Not onely when they doe, either by a direft petU, tion, or by an expreffe compaft, defire the aid of the Devill, cither that they may come to the knowledge of things hid-'! den, or for the doing of things difficult : but alfj when the facre is attempted by a fiknt and implicite compaft. For as inconfulting withGod, we are not onely faidro enquire at hiro, when we doe immediately goe unto him, but alfo when wee ufe thofe mcanes, for the knowing, and doing of his will, which are ordained byhimfelfe ; So alfo the de-vcl isconfulted with,when we doe ufe thofe meanes, for the finding ont, or effecting of any thing, which have beene firfi: brought in by the Dsvill/Ehefe two doe differ onely,as divers degrees of the fame a#.

Qlieft. «• When is the DevillJilently and implicit elj con-fnltcA with, and bis voice heard in the place of God ?

1. A. 1. In a general! way this is done, wbenfoever wee forfakcthat way which Godhaihprefcribed ut?, and follpw thefuggeftion of the Devill walking,in another way, and ufing other mcanes for the attaining of happineffe, as it is to kefcencin the temptation, and fail of ourfirft Parents.

3 • Specially, and properly, this is done,when eithcrthbfc ^natecoflf«ite4With, which have communion with the

Devilh

Of Confulting with the bewU. l$

Dcvill: or thofe mcafies are ufed, cither for the knowing or effecting of things which have no fuch ufe by their ownc nature, nor by the ordinance of God; and no extraordinarie o-yeration of God with them can bee expetted by Faith. The reafonis,becaufefuch mcanes have not that vcrtuc which iecmesto be i§ them from God, neither in a way of nature, nor in a way of grace, nor extraordinarily by the working of his omnipotcnq r ,nor can they receive fuch a vertue from men, becaufe men cannot communicate that vertue unto others, which thcmfclves have not, neither doe they receive fuch a vertue from the holy Angels, becaufe they doe nothing but only as Gods miniftcrs. Itfollowes therefore that the Dcvill is the author both of ihe operations, and fignifications which doc depend on fuch meanes, and that the Devill is confiilted With by them that doe cxped any thing in fech waies.

Qlieft. 31 What is the evill of fuch an aQian ?

4. A. 1. Thefirft evill which is found in this finne is infidelity. For Fakh and Hope are not placed in God, when the way which he hath prefcribed is f orfaken, and a new way m (ought.

5 ♦ sA* 2 . But the cbiefe evill in it is this, that hec Which thus in this manner confults with the Devil,doth in lome fort fobmit himfelfe unto the Dcvill, and doth yecld unto him an cxcellencie which belongs to God, and fo by interpretation doth give honour and worfhip unto hun.

6. <tA % 3. Tl ere is alfj hereby a way diredly laid for the Devils morcefft&uall deceiving of us,, and our fuller forfak-ingof God,

'Queft.4. Whether are theprediSliws of iudtcidl ts€firo~> logy of this nature ?

7. A. Predidions from the Starres concerning voluntary a&ions,and conccrningcbntingent alfoin particular,althougb fometimesthey may beafcribcd-corafhoefTe and impudence, yet if they be ferioufly ufed,they cannot be excufed from all participation of rhisfinne: for the Stars although they may infufe a ccrtaine generail difpoficion, and inclination into inferior bodies, as common caufes,yet can they not be -certain? caufesior naturall fignes of this or that e#e& in particular: no more then an Hen that {Its upon divers fort* of Egges is 9

$o ofcMJUlting with tfo DeviU.,

caufc or certaine figne that one kind of chkkcn {hall tome out of one Egge* and another out of another.

8* The fame i>to be faid of fuch prcdi&ions, ai are taken from the elements, from the frame of the members of mans body, from dre*mcs, from progedies, &c

9 For in thefe things, and in the like, ther* is wont to be fomething that is naturail, from which in a gcnerall fort other things may be concluded,but yet nothing certain in particular; concerning contingent events, efpeciaily thole which do depend upon the ele&ion of the Will*

Queft, j; Inwhich things is this finne ufually committed^ and participated by the jimple^ ignorant ^ and credtlom common people^ in thefe vaine obfervations ?

I o. *s€. u W hen common and ordinary things are highly accounted off, as if they were lucky orunlucky,thatis,when they doe con jc&urc fome joy full, or fad events, upon fome accidental! words or deeds aforegoing. As if fuch a creature, asfuppoleaHarc,or Cat ftiould meet them, or croffe the way before them, if the Salt-feiiar upon the table (hould be ovcrthrowne', or Wine fpilt, if at their firft going out in the*-morning they £kouldfneeze,or da(h their foot againft a threshold.

n. A, i. W hen certaine daies accounted luckie, or un-luckietobeginncany workein,for thiscaufe onely, becaufe they arc fuch dayes of the week, yeareSa or moneths, dedicated to fuch a Saint.

ii. *s4. 3. Whenefficacie is attributed to certaine formes of prayer, and to conditions annexed to them, for the procuring of this, or that fingular thing : Of this fort a-mong the Papifts arc briefe fentenccs hung about their necks, Ave Maryesy and Pater nofters mumbled upon Beades, till they come to a certaine number.

15 • A. 4 When fome advantage is cxpe&ed, by the ca-rying about of things unprofitable: As when the Papills ca-rie certaine rcliques about their necks, that by the ftrength of c hem they may be defended againft dangers, difeafes, and temptations.

14. ttA. y* WHenvcrtucto drive away difeafes, 4 or to produce other re^U effects is attributed to Figures, Images,

Chara&ers,

Of Prayer. jl

Chara#er«, Charmed or Writings*

i$. A. 6. When the like vcrtucis afaibedto Herbcs,and other Medicines, not as they areappiyed in a natural! way P but as they be charmed, orasthey beeufed interneccrtaine fonnc and no other.

id. A 7. When Faith is given to the predictions of braine-fake-men, as if they were the Oracles of God.

Chap. XIIlL

Of Prayer*

Queft. *. %N what thing doth the effenc* it felfe of holy YPray>erc$nfi\t I I. A % Prayer in regard of the inward cflcntiall and com* mon nature of it is nothing elfe, but a religious motion of our will towards God, tending to moove, as it wcre,himalfo.

a In this it doth differ from hearing of thewordof God,

\becaufe there our will is mooved towards God, that we may

be moved by him againc: but here the immediate end of our

motion is God himfelfe, that he may bee afieded with our

defires.

3. Hence it is, that by a lingular appropriatiqn, Prayer iscaWcd,The lifting uf> of the heart to God y the ajcending of the minde towards God,tbe drawing neere untQ God, and is 6id effeftually to avasle with God, as a facrificc out of which Godfmelsafweet favour > wherewith hce is affefted, or mooved.

4, Now becaufe it is not for us to apply the will or pow-orof God to this or that, either by comir anting, as hce

1 deales with us in his word, which is the pare of SupeuQurs to their infenours : or by a famihar rcqueft, which is the

\ part of equals amongft thcmfclves, or by any other way, whereby wc n;ay by any reall indeavour lay an obligation upon him, or work an inclination in him to this or that: this way onely retnaines^ that we doe by w$y of a fubnjifilve and

* religions reprclentAtion of our affe&ions before him, minifter unto himanoccafioaand matter of fuch^or iuch an operatic*?,

And this is to be done not oneiy with that fubje&ion, which is neceflary in all the actions of obedience, but fpeciaJly, with that fubmiffion which doth become an ad of Religion.

Queft. 2» What intention of the Will is required in Prayer ?

y. A< There is required, I. A fpeciall intention of honouring God, and not a general! one onely, as in all other things.

6. *A* z* There is required an intention of reprefenting fome good, honeft, and decent defire unto God, that is, luch 3 defire as is conformable to his goodnefle, and will.

7« A* 5. There is required an intention oflHrring up fuch affefHons in our felves, as doe agree to the pre{ence of God, and to the naturcofthe thing that We propound unto him.

8. A. 4* All thofe intentions are required which do immediacy, and effcntially follow Faith, Hope. andCharitie.

9. A. s. Inallthefeintentions wee ought to leanenot upon ourfelves, and our prayers,but upon Chrift.

Queft.-j. What attention of the mind* is required in Prayer}

10. tA. l> There is required an attention to God f to" * whom wc pray.

ii. A . %. An attention to the thing for which we pray.

12. A. 3 ♦ An attention to our felves, and the difpofition of our affeftions, out of which we pray. F or wc ought with attention to watch to the intention which we have.

13. Hence it is that he which defires to pray aright,ought neceflarily to recoiled himfelfe, and to take heed that his thoughts be not diftracted,and that his fenfes doc not rove, nor wander.

Qgeft. 4. Whether is fuch a kind of attention fo necefitry p that the want of it makes our prayers fruflrate} \

14. A. 1. This attention is two fold: 1. A&ually, * whereby vve doe diftinftly, and conftantly attend to every £S thing that wcftiould. a, Vcrtuall, whereby wc continue in the fame difpofition of attending, wherein we began.The fir(t attention is mo t laudable, but if this latter kind of attention beufei, th >ugh it fade in fome pare, our prayer doth rccainc its vertucs*

lj.Jt.ih

15 # A. u Diftraftions and rovings are of two fcr« p

For cither they come through our negligence, or want of care, or elfc they rufh into our mindes, fo that We doe un-willingly, and with gnefe fuffcrthera. The former kind of diftraftions tame Prayer into finne, the latter are to be num-bred amongft the infirmities of the faithfull, which doc not (hut them out from<omfort.

Queft. 5. Jn whatpnfe are we bound to pray continually ,or at all tim?s wit horninter miffion EpheC6 18. I Thef.f.l/.

16. A.i. In regard of the difpofition and preparation of the heart to pray,wc oughtto keep it continually -.Becaufeivc can never without iinne leave off, or turoe afide from direci* ing our hearts, and defires towards God.

ij. A. 2. Jn regard of th«aft of Prayer, wee ought to* feke, yea, to catch at every occafion, and opportunity of ex-crcifing it. &£i*Aumod$ c* tfctvtt xoufSi, Withoutceaiing up-on every occafion. There is the likephrafeufed, 2 Sam* 9.1. CMephihopjetb did eat meat continually at the Kings v table. And Lukf 2.37♦

' Queft. 6. Whether k ther* any Commandcinent for fit times of Prayer every day ?

18. *A* i. There c sagencrallprecept,thatweferveGod all the daics of our lives, Luke 1.75^ That worfliip of God therefore which fitly may be performed every day, ought no day to be omitted: But fuchis Prayer, therefore it ought no day to be omitted.

1 p. &•/. 2. We are taught in the Lords Prayer, to pray every day for our dayly bread. Give ut rhU day % And yet moreinftantly is thekingdomc of God,andthcrighteoufheffa thereof to be fought, CMatt. tf. 3 3.

20. A. 3. In the old Teftamencthere was a Law cook manding a dayly Sacnficc to be offered publikcly, Num. %+% And there waslikewife an houre of Prayer, tsitts 3«i.N©w the Sacrifice it ielfe,and the Incenfe offered with it was a tipe of Prayer, Pfam. $1.17 ***d 141.2. #*£, 13. \ jjL

21 c^4 Godly men have been wont to pray dayly t € &p*lm.w.i7. Dan. 6. io>

22. A. ?♦ ThisistherommoninftinftofaU thofc, whe* fcave any (hew of Religion amongft them,as may be ftscn by

£ e the

j^ Of Ctnfefshnl

the Papifts, and the very Mahumetanes themfclves.

a 3 A. 6. We are dayly invited to this duty by »any benefits from God : urged by fundry dangers from the e-ncmics of our foules: excited by our owne wants, and iheneceflltiesof others: anddrawne on, and as it were,by a iweet force moved to this cxercife dayly ,.by the nature of Prayer it felfe, wherein we have a fingular and fweet communion with God, an exercifc of every grace, and refrefli-ment, and reparation of our foules.

24. This duty therefore is dayly to be performed by every one, in regard of the precept j and though by reafon of the divers conditions o£ mens lives, all men cannot per forme it in the feme mcafurc, and manner, yet the thing it felfe ought not any day wholly to be omitted.

ChAf. XV. Of Confejjiotj.

Queft. l*\ It jHethcr is Confejfion nectary in every yXPr/tjer? I. A. Exprcffe, and Explicite Confefllon is not al-waics necc{Tary,a$appeares by feverali formes of Prayers, which we have approved to us in the Scripture, in which yet there is no dircft Confeffion exprefifed ; yet an implicite,and filent Confeffion, at ieaft, ought aiwaies to be joyncd with Prayer, 1. Becaufe Prayer is an ad of Religion , and fo Wcoughtinittoconfcffcourfub/cftionto, and dependancc upon God, at Ieaft, by a filent acknowledgement, z. Be* c*ufe humiliation before God, and poverty of fpirit, is nc-cefiary in Prayer, L*k?i*Sh lames/^ io, iTet. 5. 6. 3; Becaufe we can defire nothing of God properly with true Faith, but we muft firft acknowledge it to be above our detertandfufficiency. 4, Becaufe both our felves and our prayers, being defiled with divers finnes, ought not to bee prefentcd before God 5 Without a confefllon of our unwor-abinelk

<&eft* **

»

OfCtnftfsknl j ?

Quell:, 2. VTben u itrequijite that weconfeffe ourjinne* di~> ftinftlj % andexprtjl) }

2. A* Wbcnfocvcrourconfcicnccf arc burdened with the guilt of finnes, and we fceke the remiflion of them, that our confidences may be unburnned, ler. 3. 8. Prov* 28.1 $. Pfalm. 31. j« The rcafonis, 1. Becaufe we cannot feri-oufly, and as we ought, defire the rcroiflionof our finne, un-lefle we be firft affected with the fence of them. Now a pious conkfllon doth demonftrate this fenfc, by our laying of our finnes open, and doth fatten it deeper, by our ripping them up. z # Becaufc God in his Word hath parted judgement concerning finnc and finners, and will not remit that judgementby condemnationlunlcffe it be firft acknowledged as juft, by finners thcmfclvcs, and be in a fort paflcd in their owne conferences, 1 Cor. 11.31. God will therefore have us to accufe, convince, and condemneour feives of finne, in our confeflions, that fo we may not be inforced to undcrgoe accufation of the Dcvill, and the fentence of Gods wrath* If thou thy (fife bs thy aecufer^ and God doe fet thee free, yvhat mil the Devill be but a (lander cr> Auguft. 3 ♦ Becaufc the confcfllon of finnc gives unto God, both the glory of his /ufticc in iudging, and of his mercy in pardoning, Nehim* 1.33. ^Pfalm. 51. 6. Dan. 9. and fo of its owne nature makes way for our reconciliation with the Lord, whom we have offended, as it is to bee fcene alfo amongft men, Gen.

41-P-

Queft* 3. What conditions are requijtte in this C m f e h

Jion ?

3. A. 1. It ought to bee naked without any manner of hiding, or covering, Prov. 28.13* For though in the com* mitting of finnc, it is better to hide it then to declare it, Efay 3<io. Yet in confeflion, all is to be opened unto God, and nothing to be concealed*

q.A.z. It oughtto be humble, with the fubmiflion of our foulcstotheiudgcmentof God, which is due unto our fins, and fo with gr iefe and dctcftation of finne, as it were in daft andafties,/^42.6.Andwith fliameof face, Ez>ek*9.6.i$. Dan.^j^Sg. If this condition be wanting, the declaring of our finnes is not a confeflion, but rather a profcflRcn,

Eel Qggft. j

Queft. 4^ Whether it be neceffary that we confeffe our fins m particular, and by name ?

5. A. Such finncs as are grievous and knowne, are particularly tobe confeflfed : But it is enough to confeffe others generally, Pfalm: \ p< i g, i Sam % 12. 19, 2 u

Queft. y. Whether y and how farre, is Confejfion offinms Alfo to be before men neceffary,that our prayers may be acceptable to Cfid?

6: A. *♦ Whofoevcr ferioufly doth confeffe his finnes before God, he alfo will be without doubt alwaies ready, in fomc fort,to confeffe the fame before men to the glory of Gods mercy, PJal. 3 2 .<6 Yet, this is not alwaies required in particular. For thole finncs which are knowne to God onelyi are ordinarily to be confeffed onely unto him. For feeing Confeflion of its owne nature tendcth to the taking a-way of the guilt of finne, and to the removing of the punifh-roent which wasinflid'ed upon the commiffion of finne; Ic hath of it felfe no ufc but onely to ward him that is offended by thefinnes and that knowes them*

7. A. 2. Yet by accident it may fall out, that thofe finr which areknowneto God onely, ought to belaid open be-foremen, 1. When the glory of Godinanyfingularway fecmeth to require this, John y.rp. 2. When our owne ncceflitieperlwadethto it, that is, when wee do iudge the particular counftll and comfort of this, or that man about ourfinnes, to bee profitable for us, zAtts 10 j 8. lames

8 t A. 3. But thofe finncs which are publikely knowne, jwightaifd publlkely tobe confeffed. Becaufe to allthofe to whom any hurt doth come by the contagion of an evill exam-ple,notice ffjould be given of the repentance and amendment of the finner that hath done the hum The deiire of the glory ef God, and of the falvation of men, muft needs conftraine thcfaithfulltothisdutie, Atis ipjp. 1 Tim. 5.20

p. A. 4, Thofe finnes wherein we have done any lingular and notable iniurie, to fuch and fiich a man,muft be confe£ fed Angularly vntohim,if it be pofliblfe, for the renu'mg of that bondof charitie which wasbroken through our default, Matt. 5, *3»M,

i&>\A..%i

Y* isf. 5. Publike confcffionalfo before the Church is neceffary <after the commiffion of a finne publikely icanda-lous, a Cor % *>6>y. This is grounded upon the lame reafons with the former, and moreover is due unto that Minifteriall iudgement, which Chrift doth exercife in the Church* and by the Church, Matt. 18.17.18.

Chap. XVI. Ofpromife made to god in Prayer.

Queft« 1. liV what thing doth fuch a kjnde of yromife lcenfift ? i. A. 1. Eflenciallyitconfiftethin an holy purpofe, re-prelentcd before God, <P/a/m. up. 30.57.

2, zsf. 2. In that reprefentation there ought to bee con* taincd a will to bind our felves, fuch as isin an oath, Pfalml up. 106.

} 5. <*xf. 3. There ought alfo to be added an expreffion of this will, Gen, 28.20,21,23.

4. <t/4". 4, The folemne expreflion of this will, doth chiefly agree to greater occasions and affe&ions : when wee are either in great troubles, eut of which wedoe defire to be freed, PfaL 66. 14. Or when foinc great caufe of ioy falls out through the fingular favour of God, Pjal. 118.2 7*

Queft. 2. Whether U it necefiary that fitch a fromife bet alwaies made to Godvrprajer ?

y. A. It is required at leaft implicitly ,in refpc& of the pur-pof oftheWill.Becaufe to defire any thing from God, with* out a purpofe toindeavour with our utmoft power for the obtaining of it, or without a purpofe to glorifie his name for the granting of our petition •• and to praife God in words, for the benefits we have received from him,without a purpofe to yceld honor unto him in our a&ions* or laftly ,for us to represent our wiibefore God,tobe regarded by him,without purpofe of obfervmg his will, and of living anfwerably to fiich an aftion, all thia would in fome fort be nothing but to mock {God,

Ec v j Queft. si

<3yefh 3. JpA*/ ^/o/ things Art to be promifedto Godf 6. A. I. NotanevilU&ion, nor any thing that is v,iic and abominable, Deut.t^ i8 f

7. -4. 2. Not things impofliblc, inevitable • nor thofc which through the calling or ftrength beftowed upon us by God, we cannot, or are not fit to performc it, Numb. 3©.

8.- A. 3. All thofc things are to be promifed which arc commanded us by God, which yet ought to be underftood io farrc, as they may be performed by the grace of God, Without fpcciall priviledgc. For it is not lawful! for us (imply to promife that we will abftainc from all finne. Although we ought to promife all care and diligence, to the utmoft of our power, by the grace of God, for the avoiding of all finnc, and the following after every thing that is good, Pfalm<%i§. 106.

9. *A. 4. All thofc things like wife arc to bee vowed, which although they be not enjoined unto all, yet all circum-fiances being confidcred, maybe mcanes unto us either of honouring God, or of a better obferving of his comniandc-mentj.

Queft. 4, Jn things that are good and commandedjbow can there be by our promife and vow a new obligation added unto that obligation which lyes upon ns^ by vertue of the Law cf Godf

Io A. There is not properly heereby anew obligation addcd,neither is the former in it felf augmented, but it is more acknowledged and received by us: palfiveiy we were bound as much before, but by an aftive renewing of this bond, it is more ftri&iy applied unto us by our felvcs.

Queft. 5 • Whether may things not commanded be the ob-jettandmatter of a vow?

x i. A. 1. If they be (imply confidcred, as indifferent, they ought not to be vowed unto God : Becaufe fo they have nothing in them «onvcnient,profitable,or fit to promote the honour of God.

!*• *A. a. Yet as they are meanes to fome good end, whereby God is glorified, they may, being rightly ordered, bca fit ob/cct of a vow.

Queft. tf

Of mtntdUand vwall Prayer. ^

Queft. 6. fVhat kind of ebligation is brought upn us by ffich k*nd of vewes ?

1^ *sf. If the vow bclawfnll, the obligation is moft ftrickt. Becanfc the bond of Religion is contained in the vow • and fo that which before was free, is now, becaufc of the vow nude, in fome fort, the due worftiip ot God, For although the fubjeft matter of the thing which is vowed be of it felfe indifferent, and bee dircfted by the vow to fome other vertue, yetthe obfervation of that vow, pertaincs direftly to that religious honour which we owe to GodThc breach therefore of fucba vow , is a prophane pcrfidiouf-ncflc againft God. It is perfidioufheffc, becaufc the pro-mifc is not performed; and prophane, becaufc the pro~ mife was made unto God, and doth pertaine to his ho-■tuk

Chap. XVlI. Ofmentall and vocal Prayer*

Qucft* I. \TXTHethtr isitfiifficient t* prfywhh th$ V V heart and mindei i.Ati. It doth fufficcto the effence of prayer : bc-caufe the vertue of Religion which is cxercifed m prayer may be put foorth in an internall aft, although no extcrnail aft bec added to it, i Sam* 1**3 Neh.i,^. Godalfo lees the internal! aft, though it be expreffed with no external! fignc,

2 t A. 2. Butitisnotalwaies fuffkicntforthedifcharge* f rng of bis duty, that prayeth : 1, Becaufc God is to be gto-rityed,and to be reiigjoufly worftiippcd by us, not only with our foules, but alfo with our bodies, and fo with our voice* *1 C or > &• 2 °* *■ Bccaufe although the internall aft may fuffice to the briefc ejaculation of our deftre* yet it is difficult to hold on in a continued representation of our de-fires before God,unleffc the outward man alio be withdrawn from other things, that it together with the inward may at-tend onto this jduty, 3. Becaufc the voice comroing from

dtft

t&e heart, is heard againe, and recoy leth upon it, fa that it is a meanc of exciting, continuing, and increaling that holy af-fc&ion from whence it fpringech. 4, Becaufe vvc muft often pray with others, which are edified by benefit of our voice, and are admitted to the participation of the fame pray-.er with us»

C^ueft. 2. What fort of attention is required in vocaU grayer?

3 f \A. 1 The principall attention ought not to be about the words and voice, f • Becaufe they are oneiy the ad/un&s of prayer,and may in the fame manner be ufed of him that doth not pray ; as by a fooie, one afieop. a chiide, one that dothbutpiay. 2. Becaufcinfuchanattentioathereisagreai ter regard had to our ownevaine glory, then to the glory o£ God. 3, Becaufcbythismeanes, that internall affection in which the effence of Prayer confifteth is not promoted, but hindred, lefTened or quite taken away #

4. «^f 0 2. Yet fome attention is required, even to the Words, i. That they be decent, leatt fome thing fhould be intermingled % that isunbefeeming God,or his woifliip. 2; That the fpeech,as much as may be, may befuchas the Holy Ghoftteachcth,i Corals 3 .That they be not uttered after the manner of men, but be cloa:hed,as4t were, with a fpiri-all habit, agreeable to the nature of the thing. 4,That if wc pray with others, a care be had to their edification.

Quclh 3. What nfing of many words is that which is for-bidden* Matt.6.J.

5. A. 1. All long Prayers are not forbidden, for Chrift himfclfc was wont fometimes to fpend all night in prayer, nor all doubling of the fame Petition; for Chrift alio hath approved that by his example. Mat 26.44.

6. A. 2f But there is forbidden, 1. An affe&ation of prolixitie, and much repetition. 2. An eftimation of fuch things,as if chey were offeree to procure audience. 3. ThaD prolixitieand repetition which comes not from the abun« dance of inward affe&ioir but from the want of it,

Queft. 4. Whether a certaine and prefcript forme ofcwords is to be ufedtn Prayer f

7. A. i. That this is fometime UvyfuUa is evident from

the

the approved praftife of the Saints; which the Scripture com-menis uatous in their prefcript Pfalaies, and formes of blef-fug,

8. A, 2. It is at fo profitable and neceffaryf or fome to fol-low fiicli a £orme,though out of a B ;>oke* 1. Becaufe there arc fo.ne Brleeversfo ignorant, that they are not able to exprcflfe their defines in any fort in (it words.

9. A. 3, 0:hers there be, who though they can doe it, fo as may futti'ee for themlelvcs in private, yet if they be to pray with others, they are either dei'htute of ability, or of a free-rseffeof pufccuig it foorth. 3* There are {bme alio to whom it may be profitable in their meditations and prayers, to bee ruled, as it were, by fuch a meanc as this.

10. A. 4. Yctno man ought to reft contented in fuch a kind of pra v ing^ut rather toindevour that he may be able to cxprefle his minde before God,without fuch an heipe. i .Becaufe a prefcript forme, whiles it doth not diredly follow our inward-affections, but lead them, doth leffe perfedly pcrforme that which is in the nature of prayer. 2. Becaute ail thofe particular things which we have need togoe to God for,cannot be contained in a prefcript form. 3. Becaufe even as we arc praying, God is wont to ftir up fpeciall affe&ions in our hearts, which are often hind-red,, and extinguished, i£ we always kecpe to a prefcript forme. 4* Becaufe by this rcafon, (loath and lukc warmeneffe creepesupon us, and dead-nefla in prayer? fo that our forme is nfed out of cuftomc one-Iy,andforaforra<\

Qneft. ?. Whether the Lord* Prayer be a forme preferred for M) andt* be obfervedby us ?

11. A. 1. Chriftin teaching us that prayer, would not f prefcribe us a forme of words conftantly to be obferved : but , an example or pattcrne, according to which we are to dire&

our Prayers. This is evident enough from this, that wee nc« * ver read thatthe Apoftles ufed that Prayer.

1-2. A. 2. It is not expedient to flickc to this forme. ii Becaufe we ought often to pray, more particularly, as occafi-onis offered. ».Becaufe by this nocanes,it is become among thePapifts likcadwme. 3. Becaufe fo wefhaUraake no pro-ficiencie in the fpirit and gift of praying*

F f Chaf^

Chap- XVIII. Of thegefinre of Trajer*

Qucft. 2. X7\l Hether in every Prayer there be feme V V care to he had of the gefture of the hdyf

i. A* I. In fhort ejaculations of our defires before God, the outward gefture, neither can be attended, nor hath any ufe, further then it doth really, and without a direct intention of its owne accord, follow the inward motion of the jninde,

2. t. In fecret Prayer which is known to God onely;yee in the prelence of others, geftures and outward fignes-oughc as much as may be, to be hid, Nehem. 2.4 Leait wee give caufetofufpedof hypoaifie, or affectation of vaine glory, With the Pharifes, CMatt. 6.5.

jy 3. In private folitary Prayer, fome care of the geftur b is profitable for our felves > becauicas by the voyce, fo by the gefture and habit of the body, affedions are excited, fuppor-ted, and continued, D*n.6. 11.

4. 4, In Prayer with others, whether private or puhlick, there muft be a ftriftcr obfet vation uled of geftures and figns, becaufc of others: partly, lead wee give them occafion to fufped us guilty of carelefnefie, or didurbe them any way, or offend them; and partly, that we may helps their Devotion by our example, P/a/. $y 6.

Queft. 2. Wh&t gefture ^required?

5. *sf. 1. Gefturesingeneralloughttobcfuch,asmay m\ m holy manner expreffe the inward motions of the minde.

6. 2. Becaufe in every Prayer there is required fingular v humility, therefore tbe common gefture of folemne Prayer, # oughtto be agreeable to this demenfion, as the uncovering the head,and for the mod part, bending the knee, bowing of rile body, or (landing upright. Sitting by k fel fe is not ge-flore of praying, becaufe it exprefleth no reverence, nor is ap-prouedin Scripture*

7. 3« Be-

7. 5 * Becaufe alfo in every Ptayer, our defire is direfted to our heavenly Father, with confidence and hope; therefore the lifting up of the hands and eics is decent in every fo-lemne Prayer*

8. 4. OcHcr particular fingutargefttires in Prayer with others, are not to be ufed, for the caufes before fpoken off, In private Prayer they are not fo much to be affected, as to bee admitted according to the motion of the minde,

Queftt 3. What ufe u there of covering the face in ^prayer f

A. No other but to prevent occafions which may be infi-nuated by the eyes, or to conceale thofe Angular gefturcs which fometimes are unneceffary for us, but would fcerae fond, or hypocriticail toothers. Except onthefeoccafions* the covering of the face doth rather belong to women, then mem

ChAp. XIX. Of Singing.

Qucft. *• \ 7t J Hat ufe hath Singing Above the erdina*

V V r J pronunciation f I. J. i. It brings a kind offwect delight to godly minds, Pfal. 104.34.

a. 2. It hath a more diftinft and fixed meditation,/£*/.

3. 3. 11 hath a more copious and ample profeflion of Pi-«ie, 0/^3.16.

4. 4. It hath more command of mutuall edification, if it be with others, Ephe 5.19.

Queft. 2, Whether Singing doe equally agree to the mind in trouble and in joy ?

5. A. It doth tnorcproperly agree to joy, lames^w^l becaufe of the fwect dilation of the heart, which it mates a fhe w of* yet it well agrcerhto the profitable recording of paft forrow, as appearcs by thefe Piaitacs which arfccailcd Penitential!; and fometimc to the rcmovmg of iorroW, frov. 2<j.lQ.

F f a Qaeft.«l

Quell, g; Howslrkwe to Jing thoft Hijioricall T/almff ythich belong to ether perfons, and times.

6. A. i. If we (o meditate of them, that vve reape con^ folation, and hope from them, %^m, 15.4.

7. 2. To this end, we ought in cur thoughts to put on, as it vvercjtheperfon, either of them,of whomthofc Pfalmes vverecornpofed,orofthem whocorapofed them, that what ever isipoken there, we nnay, in feme fort, takeit-as fpeken toourfelves.

Queft. 4. Htwmay we Jing thofe Pfalmes aright, which zwtawe dtre imprecations in them i

8. A. 1. We may uponoccafion of thofe imprecations meditate with feare and trembling, on the terrible judgements of God againft the ftnnes of impenitent perfons.

: 9. 2. We may thereupon profit in patience,ar.d confola-tion,againft the temptations which sra wont tosrifc from the prosperity of the wicked, and affliction of the godly.

10. j. We may alfo pray to God that he would haften } is revenge (not againft our private enemies,butj againft the wicked and incureable enemies oi his Church*

Ch a p. XX, Of Petition,

Quefh I »TTO^ Are fiirituatl things to be askrdofGjd? JLjL 1. A. i. All things are to bee asked iu that manner, in which they are promifed. Therefore fpiri-tuall good things, as they are neceflary to falvation, are abfo* ^ lutely tobedefited; becaufethey are abfolutcly promifed to t bciccvers and penitents, £*$ 11.13-

2. 2. Thofe fpirimallgoodthmgs which admit degrees, # cannot abfolutely in every degree bee defircd: becaufe the things thcmfelvcs, -not the degrees of them are abfolutely neceflary, andabfolutelypromifed by God, 3 for. 1 2.8,#.

5. 3* Yet wc oughr abloluteiy todelirc thatmcafurc of grace which is neceflary for us, to the ayoyding of crimes,

or

or fca«da1s, andto the keeping a good Conscience, lames j. 5,<5. i Cor. Io.i3, P/a/.ig. 14.

Quell. 1. H0J* 7 /ir* temporary things to he asked of God? 4. y/. 1. Temporal good things are only fccciu-ar yob-je& of cur hope; namely, as they tend to fpirtuaii biclTed-neiTe: which bccau(e it is not certainely known to us, therefore we cannot defire them with that Grength of hope irl particular, with which we defire things fpirituall; ceither ought they to be defircd with fo ardent r.ixl fervent an ?ffe* (Trion, but with a (econdary and more reitfiflion, M*t, 6 % ^\.

5.. 2. As we may hope that teitfporali good things will profit us to ialvation, and turne to the glory of God, (o farre we may beg them> ?***£*

6: 5* Such 3 petition is not formally conditionally neither in words nor fenfe : Bccaufe as 3 conditional! aflerticn, af-firmes nothing certainely of the antecedent^Co a conditional! petition defires nothing,

7. 4. Neither is it a general! Petition onely, that God would deale with us as he fees fit, and expedient to his glory, and.cur ialvation. Porfoa fickc man (hould no more defireireedoaiefrom ficknefic* then lbs con^inuatign and in-crsafe of ft.

8 5. It is therefore an abfoiute Petition, but yet with a fubimfilon to the wife ordering of God, either expreffc!y,or Untly.

Que ft 5. whether may all our Ldwfxll defires be rspre* ftntedto God in a petition , tfrhave them fulfilled ?

p. A. 1. In no fort; for fome defires are lawful!, the contrary of which is to be chofen<P£/7.1. 23.24/25. Some lawful! defires alfoare (o light,that they ought not tote com-h f tnended to Gcd : (uch as is the defire to win in play*

Qlicft* 4 For whom are we to pray ?

10. A.x. For ail, and every perfon alive wee may pray Ir^{oriaefort ? becaufefomegc6incfleof God extends to all* 1 r*w fc 4 f< io».

n- 2. We cannotpray for all men colledive^ that they may be faved ; becaufc it is manifeft to us out of the Scrip-cure, that all are not to be faved.

1 ^;: 3 ♦ Yet w e may pray for every one in partkular,thac F i 3 they

they any bee faved (unlefle extraordinarily there happen fomeching to hinder,) becaufe we are bound by the law of Charity to hope well of every man.

13. 4 We may and ought to pray for fpiritual! good things for them, from whom we juftlydefire that temporal] things may betaken, while they hurt themfelves, or others with them, Andlowe arc to pray for the potent enemies of the Church.

Queft. 5. Whether are we bonni to pray altogether in the fame manner for others\ as for our felves ?

14, A. We may, and ought to doe it with the fame charity; but with the fame faith and hope we cannot: becaufe we doe not fo properly by Faith apprehend and apply the promifes of God to others, as our felves.

Chap. XXI, OfFafiing*

Queft. I. T 7t JtJat kind of Abftinence u required in 4 V V religions Faft ? i. A. i. Greater abftinence is required, then the common Jaw of temperance prefcribeth. For Temperance ought to be perpetuall j but Fafting is extraordinary, and upon fpe-ciall occafion.

z. *♦ This abftinence muftnot onclybcc in meateand drinke, but alfo in all other things that tend to the pampering of the body, Dan. lo # 3.

3.3, This Abftinence is to be fuch and fo greattbat thereby we may be made fitter for extraordinary humilation, Ez. 8- ir.

4. 4. Now becaufe all and every one arenot of the fame temperance and conftitution ; therefore this fitnefle for religious humiliation bringeth home variety of abftinence: fo that that degree of abftinence which is profitable and nc-ceffary for one, would be an impediment to another,, neither can any particular rule be given for all and every man to obfervc in that degree and rasafure of abftinence.

_ QuefL*

Qucft. Z. Ixwhat doth the religion of a F aft confifi*

5. A. 3. A religious Faft differs from a r at urali and ex-vill Faft in this, that it is commanded by Religion, that is, it doth direfUy and immediatly tend to ihe wci&ip and honour of Gcd*

6. 2. Yet it isnotfo referred to the wcrfhip of Ged,that itisapartof worfliip, but onely as a meanes whereby true worfhip is promoted.

7. 3. IntheNewTefiamentitisnct properly ameanc of worfliip,eithcr becaufe it doth any thing, orfignificth any thing by inliitution, either before God>or men, but as it doth fit for the extraordinary excrcife of worfliip.

8. 4. It ficteth principally by removing thofe impede meets, which are repugnant to the extraordinary calling up* on God.

Queft. 3. Whether it be U^fullpuhlikel] to appoint fuch Faftj ?

9. A. Not at mans plea{ure,becaufe there is nothing religious which depends altogether upon mans wit 3 but upon an extraordinary caufe, tocall men to the extraordinary invocation of God, is both lawfully and pious

Qucft 4.. For rthat caujesprincipally are the Fafts of the Fapijisto bedifa/lowedf :

10. tst> I. Becaufe certaine kt times, returning in courfc. are appointed for Fafting, which is repugnant to the nature of an extra, rdinary exercife, that depends upon afpe-ciail occaiion : to that it brings in the forme of a Fafl>with-out the force and power of ic.

n. 2. Becaufe they doe fometimes prolong thofe times beyond the fpace fitting, either for an extraorcinary duty ,or the-abitinencieof I a{hngs,asm Lent; whencealfo that forme ■ of Falting is made more vame *

12 .3. Becaufe at thoic times they make a certaine choifc of meats, which is both ridiculous while they abftainc from ftefh, and ufe wine and junkets: O impious ] becaule they abliaine from flefh,as if it were for that time undeane, whkh is the dodrine of Devils.

13.4 Becaufcthey obtrude thofe times, and this choice of mcates upon the whole Church by humane Law^s t ^at

bindc .:,

bindetbeConfcence ; and eftabUfh them with more rigid and fcvcrcpuniflnmears, thenthcT-awofGod.

14, 5. B^caufe they place worlliip in the abftmencc which they prefcribe i

is. 6* B:caufe they attribute latbfafHon and merit to their Fa ft*.

C h a p. X X 11. Of-an Ontb.

Queft. I. \ T\ THether an Otehb 3 lawfull for Cbri -V \ ftim?

u A. 1. It is evidently lawfull of its owne nature* r.Be« caufeit is not of its owne nature-intrinfecally evill • for it container nothingbutthc confirmation of our teftimony, by defiring the teftimony of God. Againe,ifiuvereintrtn£> callyevill, it fliould never have beene lawfull : whereas yet no Chriflian will deny,but it was law full under the Old Te-ftamenr

2.2. In the old Tcftamcnt it was bo part either of the Iudiciall or Ceremonial! Law, becaufe it hath nothing proper to the Iewes: therefore it was of raorall right, which pertaines t6 Christians afwellas to the Iewes.

3.3. Becaufe there can be no realbn given, why it was lawfull of old to IwearC) which takes-not place afwell among Chriftims.

4. 4, Becaufe there arclaudablc examples of theufe of an OathintheNewTeftament, * Cor. i.2$.Apoc 9 > jo.tf.

y. j # When drift forbids to iweare at all, M*tt.%*%±l he fimply forbids thofe formes of fwearing, which he there na.ntthjand fuch like:asalfo to ufe anyOath in familiar taike, or but u;*>n necefliris; becaufe the Iewes thought the third Conmandementwas not broken in that manner, but: oncly by forfwearing, lames 5.1%

Q^eft. 2.* Whether it be lawfull to fweare by the crea*

tHrts I

6. A m \, The Popiili fort teach tliat a man may fweare by

jhe

the creatures, in a double refpeft , by unreafonable creatures* specially if they be confecrated and dedicated to God, in order and relation to God: and by fome reafonable creatures, as the Angels and Saints in heaven,abfolutely.

•7. 2. Somealfo of our Divines, although they condemn thatabfoluce way of fwearing by the ere tures, yet they ad-jm ir a relative way, out of C#/"<w 5.34. and 23. 16,

8. 3. But neither of thefe opinions is to bee admitted • For although creatures may be named in fwearing, 2 Cor. |J 2 3. Yet they may not absolutely be refpe&ed,. without Sa-<cniedgeand Idolatry, as appeareth from the nature of the thing. Neither can they bee relatively ufed in the place of God himfelfe without (inne.

^f 1. Becaufe we have no approbation of fueh kind of formes of fwearing in Scripture, for ChriQ f Math.2 3.1 6* doth not approve thofe former, as if-they were to bee utcde but oaely (he wes that being ufed, they doe binde. The Apo-ftle, 1 C er * t$*Z*' ^ ott) not properly fweare, but proves that he was obnoxious unto death; and 1 Tim, 5.21. he cals the Angels to be witneffes, as men that ate prelent may bee called by a bare obceftation.

10. z. Bccaufeto fweare by the creature with relation unto God, is religioufly to invoke the creature, in reference unto God. But this is condemned in Scripture, by the confent; of all our Divines,

11. 3. Such formes are fcandalous, both to fuch as doc fweare, and the like fort, after the example of others, without diftinguiflhing a relative Oathe fromanabfolute; and to the fwcarers, who cannot difcorne wh^n one fweares lawfully, and when not.

12. 4 # Suchoaths diminish the reverence which is to bee Ufed m fvv earing, and to caufc them to be too familiarly and rafkly ufed, even by thofe which are not prophane, as wee may fee m the Icwes.

13.5. Hcretiks were the firft authors of thefe formes in the Church of God, who alfo were uponthatground, condemned. 8lixat (af oliower of the Herefic of the 0§enes % in thetimeot7'r^;^») taught, that is was lawfull to^ftveare by Salt, Water, Bread, Earth, Heaven* Sky^Muddq; whom

Epiphanlm confuting, Lib. i , proves,that We rauft fweare by God alone, according to the Law; Tbwfft*h have no ether Cods but me. And ot the Mamckcs ,among other their novel Doftrincs, it is reported by Auguft. lib. 19, contrA tjmft. cap.22. That they /ware often % and without any fcrupiejbj the creatures.

14, 6. InthcCiviilLaw fuchkind of formes are co»-demned by the beft Interpreters, JVefembec. Lib \ 2. tit, 2, The Emperours Arcad.znd Honor, in the Bookc,^/ quis major, Cap. de TranfaEkionibHt, thus fpake.

oy\e&< What is to be thought then of thofe formes of Oathes, in which mention is made of the Sonle, Life, Salvation, Death, Damnation, &ci

15. A*fo>. In thefe formes of execration, men fwearc <Ure<31y by God himfclfc • and by thefe additions, they effectually (hew, that they offer thcmfelves to the fevcre judgement of God,to deprive them of thofe beft things they have, ortoaffli&thcmwith the greateft evils, if they make not good what they f *y. But when the atteftation it felfc is made by a creature, it can by no mcanesbe excufed.

Qaeft. 3. What are we tothinke of thofe ufnallformes ,\x\ Faith, in Troth, on my Confcience ?

1 6. H&f. They are not Oathes, becaufe they addc not a new atteftation to the con firming of a Tctlimony, but only declare it to be feiions, deliberate, fincere and ccrtainc. Yet from fuch formes as have the Particle, By , in them, with reference to the creature, we are to abftainc, as from that which hath an appearance of evill^nd is fcandalous. • Qucft # 4. What u to be thought of that forme, in which the Sacrament, #r fome fueh thing u named, in way of an Oath ?

Ij. Anfw. Befide the common finne, which is alwaica committed in fwearing by creatures, there is alfoa Superftiti-*us opinion concerning fuch things, or at leaft, a kind of partaking in that Soperftition*

Que& «• Whtthtrisi% lawfuUin fwt*r****>uf' dm*

fbifa*

OftnOith.

fhibology\ or Equivocation ?

18.A.1 .Equivocation is ufed in an Oath two waies,Firftf when the words themfdves which are ufed arc of a doubtful I fence, and fo arc meant one way by him that fwearcth, and taken other wife by others: As if a French-man, called in Latin G+ltus, being queftioncd with about his Countrey, {"houid fwearc he were no Gtlltts , meaning »<? DungfatU-Cocl^e 9 as rhe word alfo fignifies.

Secondly, when the words thcmlelves which are ufed, have a plainc meaning, but by a tacit restriction, or interpretation, which one keepes to himfelfe in his mindc, they arc changed into another fence: as they fay, that Framfca* Uttonkc did, who being a&ked which way a Murderer had fleddthatpafTedbyhim, putting his hands into his (leevcf* anfwered, he parted not that way; meaning, that hee went not through his flee ves.

So alfo, many of the Iefuits doe xnaintaine, that a Pricft being^sked, whetherhebeaPriethif he be not asked by a ludgc, or have a caufe to diifemble the truth, may lawfully anfwer^thathcisnoPneft, fothat he understand tfiat he is noPriettof Baa/or Ifis, or that he is no Prieft to tell another fo. The former may bee called Vcrb*U' Eqmvicauon^ the latter Mentail.

19. A. 2. Mentail Equivocation cannot be ufed in an Othe without a grievous finne.

F irft, becaufe in an Oath we teftifie fomething unto others^ inthemoftfolcmne manner that may be; but when we fig* nifie no ccrtaine thing in our words, but fomething faincd> or diflemblcd; then wee doe in intention teftifie nothing unto others.- and fo the nature of an Oath is by this dtlfimu-^ation violated, andquueoverthrowne in the mainc foundation of it.

Secondly, becaufe this mentail Equivocation isadire& rand manifeft lye, becaufe there isinwordsateftimonygiven both againft the minde and conlcienceof the witnelk, and againft the thing it felfe,

Thirdly, bccaule he goeth about by his teftimony to Work abeliefeof that wbichis falfcintbe bearers; which is not onely to iuffcrthemtobe mifled and deceived, bat directly

G g z to

tomifleade and deceive them. ^

Fourth1y,becaufeitisagreatinjuric to, and provocation of God, to bring his teftimony, though fainedly, to prove a fatftioodj and therefore that cutward Oath is caken upon a grievous lye, with a great mockery of Gods teftimony .which is called upon.

Fiftly,becaufcbythisrneanes,adoore is opened for the cheerifihing of all manner of lyes. For there is nothing ( a$ *Ak,qy. ^obferveth) fofalfe, but may be cleared firombe^ ing in any fort a lye, if wee doe but referve fomething in mindc, according to our pleafure. For we might, whatsoever any body deBres of u s , though we have it by us> deny that we have it, undcrftand ing, to give it them : whatfoever we have done, fpoken, or tliought, cr purpofed; wee might fay , when we are asked about it^ we have not done, fpoken* thought, or purpofed it, namely,in this fenfe, to. telUtjou^

Objett. Of the fpcech uttered by the mouths and the *efervation we keepc in minde is made but one compound^ and totall propofition,in which there is no falfity ; As when' a MafFe-Prieft a&rmes in words, that he is no Prieft, and un* •derftands,** tell it to another «Now itisfree for a man to com-f>ofe fuch a propofition of Forallznd /Menta/ltermes.

20. A'nfw. Although fuch mixt proportions may be admitted, when a man is meditating of any thing by himfeife,or When we have to doe with God alone; becaufc God andou? fpiritunderftandthat which is in our mmdc, afwell as if it lyere uttered by words t yet they have no place in giving teftimony before men; becaufe the mental! reiervation te-ftifies nothing to the hearers y let that refervation therefore* i>e whatitwili,fuch a teftimony is a lye ; and if it be confirmed with an oath, it is perjury: feeing that which is Ggpfci ■fed by words, is repugnant to the confeience of the' witneffc.

2k* 2. Verbal! equivocation is alfounlawfull in an oath.* * Firft, becaufc it teftifies nP certaine thing, and without a ccr-taine teftimony, that oath at leatt is vaine.

• Secondly, becaufe it tendethnot to the erd of atn oath Which is to end Controverts^ and confirme the trutb, Hebr^ 4.16. bw contrary*

Thirdly

Thirdly, becaufe it deceives and mifleades the hearers^ which is contrary to the nature of an Oath, if wittingly l deceive.

Fourthly, becaufe the affirmation, or deny all of the que* ftion propounded, ii- from the Confciencc of the refpondent, k bee not conformable to the fenfe of him that askes the queftion,isalye. Forthequeftion itfelfe, in that meaning in which it is propounded,is the fentence to be teftified : and the affirming or deny all of that which cannot (land with that fenfe, is a falfity, wbkh if it be againft the confciencc of him that gives the teftimony, it cannot but be a compkat lye,

F iftly, becaufe iuch an oath that confirmeth a lye, is in re-fpeft of the nature of the thing, manifeft perjury; and in re* fpeftof the intention of the (wearer, a prophanation of Gods Name.

O bjeft. If we be not asked in a la wfull mancr, or if iir-jury be done to us,k is law foil for us to provideior our owne gocd,fothatwefpeake ambiguoufly? -

22. sstfvfw. No injurie offered unto us by man, can bee anyjuftcaufeto us of offering injury to the hame of God, Now a great injury is-done to God in that •finne of lying,and much more in that finneof perjurie.

Queft. 6. Jn-Kphat fenfe art the words of an Oath to bee takfri ?

. 23. sAnfw. In that fenfe which we judge the hearers to conceive :thatis, regularly in that fenfe which they have in the common ufe of men. Becaufe the fignification of words depends upon the ufe of men.

Queft. 7, whet ht r is it I aw fullfometbne to anfvfer ace'or* ding to the principal! and remote intention of the askfr ? for example, when one city refufeth to admit the inhabitants of another cityjvhich u thought ^though faljelyjobe infettedwith the Piagne^if any one commtng thence fhouldbe ask*d 9 whether he came from that City, whet her may he upon Oath deny it ^either becaufe that City is nottnfeBed ^ or becaufe y if the (fity be infeBed y he knowes himfelfe to be cleare: and fo hee true/yfatisfesthe principal intention of him that -demands the quefifan ?

94 Anfw* Itsnotlawfoll. Becaufe the queftion is pro-

G g 5 pwnffcd

pounded, the Oath required , not about the End, which is principally intended, but about that particular meanc which fecoies to belong to chat End. Now the qaeftion, and the affirmation, or dcniall of it doe together make up one and the fixne propofirion, or axiome,

Qucft. 8. Whether are the words of an Oath alwaies to betak^nfirkkflj % m they import ?

15. c^". 1. An Oath, fbccaufe of the danger of perjury j is of afirickly right, and interpretation, iothat it admits not thofe larger explications, which take place oftentimes in deeds and words of another nature.

26. a. Yet in an Oath there arc to be underftood thofc conditions, which through the received ufe and cuftomc, are prefumed to be conceived of thofe whom the Oath con-cernes. For example, Firft, in all promiffory Oathes this condition is underftood, tfitfhallpleafe God.

Secondly, in thofe things which arc fub je£ to the power of a Superior, it is to be underftood, if m (ball pleafe him *lfo.

Thirdly, in things fo mutable, that they may make their promifc unlaw full, it is fo tobcundcriiood, #/ things continue in the fame ft ate.

Fourthly,He which fwcarcs he will kcepe the Statutes of any Socictie, is to be judged to undcrftand, as thofe Statutes arc obferved inthe approved cuftome and ufc of others.

Fiftly, He which fwcareth that he will (land to the Pre. ceptsor Statutsof any man,or Society ,ought to be underftood tnthatfenfe, that the Oath be notftrctchedbutto thofe that he mtght in probability thinkeof, not to thofe whidr if the Iuror had thought of, it is probable he would not have pro-mifedtopcrforme.

Queft p. Whether every Oath, cbligeth him that fwearethy to the fulfilling of it ?

27, A 1. Every Oathbindesasfarreasitis a teftimony ofalawfullandpoflible thing, but no further. Hence, firft, ■filch an Oath bindes, although it be wrefted by force,or feare, though itbe/oyned with fomeimurie. For there is a double obligation in every promiltory Oath • one to God, another to man. Now although the injury done, takes away the wrong

in

OfiH Oath. ff

in refpcft of man doing the injury, becaufe no right is fonn-dcd upon an injury ; yet the obligation made to Gcd remain neth, which without irreverence and injury to God, cannot be both admitted, and then contemned. This is the cafe of a manconftrainedbytheevestofweareto pay a price for his redemption. Such a one either ought not to fweare,or fwea-ring a lawfull thing, ought religioufly to keepe his Oath,

28. A. 2< Although an error about the fubftance of the thing which is refpefted in their Oatb, or about the proper caufe,may take away the obligation of ones promife, which is the cafe of one that contracts Matrimony with one particular perfon, fuppofing her to be another: yet an error about a cir-cumftance, or an intrinfecall,andaccidentall caufe doth not diflblve the obligation. This was the cafe of the Jfraelttes with the Gibconitts, fojin. 9. and is the cafe of him that con-trads Matrimony with a meanc, or a poore woman, fuppo* finghertobeNoble,orrich. Inthefirft error there was no teftimony at all, but in the ftcond there was a lawfull teftimony.

29. A. 3. A latter Oath againft a former honeft Oath,or promifc, doth not binde : bccaufcfuchanOath is plainelyof ' its owne intrinfecall nature,upon fuppofition of the former pomifes unlawfully

30. t^. 4. An Oath to commit any finne, or to neglcrt any duty, doth not onely net binde, becaufe an cvill thing can receive no force from an Oath -, but if it be kept, it increafeth the guilt,becaufe then two (inncs are committed • <pne,of that kinde whichthefa&confideredinitfelfeisof; and the other againft religion, out of irreverence, and abufeof the name of God, as an cvill purpofc is confirmed by the authority of God.

31. A. 5. That an Oath lawfully taken, though the keeping of it may binder a greater good, ought to bee ob~ fcrved, unleffe that good be fuch that it brings a gcncrall obligation, and be generally underftood as an exception infuch a promife.

Queft. io* Whet her the Oath of a dead man doth bind hk Heire's *ndS*ccef[oHYJ ?

3 2. vf* i. It doth not property bindc under that notion

j£ t)f an Oath.

on of an Oath : becaufean Oath is a perfonall bond. Citizens therefore are not properly perjured, if they keepc not the Statutes, which were fworoc to by their Predcccflbrs, if themfelves fwcare not.

33- ^4 ** Yetitdothfometimebinde,inrefpe&ofthe thing which was the proper caufe of the Oath ; to ,wit, if it were after the nature of a contract : which is the cafe of Mm, that fwearcth he will pay, or doe this cr that; fo that by that meaneshe may enjoy this or that commodity. Fjr his heires if they will enjoy the fame benefit, are ty ed to keepc the fame oath.

Queft. i,1 4 Whether and how may the obligation of an oa'h be loofed ?

34. A. 1. No abfohition from an oath, properly fo called, either by i>ifyenJation{ which is a plaine releafing of the bond ) or by Commutation ( which is the changing of the bond, from one fubied matter to another ) can bee expe&ed from any humane Authority. Bccaufe the religion of an oath pertainesto a Divine Court, and therefore is not fubied to Mans Court. In thofe doubts which fall out about Oathes, the counfell of fuch as are skiifoll, is of good ufe , but for Authority to loofe the bond of an Orth, either wholly, by Dijpenfation^ov in part,by Commutation, it is not committed to any kind or order of men.

35,2. Yet there may bee a making void of an Oath iometimesby Superiours, if in that fubiect tnarter they be Superiours, about which the Oath is converfant. So Parents, Husbands, Matters, Princes , may pronounce as well either the Oathes, or the vowes of their Children* Wives, Servants, Subieds,made without their confent in fuch things as are fubieft to their power.

35. 3. Whentheformallreafonof an Oath is taken a-way,the Oath it feife ceafeth in regard of the event; which is the cafe of fuch as have fworne that they will obey any Lord, or Prince, who afterward ceafeth to be iuch an one.*

37 # 4. When the Oath taken, refpefts onely the obfer-vancc or commoditie of man, to whom fomething is prpmi-fed, then the obligation ceafeth upon the releasing, or confent pf that imntowhowthepromifevvaa i?ade. The rca-

fon

OfanBdtb. j 7

fon is.becaufe thk foundation of fuch a promifc ccafeth: and by the nature of the thing, there is alwaies included in fuch a promifc a condition, unieffe the other £hail pardon or tc^ roit. This is the cafe of a creditor to his debtor, and fuch like. But this cannot be extended to the contract of Eipou-fals, becaufe there not onely the profit of man is iook'dat, but the inftitution of God.

Qucft. 12. Whether is it /awfull for a main to bring htm to fweare, whom he kp<*weth y or vehement'i f j /ufpe&ah, w$H fweare againft his caufe f

38. A. It is never Iawfull determinate^ to defire that he would fweare that which is falfe. Neither is it Iawfull indifferently todefire that (uch a one iliould fweare, whether this or that thingbe or no, unlelfe upon a neceffary caufe : be-caufc wcfhould both do iniury to God, and be a murtherer of his brother. Now there may be a neceffary caufe for a Iudge

> to require this, at the inftance of a Plaintiffe, where no other remedy can be ufed: becaufe then we exad: it not in his own perfonibut in thepcrfoiiof the Plaintiffe. And there may be fomctimea necctfary caufe to the Plaintiffe of defiringthis,

Srhen other wife fome great difectnmodity cannot bee avoy-ed. Butfor a private man, that knowesit, privately to require it, there can be nofufficient caufe j becaufe no private benefit can come of it*

Qucft. 13. Whether itmay belawfnU for a private mri to draw him to fweare, who, hefeares, will fweare falfe , but is in fimplicitic deceived: For example. Titius knowetthat Sempronius was not this jetre at Franeqner; he knowes aljo that Cains doth verely thinke that, bee Jaw him this yeare at Trancqucr; the queftion is, whether Titius may defire C aius , -

> tofiveare that Sempronius wot not at Franequer this year e f

3p. A> This is not Iawfull : Becaufe though this Oath jn C* lHS would be without fault; yet in Trim the pcrlwa-> 'der and advifcr to it, it would partake of the nature of periury* He doth not indeed fo much iniury to fains y as if he ftould induce him to fweare that which hee knew to bee falie, bpt he doth the fame iniury to God ; whofe Name he doth wittingly and willingly abufe, to the confirmation of a falfchood.

*g Of An BMb %

Quefh 14, JshlawftiUfora Chrifiian to tctept, or require an Oath of him y &ho he knowes will fweare by Idols ?

40. A. It is law fall to doc this for a weighty caufc, as Jacob did, Gen. 3 \. \ 3* Tirft, becaufc the perverfeneffe of the Oath is not refpeftcd by him> for whofe fake it is taken, butonely the confirmation of a teftimony 5 and faith given. Secondly, becaufe it is not (imply evill, to wfe cvill to a good end. Thirdly, becaufehe that (imply defircs an Oath, not fach an Oarh, doth nor fo roach make uf e of the perverfneffe of the Oith, as the common nature of it-

Queft. 15. whether it be lawfull for the Indge to exaU #/ the Defendant an Oath touching the crime cb'jeUed to hirn^ which is calledan Inquifitory Oath, or Oath ex Of-t do >

41. A. i. It is not lawfull at all, in a crime that is altogether fecrer. For God onely j'udgeth of fecretthings.

42.2 It is not lawfull to give a man an Oath, whereby he (hould be compelled to accufe himfelfe. Firft,becaufeit is agamft nature, that a man fhould bring a punifhment upon himfelfe. Secondly, becaufc by this meanes many would be brought to forfwearethemfelves.

43 # 3. Though there be an accufation going before, yet it is not lawfull to require fuch an Oath of any one, as a pro -bation,becaufc all iudgementought to bee founded in Wit-nefTes, and fuch arguments as have the force of a teilimony, Dentr. 1%'lg. 2 Cor ij.?„

44* 4. In cafe of an infamy going before, or a probation notfufticicnt,andthe want of a full one ; a man may be admitted to an Oath of purgation, if he (hall offer himfelfe to it, Exod. 22,11. but he cannot becompelled.

45, 5. I f the fault be notorious, any man^enerally may 3 even with the religion of an Oath, be asked' concerning the author, Bent. **. 7.

Obtett. i, it was lawful to adiurc a wife fefpeded.iV^w.

S-. ip.

46 A. This was a fingular law, of an extraordinary difpofition, granted becaufe of the hardneffe of the hearts of the Jcvves, as alfo the divorce of a \yoman that was not an Adultrefie,

Of a Lot. yp

Obie&. « # Jo (but required of Achan^ that he fliould acknowledge his fault, Jofh. 7. ip.

47. A. After accufation and iudgement, heconcly per-fwades to confeflion.

Obiett, 3. Our Saviour anfwered to the High Priefts ad-iuration, Mat. i6.6^ % 6^.

48* Anfw. Firft, not because he was lawfully adiured, Ieh. 18.^0, 21. SecondtyjNo otherwifethen hec did to PiUte without adiuration. Thirdly ,Not to conf effe his fault, buttobeare witneflfe to the truth, John 18.37.

Chap. XXIII. Of a Lot,

Qucft. 1. TJjOwmaji a LttbtUi*fully ujid?

JLjL i. *s4 m 1. Such a Lot as is caft to fitidc

out what is lawftill or not, is in no fort to be permitted. Be*

caufe the law of God is a roeane appointed by God to fh£w

* men the rule of life; neither did he everreveate his will to

any by Lot.

2. A. 2. AConfulting.oraDiviningLot, ufedto findfc , out an hidden truth that is paft,or fome event that is to come, cannot be lawfull, unleffe it be.by Divine iafpiration* Becaufe this is an extraordinary mcanc, and fo hath not an ordinary rule, nor may it foe ufed without extraordinary'direSiofr, without raftuempting of God.

. 3. A. 3. A Divifory Lot, which is ufed to determine any s tiling de falie, may be lawful!, or unlawfully according to tfre circumfUnces Wherewith it iscloathed.' It i# unlawful!, ' Firft, if it be done out of art ill intent, expc&ing the deciding of the Queftion, either from Fortune, or from any other *caufe, but the providence of God. Becaufethenit is either jairjeere-vanityiorhathSupet^kionmix^^wkh if. Secondly, If it be done without iuft neceflitiej•£* if other otditfaiy mcanes of Gods.providence be omitted. For then-it bat-h rafhnclTemixeflwith it, and bclongeth to the tempting of God. Thirdly, if it be done man under ; -meants, either with

H h 2 fraud

fraud, or without due reverence to Gods providence] It is few full: Firft, if it be done out of a right intention, feeking dircdion from G od* Secondly, if in a cafe of neceffitie,whcn abetter mcanes cannot be ufed to take away the doubt ordif> ficultie. Thirdly^ if in a due matter, where there is no dan* gcr of miuftice; becaufe we have the decifion of fuch quell ions in the worid of God. Fourthly 5 if with due reverence, fo that that be yeelded to which the let determines, as com-ming from Divine providence.

Queft. 2. What is a tuft eattfe of calling a divtfory Lot f 4. *sl\ When there is no other mtanes to avoid iome great difcoonmodity. Now the grcatneffe of the difcom-n:odity fometimes depend npon the weight of the thing it felfe; as when it is put to Lot, which among fit minifters, ought to ftay in the C ty in the time of the Plague. And often it depends upon the affeftion of men : as when among companions that are every way equall* the Lot is caft for the ta- ' king away debate and difcord.

Queftv 3, When Lufory Lots % or thofe playes nhicb con* Jift of Tortnne> or meere chance^ be larvjull i

5. A % Such kind of Playcs, whether they meerely do , pend on Fortune,as Dice playcs, or doe principally depend on it, as Cards and Tables are in their owne nature unlawfnll. Firft, becaufe that ought not to be turned into a play, which in its owne nature hath a Angular refpeft to Gods fpcciall Providence* But a Lot of its owne nature, doth refpeft tbs determination of the Queftioti, from the fpeciall providence of God. For mcere contingency of it fclfe, hath no aptitude, for the determining of anyqueftion. Neither can any thing bpfidt rncere contingency, be refpefted in a Lot, wichout the fpeciall providence of God, or the helpc of the rfevill, or of fomefaigncd Deity in the directing of that Contingencie. • Secondly, becaufe ia fuch kind ofjplaies, the nature of the. Lot, gives occafron to many finnes, as to a blafphemous recreation, and curfijogof Famine* when the Lot is croffe : nj a praifing of ones good Fortune, when the Lot favoureth : and a pertinacion contention becaufe of the expe&atien of better fortune,

■•^ucft*4t What u to bee thought of publicly Lotteries

wherein

Of tne Qburcb. £j

wherein many Trizts, or rewards, are fropofedto bee gotten h Let f

6> A. x, They might haply bec fo ordered, that they mightbelawfull. Namely, if there were any need of a contribution to fomc pious ufe : and to avoide discommodities, thcbufineflc/hould be permitted to Lot who fhould diftri-bute: andthcfcalfo which caftthe Lots, fhould encly venture that wl ich they would not unwillingly givcand io come to the Lottery, not out of an hope of gayning, but out of an intention of bed owing fomething.

7. 2. As they are now ufed, they feeme to be unlaw*-itikh fcccaufe they onely aime at gaine, by fraude and flatten ty, and give an occasion to many evils. Ifttriw

Chap. XXIV.

Hitherto concerning the fir ft Commandement j Jn the

fecond 7 firftofthe Church*

Quell. I .T yC jHether is a Beleever bound to ]oyne him-

V \ Jclfc to [ome certaine yarticnUr Church*

!♦ A* 1. Yes,byailmeanes. Firft, in refpeft of Gods

Inftitutbn*/l/<*r/. 18; 17. in which there is not onely the

neceffityof a Precept, but alio of a Mcane.

3. z. Inrefpe&of thepfefenccof God and Chrift,^/?>. 1*13* For if we would approach to God,we muft pyne our fclves to that^ociety, where God is in a Angular manner pre-fent, (o that he may be found of thofe that feekc him.

3* 3« la refpeft of the glory of God, which by this meanes is publikcly promoted, and propagated. For as the Name of, God in the Old Teftament, was placed at Jerufa-lem % fo alio is it now in the Ecclefiafticali Affemblies though not in this or that place.

4. 4. In refpeft of the-Covenant and protmfe of God: For jhofe which are in the Church, are as it were dircdiy under the bleffings of God,to have diem pow*ed upon thenv 7M65.5. and 13 33.

H h 3 5/ 5, la

-£* Of thtCWCb*

$. 5. Inrefpe& of our profcflion, becaufeotherwifc it cannot be avoyded, but thofe fignes will hardly be difcerned, whereby Beleevcts are diftinguifhed from Vnbslecvers, I Cor. j 4 i2.

6. 6. Inrefpeft of mutuall edification, which follow-cthofitCelfe, upon the combination of Belcevers, Heb. I o. 24.25. 1 C0r.11.17.and1v25.27. ^om.i.n.

Queft. 2. To what a kind of Church ought we to jojne our [elves ?

7 < A. i • To none but a true one, that is, Profcfllng the true Faith.

8. 2. Of true ones, we ought to chufe the pureft « hm as we are able,

9. 3. Although we may /oyne our felves to one, in whtcfe, many defects are neceflarily to be tollcrated, yet not to one ia which we muft of neceflity partake in any finne, Eph. % ; 1U neither is it lawfull to adjoyne our felves to any Church, with a raindc, by our filence, to cherifti any of its defeds, but that fas farraswemay with edification^ we may doe our endeavour to take them away,

Qgeft. 3. whether wee may communicate with fuch a < Church, as doth toller Ate the wick*d y and oppofe the good f -

10. ssf. 1. The tollerations of any notorious crimet is a grievous finnein a Church, Apoc.i+io. and of it pwne na» turc tends to the corruption of the Church, 1 Cor.f<6.

it. 2, It doth pollute the Communion in it felfc^to thefe Wicked ones who are tollcrated, and to thofe alfo which are thecaufes of that tolleration*?/^. 2.3.

12-3. All thofe participate of this pollution, which doc not endevour, as much as in them lyesj to remove fcandals,

13. 4. Th tmixture which dotharifcfrom this tollcra-tion, doth diminifli the confolation and edification of the godly.

14. 5 % All men ought therefore by alllawfull meanes to endeavour that they may live in thofe Churches, where the Preciom isfeparatedfrom the vile % fcr.I5.19.

15. 6. Yet from fuch a Church, in which fome wicked m:narcto!lerated,we muft not prelently ieparate, 3 John

OJ the Church. gj

£. lo.n. Firft,becaufeit may be the error or infirmity of the Church. Secondly, becaufe patience and long-fufkringis tobcexercifedtowardaprivatcbrotfiercffrnding, GV. 6. f. much more towards a whole Society of Brethren; or a Church. Thirdly, becaufe by the rafhdepartureof the godly the correction of the evill ones is not promoted 3 but hindered. Fourthly ,Becaufe oft- times there cannot be a departure made from fuch a Church, to one more pure, without grievous dif-cogunodities, which mud be avoided as much as wee can, wichoutfinne : yea foretime they makcan affirmative Fie-cept to ceafe to binde, which otherwise could not be left undone wichoutfinne.

1 6 4 7. If any one either wearied out with un/uft vexations, or providing for his owne edification, or for a teftimo-nyagainftw T ickednefle 3 {hall depart from fuch a Society to one more pure, without a condemnation of that Church p which he leaves, he is not thcrfore to be accufed of Scbiiiue or of any finne.

Queft. 4. Whether it bee law full to continue in that ^ Church y where the power of'removing Scandal/, and purging • out the wicked> u wanting ?

1 V 17. A. 1. The power it fclfc, for the right of it, or in regard of the firftad of it, cannot be feparated from a true Church, becaufe it doth immediatly and neceffarily flow from the very eflfenee. Forit isis contained in that covenant whereby Beleevers are itjjped into a Church.

18. 2. The ufe of the pdwer cannot bee taken away, without the grievous fault of them who take it a way,and the great iniury of them from whofii it is taken.

1 p. 3. Neither ought the Church to reft m this, that it > feeth it ielfe uniuftly opprefled by others : for it belongs to the duty of the Church to maintaine the Liberties which are • } granted to her by Chrift.

20. 4, Yet if Beleevers contending for their liberty cannot procure this right in that parr, nor without mod grievous difcommodities depart to a mere pure Church, and doe kcepe themfel ves from the approbation of finne, and ftudy likewife to make up that defcS, as much as they can,they fin not if they ioine themlelvcs to fuch aChurch,orcontinueinit;

Queft,

Queft. 5 ~ % Whether it belavfutl to fiaj in fuch a Church ; where fome ofthe Ordinances of Chrift are wanting, and in the room* of them forne of mens conftitutions brought in?

*U ts4. i. The defeft of fome Ordinances, though ic ought not to be approved, yet it may be tollerated ; becaufe an impcrfeftion, whether in private perfons, or in a publickc State doth not take away the nature of that Office* which is found more pcrfeft in fomc perfons* or State.

a 2 . 2. Humane Inftitutions if they be extrinfecall to the Church and Worfliip > and make to the promotion of the Ordinances of Chrift, and edification of the Chuich, then they ought to be admitted and approved, as Civill meanes ufed and applycd to fpirituall ends. But if they have areligi-ous State, and pertaincintrinfecally to worfhip, or have that fame nature with the inftkutions of Chrift, poffeffing this place, for they ought in no fort to be approved.

Chap. XXV. Of calling to the ^Miniflerj, (

C^ucft. I. XTXTHethera Calling benecejfarj ?

V V !♦ A. I. A lingular calling,not required to teach and preach the Gofpell upon occafion, Atts 8.4. and if.ip 21. and 18. 24.3^*

s. The reafon is, Firft, becaufe this is the duty of all Chri-tlians to promote, as much as they can,the kingdome of God, and {q to teach others Divinity.

Secondly, becaufe it is neceflary i omctimes that men be convi&ed of errours, and inftruded in the trucb,bef ore there '" can bee any \i wfuil vocation.

Thirdly ,bccaufe a people fometime deftitutc of a Minifter, % cannot, without detriment to their edification, be cthcrwaies helped, unlcfTc they admit the teaching of fuchasarenot yet rightly called to the Miniffery*

3.2. Not onely private preaching, but publikc , n*ay bee exercifed with a lingular calling. Firft, in a Church to bee conftituted.

Secondly,

{ Of Cdllifig to the Mini'flerjl $*

Secondly, in aChurchconftituted alfb> with her approbation, if conftifion be avoyded, and order obferved, i CV-14. 2 3> 4 &c. A%*+ 13,15. for it pertames to the edification of the Church, that they who excel! others in gifts, doe excer-cife them before others to helpe them, ahd excite them.

4. 3, Yet for one to invade the propeTdury of a Mini-iter, without a fpcciall calling, is altogether unlawfull, He\ 5.4. T&. I* 5. fer. 14.14.

Firft, becaufe there is required a Angular fcperation of God x A3s- 13.1. and 20. 58. Ttom.'i, I.

Secondly, there is requiring an undertaking of a lingular-, and weighty function, the author and difpenfer of wnich is God himfelfc. Ephef. 4.11, 1 Corinth. 12.5,6. kS'tatr.

Thirdly, there is required a fingular afiurance of the afli-ftanceofGod.

Fourthly ,there is required a Angular expe&ation of a blef-fing from God, M*t.\ 8.20*

Fiftly t there is required lingular fidelity, and alacrity x77V». 4.14* , ' Sixtly, it is requifite that that Church to which he is to mi-niftcr be allured of the will of God whereby hee hath appointed (uch a one for their'Minifter, that they may bee f&b-jed to him out of v. onfciei ce, Htb 13.17.

Seventhly, it is requifite that order be obferved, 1 £V. 1440. \ Queft, 3. What things are necejfari/j required in him * thatis to he called to the M imjiery ?

5. A 1 Such an integrity of life, that he be not oncly

without Seandail, but alfoiave a good teftimony, 1 Tim 3.7

^ by at<ftimony tiere is underftood the good opinion that we

* have concerning his ufwigknefle, made manifeft by his ho-

/ neft ?nd pidus conversation/ •

6. 2. KnowledgcandskillintheDoftrineofGhrift^ove the common fort of Peleevcrs, 2 Tim. 3.1 6.nJo which al-foofaft be added, the uadertlanding of thofe things which pcrtaiaetohis Office in governing the Church, 1 Tmothit J. 16. * 7* 3. Somffde3cteriticiateaching > or iiKo»municaring

£g Of Cdling tt ike Mtnijkry,

unto others, that knowledge which he hath hirafelfc. % Tin*

8. 4 A willinfome fort ready to undertake the Mi-mftery,andtodifcharge it: which will of his ought^o a-rife fromfeare of foverty* or fuch like difcommc^y; w out of a defire of fuperiorky, fame,Qr gainc,or fych like>&c. i Pet. $.2. forthiswiliis in fome fort conftrained, and is not properly and dirc&ly carried to the worked the Mini-ftery, but out of pure love and z-cale, lohn 1 1.15,1 6,17.

9. ?♦ Thetfiflfercnce in thefe qualifications is loch, that Firft, a knowledge of the truth wkh fome dexterity of teaching is neccffarily required to the eflence of aMiniftcr-becaufc they are the proper foundations of that vocation: but integrity is oncly neceffary, as a mcane to the Well being, though it be neceffary by the precept of God, even to the ve« ry being of a Miniftcr*

Secondly, concerning the Do&rine, and dexterity, judgement may be given by others; but concerning the inclina ti. on of the will, no man befide the party to be called can cer-taihely and alwaies judge.

Thirdly,DoSrinc and dexterity cannot fuddenly be pro-V curedby others: but the will drawing backe through feare, ormodefty, may and ought to be r excited, and ftirred ap by exhortations. As for thofe that can,and arc not willing, paines is well fpent in the calling them; not fo for tho(e that cannot, but would.

Queft. g« Whether arc thofe which can reade, or recite a Sermon by heart , out of the writings of otbtrs y furnifiedwith the neceffary gift1 of Min'tfiers ? m

10 A. 1. In no fort. For firft, the gift of reading and sehearfing by heart, is not a gift of the Miniftery* but a gift of wifdome and knowledge, t C or -I2 8 -

11. 2. A Minifter mt$ neceffarily have a faculty of applying the Word, according to the diversity of hearers^imes^ places, and other circumftances, with that variety which <fe vers occasions doe require, 2 77**. 2.*# but this cannot bec done, by reading, or reciting out of the prefcript of another *

I % 31. He.ought alfo to be ready to give an account pf

^tfsah^swhwkhc tcachcife, to any ons that *«k#h, and

to mm

OfCdUngtithe teih\jk&f % $j

to convince thegaine-fayers, Tim i, 9, which cartnotbte done by reading and reciting.

13. 4. He ought togoe before the Church in thofe gifts, which are to be effected and fought by al Bcleevers, 1 Ttmq. i3*I4*#T. but all Belecvers ought to endeavour, thatthc Word of God might dwellplenteoufly in them, C cl -Z* y > *•

14. 5* No man can diichargc the office, either of an Advocate, or a Phifician, by reciting prefeript formes. Now aMinifteris a fpirituallAdvocatcandPhifician.

Queft. 4. Whether it bee Uwfull to deftre the dfinU fierie ?

15* A % 1. Tofeckc a place in the Miniftery, either for lucre, or the profit that it may bring along wit!i it, 1 is plainely to be condemned. For this is to account gaine godlineffe* I Tim. 6. 5

i& 2. Todefirctheworke of the Miniftcrjvout ofde-(ircandicale w'edific the Cburch,and to glorifie God, this is pfousand landable, 1 Cor, 16.15, ^Ttm K 3.1.

17. 3, To offer himfclfeto the judgement of others to be tryedand approved for thcMiniftcry, is no way rcpug-> 'nantto the honour of the V'iniflcry,

i8. 4. He which hathji good teftimony of his fitne{fe 3 for the worke of the M inifl ery, may without offence of con* fcience, modeftiy oflfcrhispaines to any Church, Efa.6.$, for God offers fuch to the Churches.

ip, J. Yet1'mporttfnatly to urge his ownc cdling, and by | cunning toprdcure it, is utterly unfit for one that'is rightly / difpofedtothe Miniftery, 2 Ccr. 2, 16.

io. 6. By fraud and violence to thruft himfelfe upon a ^ Church againfttheir will, is plainely a dcvillifh part,

21. 7. So to come to the office Gf the Miniftery \ as to a

* thing fubjeft to buying and felling, this is Syteony. Becatfe

'- theo'ficeof theCureofSoules,isthegiftof God, which is

Communicated properly by God alone; and thcrfoieto buy

that office is all one in kind, and in the nature of the :hing ;

With that which Simon did, AQs 8*

2*. 8. Simony is committed not onely by a gift from the hand, when money is given to procure {uch an office^ut alfo by a gift from obfervance, which is given and yeelded id

£$ Of Calling tfi the Mtmjlery.

any for that end 5 andalfo by a gift from the tongue, when it is procured by lntciceffion and prayers, fo that the worthy-neffe ijsinot principally regarded.

Queft. 5. Who are they which have the right and-power of calling Mr/iifters ?

23. tA. x. The chiefe right of calling is in Chriftalone* who is the Head of the Church, the Author of the Miqiftrie, and the Lord of the Minifters.

24, 2. The delegated right cannot properly be in Dioce-fan, Bifhops, or Patrons, or Magistrates; as fuch, becaufe Chrift who ordained the M iniftcry, hath prefcribed nothing lingular concerning thofe Orders, hath communicated no new right unto them, and hath left his Church Well ordered without them.

2 5. 3 The delegated right belongs to that whole Church, Which the Minifter that is to be called mull fcrve.

F or, firft, Minifters are give n by Chrift to the Churcltfhat 4 by the fame ordinary and ccrtaine way, they may bee procured by every Church, But if the vocation (hould depend upon others, the Church (hould often be deftitutc, of a ccr-taine, of procuring Minifters to it felfe, and fo fuch a Church, (houldbeinftitutedof Chrift,vvh.ch (hould nor be fufficient initfelfe. *

Secondly, If the right of calling were in the power of others, then the Church (hould not immediatly receive ber Minifters from Chrift, but from thofe whofe this right was.

Thirdly, otherwife it could not bc.that the Church fkould 3I waies freely iubmit her felfe to her Minifters, which yet in the Miniitery is no lcflTe neceffary then in Marriage.

2 6. 4, This right of Calling doth (o in regard of the * proprietie remaine in the Church, that it cannot either by thq . authority of any other be taken a way,or by a voluntary grant . be loft, or bee wholly committed to the fidelity of another* * For the aftof the Church is a caufq neceflarily required to Ecclcfiafticall calling.

27. j. Yet divers a&ions pertaining to calling mqy bee commanded to others, and ordinarily ought to be performed hy the principall members of the Church, or the Presbyters*

And

And the care that all things be done rightly, belongs to the Magiftratc.

Queft. 6. what is the aft in which Vacation properly con*

28. A. Vocation properly and effentially confifts in ele* ftion. For fir ft, that voluntary relation which is betweene the Minifter and people, cannot have any other foundation then voluntary eiedion.

Secondly, a free Church, retaining her liberty, cannot be fubjeded toany,bnt by free cledion.

Thirdly r allthofea&s whichpertaine to vocation, either tend to eledion, as nomination, prefentation, examination, or depend upon election, or ordination, inflitution, or induction, which is nothing elfe but the complement of election* and a folemne declaration ^ as the Coronation of a King, or the Inauguration of aVlagiftratejand fo is wont Metony-. mkally ,to be ufed, for cle&ion, or vocation.

Que ft. 7. Where the freedomctf election is diminifhed lj. Ti/heps y tJMagifirates, Patrons * what kind of Calling is there ?■

2p A. Although eleftion be not in that manner and degree free as it ought to. bee; yet a voluntary confent, as in Marriage, fo in the Miniftery, though procured by unjuft meanes haththceflenceof an eledion and vocation.

Qiieft. 8. When many art fit, who. s.mong them is tobet-dettehl

30. A. v He which is mod fit in the confeience of him that doth eleft, well ln&rrocd, becaufe to doe other-wife were an accepting of perfons, which being difpleafing to God, ought to have no place at all in Divine matters. But this is foto be urjderftood: Tirii that companion be uiadc a--V*- mongthofe which may commodioufly be had.

3ft- *. That he be judged raoft fct, whothough hec bee fimply and absolutely inferiour, yet in relation to that Church for which a Minifler is deiircd, confidering all circumftancefr is found fittcft,

Qucft. p. whether Atnan may bee called.!\a the M.ixiftery y for fome certawe terme of yeares ?

3.*. A. 1. Thatthisftpuldbecxprcffed,ordircftlyin--

I i 3 c toded

ye Of cMng te the Mini fiery.

duded in the Calling, is utterly repugnant to the nature of the Miniftcrie. F or firft, A Minifter doe h not properly devote his paines to the Church, but to Chrift. Now Chrift hath no ^ where revealed his Will concerning a definite law of Mi-niltery.

Secondly, Such a vocation doth diminiftuhe affection and care of a Minifter to his people, and of the people againC to him.

Thirdly, It leffens alfo the dignity of the MinWery, while in ftiew, at leaft, it makes it mercenary.

Fourthly, It bringsalohg with it divers dangers, both to Minifter and People- For fothe Minifter may without a /utt * caafe be difmifled, and the people may unfeaionabiy be for-fakem

33. 2. Yet that they fliould be underftood implidtely, a power of obtaining an honeft diftmffion upoh forae condition, theneceffity of which, the condition cither of the party called, or parties calhng,or thcChurch in gencrall may caufe, there is nothing that ablolutcly forbid?. '

Queft. IO, Whether may one that is rightly called to the Minifterj^ afterward leave off the Minifterj ? < .

34 A. 1 Itis not law fall for any one to attempt this athisownewill.

Firtt,becaufeheisboundtoGodin that vocation, neither can he without his Commandment forfake his ftatioh«

Secondly,be is alfo bound to the Church.not by an humane, but by a Divine covenant. And he can no more forfake the Church, then be forfaken of it,

35* 2. Yetiffuch a csufe fallout, that makes him unfit for the Miniftcry, or makes the excrcifc of ir impofTible to him, Or bring a ntccflity of finning upon him in the exercife of it, then by Gods allowance hefecmes to be loofed from ' t&c Miniftery* li

Queft. li. Whether it iee latfttfl for a Minifter to goe from otoe Chnrcb to another r

36. A. It is one thing to goefrom one to another, another thing to be tranflatcd or removed. Goe he may flot Co long as the foundation of his former calling remauics • but remove he «aay bef upoh the Mdgcment of other Chur-

Of making Semens. y T

ches, andbytheconfentof that Church to which he isb6uw^ for a further fruit of common edification.

Chap. XXVI. Of making Sermons.

Qucft. I. X 7 \ 7 Hat ought to be the Text, or zArgu*

V V went if tfo Sermon ? \< A. i. Seeing nothing ought to be Preached by a Mi-nrfter of the Church of Chrift, befides the Word of God; and the Word is not tobe found any were but in the Scrip-turcs, it neceffarily followcth that his Preaching muft becal-rogetherof the Scriptures.

2. t. Although the Catecbifme in which is contrafted the famme of the Scripture which is mod neceflary for all ; be neceffarily with all diligence to be inculcated, yet a difference alwaies ought to be obferved bctweene fuch humane 'formcs,and the Holy Scripture, Therefore it is not meet that the Catechif me (hoidd be in the fame manner propounded for a Text in the Church, as the holy Scripture is wont to be*

^. 3. For the honour therefore of the Scripture, for the efficacie of the truth preached, and the danger of the fcan-dalLwhich may arife from that cuflome, it is mod fafc that I fomefeleft places of Scripture be propounded for a fouiida-* lion of the Catechifticall inftru&ion, and that the Doftrineof the Catechifme be drawne aright of them, as the Doftrme of the Scripture.

Queft. 2. Whether is that cpiftome to bee approved which ' hath held in the Bopacity and is ftiil ufed in feme Ti&fermed-9 Churches y in the Sermon onely ordinarily to explatne certaine parcels and SeUions^hich are called ky thenfimeofGojpels ■ofidEptjtkji

4* iA. 1. Thejmblike reading of thofe Seftions 3 omitting the other Seriptar^s, is repugnant to the exprefTe Com-naandement of God, who hath commanded the whole bookc of thcLawto be often r«ad> Dent. 31,10, n, xa. and to

the

y % of making Sermms.

the praftifc of the Ancient Church, N.ck. 8. at. ifitron.n 30. Afts 17.21. CW.416.

$. 2, The expoficion of thofe Se&ions is not fufficient for the due edification of the Church* For many things arc ne-cclfary to be kno wne, which are not contained in thofe Sefti-oris,* Tim. 3.16.

6. 3. The Sections are perverfe, fo that many of them arc,as parts cutoff from intirc boaies, and arc propounded by themfelues, maimed without head or taile.

7 4» They which adhere to thefe Se&ions, neglc&the Divine order and manner of the Scripture, and conccalc it from the people, to the great detriment of Religion. <

8. 5. This cuftome of Preaching oneiy out *bf thefe Dominical! readings, was brought in, in the depraved and darkc times of the Church, not without a Superfluous retpeft to fome Solemnities devifed by men, againft the rule of Scnp-ture,and praehfe of the Primitive Church.

9 6. Experience hath tawght, and doth teach dill,that the knowledge of God doth more abound in thofe Churches, where, this cuftome being left, the Scriptures are freely handled; partly,in a continued order through fome whole Books;* < partly, as any lingular andneceffaryoccafionreqinretb.

Cjueft. 3. Whether u it Uvrfutlto procure Sermon out of Poftils ?

10. A. 1. To beg, or to reherfc verbatim a Sermon out of the prefcript of another, is altogether unworthy for a Minifter of the GofpelL

lrirtl, becaufe by thefe meanes thofe gifts which God hath given men for the Mmiftery arenotcxercifed, but onely me* mory and pronunciation.

Secondly, becaufe they that doe fo, ctnnoc aright cut the Word of Godby a fit accommodation of it to the conditio * on of the hearers, according to the variety of occafions. U

Thirdly, becaufe the force and cf ticacie of that Sermon is loft, which is not fetcht from the certaine judgement, and inward affedion of the fpeakcr: which cannot bee e^pafted from them, that fpcake all out of a prefcript forme. *

Fourthly, becaufe this manner of doing, makes Mini-(Icrsnot incrcafc in knowledge, bnt in memory oncly*

Fiftly, it makes them alfo to be defpifed among many.; 11. 2. Yet Commentaries, end godly Sermons made by others, may be of great uf e to a Mbifler ieffc exercifed.

Firft, becaufe imperfed beginners are excited and directed in the right way, by the example of fuch as are more perfect, and of greater ycares.

Secondly, becaufc divers things are to bee found in fuch kind of writings, which thofe that are leffe exercifed may transferee into their ownc ufe.

Thirdly, becaufe fomc things are propounded with more confidence by beginners, when they fee the fame things ufed by the graved Divines.

ia. 3* For thofe Sermons which are commonly called Poftili, {o much is not to be attributed unto them \ as that they (hould be numbrcd among the Angular helps of Sermons. F if ft, becaufe the mojt of thoic Tofii/s were written by , Popifli men, who were ignorant of the force and efficacie of the Gofpell ; or by other Heterodox perfons, whofe O. rations are read with more danger then fruit, by the unskil-full, or laftly,by fome lighter Do6fcors,who without any great judgement, have in this way accommodated themfelues to trie time.

Secondly, becaufe thefe Tofiils are cncly accommodated to theDominkallScdions, to which a Mir Her of the Gofpell ought not to adhere.

Thirdly, becaufe they containc ncithe toe Divinity that is to be taught,butin a very little meafurc,nor any ccrtainc and codifying manner of teaching, but fuch as is fitted for the plea-ling of vaine men.

Fourthly, becaufe in thofe Churches where they are moft ^ufed, Religion is not to be found in its vigour, but either ig-^ norance, or the forme of goodlineffe takes place, the power / of it being denyed,

Queft* 4t Whether Are the Writings and Sayings of Heathens to be aliedgedin Sermons ;

13. A m In the ordinary courfe of Preaching, amoig Auditors thatarcunskilfallin fuch matters, and which acknowledge the Divine Authority of the Scripture, fuch alle; gations arc altogether to be abftained from*

*k •' firft,

mjL y of making Sermm.

Firit, becaufe they are not fit meanes to beget, nburifli ; and preferue Faith and fpirituall life*

Secondly, becanie neither CMofes,yjho was learned in all the wifdoroc of Bgjft, nor Chrift in whom were all the ireafbresof wiidome and knowledge, ever alleadged any fuch thing.

Thirdly, becaufe injury is offered to Chrift, as if he oncly were not to be heard*

Fourthly, injury is done to the Scripture, as if it alone Were not fofficient for the edification of the Church.

Fiftly ,becaufe a fcandall by this meancs is brought into the Church, whileft it heares the teft imonies of Heathens promit cuoufly mingled with the Oradcs of God> as if they Were of like Authority.

Sixtly,becaufe humane wifdome is to be concealed in the Preaching of the Gofpell, I Cor.i.i. 2 Cor. a. 4 becaufe it hinders the demonftration of the Spirit, and the efficacy of -Preaching.

Queft. 5. Whether it is law full' fromifcHOuJlj to allege-thejentences of Fathers in Sermons ?

14. A. Firft, they cannot be brought in place of proofe ^ becaufe they were men fubjeft to errour*,andfo their authof rity caufeth not a certaine and Divine Faith.

Secondly * they cannot ferve for any illuftration among common Hearers,to whom even the Names of the Fathers arcunknownc.

Thirdly, they cannot be brought for ornaircni fake, becaufe humane mixtures doe not adorncj but pollute*

Fourthly, yet fometimesto convince the pertinacioufneffe of fomc, to refute the flanders of the enemies, and to helpc the wcakenefleof others, it may be ncceflary to ufe fuch kindT . of teftimonies. But then they ought fo tobc produced, that it may plainely appearc,that the Mimfter is compelled to gcK out of the bounds of the Scripture,^pd that he doth this one -ly for the caufesbefore named; the Word of God, and the edification of Bcleevets requiring no fuch thing.

Queft* 6. Whether it is law full to mingle tn* the Sxrmon^ *#ordsof Art* Lattne words, Greek* y Hebrew, &ci

15 ♦ A. Among the ignorant it is not lawfolL Firft, becaufe

Of making Sermons^ m^

caufc fttangc Words doc hinder the understanding^ and inter* rapt the attention of the Auditors.

'Secondly, becaufe if they be not explicated, they make not for the edification of the fimple, and if they be explicated* it is an unprofitable wafting of time.

Thirdly, becaufe they favour of oftentation in the Mini-fter, and miniftcr occafion and argument to the ignorant to cheiifli and excufc their ignorance.

Queft. 7. whether may Allegories invented by mans ftu* dy be propounded in Sermons t

16, Id. v Continued Metaphors ("which moft proper* ly are called Allegories J if they be apt, cannot with any rea-fon be diffailowed \ for if it be lavvfull to ufe a Metaphor^ it is lawfull to continue the fame.

Secondly, Allegorical! interpretations of things which have no certaine foundation in Scripture, ought not to be pro* pounded as ccrtaine.

Firft, becaufe they arc inventions of men, not the Word of God.

Secondly, becaufe they w* eft the Word of God from its aroperfcope.

Thirdly,becaufe they fubjeft the Oracles of God to the plcafure of vaine men, to be drawne hither or thither as they thinkegood. fc

Fourthly, becaufe {ccing they arc not produced out ofthc Word of God, but by men brought unto it, they have m fpirituall efficacy in working upon the confcienccs of men. 1 Fiftly, becaufe they can have no found D6&rinc in them* but that which hath a certaine foundation in other places of Scripture, and fo they tend to the prejudice of that doftrine, which is handled fondly ,and out of place, without foundation , as if it hid none any where*

Sixtly,becaufe they can breed no Faith,but that which con-; fifts in the wifdome of men.

Seventhly, becaufe they make the follidand faving (In> plicity of the Preaching of the Gofpell unfavory and ungrateful! to unskilful! men, who are taken with thefe toyes.

Queft. 8. Whether any care be to be btdof Exordiums in the making offyrmm ?

m$ Of making Sermm.

Ij] A. u An Exordium or preamble is hot accounted, by Oratours themfelues, for any ncceffary and internal! part, though but of an humane Oration : it is a great dc-feft of judgement therefore in them, who will have it necef-fary in an holy Sermon.

18. a« Thefeckingthe good-will, docility and attention (in which confifts the end of preambles ) among Belee-vers well inftruded, acknowledging their Paftor, prepared and excited by prayers, both publikc and private, to the hearing of the word of God j hath no neceffary ufc.

ip, 3. A Preamble, if it be nothing to the bufinefle m band, is condemned by all; if it handle any matter which is contained in the Text, thenit brings eicher a perverfediilur-bance of order, or elfe Tautologic-

so, 4. Tofeekefor Proverbs, Apothcgrae9, Sentences, or felcd: Hiftories to make Exodiums of> by the accommodating of them, doth not onely favour of fame thing hu- -mane, unworthy the Word of God, but hath a cbildifL kind of affe&ation, which is not approved in the more grave fpee-chesofraen,

2*. Jf The explication of the Coherence cr dependance of the Text, which is part of the AnalySs, may profitably be * propounded inftead of vulgar Exordiums. 6. And a briefe infinuation may iometime be ufed,wherein fome thing ripen occafion Angularly pertaining to the purpofe is declared; but not ordinarily*

Queft. 9. WhatTcxtu-to bt chofen ? ir.. e^i u For thcquallity of the Ttxr, the eledion mufl bediredlcd according to the condition of the hearers, times, and places. For the moft neceflary and profitable things muft alwaiesbemoltinfiftedon. s~

33. 2. In regard of the quammc,fe\yncfl€,.orfliortneflff of words ought in no fort to be aflfe&ed.

Firft, becaufe the more of the word is profitably explicated]* the more the hearers are edified.

Secondly, becaufe divers Dodrines propofed may more plainely and eff edualiy be demonftrated out of a Text of divers propofitions, then of one*

Thirdly, becaule unprofitable and ungrateful! Tautologies,

or digrcffions, follow upon this affectation of a fhort Text*

Fourthly,becaufe it favours of a kind of ollentation, for a manto feemcto defire to £tch many things out of few.

Quefh lo # tvhether are aH things which may be produced out of Scripture > or reafons to thepstrpofe r to be propound ded in the Sermon i

24. A. i # Teftimoniesof Scripture, and confirmations fromreafons,arenottobeheapcdup without prudent discretion* For 1. to prove that carefully among Christians, of which no Chriftian almoft doubteth, were to waft the time* and weary the auditors without any fruit.

35. 2. In the confirming of that which needes proofe, choice and meafure is to be ufed, left the memory of the auditors be overwhelmed, or firme and apt proofes bee any wayes weakned,by thamixture of fuch as are weake,and no-thing to purpofe.

26. 3. The heaping up of proofes, or illuftrations mine-cefiar'Hy, doe feeme to argne, either defe&of judgement, or forne oftentation of wit, and memory.

27, 4, Other things more edifying are omitted, becaufe^ of thefe things, which oraifijon when it cannot be defended, is wont ridiculoufly to be excufcd with fliortnefle of timethat was voluntary fought and procured.

Queft. II. JV-htck part is mo[i to be infifted on y the explication of the Textythe handling of the Do Brines, or the Vfc. and Explication of them ?

28, as4. Some fpccialloccafion may maks the large ex* % plication of the text, or handling of the Do&rine to be ne-

ceflary ; but regularly, and ordinarily the principali worke of the Sermon, if it be not Catechetical!, is in the uie and application^

Fir ft, becaufcihe ufe is the principali end, both of the.ex-» plications anddo&rines. Now the one is principally to bee * regarded, and th&fe things which doe neerely belong to the end.- an<i alLo^tci thipggare to be dire&ed to it.

%■$. 2 f Becaufei«hatb moredifficulty and neceflltie in the moft part of hearers. For fuch is the blindneffe and per-v^rfenefle of men, that their mindes doc more difficultly ad* mitnothingiRor doth their condition require any thing more,

K k 1 then

then the eflfefluall accommodation of the Word, to the fub-jefting of the Confcience in all things to the will of God. The word of God is much more eafily into the earesand undemanding of men, then intotheir hearts and hands.

Thirdly,bccaufcfo Chrift, and the Prophets, andApo-ftlespreached : for they did direft all things to the ufe and praftifeof life, and in perlwadmg to that praftife, they fpent their greateft paines.

Queft. 12. Whether Tthetoricall ornaments have any place in Sermons ?

30. A. That Rhetorickc which we finde in Scripture to be ufed by the Prophets and Apoftles, hath great ufe in Preaching, if it beufed with the like prudence* Now in Scripture there is great ufe of Tropes and Figures of fentenccs; buc

*for Figures of words, which confifts in likcnefle of founds, meafures, andrcpetions, very few examples of them arc to be found.

The rcafon is, Firft, becaufe the harmony of elocution is the lighter part of Rhetoricke, which more agrceth to light perfons ana things, then to grave, facred and divine.

Secondly, becaufe they fervc onely for naturall dcligh^ f f not for fphituall edification.

Thirdly,becaufe they are repugnant to the powerfull de-'

monftration of rhc Spirit. They doe fooliflily therefore

which in their Sermons, affeft founds ending alike, but fpc-

cially they which propound fuch rimes in unknQwne Latinc

> or Greeke words.

Queft. 13, *Byv>hatmeanes ejpeeially may a Sermon bee made effeBmll for the working apon mens Confciences i

31. A. 1. Ne« to the evidence of truth, and the will of God drawne put of Scripture, nothing makes the Ser- A mon niore to pierce, then when it is apparent that it comes , btjt of the inward aflfc&ion of the hearc without any affe-^ ffation. To this purpofe it is very profitable, if befides the dayly pra&ife of pietiewe ufe ferious meditation, of fervent prayer to worke thofe things upon our owne hearts, which we would perfwade others bf/

Centrover* Queft. 14. How ought Controverts to 6ee handled U fics. Sermonii

%\ A $ No

Of making Semws. yp

jj. tA. % No Controverfies arc to bee moved, which We finde not juft occafiqft tor in the Text, or in the Dotixme deduced out of the Text*

3 %. 2. Then there is a neceffary occafion, when for the edification of the hearers, wee are to meet with the fecrec thoughts and objections of the Auditors; or the calumnies commonly fpread up and downe in oppofiton to the Doctrine propounded.

34 3. Obfcure,fubtle,and high queftions are not to bee handled in Sermons*

35 # 4* Old Herefies, and fach as are already buried, arc not ordinarily to be named in Sermons, much lefle laborioufiy to be confuted, and raifed from hell: for neither hatha faithfull Preacher fo much lcafure, becaufe of errors and finncs now taking place, as to feeke matter of oppofition from any thing elfe; neither makes it any whit to the edification of the people, that they flbould be held in hearing and learning blafphemies and herefies*

36. 5. InfuchControverfies as are neceffary, the people are nottobe loded with many arguments,and anfweres of objection.?.

37* 6, The mofl: convenient manner of handling Con-troverfics among the common people, is fimply and briefly to (hew haw errours difagree from the principles of the doctrine of Chrift,

38. 7* In the handling of many Controverfies, that pru^ denceistobeufed»thatthe confirmation of the truth mayap-peare to all, and that they which know the contrary errours, may know how they may by confuted; and that they which know them net, may remaine in their fimplicitie, and may have ready at hand, wherewith to defend themfcives, if they be fet upon imhat part.

3P. 8. If it be neceffary to defend to a more full confu • tationof fomcerrour, then the true ftate of the Controverfic oughtfirft to be laid open, that allmay undcrQand both what it is, and of what confequencc in Religion. And thof e argu* ments principally are to be produced, which may effectually per fwadc the Confcience.

go of making Sermm*

bz tempered with fuch mildnefle and moderation aS becomes thecaafe, andasmaydiftinguifofuchascrre out of*(implicit tie/foinfuchasblalphearncicnpioufly.

Qiieft. i ?. Whether be fide the foLemne preaching of the

Word by th: Mmfter out of the Pulpit > there be any ether

handling of tbs Scripture to bse ufed in the audience of the

Church ?

jjThe exetpfc ^ I# j n lm i iu h c Primitive Church, there was a certain

:cfProphccie.p ro p het j caW excrc i( e diftinguifliedfrom preaching, i fain.

41. a. To this excrcife were admitted, not onely the Minitters, but alio of the brethren, fuch as were of chiefe note and moft approved, for the gifts which they had received, fbid.

4j. 3. It was lawful! for others alfo in the Church for learning falie, modeftly, and in order, to propound their doubts, that they might be inftructed by thofe that had more <

c 44. 4; This exercife where conveniendy it may bee brought into Churches, ought not to be contemned, 1 Thejf. 5. 20. > Firft, becaufe it is moft agreeing to the order of thePri- f

mitive Church approved by the Apoftle,

Secondly,becau{eittendsfinguJarlytothc exciting, che* riftiing, andincreafingthe fpirituail gifts of every beleever. Thirdly, becaufe it takes away negligence and envy, and nourifheth charity.

Qucft. 1 6. Whether <t faithfttil LMinifter may reft in the [ common and pubtikf preaching of the Word, as having ffifficl* ently done his duty i Private In- ^ a. He ought al£o to ufc private care to inftruct eve- s* feuftioa. r y onc i n private, according as occafion fliall ftrve, and their « f neceffities require.

Firft, becaufe in this duty the Apoftles have gone before us, and left us an example to follow, Afts 20.20. 1 Tbejf. ' **io.

Secondly, becaufe they have exhorted us, that we fliould have a care of the fame duty, 1 Tim. 5.1,2, 2 Tim^z. Thirdly, becaufe by private admonition, the Word of

God

Of Bapti]me. g f

God is more applied to the condition andneceffitic of every particular, then in publike it can.

Fourthly, becauie private inftm&ion makes way for pub* like, and alio makes it much more effeftuall, then otherwifc it wouid be.

Chap. XXVII. OfTlaftifme.

To whom it doth belong to Baptize hathbeene difcourfed fufficiently in another placeagainft Bellarmine : as alfo concerning the neceflity and forme of Baptifm* There remaines therefore onely one or two queftions in this Chapter, briefly to be difcufled.

VV i. A. i. Concerningthofeofage, there can be no queftion: for in them is required knowledge of the true Faith, and a defire to be Baptized diftin&Iy declared, an

a. a; As for Infants ffuppofing in this place that they are not to be excluded from Baptifme, the grounds of which Doftrinc arc fafficiently declared in the CMtrrow of Divi-nitie) it ischicfly required that they be in the Covenant of grace by cxtcrnall pr ofeffion, and cftimation, in reipeft of the Parents j and that there be hope that they (kail be inftru&ed i and educated afterward in the fame Covenant, For Bap-i tifme is a Signe and Scale of the Covenant of grace.

5. 3 Baptifme therefore mofl: properly belongs to thofe Infants, or one of them^tlcjtit, is within the Church, not without.

4.4. That carclefnes therefore is in no fort to be excufed, whereby promifcuoufly, and without difference, all are admitted to Baptilmc whatfoevcrtheybc,ftnd by whomfoever brought.

f. 5. Such Children whofe Parents arc nnknowne", if they be borne among Chrittians, are in charity to be accounted as the children of Chriftians, if there be not a juft-caufc of prefuming the contrary. " ; f

6. 6. They which doe in fome fort belong to the Church in profeffion, but yet doe openly violate the covenant of ,God,the infants of fuch ought to be baptized wkh fome difference- namely, fo that that which the Covenant rcquireth, andiswantinginthem,may bcfupplicdby others asfarre as ispoflible. "For firft,a definition betweenc the pure and un-pureoughttobeobfervedinallthe holy things of God, for the confolation of the good, the reformation of the e? ill, and the edification of all. .-V* -

Secondly, the Ordinances of God cannot bthcrwue bee kept from alL pollution.

7. 7. Children borne unlawfully ought to be baptized, (o that their parents (hew their repentance, or their education be undertakenby fome other that are godly.

8. 8. The children of Excommunicate perfons that bee contumations, ought not to bee baptised, unleffe there be furetics that undertake for them.

p. 9. The infants of Papifts, and fuch like,who arc halfc * Chriftians, if there be a fit Surety to undertake for their education, may bee baptized : becaufe they are not altogether flrangers to the profeffion of the Covenant; and by this mcanesthcy arc brought to a more pure obfervation of the

Covenant.

- Quefh 2. Whether may the btftifm of Children he de» ferredat the mil of Parents ?

10. A. The baptifme of Infants is not to bee deferred without fome great, and in fome fort, compelling caufe. 4 Firft, becaufe the equity of the commandement for Cir- , ( curacifion upon the eight day, forbids this procraftination. } Secondly,becaufe fuch procraftination can hardly be dl1 ftinguiflxed,froma dif-cftceme and contempt of this Ordinance.

Thirdly, becaufe it is repugnant both to the forwardncfle of profefliofythe zsalc of glorify ing God,and the confolation ofthcpar^ntsjRthefdcmnecpnfecrationof the children to

Of the Suffer of the Lord* $j

Chap. XXVIII.

Of the Supper of the Lord,

Paffing by here alfothofe things which are dif-courfed in another place•

Queft. I. XJXJHether the frequent ufe of the Lords V V Supper be nece^ary ? i. A. i. All godly pcrfons ought to endeavour that as often as they can conveniently, they make a religious ufe of the Sacrament*

F irft, becaufe that Precept of an indeterminate time, Dee readmits no other litnitation^uta want of an opportunity, or fome /uft impediment.

Secondly,becaufe we have continuall need to feed upon Chrift,and the good things purchafed by him.

Thirdly, becaufe the folemne profeffion of our Faith, according to Gods Ordinance, is a duty which We ought, moft readily upon every juft occafion,to performe.

Fourthly , becaufe our infirrnitie requireth a frequent renewing of our Covenant, and excitation of our heart and minde.

Fiftly, becaufe it is apparent, that in tl: Primitive Church

♦ the Sacrament of the Supper was adminiflred every Lords

v Day, neither can there be any other rcafon given for the more

rare ufe of it 3 but the luke-warmenefTc of Belccverf, and

the multitude of people in fome Congregations.

Queft, 2. When a Controverjie with one y either private or t - pub like >or enmiticjte any juji caufe of abftaining from the S*+ r, crament ?

2. A, 1. Therecanbenojuftcaufe why any fliould of r " his owne accord kecpe away from the Sacrament, befide the confcicnce of his owne unworthyncflc , arifing from his o wnefinne. For that unworthincfle alone which is culpable, and comes from an evill confeience, exciudcth from the communion*

$4 Of the Suffer of the Lord.

3. 2. Litigious Controvcrfies, and Law-fuits, doc no more ofthemlelves hinder the ufc of the Supper, then they hinder Prayer. For Charity toward our Neighbour is necef-farily required in both.

4. 3. If therefore any man be in Law, or ftrifc, not be-caufe he hath done injury to any, or becaufe hec Will not fatisfe for an in jurie done,or is far re from peace or reconciliation, but through the wickedneffe of others ; this cannot be a juft impediment of communion. For the fault of one cannot deprive another of the benefit of Chnft, and the pri-viledges of Chriftians.

5. 4. If any one therefore be overtaken with anger, or defire of revenge upon occafion of fomeftrife, hee ought not therefore to abftaine from the Communion, but rather to lay it downe fpcedily, that he may communicate: othcrwifc he (hall by a double fin augment his fault; and he /hall fcem to make more accountof his inordinate affeftion, then of holy communion with Chrift.

Quefh 3. What kind of P reparation h required to the holy life of the Supper ?

6. A. i # The preparation to be ufed, is placed in three w!Efsu 10n er a<as b y thc A P oftlc > * c ' r - **♦ 2 7i* 8 -*P» For hee requires, •f the Lord! Firft ,a difcerning of the Lords Body. Secondly, triall of our

fdues. Thirdly,a worthy difpofition.

7 2, This difcerning (lands in a right undemanding and judgement, concerning the nature, ufe, and neceffttie of the Sacrament. Now becaufe thefc things cannot be underftood^ but out of the Foundations of Chriftian Religion, concerning finne, and thcroifery thatfollowes it; concerning Ghrift, and hisbenefits.asalloconcerning oar duty in tbankfulnefle and obedience to God : therefore the knowledge of the princi- * pall grounds of Religion* neceflary tofairation, is necefla- -< rie alfo to this difcerning of the Sacrament. fL

8* 3. The examination of our felvesconfifts ia a ferious triall, whether we be fo difpofed that we may with fruit ufc this Sacrament, which now we difecrne to be divine.Therule of this examination is the word of God, as it refpeds the inftitution of this Sacrament. The difpofitions in this triall, principally to be refpeftcd, are Faith, Repentance, Charity,

and

Of Eifcifline. Sy

and that ftudy of new obedience.

p. 4. A worthy difpofitiondoth not confift in perfection i which if wc had it, there were leflc need of this Sacrament: but in a futablencfle of our afteftions to foholy an a&ion; which futablcnefle may confift with great imperfection.

Now it is required, Firft, that we renew cur repentance, both generally for all our finnes.and fpccially, for finnes lately committed, andftill cleaving to us, or to which wee arc nioft fubjc&.

Secondly, that wee flirre up in our felves an hunger dnd tbirft after the grace of God in C hrift, both for the pardoning and mortifying of thofe (nines, and for the amendment and reforming of our life.

Thirdly, that wc doe likewife flirre up our faith to lay hold upon the promifes of the Gofpell.

Fourthly, that with all humility, reverence, and devotion, we receive this Sacrarrcnt,as the fcale of grace, and of Gods promifes.

Chap. XXIX. OfDifcipline.

* Queft. I • \7\7 Hetker is a Jingular ttfe of the Key

ty V V of binding and corre&wg neceffaryto

fomeperfons in particular^ when the anger of Cjod y and the ex^

clufion cut of heaven is denounced in th Minifiery of the

> ' Word to all impenitent per Cons ? •

1. A* \. It is not neceffary for thofe that have tender

J~ confciences,and that are provoked to mature repentance by

*/ the ordinary preaching of the Word. For feeing nothing but

(*| due repentance, ought directly to be intended in difciplinc, it

would be in vaine to (eekc that by many waics, which maybe

obtained by fewer; fo the particular of the Key to loofe or

abfolveis notneceflary, where there appcares to be a gene-

rallefficacie,

te of Difcipline *

-V. %: B^ufcofthehardneffeanddcccitfulnesonicart; which is to be found in many finners, a pcrfonall applycati-on of thofc things which tend to the correction of finne, in the excercifeof Difciplincisncceflary fortheftiaking of fecuri-tie, and for the working a ferious care of falsification.

3. 3. Becaufc the ordinance of Chrift concerning the pcrfonall exercifc of Difcipline, although primarily and di-reftly it tend to the recovering of one fallen, and yet feconda-rily, and indire&ly it tend to the edification of others, by removing the hinderances, and by promoting the helps; therefore the exercife of this Difcipline is neceffary alfo in refpeft of them.

Qucft. 3. whatkindeof finneisit % which requires the nfc of this Difcipline ?

4. A* i # Not thofe infirmities which arecommon,almoft toallBeleevcrs ; for the Angular carc,or reforming of thofe, neither can be expeded, nor exafted of them who are fubjeft to the fame, or like imperfections*

5. a. Not onely thofe hainous offences, which are wont to be retrained by humane Laws: becaufe Ecdefiafticall difcipline is part of the adminiftration of the kingdome of Chrift, and therefore is of a fpirituail nature, andxequircth more perfe&ion then what is contained in civill honefty.

6. 3. Not onely pcrfonall injuries which make diflcnti-ons among the members of the Church, and turne away 0-thers from the communion of it, becaufe there be other fins which doe as much or more require corrcftion.

7. 4 The proper and adequate objc& of this cenfure, is a fcandall given by a brother, Mztt. 18.15. Lev. 1 p. 17* GaUt % 6.i. fortbeende of Difcipline is, by the correction of the Sinner to take away fcandals, that Bcieevers may goc on 3 without offence, in a courfe of holinefTe, that others may be drawne on to the fame way, offences that doc hindcr,be-ing removed.

Queft. j* Whether the correction of 4fcandall ought tobe-i gin with a private admonition ?

8. A. 1. It ought to beginnc alwaies with admonition, becaule the declaration of the fault is the firft meaneofa-mendmentj and the genuine caufe of repentance.

Of Vrfcipine. %j

$\ ; a. In private fcandals, their ought alwaics private admonition to goe before, Mat. 18.15* For the fame of our brother is not without ncccflitie to bee wronged, nor his raindctobeprouoked,northefcandallto be amplified, nor, in a word, the fu/pition of calumny and defamation ralLly to be runne upon.

io, 3. In publike and notorious fcandals it is not neccfla-rie to begin with private admonition, 1 Tim. % 20. For the medicine ought to have a proportion to the difeafe for the cu« ring of which it isapplycd.

Queft. 4. Whether ought every one that gives a Scandall to be admonijhedby every Tieleever ?

il. A. I. In Churches wellinftituted and ordered,this duty may and ought tobeperformed by every one to his brother upon Occafion. For all are enjoyncd to doe it by Chrift*

12. 2^ In fuch Churches which labour of the want of difcipiine, and confufion, it is not alwaies neceflary, that bee againft whom the fault is committed, doeadmonifo the of-fendor, becaufe he £hould often begin that which hee bath no power to per forme.

13. 3. The precept therefore of folemnly admonifliing; air brother, doth then oncly binde, where there is fome hope that the admonition, cither mediately, or immediately, will be of force to takeaway the Scandall, For the meane is fo farre good, as it makes for the attainement of its end,

14. 4. Yet all men are bound in fome manner to fignifie, that the Scandall given, dothferioufly out of Confcience to-Avard God, difpleafcthem, Ephef, 5,11* For charitie, and

'zealcof Gods glory doth thus farre binde all the godly* Queft. 5. Whether after a private admonition rejecied^the matter oughtfirwght way to be brought to the Church t i 15. A. In no fort: For the fecond degree ofcorre&i-n, according to Chrifts Ordinance, is to take one or two /itb us, and to urge the admonition in their prefence. fcftU** . 8.1 6.

Firft,bccaufebythisteftimony, the admonition is confirmed, anji made ftronger, either with the brother to be cor^ re&ed, or the Church that is afterward to correft.

Seqondly,becaufcby this igeanes charity is better kcpt 5

when *

when wc endeavour the amendment of our brother, with is little infamy as may be.

Qjieft. 6. Is it enough to admonijh ** offending Brother, once privately ^ and once bsfore mtnejfes ?

1 6. *A. He ought in this nanner fo long to be ad moni-(hed, till he doe either manifeft his repentance, or impeni-tencie, M*tt.l%.i<i>i6,lJ If he {hall bearc thee ; I/hec /hall not heare thee y ifhe {ball not heOre them.

Qaeft. 7. Hon U he to Bee brought before the £hurch, that caries himfelfe ftubbwtl f J ?

17. A. In thisordcr, that firft the matter bee brought to thofc that reprcfent the whole company, and who ordinarily have the dirc&ion and adminift ration of publike builncfle* committed to them. Tell the Church.

Qucft. 8. Whether ought he to be prefentlj excommunicated, who carries himfelfe fiubbernly to the Church ?

18. *A. 1. In notorious crimes, publikcly knowne, the 4 Apoftle feemes fo to judge, 1 Cor. 5. $.

191 2. In other fmnes wc mtift proceed with much patience to this lad remedie*

20. 3. Therefore a fufpenfion from the ufe of the Supper* % and like priviledgcs of the Church, which is nothing but a degree of excommunication, and therefore is called by many, Thelefjer Excommunication ; ought, though not from any Angular Precept of Chriit, yet from the nature andcquitic of the thing it felfe, to goc before, and to bee continued for fomc time, where the Scandall is fuch that it may bearc/ delay. 1

Qneft. 9. W^o have the power of Excommunication ? ^

21. A. !♦ The right and power is properly in that Church whofe Member the per ion to be excommunicated is 9 Mar. 18' 1 C or - 5. f 1

Forfirftjit belongs to them tocaftout of communion, to whom it belongs to receive into communion, but the Church properly doth admit all the Members into fociety and eomj munioru

Secondly, they arc to purge out the leaven, whofgdutyit is to keept the iumpe pure; but fb is the whole Society* Thirdly ,thcy arc to judge ofthe caufe of denying commu■-

nioij

OfDifcipline. %g

nion, who arc to deny communion; but this belongs to the whole Churcb.

Fourthly, without the confent of the Church no excommunication can effcdtually attainc its end; becaufe the dcniall of communion, is a free ad of thecommunitic.

22. 2. Yet ordinarily the adminiftration of the cenfurc pcrtaineth to the Governours of the Church, of whofe office the exercife of Difcipline is not the leaft part. . 2 j. 3. 11 belongs to Affemblierand Synods,when any dif-ficultie dotharifeby common confent to declare anddilcerno who are to be excommunicated,

Queft. I o. What is the P aft or to doe, when as a jit Tref. byterj is wanting^ or the people will not confent to ajtift Excommunication ?

24. A . The folemne manner of proceeding may tc o-roittcd: yet a good Paftour, with the reft of the faithful! Members, ought by all meanes to endeavour, that the effence of the thing be fo farrc obferved, as that holy things bee noc given to dogs, and fwine, Mat.*]. 6. And that all publickc Scandals be publickly reproved*

Queft # II. Whether may whole Churches 1 or the Mtm* hers of another Church be Excommunicated f 25. *s4* i« They cannot properly be excommunicated.

Pirft,bccaufe£very Church hath a communion in it felfe, out of which it can no more be caft, then out of it felfe*

Secondly, becaufe the power of excommunicating flows 1 from fome Superiority* but all Churches are ordained by IJChrift, with the fame equali right.

Thirdly, becaufe the Members of one Church, are neither f ubj eft to the regiment of another, nor doe immediatly per-taine to the communion of othcrs,but by meanes of the coin-union of their owne Church.

26. 2. Yet they may for manifeft Herefies or crimes be ondemned, forlaken, rejected, which hath an analogy with ^communication.

Queft. 12. Hotv farre doth Excommunication feperate him that is E xcommunicated from communion of Saints ?

27. A. 1. By the nature of the Sentence it Teparats from all communion which is proper to the Saints, and to be cxcr«-

M m eifed

$p of the manner tf Worjhi^

cifed among thcmfclves mutually as they arc fuch. For it de* clarcth a man to be ftubbornly impenitent, and fo to bee accounted of as an Heathen or a Publican. Mat. 18,

2p $ *s4< 2> In regard therefore of externall and brotherly commnnion, it feparares abfolutely, but not in regard of intcrnall, except in cafe of fall and plenary impenitency.

30. 3. Therefore Ecclciiafticall communion ought to be denyedto a man lawfully Excommunicated: andallfuch voluntary and free conversation, whereby lingular propenfion^ of minde to another, and approbation of his ftate is wont to fee declared, oughttobeavoyded, 1 Cor. j.n. 2Theff^ 0 14. but not that Political!, or Oeconomxcall communion, which hath a bond of obligation from the Law of Nature;, fuch as is between Husband and Wife, Parents and Children^, Matters and Servants.Magiftrates and Sub/efts.

Qucft. 13. Whether are all that profeffe repentance, to be received into the favour- and communion of the Qhnrch a* gainei

31. *sf* A verball profefllon ofrepencance doth not fuf-fice : becaufe the holy Ordinances of God might be expofed-to the fcorne of the wicked; and the whole vertue of an Ec-* < defiafticalla&ion (hould be placed in an externall forme.Such fignes therefore are required, which in the judgement of Ghariticfliew true and ferious repentance, and doc make it wry probable.

Ghai, XXX,

Of the manner of JVjrJhip. Andfrft, of preparation to Worfhip

Quefh I. XJ[jHethrTreparatioHisneceffarjbefoA VV Worfhip ? 1

ii sA* To folemn Worfhip ■> Preparation is neccfiary, ^rov.i^lj. Exod. ip.io,II* & 30. 20. Eccl.ya,** Firft, becaufe an apt difpofition is required in the 1 ub/ec? of tu .that it may be capeabic.of the good that is to be cooj.

Of the manner $f Worfitf. $%

municated to it* For what ever is received, is received ate* to the meaf tire of the receiver.

Secondly, becaufe we, through the infirmity and corruption of nature are untoward to every good, Jer.^.

Thirdly , becaufe the excellent dignity of thofe thing* which belong to God, requireth more then ordinary care, E~ : fhef.^.i.2.

Fourthly, becaufe the Devil! ufeth all his endeavour, to turne our mindes,either from the worfhip of God,or the due, and fruitfuli manner of performance, Luke 8.12,

Queft. 2. In what things doth this Preparation conjift ?

2. A. I. There is fir(t of all required a confideration of the nature of the duty we are going about,and of thofe things which belong to it, Eccief$*2* Bee not r a (hi Let not thj heart be hajly^ that is, doe nothing inconfideratly, Atts 10, i c I Thcff.i. 13.

3. 2. There is required a right intention of feeking that, to which that fpcciall worfhip in which we arc to be excrci-fed, doth of its owne nature tend* For example, Hee that conies to the Sermon, not to iearne what is the will of God, and tofubmit himfelfc to it, and to put on thofe affeeffe ons, and to follow that way, to which hee is called by the Word of God; it is no marvell,if fuch a one goe from the Sermon,fucb a one as he came, or worfe 1 For he may ob~ taincthat for which he came, as the approbation of men; it may bealfo fome kind of delight, and light {peculation, Ef* 0 3. 31,32. but not that the Wordfliould become to him a favour of life to life, but rather a favour of death to death, % £"\ 2.16. A profeflion of this fort very good, buthypocri-ticall, example we have, fer.4z, 3. 5 .p.20.

4. 3. It is required that repugnant thoughts and affe&i-ons,not onely thofe which are unlawfull, but fucb as are at other times lawfull, and may be an impediment, be laid afidc, and put away, asmuchascanbe,£#.3.5 % 1 Tet.z.i. Mat* Jfa22. lPeui.1%.

. 4. Laftly it is required that we bring an honeft, and pod heart, Luke % .15.

& % of Reverence ^ of Worfiif.

Chap. XXXI. 0f reverence % ofWorjhip.

Queft. I. \ 7\ Jhether and howfarre u religions re*

\ V verence to be given to thefe things yphkb

Belong to Worjhip, at to the words of the Scripture^ the holy

3ible y the Water of Bapttfme, the Bread and Wine in the

Lords S tipper J

i. A. i. Reverence or honor is in a three fold fenfecalled Religiousjeither, Firft, becaufe it flowes from Religion, as the proper aft of it, containing in it that vertue and direft relation which is in religious Wor(hip^or,Secondly 5 only becaufe it is commanded by Religion, as fometbing agreeable with the nature of it.' or, Thirdly, becaufe it is both com- * manded by Religion, and hath a foundation in the relacion of fomething, or pcrfon, to Religion or holy Worflbip. In the firft fenfe, Religious worfhip is due to God alone. In the fc-cond way, that civill honour which is commanded in the fifth < Precept, and is efpecially due to Superiours, is rightly called religious. In the third fenfe, jt is due to all thofe things Which properly belong to wo-ftiip.

2. 2. In holy ule, although diviae honour is not to be given to holy things; nor are thofe things to bee accounted as the next obje&s of that VVorfhip, by which the honour is / carryedtoGod; Norlaftly, is there any worfhipofaninfe- \ ourdegree to be given to them : all which are thecrrcurs of Popifh Doftors, whilethcyworfliiptheEuchariftas God, Images as the next termes, though not &z laft of religious r worfhip; and the holy Vtenfels with a religious obiervance: t yet that honour which is due to God, cannot in a due manner» be given to him, unlcffe thofe instruments of his wor&ip bee V-ufed with lingular reverence, becaufe of that neere conqp- * ftion andrelation ,that is bciwceae an adion,and the iqSm-mentofthea&ion, c

?. j. Out of holy ufc, becaufe wee have no extcrnall ikiag confecratcd by Divine Infiitution ; and placed in a re-

L'rrirV!?c

ef Devotion. p*

ligious (late, in that manner, that the Arke, Altar, Temple, and fuch like were under the Old Teftament, therefore no pofitive honour that is religious, is due to any externall thing. Yet there is a privative kind of reverence, which necefiarily foiloweth of the religious honour cf God : whereby heed \% to be taken, that nothing be done to fuch things as belong to Worfliip out of holy nfe,by meanes whereof that reverence which ought to be obferved in holy ufe, or worfhip, may be diminished. Such is the care whereby heed is taken, that the words orphrafes of Scripture be not mingled with jells: that the Bible be not trampled upon, or applied to any ufe which hathaftewof bafenefTe,or unfeemlineffe, that the Bread or Wine left after the Communion, bee not expofed to any contumelious ufe, &c.

Ghap. XXXII. Of Devotion

Qtieft. I i T N what things doth Devotion conjifr?

JL J. A. i, To Devotion it is required, that

a man have a firrne and abfolute intention of dedicating hin>

1 felfe to God, and his worfhip ; fo that he can be altered from

rfiispurpofebynointicements, nor dangers. In this refpeft,

n Devotion is the Fortitude of Religion : and from it cones

Ijthat patience and conflancie, which is proper to Religion,and

•the duties of it. It holds proportion with the wicked dev*>

txon mentioned, Atts 23.12,

2. a. It is required that men reft not themfelves consented in any degree of godlincfle, through lukewarmenefle,.

"oth, and dulnefle, but that they afpire to the higheft pcrfefti-on. In this refped: Devotion is the zeale of Religion. Apoc*

3. 3. It is requifite that a man have a complacencie, delight, and joy in the exercife of Religion, E/k. 5 8.13, *?/*/* 122.2? Efk. 11.3., lChro.zp.?. This is the fpirituall pica** &re of Religion.

4. 4. 11 is required that he be often and much in the lame

Mm z exercw

/

ggr ofDevttfan,

c&mfay ABs 10.$. Lnktin* Pfal. i ip„ 1^4. This is thediligence of Religion*

5. 5* It is required that in thole cxcrcifcs he have his thoughts and affections prefent and intent as much as he can, without wandring and dift raft ions of minde, iAQs 1 6. 14. Ephef.6. 18. I 7*0?.4«iJ,

6.6. It is required that he have a tender Confcience, whereby he is holy affe&ed according to the fpeciail occafion that happens in any exercife. 2 Reg. 22. 9

7 7. It is required laftly, that with all his endeavour, he order his life, as becomes thofe which Worfhip God, 2 Tun. 2.19. <

Queft, 2. By what meanes may this Devotion through the grace of God, be attained by us ?

8. A. 1. It is neceflary firft of all, that wee keepe our hearts perpetually, as much as may bee, free from thofe thoughts and affc^ions,which are repugnant to Religion,and # the heat of it,

9. 2, It is alfo neceflary, not onely to convcrfc frequently with God in the exercife of holincffe; but alio in the interim, while we are doing other things, to keepe in fom«^ fort that heat, which we get in holy duties; and by renewing to continue thole holy thoughts, which wee found in our felves* He which doth other wife, his life is fpent in weaving t and unweaving the fame web, without progreffe to any per* fe&ion.

10. 5. Itis neceflfary alfo, that now and then wee lift up our hearts to God, upon all occafions, ufing thofe flhort Pray* ers which are called Emulations % and may be put up to God in all places and times. Nor is is unprofitable, efpecially for them that are more weakc, to have Verles chofen out of ch Pfalmes, which they findemoft effeduall upon their hearti that by them they may occafionally lift up their mindes t God,

11. 4, It is very profitable for us to exercife our fej$g§ to take an occafion from common things , by the thought ax ' difcaiirfe of the minde, to arife up to lpirituall mediiatio» Whereof Ciriii hath left us divers examples in the H#

Of the Lor Js Bay.

12. $* It is profitable to have certaine titlesappointed for private execrcifes of Piety, and to obfervc them not out of cu(tome,butferioufly tofpendthemforthcincreafeof god-lincffe. And concerning thofe although noccrtaine rulecanbe given, yet by the common inftind: of all Chriftians, the morning and evening facrifice is commended to all. j 3 ♦ 6. It much availcs to make a choife of thole with whom we converfe familiarly, that they befuch, from whom wee may come away not cooled, but ftirrqd up in the care of Pietie.

14. 7. It helpes alfo not a Iittle,to call our felves now and then to account before God, of our progreffc and defc&s in theftudyof holinefife. v

&$'

Chap. XXXIII. Of the Lords Day.

- Suppofing thofe things which are fpoken of this point in the Marrow.

V V JOvation of the Lords Day, and of thofe times which upon other dayes are deflinated to "Divine mrfbif f

£ 1. A. 1. Other times arc appointed by man, but this day %y the Lord.

Secondly, other times are not fo much inflituted, as cho-fen by prudent Counfcll, according to the commodioufnetfe of particular Churches : but the Lords day hath an accurate ftkutiori.

Thirdly,other times are onely of a perfonall obligation, cording to every ones opportunity: but the Lords day is of nerall obligation, fo that other bufineffes muft give place to obfervationofit.

Qugft. 2. What things otherwife UypfnU , are unlaw-\lon the Lords Day ?

t:\-AL.u. All thofeimployments which doe notably hin—

if 1

gS of the Lords Day.

dcr a man from attending upon God and his worflup, ekhet publickc, or private,arc regularly, and ordinarily unlawfull, from the cad of this inftitution.

3. a. Here is.no difference betweene a mcchanicall or corporal! worke, which is properly called fcrvile, and that which is called Uberall. For chough fcrvilc workes be by Nameforbidden, yet Synccdochically all works arc meant, which are repugnant to that end which is aimed at, in the fan&ifying of the fevench day*

4.3. Thofe which belong to pleafurc and recreation, if they be fuch as hinder from attending on God , are 410 leflc forbidden then ordinary labours,

7. 4* To make journeis which tend not tothe better performing of Gods worfhip, but either to the difpatchmg of common bufinefles, or to pleafurcs, are no letfe difegreeing to the obfervation of this day, then to fpend the foine time in fervile bufinefle, or following our delights.

6. 5. F aires, Markets, and laborions afts of traffiquc, by the fame reafon with dayly labours and occupations, are repugnant to the fan&ification of this day.

7. 6. Thofe things which pcrtaine to courts and j udica-tories, are of the fame nature.

v8. 7. Not oncly externalLemploiments about thofe things, but folicitous cares about them are forbidden.

Queft- 31 What caufes are there which may excufc Jucb occupation*i that they may lawfully be done, upon the Sabbath day?

p. J. I. Prefect, or imminent neceffitie, which is neither fained, nor fought of purpofc, but is put upon us by the^ providence of God, Luke 14. 5.

xo, 2. Thisnecefficieis, Firft,of themeanetothe end,< not re(pedlinggaine,or pieafure,as the end; but moft proper^ ly the avoyding of force difcommodity failing out unedf pG&ly. This doth not therefore juftifie them who accounting theleefing of game as a lofle,follow their ordinary implo) ments, that they may not fuffer an occafion of gaine to pafjf

Secondly, It is evident nccefiGtie, not fuchas is conccii .oi an uncertaine cfofljc&ure. It makes not""therefore £r Jr&i£bandfnen>&c who m the time of Ha*veft, fpend A

day

Of the Lords Day. ^

day in labour, bccaufc they fearc danger by delay.

11. 3, Thisnecefliticistobeunderftood, notonelyasic rcfpe&sjBur fclves, but alfo as it refpc&s cur neighbour : (a Phyficians,Chyrurgeons, Apothecaries, are lawfully imploy-cd in helping the fick;and as it refpe&s the Common-weabh: fo in warre many fervile vvorkes become neceflary.

12. 4 Bccaufethenc:ceiTitieoffomeineane,in whkhthc labour ot Servants or Subjedsis required by their Superi-ours,cannot be judged by them $ therefore it laborious works be enjoyned them befide what is ufuall, which may ^harc. their neceflitie, they are to be accounted by them asnecflary.

13. J. Workes of mercy are to bee accounted both a& worthy of necefficy,andpietie.

14. 6 Servile works which are neceffary to the worfliip of God, arc not onely lawfull, becaufe of their neceflt-t*e,but by reafonofthe worfliip it Iclfe, of which they arc adjuncts.

15. 7. The offices of common honefty, whereby the ordinary andmodeft delight of life is cheeriflied, and excr-eifes of piety are not hindered,are neceffary in relpeft of the end, and free in their owne nature: becaufe die Ordinances of God which tend to the furthering of fpirituall life doe not oppofethetcmporall. .Butfumptuous preparations for banquets, cannot confift with the due reft of this day.

16. 8. Some little and fliort occupation about tcmporall things upon occafion may be fo directed , and tempered with pious meditations, that it may be no hinderance, but rather a furtherance of the duties of Religion. And indeede fuch a oufineffcin fuch a manner, doth not withdraw the mindefrom

jjGods worfliip,

% Queft. 4/ What things are required to the falsification \*f\tkisdaj?

[ iqA.i. Theexercifes of worfliip which are dayly, nui-notbe omitted, yet they are not lufficient, but fpeciall duticsrauft be added to them, Nttmb m *% 6,7,8,9,10.

i8. a. Excrcifes of publike worfliip in a Church wel cotiftituted,and enjoying her libertie, ought to beheld both re and after noone, ibid. Pfal. pa. 1. zsfSis 20.7.And :e folcmne meetings are wanting, there every occafion N n t<*

conmc

■

go OfBevcticm

to be laid bold one) to make up that defeft as much as may be*

\% 3, Thefe things which are neceffaric to the rcceio *ing of due benefit by thofc cxercifes, both in the preparation &f ore, and in the repemion^ becaufe of the connexion which they have with the exercifcsthcmfelve^anc to be reputed as parts of them*

ao, 4. A lingular meditation of the workesof God in areligious way, doth Angularly belong tothe fanftification of tfaUday,7V*/».£2»

21* 5. Wearefotobcimployed in thofcexercifeSj that we may get fpirituali refreshment thereby, by vertue ofV which we may be made the fitter to paffethe reft of the week.

Tbeendofthe Bourth^Booh^.

s%

TH E

FIFT BOOKE

OF THE

DV TIE S OF MAN

Towards his Neighbour.

IVSfr,

Chap. I.

He Word //*', fignifying Right* ii derived from the Latinc Word I#tfw,bccmk itimplics a Power of fome Authority, commanding this or that to be done. It it therefore taken: Firft, For the Law commanding. f Secondly ,F or the Ob je& and efteft of Iufiice* or for the LAftionitfelfe,prefcribedand required by Law; and in this 'fenle, we are faid to give every man his Right,

Thirdly,For skill in the Law*according to that vulgar Saying, fus eft Ars \dtqui & Boni. Fourthly, For the Power which any man hath, to doe this

teo Of Right.

or tliac acceding to Law, in which fcnfc, wee ufually fay a ,

Such a manfiands Hfonhis Right* And not unlike to this Acception, is the applying of the fame Word, to denote fome particular Priviicdgc granted to any man, either by Law or juft Authoritie. Qi which kind was that Jus trium tifaro-rum> among the Ancient Romanes.

2. The firft and fccond Acception arc onely %*iiMajlj> andnot^^Z/rdillinguiflit: Forthe fame Re&itndc is intimated in Both, but with a divers exiftence. It is firft itrthe Law, as in the Efficient Caufe and Rnle : and fecondly in the jiftion, as in the Efett* conformed to the Rule. In the third and founh Reception, there is a OWetonymia, of the Subjeft forthe t/fdjunft, and of the Caufe for tbc'EffeSi.'

This Word Right in its largeft acception is divided into Divine^ of which God is the Author. Hnmrnce, of wbich-Man is the Contriver.

3. ^Divine Right is divided into Right Naturally and Right Pofit ive^

4. Right Natural! is that which is apprehended to be fit to be done or avoided, ourcf the natural! inftinft ofNaturall Light; or that which is at leaft deduced from that NaturalL-Light by evident Confcquence- So that this T^^partly con-

w lifts of l>Kattikt Principles knowne by Nature, snd partly o£ -Comlufions dedue'd fromthofe Principles.

5. ThzDivwePofitivc %ight^\s a Right added to the Natttrall, by fomcfpeciall Revelation of God.

6 The Right Natural!, or Natural! Law, is the fame, whichufaliy is called the EterraH Law : but it is called £-terml^'m relation to God,as it is from .Eternity m Him ; it ^ is called Naturally as it is ingrafted and imprinted in the Nature of man, by the God of Nature,

7. That Pofnive Right was in the mlnde of God fror _ Eternitie, as well as the Natural! But in refpr ft it is not fo^ eafily apprehended by Humane Rcafoh^tliexcfore it is not 1 fualiy termed^the Law Eternal I.

g. The 'Nhiuralland Pefitive Divine Right differ in thisJ that the Pofitive is mutable and various, according to Gods good pleafure ; for that which was heretofore in tbe ^fndai^ c^ll Church, ^different frog that which is in the CbriftiaJ

Churchy

Church: buttherightnawraliis alwayesthcfame,at:dlikeit felfe, and for this reaion alfo, it is called the Law eternal!*

Qucft. i. Whether the Naturall law were not cbanqeJ^ 'when Abraham was commanded to k}ll his Sonne, tA^ndwhen the Ifradites were permitted ta take away the -/Egyptians goods?

9. A* i. There was not in thofe cafes a change of the law, nay not any difpenfation properly fo termed, but the mutation and change was in the matter, about which the law was converfant* For in the firft inftance, the life of the innocent, which was not fubjed to the power of Abraham^ as the Principal c*ufe y was fubje&ed to him as the inftru-ment of the command and good plcafure of God.

10. 2. In the latter inftance, the goodsofthe Egyptians fat Gods pleafure, who is the abfolute Lord of all things;left off to bee longer the goods of the Egyptians, and became proper to the Ifraelites: infomuch,that the Ifraelites taking them away, did not fteale other mens ^oods,but a(Tumcd their owne.

n» Queft. 2, Whether the Law natnrall is not changed^ Whzn afwordUft with another filing demandedbj the Owner to commit <t murder with it^us not reftoredjior ought by Right to bcerefiorecL

11. A. i. The Right of returning any thing committed to a mans trut by the Owner, is not in this; cafe quite

] changed, but it is ftopt for a while and delaid by another more obfervablelaw, viz,, of not committing murder*

1.2. Anfw. 1. And fomewhat like is the.reafon of prt-fenptiov, or attaining any thing thereby t for by this law of/ ^/>^<c/?r//>ri^»ic comes to paffe, that after fame cettaine time taccomplilht, the a&ion of recovering his owne goods from Jpn unjuit Poflfcflfor is denide to the true Owner* For the J Jcourfe of particular Right U ftopt, for the fake of pubhkc alright and good, thatio an infinite number of fuites might bee T prevented Nevertheles,t!;erightandtiilctoanythingis not: fotranfferr d u\ c Court of confidence for aicerp the forfci-. ture by prafcriptton; far hee who wittingly and willingly, dctaines any thing of another mans againft the will of the

true Owner offends againft the law of nature. Nor h tht* commanded by the law, but permitted ondy.

Queft. 3 ♦ Whether it bee rightly/aid b) Lawyers ^that the %ight nAturall, or the Law of Nature ts that % Trhtch Nature hath taught alt living creatures.'

I}» A. i.In brute creamres,thetruc nature of right,orIaw, hath no more place then it hath in plants, or things'inanimate. For neither is there a reifon diltingufhwg betwecne good and evil], neither a will orchoyceof one thing before another; nor laftly,any Mice at all in Brutes more thenia things without all life.

14. 2. Nevertheless in all things, thereis an inclination, < a power and operation, which is guided by certaine reafon; for as much as concernes their nature and end. And in this refpeft, all things created arc faidto havcalawprefcribed unto them, which law or right remaines paffively onely in them, fo that inrefpedto themfelves, it is onely by firm-litude and fome proportion termed a law or right; <Tfalme 142.6. lob 38. io,ir,ia. icr.^i. ao. ay*

15. 3. But in regard, there are fome inclinations and operatioes, which arc common bothtomanandbeaft, and not to plants; and other inanimate things, of which fort are the fafegard and defence of life and liberty, the coition of male and female, &c. The apprehenfion of which things < brute beafts have by inftind of nature, as man by the Iudge-

- mentofhis reafon, therefore in a certaine fpcciall proportion, wee acknowledge the law of nature in brutes, rather then in plants and things inanimate.

id. 4. And hence isit, thatthefinneof anymanoffen- \ ding againft thefe naturall inclinations, which arc common cohimielfeand beafts, even oat of thif very comparifon is ^ exceedingly aggravated, and rightly too, &c. Iud. 10. Ef£& I.}, ler. 8.7. ^Rom. 1.16. iTim.%^

Queft. 4, IVhetherthe Law ofNations bee the [ame^with the Law of nature?

17. zA. i. The law of nations, as it is taken for the hw which all nations ufe, comprehends uuder it, not onclyl rhe law of nature, but alfo^hc pofitive law* So fervitudeisl by I^a-vyers laid to bee by the law of nations, and yet is evi-± denfid

dent, that fervitude was brought in by cuftofnc and the po~ fitive law. And the fame is the reafon in diviSon of poffef-fio»$ 3 ar)d the like.

I 8. 2. If the law of nature bee taken, for that law which is introduced by the common confent and cuftome of all rations, it then participates a certaine middle nature betweene the law naturally and that pofitivclaw which is peculiar to this or that nation. It hath thus much common with the*-naturall law; that it is every where received without any certaine authority or promulgation, and wherefocver any thing is done contrary, it is cenfurd of all men to bee ill done. And it hath thus much common with the pofitivc law, that it may bee changed or abrogated by the common confent of them, whom it may concerne. A divifioa of things is by the law of nations: Neverthcleffc by the common confent it may upon /uft grounds bee fomewhere cnatfed, that almoft ail pofTcflions fhould bee in common,. It is like wife the law of Nations, that in time ofwarrethc Embafladours of each fide fhould bee peacefully entertained, becaufe it is fuppofed they treat of peace, which is jhe end of warre: of at leaft to fpeake in their ownebehalfe, which to any guilty party is not denied: & yet uponj u& caufe, and by the common confent of both parties waging warre>tbis law may bee abrogated. - Queft. 5. Whether the Pf&cefts of the law of natare fce lightly (lated. To live honeftly^ Net torhurt av&ther y ) To give every man hti due.

19. nA, i. This enumeration is fomewhat confused

andimperfeft. Forfirft, here is nothing mentioned of die:

worshipping of God, which neverthclcfle is a principle of

I the law of nature. 2. To live honeftly fas this phrafe is

lufualJy taken by Philofcphcrs and Divines ) is the fame

Jthing.as tofoUow vertue. For venue is honefty,or thehoneft

* *g<>od, as it lYdiftinguifht from the good profitable or plea-

fant, and in the fame fcnle it is called the abfolute good, or

the Iuft good. Therefore to live honeftly ( if it bee takenin

thisfenfe,) is nothing elfethcn to live juftly •• Infomuch, that

when to live honeftly, is called appecept of the law, nothing

clfeis meant, but that th« law ptferibes, v^ee flaould live

according.

according to the law, and {o it is as much as to fay nothing at all, becaufe in that faying they exprefle the fame thing by it felfe. But if this phrafe bee fo underftood (as ufually among the vulgar it is) for the eftccme and credite which may bee gotten among men, then it containes no certaine precept, but that every man fhould diiig~ndv endeavour bis ovvnc credite and eftcerncin thevainrmd mconftanc opinion of the multitude. §• What is meaiu by the injunction not to hurt another, muft bee expounded by the particular precepts of thelawj for in that wee doe our duty towards any man, wee hurt him not: Bat if wee doe not that which is our duty, wee doc hurt him> becaufe wee give him not his due, though perhaps,/^ feme remans to our felves k^owne^ weethinke wee have thereby deferved well at his hands. This thcreforeis too confus'd a precept. 4. Togivc every manhisowue, is nothing elfe then to give every man right* (that is J to doc what is right and juft : Therefore to live juftitiabiy, and according to law, is rather an injunction of the law in pmicnlar^ then a precept of the law in <^»*. r*U.

Qucft. 6. Whether that precept bee of the law of nature Whatjouwonld have dw*etoyourjelj r e, dee that to another: What you would have not doneto your Jelfe 9 doe not that to another.

20. A . 1 • This precept is naturall, and indeed Divine Mat. 7, \%. Lnc\6. 31 . Yet in this it is to bee obfervMr Firft, that this law doth not include the whole compaffe of the naturall law in generall; but that part onely, frrwhkh our duty betweene man and man is comprehended, 3. That ourwillwhatfoeveritbee, may not bee the fquare and rule of the performance of our duty to others, (tor under tha$(|| pretence, hec which would have any bafe, thing done to himfclfe, fliould doe in like manner toothers : Hec whichf" would himfelfe bee made drunkcfhould make others drunkc; j bee which would himfelfe bee inticed to Lcwdncfle, fhould entice another to Lewdnefle: ) but our Natural! will being Well difpofed,and nottaintcd with any paifion or perturbation, by which wee truly and confederately wifhgood unto .our(elves. 3* That kbcc-iio: enjoyncd, that wee doc all 1 thofe,

ttiofc things to others which wcc in particular defirctobee done to our fclves, (Tor fo Matters (hould obey their ownc fecvants, and ceafe to bee Matters,) but the fame things by way of proportion,or fuppofitionjas if indeed wee our fclvcs were in the cafe of them, from whom wee expett thofe duties. The %oote of Iufiice and the -whole foundation of Equity (Taith Lattanttus in his Epit. cap. 3. is comprehended in this:Have a careen doe not that to another,whichy oh would not willingly have done to your felfe : If is bee irksome % tofujferan injury, whofiever he bee^thatdoth one 9 i* unjxfi. Doe but transfer what thou thinkfi tn thy felfe to the per/on of another, and whAt thou judgefi of another perfon to thy felfcy and you will focne perceive that fou your [c/fe are un-jujl if you hurt another , a* another if hee hurt you. If wee ruminate on thefe things^ wee (hall bee fure to retain* our inno. tenet^ in which, ^njiice, as \n its firft Jlep % u contained^ for tbefirftftepofjujiiceis, Not to hurt your Neighbour, but readily to doehim all the goo).you maj m Alexander Sevcrus (04 LampidriuSr?/rf/^*V,) did 4ffsen times proclaime this, which bee had obferv'dfrom feme Jewes or fc'hriftians, and htn y felfe ^Lid approve, nay and commanded it pptbUkely to bee proclaim 1 ^fnedby a fcommoncrytr when hee corrected any effcndor,T)o* not that to another % whtch you would not have done toyourfelf; Which fentence bee fo much affetted, that hee commanded \ > it to bee writ ten in his Pall ace, and other pub li que Worses. }L Queft. 7. What proportion the Civih Law, holds with

|f fhe Law of Nature*

21, «•< 1. The Civill Law is, that which every City or I .Society of men enads currant for it felfe. And fucb a kind -f ofLawisnotonely peculiar to the Romanes, but alfotothe Athenians,Engli[h t ot anyelfe> who have norefpc&to the oman Law m

2 1. 2. This Civill Law in as much as it is Right is deri-

d from the Law of Nature; for that is not Law which is

lot /uft and right, and that in morality is called Right, which

;ccords with right pra&icall reafon, and Right pra&icailis

he Law of Nature*

23. 5. This Civill Law therefore*is derivd from the law of Nature, cither as a fpeciall conclufion inferred from

O 0 a gene-

a gcncrall propofition, or as a fpcciall determination and application of a general! Axiom.

24. 4. That Law which is derived from the Naturall Law, onely by way of conclufion, if the confcqricncebee goodj hath it's whole ftrength from the Law of Nature as the Conclufion hath it's force from the premifed propofi-tionsi but that which is derived from the Law of Nature, by way of determination and application, is in part a new conftitution: Even as every /pedes hath it's owne proper forme and eflence, befidcs that which is atfually comprehended in the Gentts.

25. 5. Seeing then, that as well in conduffons as determinations, the Reafon of man, can onely imperfeftly judge, nay, and is often therein cozened; hence it nnutt needs follow, that all humane Conftitutions are of neceflity liable toimperfe6Hon,errGUr, and injuftice : This the Authoursof the Romano Law confefle of their owne Lawes. It is im* fojfible, that a reafon fhonld bee given of all things that arc enattednot to all men^ nor of all the Lewes, and it is proved in-innumerable cafes, that there are many things received in the Civil I Law for the pub like good i which are fotnewha^ contrary to a difputative rtafon* Ad leg. Aquil. f f 51.

16, 6> The imperfe&ion of the belt Civill Law con-fifteth in this.

Firft, In regard it containesnot in its compafle the whole* Law of Nature, but fo much of it, oncly as fuch or fuch men have, approved and thought appliable to their owne man1 ners*

Secondly, in refpeft it hath no eye at all upon theinward afFe&ions, but onely upon the outward Anions; for it doth notiupprcfle abfolutely all vices, but thofe onely, which mayd. feeme likely to difturbe the peace and quiet of the Com-£ J won-weaitb, neither doth it enjoync all achofallvertucslT but thofe onely, which arc oppofite to the inconvenient^ vices,

Thirdly,In that it doth not principally make good me n s feutotiely good Sub/eds or Citizens.

Fourthly, Iri that upon occafion it may admit in many I *fewf|$ ofadditionjdetraaion^or corrcftion.

Of tight. ro?

Qucft. 8. What frtpmion the Morall L*r* fares t$ the Law of2(ature.

27* A. 1. All the Precepts of the Morall Law, arc out of the Law of Nature, exeept.the determination of the Sabbath-day in the fourth Commandcment, which is from the polltivc Law*

\ Forfirft, wee meet with nothing in them , which concerned not all Nations at all times, fo chat thtfe Precepts doe not refpod any particular fort of men, but even Nature itfelfc.

Secondly, Nothing is contained in them, which is not very neceffary to humane Nature, for the attaining of it's end.

Thirdly, there is nothing in them, which is not fo groundedupon right rcafon, but it may beciolidly defended and maintained by humane difcourfe, nothing but what may bee wdi en joy ncd from cleerc reafon.

Fourthly, All things contained in them, arc for the fub-ftance approved, even oftheraoreundcrflanding fort ofthfr Heathen.

\ Fiftiy, They all much conduce to the benefit of Man* kind in this prefent life, infomuch, that if ail thefc Precepts were duly obferved, there would bee no need of any other humane Lawes and Conftitutions. Memorable is that fen-tence in Hiereme ad Celant. de infiH. MatrUfam. Whether it bee Hieromes or paulinushis, upon the Precepts of 'the fecond Table: *All things faith hee y whichyou would have men doe untoyou y evenfo doe jee unto them, Hee would have charity knit and maintained among us by mutuaHgood offices,fb that the whole Law of God is nothing elfe 9 but the \ gene rail benefit of mankind, O the wonderfullmercy of the \jLord! O the unfyeakeable goodnts of our Cjod^ Hee fromifeth ja reward unto us on the condition that wee love one ano-\ther y that &> if wee mutually performe thefe things among cttrfelvesywhichweour fclvcs ftandinnecdofi jet we with a ^ proud and ingratefnll heart refifi hiswill^ whofe yery com* mand is our owne benefit.

obUtt. But it may becobic&ed, that if the Morall were the fame with the Law ofNature, ithad no need to bee pro-

O o 2 mulgated

toS of Right.

mulgatcd cither by voyce or writing for it would have beenc writ in the hearts of all men by Narure.

a8. A, i< That to Nature upright, (i-e.)<uit *><tf intbe StdttifinHoeencj^ there was no need of fach a Pro* mulgation. But ever finccthe corrupt on of our Mature, fiich is the bimdneffc of cur undemanding and perverfneflc of our will aod diforder of our affections > that there arc on-ly fome Reliques of that Law remaining in our hearts like tofojac dimme aged pidlure, and therefore by the voyce and power of God it oug- tto bee renewed as with a frcfti pcncill. Therefore is there nowhere foupd any true right prafticali realon, pure and complete in all part*, but in the written Law of God, PJaime up. 66.

Queft. 9. JVhdt yroprtion the Judbiatt Law hares t* the natural.

*9 A. x ♦ Thar is properly termed the Judicial!, which is about Iudgements or any politick matters thereto belonging as that was called the Ceremoniall L-w, which was about ceremonies, and that the Moral! Law which was a* bou; manners and civill duties.

30. 1. That Iudiciall Law which was given by Mofes^ to the Ifraeittes as proper onely to them, wasamoftexaft determination and accommodation of the Law of Nature unto them> according to the particular condition of that people.

31. 3* To the Jfraelitts therefore in refpeft of the ufe,itwas of like nature, with other good Civill lawes a-mong other Nations: but in refpeft of the Authority, which from God the immediate giver, it received, it was of much more perfection then any.

3a. 4. This Law belongeth not to Chriftians under the/ title of a Law, efpeciaily obliging them, but onely by way of Dodrine, in as much as in it's gencrall Natnre, or in it's due proportion to it, it doth alwayes cxhibite unto us thebeftjj determination of the Law of Nature.

33. 5. This Iudiciall Law w not accurately dHUnguiflit' from the Morall and NaturallLaw, in this, that the Moral! law waspubli&t by God with hisowne voyce, and twice wrktc&in Tables of (tone and exprefffed in the Dialogue,

a*

But the Iudiciall Law without all this folcmnky, was afterwards delivered toLMo f es 7 a»)d by hi ^ toche people. For the Lawes of re frying things Lent *r Tr*fted % of in ft Weights and Meafures, of paying the Labourer his hire % and many fucha*thefe, not expreHyfetdowne mthe *Dcca-l°$> He i its n<* more litdicia/t orleffc CMo all, and naturall then che Commandcmcnt, Thou Jbalt notftette.

34. 6 Thole Lawes were properly tenned IndiciaU^ w^ich being no: Crr<mo»i<i/J, had iomc fingular refped to the people of the Iewes 9 fothar the whole realonand ground of them, was constituted in tome particular condition of that Nation.

35. 7, But it is no certaine Rule ( which is given by fomejtha wliercfbeverthe reaion of the law is Morall, there the Law it feUc is Morall, as is feenc in Levitic. 1 1 44. For any {peciaU determination of a Law may be confirmed by a Generail Reaion ■; aud the nature oF the Lawgiver being mutable hath lomc place too, and power in conftkuting Lawes which may be mutable. But where the ipeciall in-trinfeeal) and proper reafon o{- the Law is aiorrall, there it „alwaies followes, that the Law it ieite mult needes bee Morrall.

36. 8. Thofc Lawes therefore which arc ufually reckoned among the Iudiciall, and yet in their Nature beare no Angular refped to the condition of the Icves more then of any other people. 1 hofc are all of the Morail and Naturall Law, k which are common to all Nations.

Chap. I I. Of Iujiice.

Queft. !• \l\JH e t»* r fait ice be rightly defined tr \ \ be a Perpecuall and conftant intent •f gtvijig to every man his due.

i> 4. 1* Tti* it not a Dcfinion of the Generail Iu-iice^which denotes the rectitude of Vcrtoc^ and fq intima-

Oo: tctb

tl© Qfluftlct.

tcrfi one and the fame thing with Vcrtuc in general!* For k is noteflTentiailtoall Vcrtue,to refpeft onely what is precife-lj due to another : as appeares in the Vertuc of Liberality. 2 • Secondly, It is not any cxa& definition of any particular Iuftice, becaufe it doth not fet downc the "Troxlmum genu*^ next common nature of any fpcciali Vercue. For feeing that a perpetual! and conftant Intent or Will, implies as muchasa Habit, and being that bctweene a Habit and any fpeciall Vertue,Vertuc ingenerall is inwpofed as the Genus, the perpctuall and conftant Will,.or Intent, cannot be the immediate Genu* of any fpeciall Vertue.

3* Thirdly, The Lawyers which maintainc that definition of Iuftice, doc in it miferabiy contradid them (elves: be-caufe, Iuftice being every way of as large extent as Right, which is the Objled of it, and they thcrafeives allow three Afts of Right, viz,. To live heneftly, To hurt none, and to give every man his due; they doc ncvcrthelcfle here define Iuftice by one of thofe a&s onely, ^«^To give every man his Right or due*

4. Fourthly, Ifthisdcfcription ofluftice were thus cor-refted, that by a Peryetuall and conftant wil (liquid be mean£ Vertue, and by every man^ our Neighbour fhould be defig-ned,andby His %ight $ thc duties we ought to perforrae towards him, then it layeth downe the Iuttice of the fecond Table, and is the fame with our definition: vif* lufitceis a Vertue whereby we are inclinde to performe all dne Offices to our neighbour.

Queft. 2# Whether Iuftice hath alvpaies fome rejpetl to another.

5. <>A. i # All Vertue is after its manner ordaind to the uprightnetfe and perfection of him that hath fuch a Vertuc. £i Iuftice therefore doth not fo wholly refpeft another,but that-^ it hath fome eye upon him that exercifeth it.

6. 2. Beiides, in that very relpeft, that aluft ma;i givesl auother hisduc,it needesmuftfollow,that he make bimfelfe fit for the performance of that duty, an4 fo alfo confer vc his ownc due to himlelfe with moderation.

7. 3* Ho wfoever in refpeel there i? fome peculiar difticul-tie in the defigningand procuring what is Right, and due to *

anothein

ofitftia. nt

another, which cannot arife in the fcarch of our ewne Good or Right j and becaufe that Iuftice doth not confift in the proper commodity of him that exercifeth it; but is necefla-rily extended to other: in thefc refpc&s,I fay,it is mod properly defined by Anotktrs Right.

Queft. 3. Whether iJEquitie, or that which the Civilli-ans r*//Epieikcia, ( i.e. ) a Moderation oftheftricki £*™ v doe tmely participate of the nature ofjnfticc f

8. A. 1. All Law which is the Rule of lattice, hath al waies a double end. The one Intrinfecall and Immediate, which the Lawgiver doth iromediatly looke upon: the other Bxtritifecall and mediate* So the Law of not opening fomc City gates in time of Warre, doth immediatly confidcrthc-not letting in ofthe Enemies, which is the immediate End: but it hath another remote End, to wit,the fafegaurd and pre-fervationof theCitie. Legall Jufiice as-it is ftri&ly taken^ confidereth onely the ^*r immediate End : but this Efiei-ksia refpe&s the more remote End.

9. 2. Inrefped he which makes the Law doth al waies firft and more principally looke at the remote End, therefore

^tofpeakeabfolutelyandclearely, Epieiks**hzth more in it of Legall Mice, though taken in the ftrickt fenfe. Por if it: be certaine that upon admifllon of fome part of the hofiile Forces into the Gitie, the fafeguard of the Citic, and Victory would follow, it is more juft to open the Gates fo farre, then to keepe them ftili (hut.

1 10. 3* Legall Iuftice taken ftri&ly ,confidcreth the words juft as they are written, but Equity confidereth the End, fcope and intent of the Law, and fo hath more Law in it, then Legall Iufticc, when taken ftriftly,

11 • 4. Legall Iuftice ftridly taken, as it is oppofed to MI quity,is iniquity. For being iBquitie is a vertue,it is necefla-ry that what ever hath a contrary nature to it, (hould be reckon^ among vices,

i2. 5. In that Proverb, where Extreamc Right is termed ExtrcameWrong,ExtreameRightisnotto be undir-ftood,as if it fignified an exaft obfervance of the Law, but rather as it expreflfeth the Outfide, Superficies, and as it wer* the barke of the Law t (u e* ) that which the Words* and

Letter t

glt of lufttie.

Letter of the Law fpeake* in which founcUnd outfide oftentimes lurketh extreamc wrong. 13 # 6 9 Therfore it is the beft Iifticc/o to flick to the words of the Law, that we be ftill ready to receive -Tome further direction from the intent of the Lawgiver according to the c-<quity of Iuftice.

44. y. Bat howfdever in manv things which appertaine to the publike good, it is not ufuatly in the power of any Sub-jeds to depart from the words of the Law: In which fence it is rightly (aid, The Law carries no meaning in it but the words*

Qucft. 4. Whttu the difference between 'Difiributiveand Commutative lufice ?

15 A !♦ Diftributive luftice is, as it were, from the Whole to the PattSjbut Commutative is as from Part to Part* Tor the diftribution of Honours and Rewards proceeds from the whole, as the greater; but all Commutation confiders the JEqiity of Right between the parts Con muting.

16. z. In diftributivclufiice^batwhich is due is given not as if before it had been in the pofleffion and command of him that receivetb,or as it had formerly bin conferr'd s but thatf now in equity it fhouldbc conferr d: But in the Commuta-" tivc luftice, that which is due is retorted to a man, as being now properly Hsowne Poflcfficn

17# 1+ In Diftributive i uftice, the proportion which one party bearestothc other, in refpe^ of the thing to be delivered, is direftly obferved* But in the Commutative nothing isdireffly obferved, but the proportion betweene the thing received,and the thing returned.

Qfcicft. ?. To wfjxhofthefe two/pairs do Bfyrarding and TumJhingbetoHg ?

18. A* 1. rheconferringof thofe Rewards which are freely given according to due proportion, doth belong to di-firibu?ive Inftice: But the Collation of thofe Rewards which may of right be cxafted, for fome fervke performed, as out ofcondignc merits doth properly belong to Commutative Iufticc: Becaufe in th s cafe the proportion aud equality betweene that which is beftowed, and that which is received, fsftillconfidered, Butpunifhing, in regard it alwaies deales

about

r

l

about foflie injury offered, that it may be puruflied wftfc dud andanfwerablc punifhment, it therefore bclongeth rather to the Commutative then the distributive Iuftice. But becatlrfe this Commutation is compelled for the moftpart, and h brought about by a Countcr-pafEon (as they call it) not any anfwerable or equaltatfion ; it istherefore mo ft properly re* ferr'd ta the fingularfpecies of corre&ive Iu f Uce,whichis rea-^ ally diftinguifrit from commutative Iuftice, properly fo called,

Queft; 6. What is the difference between ChM andCri~ minati [ttfticc ?

ip. A* i. Civill laQice in its puniftiing doth principally aime at the injufticc of the thing, but Criminall Iuftice in its puniftiing doth principally aiuae at the Irijuftke of the Pcnom

20. 2. In/uftice fometimes is comprehended onely in the thing done, theadtion,or the worke it felfc; but fometimes not onely in the thing done, or action,but in the intent of the Doer, I fthe A&ion onely, or Thing done be unjuft, without any appearance of injuftice in the intention of the Doer, ^lenthat Iuftice whereby this injuftice is puniflied, is to bee termed Civill. But if not onely the Action, but the Intention be found to be uniuft, then in regard there is a crime comes m to beepunifticd, the Iuftice whereby fuch inkifticeis*puni-Aicd,inasmuchasithatha Crime for ics Qbieft, is rightiy filled Criminall*

] 21. 3. Hence it is, that Civill futcs in Law,are appointed for the profecution of the thing, and fo are called Real!/ but criminall fuits were intended for Puniftimcnt, proceeding from the demerit and obligation of the crime* and thence arc *2l\edPerfo9taM*

\ 22. 4. Hence it is, that when any private commodity of xhe Party wronged is aimed at, it may be called a Civill fute, /But when the fute is, that punifbment may be given to the party offending y and that if any Fine or Mold doe thence 'follow, it &U to the puplike Trafurie.and not to the party offended,, it is then called *<£rimi**M (me.

23. $• Moreover henceit is, thatin a Civill caufea man uiay "be caft, as guilty of iniuftice, without ail Icandall to ban-'

felfe, in refpeft there appeared not any ill intent; But inju-ftice in a criminall caufe bearcs alwaies with it aa ill intent, in which is evidently fcene the nature of an offence.

24 6. Neverthelefle, although thefe two differ in the whole genta, yet they may meet in one and the fame caulc, as in cafe of fomc dammage offered by open violence , where the Cute airaes at both the thing, and the punifhment.

Chap. Ill*

Of %tvtnge> $r yengeance^

Qucft; x. *1T*0 -who.*Species- *f Ixftice bHongtth Rt~ X venge t

1. <^ i c Revenge or Vengeance f whereby faults are punifhed according to their delertsj is fometimes taken foe the Aft of the Iudge.who by publike authority may lawfully execute it:. fometimes for the Ad: of a private man, Where* by he fcekesof the Iudgc that vengeance may be executed^ according to Law.: Sometimes -for the Aft of a privatcmar^ vyhereby hehimfetfe puniflacth his enemy.

2. a. Vengeance in the Iudge is not an Aft of diflribu-tivelufticc,becaufe.tbcrcia not any diftribution of Goods, and evill things arc not properly difpofed by the Judge, as if they were things to bee distributed. It hath nsverthcleffe fpmclikenefewithdiftributivelufticc, in regard mote grievous offences are more.grievpufly punifhed, and lighter more lightly. *

3* 3- Vengeance sn the. Iudge, if you take the thing in it f dfe, is in feme fort an aft of Commutative Iuftice. (

Firft, Becaufc of the equalHty which.is confidered be weeijl the offence and the puniftimcnt, \

Secondly, Becaufe that which is dueoat of precedent me-n rit, is by that conferred, \jj

Thirdly, Becaufc the Common, wealth recovered its owe credit as much as may be out of the parity of Rcftieutran.

Fourthly, Becaufe Vengeance as much asmay be, maketfT i she partie injur'd who fuffcre4 the wong,e<juaIl to the other

of Revenge. jij

Citizens, in refpe& of the immunity from that wrong^

4, 4. The feeking revenge from a ludge, in a private peribn,isfomtiraes an act of commutative lattice : As for example. He who is much wronged fay any in his credited is to itand npon his credit with other men, infomuch thathee may not exercife his fun&icn as long as his credit is tainted, i& bound bv that commutative Iuftice whereby he ftands inga-ged to othcrs,to feeke Revenge. And it is the like cafe when a man is offended by iomc great imury a or knows any other to be offended by one vvhofe amendment can by no ether means then by fuflfering vengeance be cxpe&ed. For it behoveth Iu-fticetohavea care, that the Common-vvcalth be not full of pernirious men,

5. 5. Butthe feeking of Revenge when it is not necctfa* ry for any pubhke good, nor for the amendment of the delrrt->quent,nor for the immunity of the party offended, is by no nieanes an aft of Iuflice. And the rcafon is, Becaufe in fuch a cafe there is not any thing which doth legally engage any private man to feeke vengeance; nay, on the other fide,thei;c ^re many things which oblige hifri to forgive the injury.

<*■* 6. 6. Private Revenge is un;uft,cfpecialiy in a publicke fociety. R*m.i2<ij. & 13.4 1 Pet. 2, 14. ThefirftRe-fon is,Becaufe to take vengeance upon another mans offence^ belongs onely to him who is Superiour in his power: But all private men are by Right cquall

, Secondly, Becaufe Vengeance is an Aft of Iudicature, and no man is a competent ludge in his owne caufc : which indeed is the rcafon too, that he which defires revenge (cekes it not rightly, unleffc he defireit with this condition, that his caufe being heard, ir (hall be thought fit by the ludge. \ Thirdly. Becaufe a private man cannot by hxmfelfe fct any limits to his revenge, Vor feeing that in the Vindication of ( father mens injtories,thefe three things ought to be confidered 'yiotfi by the Law and Magiftratc.

That the Delinquent punifhed may be thereby amended, Row, 13*4.

That'the example of hispuniihment may make others better, Bent 19,20. That there mavbe henceforth more fecurity to the party

£t£ ofKevengi.

offended* and to others, £awi. ai. 18. Rom. 1 j.4; 1 Timl 2.2. He.that taketh private Revenge doth not attainc to any one of thefe. For he doth more and more provoke his Adverfary; He gives a fcandalous example to others, and draws an endleffc vexation upon himfelfe, and others.

Fourthly, Becaufe vengeance is proper to God, Deut. 25. 35. #*z» 12.16 Htb.ip.$o. and therefore not to be "undertaken by any, but thofe : so whom by God it is committed, and their Vindication is-the Vengeance of the Lord, Numb.

3*. *.

7. 7. Publike Revenge, whether it be exerdfed by a Ma» giftate, or fought by a private man, if it proceed out of Envy, Hatred, Thirtt of blood,or Cruelty ,or if by any other meanes itbetaintedxntheimpulfine.formaUorfinall eaufe> doth in that relpeft become private and unlawful!.

Qaeft. 1. Whether Vengeance may he lawfully taken npl on thofethat are free from fault f

8. A, !♦ Vengeance in its proper nature is a punishment: and all /uft punifhment doth effentially and formally refpeel fome antecedent Crime, as the efred doth ks compelling caufe, or as the adjunct doth its proper fubjeft, or any like? or proportionate thing,refpects the rule to which k is like,aod from which its takes.it meafure; or as the correcting a& re-fpe&s the obieft to be correcied,and therefore it can have no place where there was no precedent crime.

p. 2. Yet there 13 fomething like revenge, which by way of Medicine,and as it may be neceflafy, either to prevent future crimes, or encourage Vertue, may be exercifed, though no fingular crime proceed. For as wee cut a Veinc for the health and fafeguard of the heart,.folome certaine extcrnalL conveniences aje to be denyedtafome private men, as occasion fhall (erve, either for the prevention ofgreater inconvc niences > or the procuring of fome greater good. So the Leprous man is denied publike commerce, and private con-verfation with others, andyet Lcprofieis no crime*

10* g* That fotnetiraes Children do iuftly fuger under the punishment of that fault which properly is cheir Parents it hence arifeth, becaufe the children politically confidcree ve^membew^th^ theyfo depend upor

then *

1

Of Reftitfiuen. nj

tlieir Parents, than the Parents cannot bee piinifhed without the dammage of the children. For even as the Father cannot fuffer death, but the children muft needs bee Orphans, to hec cannot bee deprived of his eftate, but they muft needs bee the poorer*

II. 4* That the Cjreaans (as the> proverbe faith ) are fuviftid whil* the Qaptaines offend^ (id eft, ) that Sub;e<3s fometime fuffer for the faults of their Kings, is fo, for fomc kind of participation rn the fault, either by cxprejffe con-fenc, or by diflimulafion, or for negleft *f giving better advice.

12, y. That there bee fome Lawcs tliat bind foaie to the punifoment, who are guiklefle of the faulc, is either un~ juftiy done., .or elfe they are ufed by way of Medicine, or Example, and ar^mo: properly to bee termed punifli-ments^

li

ClTAP. IV. Of RtfiitutUni

y

V V i. A. i. Reftitution fometimes fignifieth the famcthing,as to reftoreany thing, whether it bee out of Juftice, or out of Charity,or Liberality, or Coin-' mon duty; but among Divines and Lawyers, this word is more ftridly taken to fignifie an ad of Jttftice, by which any k;ury or in/uftice done is repaired, and any man ftated inthe poffeflion of what washisowne, but" un juftiy taken %frora him. And in the fame fenfe, it is called a fatisfe&iorv \md requital).

2. i. It is properly an attof Commutative Juftice. Firft, becaufe rcquitall otigbt to be made according to the equality of the thing, not the dignity of the pcrfon.

Secondly, becaufe reftitution is of ibme thing* diredfy due. ,

Queftion *« In *&** things httb tbk Rejitvrion

-v

u g ' 0/ Reftttution.

3* A. i. It doth moft properly and primarily agree \ to cxternall and corporall things : But by fome analogy it is rightly extended to internal!, incorporall, and fpirituall goods, and to thofc external! aifo which confift in honour and credit; that is to all thofe things, to which a mm hatkany title, for thofe we may reckon among his goods,as well as his cxternall and corporal! riches,

Qucftion g 4 Whether it bee neceffary that Refiitution bee made.

4. A k 1. Rcftitution is in its owne nature neceffary by the neceflity of Precept; becaufe the detaining of what doth properly belong to another man againft his will, is < anunlawfullaftion, akindofcheft,andisfpcciallyforbidden, Rom 13, 7, 8. 1 iU f

5. 2. A&uall Refiitution is km&ivnzs ty/accident not neceffary: ( viz,*) when it is not in the power of him, that hath done the wrong* to make requital! ♦

6. 3. A mind ready and willing to make Refiitution, if it had power, is abfolutely neccflary. For neither is hce truly penitent for an injury done, who when hec may, wil]k not fatisfie for the fame: neither is there the love of Jufticey ,' or charity towards his Neighbour in him, who hath not an intention of giving every man his due. And in this fenfe

it is not ill faid, That the crime is not remitted till the thing » taken away bee reftored.

Queftion 5. Wh$ u boundto ma^eRefiitution} 7. A> 1. Every one who un/uftly detaineth anything of anothers, unjuftly taken from him, whether it were taken upon truft, or by deceit: But yet there is a difference be- ^ tweene truft and deceit in matter of Refiitution; for hce who by deceit poflefleth any thing of anothers, is abfolutely bound to Refiitution of the thing, and alfo of the loffe thence ( acquired, and thegaine which by detention ceafed: bnthee, W which detaineth a thing as committed to bis truft, is not ^ Bound to a Refiitution of that thing, whkh in his charge is loft without all fault of his, butonely of that, which by theufcofit, hee himfelfe hath gained, rcierving ftillfoixie^ diing inxonfideration of his owneinduftry. * S. 2. Every man who detaincs any thing lawfully 1 re-v

1 ccivedJtk

reived beyond die appointed time, and fcefcietco. if he received it upon that condition, that if it were led, itfhculd not bee to the loffe of the owner, but the receiver.

9. 3. Everyman that hath unjuftly dammagedanother^ (id eft) by violence, by deceit. fraud,or negligence.

10, 4. Not onely he who immediately offered the dammage is bound to make Reflitution, but alfo, (if the aSion whence the dammage arifeth beun/uft,; 6/forts of perfons.

Firft, He who either commanded or counfeITd the dam-mage.

Secondly, He which maintaines any fuch a& committed in his name.

^Thirdly, He whoconfented, if fo be his confent andcon- . nivance,fhali be the impulfive caufes of the unjuft aftion* Fourthly,He who fo helped on,that he was wittingly and ! " wilfingly a partner in fuch unjuft; aftion.

ri\ 5, He who did not hinder it, having power, and being in duty bound fo to doc.

^ 1 2. <5. He who difcovercth knot, if his teftimony be * s squired by a Judge, or by the nature of the thing, or his o.wne confeience.

Queftion 5. JVhatistobeereftored? \* 13. %A. 1. The thing it fdfe if it remaine,aad there be, no extraordinary impediment.

/ 14. 2. The price or value of it, if it be either lGft,orim~-paired by the fault of the detainer.

15, 3♦ That which another ought to have had as his owne.

Queftion 6. To whom U Rejlitutionto bee made?

16. A. u To the true owner it he bee alive, and to bee 23. and iSaw.ii. %:Hebr. 5.11,

lawful! Heire, or DeputyjiVW. 5. 8;

3. If after a diligent inquiry made after the true

rs)wner,or his heires, Neither can bee found, the Kettitution

^ then ought to bee made to God, beftowing the thing taken

away cither upon the Godly, Num. 5, 8. or the Poore^

Luc 19. 8.

Thefirft reafonis, becaujfe God is aiwayes offended by

1

Queuion o. j.

\ 16. A. 1. To 1

\>\md;Hebr. 5.23

r 17, 2* To his 1

' 18, 3. If after

that Cm, which is committed againft our Neighbour ;thercfor£ as farreas wee may, wc are bound tomakeRcftitutiont 0 Cod,

Secondly, The fincerity of our repentance before God,' will not fufifer us willingly to detaine that, which is unjuftly got, which muft aU the while needs upbradour crime unto us.

Thirdly, Wee ought To much the more to abound in workes of piety and charity, by how much wcehavedone the more wrong by injuftice.

Queflion 7. What caufes may excuft a man from T^-fiittition?

ip. A. i m A free Reaiiflion of the debt made by him to whom it was due, but by no meanes compell'd neither by guile nor fraud, nor extorted through fcare. Now this Remiflion is either expreffedor elfetaciteand wr*#*5. This virtual!, tacite, implicite, or interpretative Remiflion then is, ■ when from fome probable fignes we may guefle, that the damnified perfon would not have any Restitution made to him from fixch a perfon, or for fuch an injury. The will of parents, friends, or acquaintance may palfe for fuch a R^ million in iome light matters.

20, 2. The di(ability of reftoring j whether it beabfb-lute, or onely fiich, that wee cannot reftore any thing of leffe value, without farte greater loflct

21. 3. An.equivalent Commodity beftowed upon the Creditour by way of fatisfa&ion.

22 4. If any inconvenience rnufl: neceffarily arife out oftheRellitution, to him to whom it ought to be made, it s doth neceffarily deferrethe Reftitution*

Queft. 8. Whether or no, and how foe ought to make %e$it>Ation, who againft the 5, Commandemcntjoath injured another mans fame? .

23. exf, 1. If indeed any mans fame bee uotoriouflyfi blemithed, if unjuftly too, and not yet by arfy other meanes recovered, then hce which did blemifh it, is bound to make — a Refutation of if/

*4- *} Fame is recovered by recantation, and by fatif-

Of Refiituthril

i%l i\ Recantation is made cither by confeffiori that the fame was falfly, or rafoly,and urjuftly tainted*

t6. 4* Satisfaftion is made: i ♦ In the fame kind, when the defemer (hall difcrcetly procure, that the defamation bee foioothered, and upon all occasions fpeake honourably pftheperfondefamed> and that without all fignc of affefta-tion. a. In fome certainefumme of money, to be paid (as the Judge or any honcft man fliall thinke fit) not properly in hen of the fame, which can by no tneanes bee rated at any price, but for the dammages which may arifc from the defamation, and to appeafc the wronged party if hce bea of fuch condition, that hee may with honour receive the money.

Qucft. p. Whether or no, and how he ought to make. JReftitHtion,Tvhe againji the 6. Commtndcment hath hnriam^ ther mans life*

17* tA, 1. Hce who hath hurt another mans fpirituall life, in rcfpc&hee wasthecaufc, perhaps of tys (inning, or left fome fcandall before him, is bound to doe what hee can to reduce the party fo offended to that State, atlcaft,from Which hee feduced him.

For it is very juft, that hce which is caufcof thccvil^ fhould as much as in him lies rcpaire the fame,* As it is mod juft, that hce which hath gircn poifon to his Neighbour, (kould with allfpeed get him an antidote. And hence it is that the Ecclcfiafticall Difcipline in all folemne pennance for a fcandall givcn,cithcr in words,or decds,dothneceflarily, prefcribe and require Confefllon, Recantation, Deprecation, and holy Admonition,

• *8* a* Hee who hath hurt his Neighbours corporall life, either by complete or incomplete homicide .* Is firft bound to make Reftirotionfor all the dammages, that from ihat man (laughter or hurt may arifc. Audthereafonis,tbat ibefides the Judiciall punifhing and vindicative Juftice which refpc&sonclythc Common good, the Particular good aifo, in as much as may bee, ought to bee made whole. Second* ly, But in refpeft, the dammages hence arifing are of two forts, £i*. cither Really the charges of curing, of dict y of buriaty, and the gainesccafing which all night be rated at a

Qq ccrtaine

~ a Of Kejmvnw*

cerfainc price; or clfe Perfonall, fuch as arc Defolation, Affliction, Deformation, Maiming, andloffe of life, which admit no certaine rate or price, therefore there is this difference of Reftitution*

Firft, That in realiloffes, equallcharges,orasmuchasis duebeercftored, but in pcrfonall fomewhat equivalent; or clfe what may be reft or ed, and out of cuftome, or the judge-mentofwifeand honeft menougbttobereftored.

Secondly, That rcall dammages bee payed to the Hcires of the party of w hat kind foever they be, though Creditours to the perfon deceafed, but perfonail to them oriely who are fo nigh the party deceafed that they feemc in a manner to make but one perfon.

Queft* lo. Whether or no^ andhow hee is botmdtoma\e Reftitution yTvhe hath again/} the 7, Qommmdement defiled k yoomans Chafiity?

29. A. 1. Bccaufe Chaftity once defiled, can nomorc bee reftored,then life when once taken from us, therefore fteftitution in this kind of in/uftice, refpe&eth thofc dammages which from fuch a pollution doc follow.

30. 2. Now the dammages thence following, are botJ* In credite and temporal! eft arc j for from knowne whore-dome alwayesdoth arifc irreparable infamy,and many times, partly, by reaionofthe infamy; partly, and by reafonofthe iffue fo begot, many and great charges doe alfo follow.

31* 3 : Amongd thofc perfons, who without further; inconvenience, may enter into matrimony, that Reftitution is moft commendable. Exod. 72.16.

32. 4. The fecond degree of Reftituton, is a competent Dowry. Exod. 22, 17. And (orae faire fatisfa&ion fas well as may beej made to the Parents or Guardians of tt $*iaid,Z><?#;.22 2$. 29.

33. 5, The third degree of Reftitution is, to bee al charges of keeping the child, and provide, asr much as mayP bee, that none henceforth be dammaged thereby*

34. 6. There is a great deale of difference in the obligation to Rcftituubn bctweenc him, which by any«maidk. moved to defioure her, and him which movcthany maid to; *r fSRsrhefe whichmwethaiaiaid cither by violence, dcJ

ceky

Of i^faeppw tfPcrfoxi. 'j$j

ceitvasfcaud, orimpwwhatc^ici^atW^ is bound to twakc ilcflktmion as^eiitothe nuid% : hvt*fea^r,a£wcll in other dadrcflagtfs,'a* in her ho oir. Tfot "hec/that is himlclfemo-vedi altnotighheefcee bound 'as-mhefi, as inhim lies to make iatisfaftion to thofc, who without their co^ Wrongedjyc* in retf z&'d the fiarty:rovin|! notfin jujlice ow& *y Kfcftituticfa at ai!,

' . ■ ■ ■ ■ . ■ '— .. ■ •■' ■ •

-> 1£ Chap. V

W^^tion'of^ns.

Queft. T. \ 7C jH<*tis tsfectftim ofPerfonsf

t .t, \ V r: ^ li:Acception or Relpcaof fterfemr, dottvaot cortfift'in love of the Pcrfotas, bat in this, that when the caufe oaefy ought to bee confidcred, the Per-£onsii qualities are onely refpe&ed, which are altogether impertinent to the end, which is intended in the canfe in 4 hmd 9 L*vit**9.i5; E f?* 1 1-3; And fuch qualities are kindred,, "^ovv«r 5 riche^ and friendship; and hence in thc'H.eBrcw it is called/CD 1 ® the refpeft ofthe face ; and in the Greeke (igpQ9tii28 ) of the* external! or accidentall Pcrfon/ not

3* a. Iftherefore hath noplace, but in him'whbii ob-

. lig'dfdffomereafons to prfefdrrc one man before anotKer,not

according to his opinion, but according to fome rcafons

and caufci inherent and to bee looked after in the very Per-

fons.

3. 3. And -hence it folioweVthat refpeft of Pc^fons )faath not properly any place in free gifts and gratuities, but Jin thofc gifts ©nely, which are fome way due; whence alfo /itcomes to patfe, that God when after his good will and pleafurc: hce beftowes his gifts on fome, and not others though equal! to them, is ncverthelcffc ill himfelfc free from alitcfpeft of Perfons/bccaufe hee beftowes his gifts freely, and n<Jt as any way due, nor hath hce regard to any particular inconfiderablc qualities, but oncly to his owne good plea*

^ m of Exception of Pfrfiml

4^ 4. But yet it hath place in fome certatne gifts, which in therafclves arc free , but upon fuppofition due. As in cafe thofe things, which out of liberality are wont to be diftributedUmongall, bee conferred on fome f ew> who 1» no fingular defcrt.

Qucft. 2. Whether %efpeU ofPerfmsbeeapnl

5. A. 1. It is in it's ownc gcnerall nature a (in, ?<*♦ 2. &c. Dan.i. 17. Prov. 5. 21. 2 8* Becaufc in the fameaft it excludes both Juftice and Charity.

¥ orfirft, It deprives men of thofe good things which due to them.

Secondly,Becaufe it putteth a greater value on fome fmal-ler and more inconfiderablc things, then thofe which arc more Weighty, and which ought to bee confidered, and pcr-yertcth the Order of humane Society, Ecc/ejl 1 o. , z . 3, ^

Thirdly, Becaufc in effeft>it makes a plainc and dircS way to all kind of UnfPriv.iS. 2i.Fourthly,Andfas much as in it licthjtakes away all difference between good and ill deferts*

Queft. 3* To what fort of Juftice is re/pett of Perfint

tf. tA. Refpedt of Pcrfons though it bee mofl: pra^ pcrly imputed to thofe, who offend againft diftributive Juftice, in the deciding of controverfics betweene things and perfonsj yetrightlyunderftood^and according to Scripture- 4 phrafe, it relates to all kind of Judgement, ElefiNon, or Sentence, which is made of men, not according to theKuJci which ought in fitch caps to bee-followed, but according to fome affeftions refpefting this or that quality, which-nothing $t all appertaines to the Judgement tn hand* 1

Qacft. 4. In what cafes about-the EleUitnor Promotion efmenio Offices EcclefiafiicaH cr Secularjs there this offence 1 *f Refpeft ofPerfons? ' I

7. A. 1J If any doe wittingly, or willingly, or out on negligence make choyce of an unworthy man. Now fuch amanisunworthy, who is either void of skill, honefty,or^ the dexterity, or readines,whidns required to the exercife r / filch an office, Hie & Nunc (as the Logitians termeit/} A \ infuchan Ete&ion,

f u&God u robbed of his honour. Which all men of p

M

iike place ought to maintaine as their functions fcall re* quire.

Secondly, By this meancs, the publique good, for which all publique offices are intended is much hindered.

Thirdly,There is an injury offerd to them that arc worthy, to whom the honour of publique offices is due asa Reward of their vertucs.

Fourthly, There is much wrong done to vcrtue her fclfe, whofe proper encouragement (Honour^ is denied to her.and pervcrfely mifplaced to her grea: contempt.

8. %. If in cafe of oppofition the leffe worthy bcechofen, and the more worthy negleded. And the reafon is,becaufe firft, The leflc worthy, in comparifon, to the more worthy, is indeed unworthy.

Secondly, Becaufe the more worthy is fitter for the end tfhisflace, which in eleftion ought chiefdy tabec confide-«ed # This is very manifelt in Ecclefiafticall eleftions^ccauic the Church ought,as much as may bee, to bee edified by her Minifters, Epb*f.+. 11.12. 13. 14. % $>. 3. But yet there is this difference betweene the cle-^ftion of one thfolntely unworthy, and one leffe worthy theft another : That the choyce of one abfolutdy unworthy is in it feifc a (Inne, butthc choyce of one idle worthy is not fo (imply and intrinfecallya finne, that it may not fometimes become lawfull upon that confederation of fome fupervc-ning circumftances.As for example if there be foure men pre* fented or nominated in thcffeleftion. A vain^fotHtelj unworthy , a worthy man, ontM*re worthy then hee^ and one worthier then &U there!; If X give my voice to him, that is the worchieft of all, and will not concurre with them, that ) would choofe the man that is worthy, or him that is more Tenth) thenhee, the other fide muft needs carry it ibrthe unworthy man, or for the leffe worthj 1 at the btft ; it is law-fall and fit for mee in fuch a cafe, letting paffe the mofiyor-thy to make choyce of him that is wmhy, or him that is the wore worthy. And the reafon i^, becaufe 14tm not bound to give'myvoyce to him, whom I know cannot pofftbly bee chofen, although hce bee moft worthy: yet I am bound to binder (as much as in race iicthj the cle&onof one aitoge-

1

tbtr unworthy, or idDB, worthy .thmviwk^itkgii^ m'tif

helpe with my choyce. But fuch a choyce is fo to bee iflocip-tatcdithat there [xforailthaVafo^ that is the worthicft of all, or him. that is moCe worthy theft the party chofen; becaufe every mans due honour ought to bee afforded him according to hii;.worths and irtcante.every man Is bound to give a faire tcftimony of Jais :ownc good intentionto the Common good for example {ake.

Qtifift. 5, Whether this, fruit .ef : refpeffof perfons,hkth any place in giving of honour er reveywe to otherfyjam. 2 •

a. 3.4.

10. A. I, Stmt J*t*esm Ki$^

(Ufie this finne to be too frequent.

11. a In that honour which is fimply^due to any (fuch asthat is,which we owe to our Parents ana Elder* jtbejcafe i$ plains : becaufe in thr distribution of this kind of hbnour^k wereveryutijuft to deny, any the dtie teftimony of his»peoh heminence which hee deferves,upon unfit grounds.

12. 3. Nay in honour, that is but: upon fuppofition due, it hath place fo ferre forth, as there is way for injury -or con-^ tumely. And fomewhat heere unto this fault is it not t<f" falutc a man ( as the ufe and cuftome of the Cduatrey ir) that hath firft faluted you: or die not to falute men at atf,ac-cordingto the diftinftion of their perfons and worth;

Qicft. 6. Wether %ich men ought to fa honwr?d fir their J&khes?

13. A. Simply for the pof&flion of fa much wealth, they are not tobee honour'd, but for the good ufe of it,oc for the place they bcare, perhaps in the Common-wealth by reafon of their Wealth^theyjiretob^ehQncairecL i

cQpOOftU 7. Whethen%nthofe.thi\$gty»h^^ tefi tvthe fcttmllofthefadge^thmm*^ d thinz^reCpeSrtff

Perfbns?: f " y . J

-14^ A. In thofe drcumftances which nothing con-cetne the parties^in fuite^. there can bee no refpeft of perfons: Bat in thofe which doecoricernc them and yetnevertheleflc 3r^75ot determined by theilawcs, but are {*%t>f ntaflity w»/muft; left to the difcretion of the Judge, of which kiigd are the prgrogatiw, or reftraint of timc,and the like

efmjurf

iFthcy bee don«, (asforthemoft part they arc,) with an eye upon the Tpsxton^ndnot on the cai^e; There is in inch cafe this firynj of refpeft of Perfons.

Ghap; VI. Of Injur 'fri

z Queft. I. \1\T Hetber it is foffibU dnhjnrj may bet V V do'** t0 * willing wan ? i. A. t. By Willing, here we are to uiaderftanda man Chat knoweth,and willingly and freely confentcth to the fad: Otherwile there were no difficulty at all* For whatever is done either out of Ignorance, Feare,or violence, is efteemed as involuntary, at lead in part is fo,and fo in that part may admit an injury by the confent of all men.

2. 2. This word Injury tfit be taken in its general! fenfe

^for the violation of that which is Right* and perpetration of

\ * -that which is Wrong, doth no way depend upon the will of

the patient, whether he confent or not, but onely upon the

Rule of Iuftice. And in this fenfe it is plaine/that an iniurie,

■ or an uniuft thing may bee done to an.'an both willing

\ and confenting,as we may fee in the example of the Amale-

kite who killed haul when he defired him, 2 Saw i.

j. j. There are many things in which a man cann t as he

pleafeth, quit his owne Right i to wit, thofe things over

which he hach not a full power, but rather a cuffody and fafe-

guard of them,fach as are his lifg and members,and in thefe

\ the confent of the Will taketh not away the nature of an in-

4 iurie.

( 4. 4. Now befides the Will Rsticnali, which afwaies fpingsfrouiCoun(eUwichin,thereis acertaine Naturall inclination, may be termed the W ill Naturall,becaufe virtually, alwaics it carryeth with it the power of a Will, and dotbin fome fort then appeire, when amandotH nor difeft* lyconfenttohis owne difcq.amodity, becaufc if iiHi dif-comowdity, or to the cviil of guntfhmcntj becaufe it if evill-> — ; - " r -; xho

The confent therefore of the Will Rationall doth not a I waici deftroy the nature of an iniury*

y. 5* That this, (viz,.To a willing and knowing man^ there can be no Iniury done) is affirmed by Philofophers and Lawyers, is from hence, becaufe by the word Iuiury, they underftand, a Violation ofthe Law , which is done by violence, and neceffitie of coaftion But all kind of coa&ion is not required, to make the thing uniuft which is fuffered*

64 6. Indeed the Agent is perhaps willing and con-fenting, but it doth not thence follow that he is no way pari-cnt# C hrift in fuffering death was willing, confenting, and an agentj and yet he fufftred mod horrid lniuries.

Chap. VII.

9f ChtritJ awards cur Neighbour]

Qued I. V 7\ J Ho is to be undtrftood bj tUt termed V V Our Neighbour f

!• A< r. Every man, whom by any meanes we may wef commodate, is, in force fort, our Neighbour, Lu\e xo. 29T 37. A Sis 17. 16.

t. *. Man in generail, as he is with us capable of fupcr-ttaturall haj>pineffc, inafmuch a* he is the proper obic&of ab-folutc Charity, is our Neighbour. For this is the Tyc of our Charity betwecne one another, in order to God whom we love. And thus is every man living our Neighbour, wichouc difference of kind, affc&ioo, or manners, unlcflc fomewhat ro the contrary doc certaincly appeare unto us.

3. 3. But in regard the nature of finnc doth oncly drive againft this capacity ; therefore Man as he is luch, or in con. ^deration he is a Man, is not to be loved, but rather hated i and avoyded. J

Queft. 2. In what fence *r our Neighbour to bee loved <w veuas our felves ? m '

4. A. Even*4 y in this precept doth not imply an abfo-lute and utuverfall parity, but a proportion of likencfle 1 Now dusl&erwlfc^ ~

fi

m

Of CM tie Yomrds w XtigMourl t 'ip

Firft, that we neither wifti, nor doe any cvill to bur Neighbour, more then to onr fefres.

Secondly, that we with all true good to our neighbour* and to our power endeavour to procure its

Thirdly, that we wifli thefe things to our Neighbour, out <*f ftneere and hearty aflfeftion, having ftiil an eye upon his benefit, and not our owne.

<^ucft. 3. Whether it be not Utvfull fometimes to nifh M to our Neighbour f

5. A. i f Iiisnotlawrulltowiflianymanevill,aseviII; but as good,fometimes you may. And fo,Firft,you may de-fireand wifli a temporal! evill toany, for his fpirituall amendment : to wit, if his amendment cannot bee probably hoped for by any other meanes. As in cafe, any man for the favour of men doc perhaps ncgle£ his duty towards God, we may lawfully wifli him out of favour with thofe men.

6. 2. It is.IawMIto wifli a temporall ill to fome for the good of others* As if any man be a defperate corrupter of others, it is lawful! to wifli him taken from the earth, for f|are he fliould undoe others afvveil as himfelfe*

^>7> 3* Andfuchathingas this, is fometimes lawfull, out of zcale for Iuftice, and Gods honour.

Queft. 4. How the degrees of greater or lejfe Charity ought to be obftrvedi

8, d^". 1. If youconfiderthegoodinitfelf,asitistobe >viflit to your Neighbour, there can be no imparity in the thing. For we ought to wifli the chiefeft good to our Neigh-bou£ even as to our felves. And this too is the duty of every man, that as much as in him lyetfi, he promote the good and welfare of his Neighbour: But yet there is fome difference of order in the wishing that good : for we ought to *yifli that happincflfe to the godly immediately, but to the ungodly, onely hoping and fuppofing their Faith and Repentance*

9. 2. In refpeS: of the affe&ion it felfe, whereby wee wiflb good to others, there ought to be no imparity oif Mention QicZRfntiJpon therein: becaufe the very Habite of Ver-tue in its owne nature doth equally incline our Affc&ions to Its aft; without all difference of greater or lefTe intention.

R r 10. 2. In

|gz Qfchdrmt tm*rds our Nttghbm.

10. 3. InrefpeaofthcEKcrcifcandcflfcfls of this Af-fe&ion, there is granted fome iroparitie, as of the frequence, the order r and cxtention , fo farre forth as the coile&ion of circumftances may make neccflary this aft and operation^

Charity.

For firft, We ought more frequently to llirre up, andjm-^loy that aft of Charity toward thofc,in whom we (hall more frequently meet with reafons and caufes for our true love*

Secondly, The order ought to be obferved according to the occaGon which is offered, and the proportion which the ads beare to their cbje&s.

Thirdly, the extention to more, or more noble effefts, is requisite according to the neceffity oftheeffeds, and'hedig-nitie of the parties beloved..

Queft. 5* Whither or no y and in what cafes a man may bee hound, in refpeti of the exercifeandeffctts of hk Charitie, to love hi* Neighbour more then himfelfe f

11. Ai 1. There may be fuch cafes :Becsufe our Neighbour,by fundry meanes may be in extreame grievous neceffif tie, fo that he ought not to be negleded, nor ought we to ex-pc&, when others may and will helpe him, although we afe- •« tiot doe it without our owne danger,,. •*

12. 2. Every man is bound with any temporal! hazard whatfoever, to helpe his Neighbour that is in Spiritualldan- ( ger, if it be probable, his afllftancc may doe him any good, x ' fohn$.\6. [\ <|

<)* 3* Againe, in extreame neceffity 3 Every mm of what ; condition focver, (but in the (veil place, he to whom of duty \ It may belong) is bound to expofe his life to any probable v danger, that fo he may hinder another mans cerraine deaths For another Mans certaine death ought to be efteemed a grea- * tcr evillthen our own, if uncertain. Hence it is not Iawfull,fo a Paftour toforfake his Church and Cure in time of Plaguy or perfection, unleffe perchance there bee fome other ftc man who may undertake the charge*

14. 4* In temporall goods,every man is bound to prefefc --) a pubiike perfon,or the community before himfelfe. For the good of the whole is more to be valued then the goocl of any ?5 C PS& Nowthofc men ought to£ce accounted publkke

perfoiw^

fertbns/who doc manifestly ftand the Common-wealth in

much Read,

15. j. Moreover it is fomctimes an honcft thing to t xpofe ones corporall life to certaine danger, to fave the corporall lifeof a friend, thoughbutofeqjallcondition, ?ohm$.i jl, For although my life, by it fclfe taken, ought to bee confer-ved by me, rather then the life of another, yet it ought not to be cOnferved rather thea anothers life, and my credit.

,

Chap. VIIL Of Graying for ether/*

Queft. 1. w ^HOr whom ought t&c to prtyi

17 I. ^- i# Forallthofc whom we hope may bee helped by our Prayers ; For Praier is a meanes in-ftitutcd by God,that it may be applycd to procure thofc things jvhich wc wifli: Hence no man li ing is abfolntely to be ex-Miud cd from our prayers, except it be evident unto us, that he is altogether defperate. 2.2. We ought to pray for our enemies e(peciaily,^/^r*

5-45-

Firft, Becaufe we are to be affe&ed efpccially with their finne, from whence danger hangs over their heads, Luke

*3. 34.

Secondly, Becaufe by this meanes we doe, and tcftifie that we doe,that which is neceflary to the rcmiflion of our ownc finncs, Matt. 6. 12.

) Thirdly, Becaufe alfo by this meanes we exclude from out othoughtsaliunlawfull defire of Revenge, R^m % 12,19,20. { Fourthly, In regard this is in charity to commit our caufc to God.

3.3. Howfoevcr wc are more bound to pray for oar friends and allies, becaufe in fuch there are many reafons found, whichxiire&lyandinthemfclves, are prevalent to move our Charity, infomuch that they move fomq love, even in Eth-

nickes, Mttt.ytfrff*

*u * * Quelle

- ^ Of frying for other s 4

Qucft. 2. Whether or no, andhoto farre it is lawful/to mjb evill unto any man ?

4, *A. \\ A deliberate imprecation of cvill, as it is evill againft any man, which is a formal! ,curfing, cannot chutebut

be evill.

Firft,becaufeit proceeds from Hate* winch isancvillop-*

polite to Charitie.

Secondly, becaufeit is not more lawful! to wiflh evill,; as k is evill, then to dos it fo.

Thirdly, becaufe it is repugnant to our blefTed calling, I Tet.1.9.

5.2. Thole rafh and common curfes which are in. ufc-amongfl: many, (z$Tbcplague take you* Get you gone with amijehiefc. Wouldyottwere hang <(«&c % ) are expreflions of hatred and ill will, the figncs of pertifrbations raigning in the heart, and befides this are contumelious to our Neighbour, and therefore cannot be excufed from a grievous offence,

6. 3. The imprecation of evill under confideration of good, is in itfelfe lawfulU Thus we may with a leflc evill to this or that man, with relation to the glory of God, the goo$ publike or private which is of greater moment; yet this muS- \ be thus underftood.

Firft, that therebe this condition, to wit, if that good will follow out of this evill, and not but by this evill.

Secondly that we fubmit our will to the will of God.

7. 4. Curfings which are caft on irrational! Creatures, if , tbey have any refpeft to God and his providence, which is converfant about thofc Creatures are bfafphemies, if to Man who is the lord of them, then they are injuries $ if to the creatures, as they are fimply considered in themfelves, then they are the fignes of heart and. mouth full .of bitterneflc, f •fyw.3.14. if to any evill which happens by them, then they* either ought to be %urativefpecchcs,as .2. Sam. 1. 2i.orclfe \ tfeey are unjustifiable motions of impatience, fo& $ ♦

Cbapi

.

CHAp, IX.

Of 'Brotherly %epr<fe. Queft. Ii \ )t !&** p*rfo** f*&*nder BrctherlyRe*

i. A. 1. Firft, andmoft properly, the faithfull, and a-mongft the faithfull, thofe who are members of the lame Church with us. The reafon is, becaufe thofe have greater brotherly conjunction with us, then others.

2. 2. Yet Infidels aifo on occaftonareto be reproved.

Firft, becaufe that feeing they are our neighbours, and to be beloved with true Charity > they oug;ht not to be excluded from the common aft, and duty of Charity.

Secondly,becaufe the fpirituall almes ought no more to be re(lrained,then the corporall: butt the corporall ought in great necefllty to be beftowed on any.

Thirdly> becaufe the Oxc or Shecpe of ones Neighbour v-whichis aftray, ought by him that fecth it, if he can, to bee brougbtbacke, 'Devt^i.t. thenmuch more, ones Neighbour himfelfc, when he doth wander, ought to be reduced to the right way.

Fourthly, Becaufe that he which erreth moft, hath mod neede of inftrudion, and the Law of Nature reqoires,that we drive to helpc our Neighbours in their greateft neceffities.

Queft. 2. Wh*t conditions *re reqmjite to wake reprofe neceffary £

3. A. i. The knowledge of the finne , which at lead \ ought to be fo probable; that it be morally ccrtaine, that is, I fuch which is morally judged, enough to beleeve without 4 rafhncfle, That our Neighbour finneth. Yet in a doubtfull

lufpition, the reafon of our duty ofttimes requires that wee flaould wifely intimate to our neighbour, what the fufpition is, and by what meanes it might be removed.

4. £. The hope of fome fruit. For if there bee no hope of amendment, in that refpeft reproofe is not to bee applied, 7r*v*9*7i 8. M*u 7.6«Yct it oftentimes happens,

that thofe which are incorrigible in thetnfelves, ought to bee reprooved in regard of others, whole danger by this way maybe prevented.

$♦ 3. The opottunity of time, and conveniency of other circumftances.

Queft. 3. Who are they which ought to reprieve <?~ thers.

6. A. 1. This duty in forac manner belongs to all men who have the ufeof reafon: becaufe it is a Precept ot the nacurall Law, a deed of Charity, and a general! duty of Neighbour towards Neighbour, as 1 ee is fo. Hence, the faichfuU ought to admomfli both the beleever, and the un- < beleever, and the infiJeli, as well the faithful!, asaninfidell; gen. 20. 16 Thcinferioursandthc feth^tarcfub/cd,ought x to admoniftk their Supcriours,but With reverence, Ivb 31.1 j*

7. 2. Yet more especially it belongs to them, who either by reafon of their calling, oughc to looke to the good of other, or by reafon of gifts arc more fit to fulfill this duty with fruit, E^eeh. 33. and 34. Gal. 6.1. Tit 2. 4.

8. 3. Hec himfelfe which is guilty of the fame, or ^ greater crime, is not altogether exempted from the obli*-^ * gationof this Precepc. For no mans wickedneffecanbeefb helpefull to him, that fhould excufe him from a naturall Precept, as this is. But hec ought to doc this with efpeciall < expreffion of repentance, and compaflion, accufing himfelfe firft,and more then anothcrjefle bee incurrc that reprehenfion

of our Lord, Mat. 7* 3. 4. 5. Thou Hypocrite f firfi cafi *ut thebeame out of thy own eyefhen thou maiftfee to eajl out the mote out of thy brothers eye. ThefCls a'notablc example v VCitSam. id. 17.

Queft. 4» How ought reprtofe te bee applied} i

9. A. 1. Admonition ought to be founded on the word of<£od,orthefpeechofChrift, Col. 3. 16. Let the word of \ Chrifl dwell injou pUnteoujly in aQ wifedome, teaching and admomjhing) &c m

1 o* 2. It ought to bee fprinkled with brotherly Charity, 2TheJf. 3.15. 2 for. 2.4.

11. j, It ihould bee feafon'd with mceknes and lenity, Gal, 6. it 2 Tim. 2*25*

It 4. It

y

i

Qf Partaking with ether mots firsts. I35

12, 4. It ought to bee ftrengtbned by perfeverance, z Pet. 1. So often^and fo long, ihculd our brorher bee by uk admoniilied, as there may any fruit bee hoped for thereby.

Ciueftf 5- How ought Reproofe to 6eeentertained?

13, %A* 1. In Charity and holy reverence, 1 Theff, 5.

14, 2> With Humility, HtBr. 13.22,

15, 3. With the fruit of Piety, lo that it fhould alwayes bee to us, either, as for medicine (tap*) or for warning (zspcfoteKT&f tov) or at left for ateftimony (^lajuafivfiafcjl

C H A P. X.

Of Partaking with other mens finnes <

Quell. I. C 7\JH° * re thej that partake of othts

V V mens finnes}

1; A. r. All they which doc cooperate in the com-

'viflitting thofe finnes^ for the fociall or joynt caufe cannot

choofe, but partake of thole finnes both in the crime and

guilt to the production, of which it hath Joyntly conferred

it's power. And hence,firfl,hee who commands or pcrfwa-

deth any finne, is partaker of that finne, becaufc hee hath

both fuch an intent himfelfe, which before God is all one

asthatfadl; and befides for as much, as in him lieth: hec

would infufe that intent into another, and fo hee is the au*

thour of finne, 2 Sam. i| f 28* 1 King. 12. 30. and 134

35. &c*

\ Secondly, Not oncly the Authours, buttheMinifters of

finnes have communion with them, for in as much, as they

i are the miniftring and aflifting caufes, and doe afford fooie

ftrengthto the finne, they have a direft communion in the

fame finne, Efa. 10.1,1 Sam, 22.17. 18* with Pfalm. 53,

iXings 1,p. Matth t 2S. 4- A Sis 12,18,19.

y 2. All they which doc cooperate though indire&ly, that is, which doe any thing that ought to be omitted, or 0-mitted any thing which ought to be done, of which finne is

tin.

f*S Of f Making vftthothtr mn$$inm>

thefcqaell. For by the moraU interpretation, he alfo is ter- ' medthe caufe of finne, who doth notapply ail due diligence to forewarne or hinder the fame, i&am*$*i$* 'E^k? 33«<S, 8. AU. 20. 2^,27.

3. 3. And with thisfinne, Preachers, Magiftratcs,, Parents, Matters, Teachers,are chiefly tainted, when they doe not their duty in prevention of the finncs of thofe,, who are intruftcd in their charge.

4. 4. AJi they who by their confent approve ofa finne already committed, Rom. 1.3 2. For he who approvcth and commendeth the thing done, he (he wcth his Will ready and forward to doe the fame thing, or at leaft, to perfwade the doing of the fame thing, if weed and occafion fliould require it* And moreover he is a concerving, defending, and promoting caufe of the finne committed. To this confent of appro* bation is referred all ceffation from our duty, either in the Reformation or corre&ion of the finner, I Cbron.$.i< <5. info-much that we may not onely participate in other mens finncs, by our endeavour,{peech, and example, but even by our fi-lence, di(TIrnulation,and connivency,

5t 5. Andin this kind alfo doe (ome Preachers often of^ fend, who make piilowcs for the finners, and preach peace unto them. And all other Superiours,who through too fond an indulgence, doe diflemble, or too tenderly reprove the finnesofthem that are under their charge, and all they too, Who without fome /uft caufe omit brotherly reprofe.

£♦ 6. Out of thefc principles the doubt is eafily cleared, haw when many arepuni(hed,and yet but one openly finning, they are not properly faid to be puniflied for the others fins f but for their owne; to wit, moft often for thofe, whereby they participate with others finncs. And after this manner, r 7). Reynolds, otic of am Countreymen, doth pioufiy and learnedly fliew, bow Iudas CMachab&ut and the Iewes, 2 Mac* 12, 43, did i not offer Sacrifice for the finnes of thofe that were dead (as ! the Papifts wouldhaveitj butfor their owne, and the other furvivors fin, which they had contra&ed to themfelves from the pollution of thofe that were dead, and whereof perhaps not unworthily, they might, in fome part, thinke themfelves the Authors, For no man {"to fpeake properlyj jspuniflit

for

OfHrtaUng with other mens Sinnes. ^

forinothcrs(inne,as no man dyeth of another mans difdafe but his ownc. But even as men doc oftentimes contract defeafes to themfelvesfrom other mens (and many things hurt the body by tranfition: ) fo in thofe difeafes of the minde, men do ufuai-ly contract their own finnes from other mens.

7, 7. M0reover,hencetheFaithfaIlareinftra6ledtoamorc profound humiliation ofthemfclves, in the conf effion of their finnes of this kind. And G.Par: propofeth a godly forme of Gonfefllon futablcto this purpofc, which will iiiuftratc thisdo-ffcrine,

O Lord my God! What cvill is there of which I am not gritU tie, cither in deed committing it y or defiring to commit it ? And this either in my felfe, no by *nyfelfe> or in fome other man : t* ivity by being willing or confenting that he fhould commit it, or by Gommending the faulty or flattering the committer of it, or not removing when out of my duty it belonged unto me ; or {what is worje ) by rejoycing at another mansfinne^ or which was the greatefi infidelity towards thee, by not regarding it at ali m For fure y it could not be lawfnU for me to fee one of thy flocks pcrijb, apdbe devoured by the infernaU Wolues y and not refifi as much *&>*!was able: In the like condemnation I acknowledge my f elfc^ in refpeft of good things % For what good is there % which I have not either extinguijht in myfelfor perfecutedin other slither by hindring it that itjhould not be done at all,or by difcommending it if it were already done^ or permitting it to be extsngui/&t,or elft rejoycing if it were extinguifht ? Lord of mercy 9 how many good things have been lofli either by my procuring that they jhould' not be 3 or my not afiifiing that they mtghtbe^r by not noHrtfiing them, or withdrawing my aydefrom them ? Moreover y / have finnedagainfi them 3 O Lord god, either by not rejojeingat them y yr by not giving thankes for them to thet 9 the ssfuthor of them*

( Queftt 2 . whether or no it be lawfuS to rejoyce at stn other mansfinnCy or to take any pie a fur e in it ?

8. A. 1. We ought not by any meancsto rejoyce at fin, as it is finne, but a$ by God it is fomctime converted into the occafio»of fome good* As if perchance fome haughty-minded arrogant man, after fome fliding^fliould repent and behave him-fclfe more modettly; or as if after fome grievous oflfcncc,an ex-

C S* ^a11am#i

t *g Of good Example, tindScdndall.

ccHent Law (hould be made, which other wife would not had bccnecna&ed. See Phil. 1.15,16,17,18.

Quefh 3. Whether or no it be lawfnllto abnfe another mans fane ?

p, It is lawfull when any neceffity fliall enforce it,provided that we doe not cheerifhthofefinnes which we abufe. So /*-cob when he tooke Labans oath, fwearing by falfe gods, abu-fed Lab an s iinne 5 without any finnc of his ownc, Gen. 31.5 3* Sotnlerew.^i. 8* The tenne innocent men did abufe the ra-venoufneffe of Ifhmael • So many out of neceffitie compelled, doe honcflly abulethe iniquity ot Vfurers.

Chap. XI.

Of goodExample, and Scandatt,

Quefti I • \ 7\ 7Ho are bound to give good example tt

V \ others? I. A. i. This belongs to ail godly men, in refpeft of ill thofe,to whom their life may be any wayesknownc.

Firft, In regard all men ought to glorifie God by their works, 2 Pet. 2. 1 a.

Secondly, becaufe there is no man who cannot expreffefome* what in all his life,whereby others may be encouraged and confirmed in godlines. For from the contemplation ot the Bifmire men may be edified, Prov. 6.6.

Thirdly, becaufe each man in his place hath certaicie-fpecial occafionsof performing fomewhat, which upon the like occafion •nay be exemplary to others, £>w. a.ao.. *Pfal. 34.7. (

2. 2. But this duty is chiefcly in joy ned to filch as arc above others, cither in Age, Parts, or forae Office, Tttm 2*4.7* 1 2?». 4. 12 ♦ 2 Thejf. 3 ,p-i

Firft, Becaufe to whom much is given, of, him much is required, Lukfit.jfi*

Secondly, Becaufe the more cmkenta manis, the rfiorc cks &c uponhhn,and he is the lefle tmdifcovered, Math. 5.14, Thirdly, Becaufe they whoin place doe precede pthcr^ pught

OfgdodExAmfle, and Scandal!.

by goingbeforc, to (hew them the right way, i Thcf.i $,*}$.

Fourthly, Becaufe Inferiours, doe much rely upon the A-£MonsoftheirSuperiours,and doe frame therofelves to their example,?^. 2p,i2.

Qucft» 2. Whether erno ourgaoi works ought to be carefully madeknwne unto others^ that they may bee an example tq them?

Zi *A. U Good Workes are of two forts: fomc Publike, and fome Private, Thofe which arc Private, ought not ordinarily to be divulged by « our felves; for this were ambition of Vaine-glory, Matth.6, i, 2,&c« But Publikc good Deedes, becaufe in their owne nature they arc knowncunto othcrs,may, and fometimes ought, modeftly and warily be reprefented uk -to others,

4. 2. Thereprefentationofagooddecd, of what fort fo-cver it be, if by it We refpeft our owne glory as the end, is not to be allowed of: but as it may conduce to the glory of God t and edification of others, it cannot be difcommended,

Qiiefl> 3. Whether or no all Sand'allbe a finne? L> 5. A. i. In all Scandall there muft needs bee fome finnc: becaufe it ahvaicsappertaines to the Spiritual! ruine or detriment of our Neighbour.

6. a. Neverthelefle, there may fall out fome Paflivc, or received Scandall, without any offence of the Agent: as when the faft of one man, is an occafion of finning to another man,bc-yond the intention of the doer, or fte condition of the faft: And there may too be an Aftive Scandall 3 without any finne on his part whom it airaesat. As when onc>as much as in him lyetb, by his example induceth another to fin, and yet the other wiU not fuffcrhimfelfeto beinduced.

Queft. 4. whether or no^Scan-dall be a fpeciall fort of finne?

7. A. 1. It is a fpeciall, and indeed,a devillifti one,when a man intendeth the ruine of his Neighbour. F or this is a fpeci-all difference which conftitateth a finne, thatfearfely fallethQii any befides the Devill himfelfc*

8. *♦ Moreover it is a fpeciall finne, when that fad, whereby our Neighbour is fcandalized, cannot be any other waies c-vill, but by the mine of our Neighbour ; the occafion of which another man ought not to give. For by that difference, fuchan

S

a<fHsfirftinitfelfemadeevM, and therefore determinated to forae certaine kmde.

p. 3. In other finnes the nature of Scandallis onclyacir-cumftance oppofed to that Charity which is generally required in each part of our converlion with our Neighbour* By this circumitance,Publikefinncs are not changed but onely multiplied and aggravated.

Queft. f.whctherornoiitbefojfMefgramantotivcmthm entScandall ?

10. *A> 1. By the Grace ofGodjafaithfull man may live free from paflive Scandall: Bccaufe he may fo firmely adhere unto God,tbat he can never be moved from good to evill^by the ©rher example of other men: He may live too,frcefrom a&ivc Scandall, though not abfolutely from all finne : Becaufe the common infirmities of all the godly, in refpeft they arc not by them maintained, have not any aptitude to enduce others to finne.

Queft. 6* What %ules are to be obferved that wee give >r$ Scandall}

11. *A % 1. Fortheavoy ding of Scandall, no finne at a$ A * ought at at any time be admitted, though it fecme never fo flight: for this were only to finne my felfe, left another ftiould finne, Rom. 3.3. To doe evitl that good might- come thereof. And hence noreqaitall of crimes is to be allowed of: Such as was that of the old Gibeonitt^ in the caufe of the Levite* Indg.

J 9* 14. And of Lot in the caufe of the Angels, f/^.ip.8.

12. 2. No gocd or lawfull thing is to be omitted, for fearc of the Scandall, which men of a Pharifaicall-temper will take thereat, Matth. 15.14.

»g. 3. To avoid the Scandall which'the weaker may take^'/ all tho£e,thinga are. tuher.to be done or omitted, which may lajy&lly and; without finne bcdo'nc or omitted, And this is \ the obligationofCbarity, 1 Cir. 8»i3*

14. 4. Thofe are to he called the W eake, who are not fuf-ffciently inftrufted about our Chriftian Liberty, 1 Cor$,j.

2 ? v fh -NeiCbcftffeqU they fufficiently inftru&ed, to y/hom Wfi can, give a reason of thefaft :, for it may fo fall out.that fomc ^re not-capable of the reafonthat is. given; who nevertheiefft, though there be a reafpn given, are yet to be efteemed as weak*

Of GwdEtfdmfU^ndScAndd.

x6. 6. No humane Authority can take away the nature of Scandall, from that which other wife would be a Scandall, nor the nature of a finne from that Scandall being given. For no man hath a command of our Charity and Confciences, nor can he take away the danger of Scandall when given.

I7.7. There is no fuch dangef of Scandall in neglecting humane inventions, as there was in the Apoftles time, about the cafting out the Ceremonies of the Law For we may not ufc any fach Confcience in humane inventions, as the I ewes ufci in the In j unftions of God.

18. 8. There is no fuch perplexity that itmuft needs bee neceffary for a godly man to give Scandall, whether he do this or that, or doe it not ?^

Queft. 7. What Rules are we to obferve, tbuffrce doe not take Scandall ?

ip 4 Anf 9 1. We mufl have a care, that we doe not fo de^ pendupon any man, let him be of whatpcrfe&ionhewiU, or have hitmn fo high eftimatron, that by hisiliding>falling,or defection, our hearts flieuld be too much affe&ed. Hither wee ^^Jtre to diredl our meditations upon thofc grievous finnes, into which many have fallen, not onely of thofc who fecmed,and were not, but alfo of rhofe who were notable fervants of God, as David, %alomon>Peter y &c.

20. z. It is a dcteftable and horrid perverfeneflB of Judgement, whereby many are wont 5 at the falling of fcme,orthe detection of Hypocri(ie,ftrait to charge all of that profeflion with hypocride. For this is direftly to imitate the Devill inaccufing the godly, and burthening them with unjuft fufpition, lob. 1.11 *

21. 3. Although it be good to tread in the fteps of the god-) ly, yet this is not to be done in a blind obedience, and imitation,

but with a difcrcct and wary carriage,asfarre they follow Chrift, $ l Cor. Ii. 1.

2*» 4. V/emuftagaineandagaineconfiderhow bafeathing it is, either for feare or hope ofthis world, to defiftor deviate : from the right path.

*2» 5* Vponanyoccafion,wemuftcalltominde that God doth permit Scandals to be offered unto us, for the triall of our . £aith and conftancy> Zkut. 13.

jaO ofSchifmf.

Chap. XII.

Of Schifme.

Queft. I. \7C 7#*' « Schifme i

V V >i. A. i. TheLatinc word «fr£/£ #;vfi^nifying Schifme, is fo called d Scindendo^ from cutting. And ins a Cutting, a Separation, dif~ jundion, or ditfolution of that Vnion, which among Chriftians ought to be kept. But becaufe this divifion is chiefly effefted, and appearcth byare-fufallof any due Ecclcfiafticall Communion. Therefore this Separation by a fingular appropriation is rightly called Schifme.

Que ft % 2. Whether or no , and how Schifme differs from Here fie ? ^

2. Anf. Schifme, as in the generall it denoteth all unjufti-fiable departure from the Church, containcth Herefic too, and thole two words are fometimes ufed in one and the fame fenfc # % Cor* n.iS. But they arc properly diftinguifiit, in that H^i v « rcfic is oppofed to Faith, and Schiime to Charity. Herefie is in ^ a pervcrf e opinion, but Schifme in the feft of a perverfe Separation. So that he may be an Hereticke,who is not a Schifmatike, f as in cafe he deny fome Article of Faith, and yet will cleave to that Church which profefleth the true Faith; and he may be a Schifmatike, who is no Heretike, as in cafe he bcleevc all the Articles of Faith, yet will not communicate with the true Church in holy duties. Andfucha diftinftion is intimated' by the Apoftle,<7<s/«5.20.

Queft. 3. Whether or no all Schifme be afinne ? . \

3. Anjw. Schiime, properly fo called ) is a moft grievous finnc. 1

Firft, becaufe it is againft Charity toward our Neighbour, and robbes him of a fpitituallgood.

Secondly, It is againft the edification of him which luakcth the Separation, in regard it deprives him of all commupion in that fpir it uall good.

Thirdly, I: is againft the honour of Chrift, in regard that after its manner, it deftroyeth the Vnitie of Chrifts Mvfticail |

ofSchifae.

Fourthly, It m*keth way for Hcrefie, and a fepar&tson frcm Chrift.

4. 2. NevcrthelefTe,a Withdrawing from the true Church is in fome cafes both lawful and necefTary.As Firft,if a man cannot continue his communionawithout a communication of their finnes. Secondly, if therebeany eminent danger of being fedu-ced. Thirdly, If by oppreffion or persecution,a man be compelled to withdraw himfelfe,

5. 3. Howfoever atotall5eflationor Withdrawing, with an abfolute renunciation and rejedion of all communion with that which is the true Churchman by no meaneslawfully be undertaken ; butapartialifecefliononelyisallowedof, as far as there caa be no Communion had, without a participation of the finnc.

Qneft. 4* Whether or&>, SchifmAtik.es aye Members of the Church I

6. An. Schifme doth in fo much feperatc from the Church,. as it doth renounce the communion with the Church. If therefore, Firft, a feperationbemadefromfomccertaincAftionsor

. *Perfons onely, although that fepcration be Schifmaticall, yet 7 doth it no: presently fcparate from the Church*

7. 2. If the feparation be made from one or more particular Churchea,yet the party feparated may neverthelcffc rcmaine a member of fome other Churches, in which hee findeth not that caufe of feparation which he did in the other.

8, 3. If an obftinate Separation bee made from all true Churches, or from any one,for a caufe common to all> then fuch Schifmatikes (although it may be,retaining the Faith, they con* tinue members of the Church Catholike) they cannot be eftee-med as vifible members of the Church* ' Queft- 5. Howfarre we ought to avoide Schifmatikes ?

9, Anf* Sofarrc atleaft, that by our agreement, neither they be confirmed in their Schifme, nor we have communion in the fame, nor others by our example entifed tothe approba* tion of Schifme.

Queft. 6. Whether er no, a SdifmatkaH Qhurch is to bee heldatrue Church?

1 o. Anf. While it retaineththe true Faith, it is to be held for a Church, and fo thofc things which are EccleMically per-

*4>

of the Horn? of our Neighbour.

formed therein; Forthcfubftanccof them ought to bee hell ratified and firme; but in refpea it is Schifmacicall, it is not to be held for a lavvfull and allowable Church.

Chap. XIII, Of the Honour ofonr Neighbour^

Queft. I. C 71 7 Hat is the Honour which is due to our V V Neighbour ?

I. A. i. Honour in its common fignification denoteth fome teftification of the excellence or eminence that is another* And in regard fuch teftification cannot be madebefore men,but by outward fignes of deedes and words, therefore in the common ufe of the word, any outward exprcflions ofthatkindc are intimated thereby ; as it is in the holy Scripture, Lev. 19.3 a # tTet. $ % 6. Rom.if.j.ip.io*

2. 2. But becaufe this outward teftification which is in words and deedes ( if it be not a diflembling and vaine connter** feiting of it, as indeed now adayes a Municaliobfcrvance hatfc the name and place of Honour among many) it include th a cor* refpondentludgcmencand intcrnali affc&ion, in which refi-dcth the teftification before God; therefore the true and fo-liddutyof honouring any man, deth chiefly rclie in an internal! acknowledgement of his worth and eminence. Lev. 1^,3* Rom.i$.'$>9>io.

Qucft. 2. To what men is Honour due ?

3. Anf. i% We are bound moft properly and fully to ho^ nour,thofewhoin worth arc our Superiors, as our Parents, and the like, becaufe not onely a reverend efteeme andabfolute acknowledgement of their preeminence is due unto them, but alfoanillultration of the fame, by a fubmiflive obfervance, ipringing from the confeffion of our owne imparity.

4» 2. Yet forall this, we have the expreffe word of God telling us that all men are to be Honoured, 1 Pet. 2* 17. Ho* mur all men.

Firft, Becaufe a icther mans eminence may be confidered, jaotonsty by the comparifon thereof to him that honoureth

(

fcimuasif indcced he ought to be more eminent then the Sail that fhould honour hin^butby the coraparifon of him to others, and by this reafon>we owe honour to our equa!s,nay,our infer i-ours, becaufe they are more eminent and fuperiour to others.

Secondly, Becaufe indeede there is fcarfeany man found, in whom wee may not obferve fome gift or other, in which he is fuperiour to us, if we palfe our judgement upon our fclves with any humility, ThiL 2.2,

Thirdly, Becaufe the meancft fort of people may have fome fiiigular relation to God, in which refpeft they are to be honoured, M&k^y.+l. I F*t. 3:7). EJa.$9.9.

Fourthly, Becaufe in all, and every man, who have communion with us in the fame nature at kaft, and are not exclu-- ded from a capacitie of the fame communion in grace, there ap-peareth (brae what which forbiddeth contempt, and fo doth in fome manner demand fome honour, /*£ 31 ♦ 13,14,1 j. Mat, 18.6.

o£>jett, The godly arc tanght to contemnc the ungodly, Pf*l. 15.4.

5. Sol. 1. The ungodly are to be contemnd, Juft fo as they ^ise co be hated, that is under that formall acception, whereby

they are ungodly. They are not therefore to be honoured be-caufethey are ungodly, or fo that their impiety may be chcriftt, confirmd, or ftrengthncd by our honour, Prov. 5 .p, & 6. 3 3. & 2<5.i. 8, but as they have good in them , a faire teftimony thereof is not to be deny ed them, 1 Tim. 6. t.

6. 2. And for this caufe fome fignes of that honour which is in it felfe (imply due, may for their wickednetfe fake, of right be denied unto them, 2 King. 3.14. But with this caution* that this be not under flood but oi thofc that are very notorioudy

I wicked, in whom the ordinary caufes that fliould invite our ho« nour> are by the op>pofite baftneffe quite overwhelmed ; and ^ that it be (till with that moderation, that we may (hew a willing difpofition to give them all honour, in cafe this obftacle of their impiety were once removed.

C^ueftf 3- Whether or no, and bow farr ewe ought to regard our ovpnehcnoHr that is due nnto m ?

7. *A. 1. Worldly honour, if once it come into competi-tiwvviriithat honour which wee arc to feeke at the bands of

'Tt God

j t| OfFttne, orRtptrt.

God, ougHutterly to be contemned, M. ? ^& 1243. *^g»< 5 36.

8. Andforthiscaufe, firftjWemay not commit any finne fcr,fogcttbe honour of this world;

p. s. Neither are goodvvorkes to be done wholly for the honour of this world, Matth % 6.

io. 3. Out of our regard unto folide honour, we muft ab-ftainefrom all finne : elpecially from that .which carrieth with it any Gngutar note of defamation, 1 Theff. 4 4 j Cor, <6.18, 19. Prov.^.p. & 6>1$*

It. 4. We ought to apply om (elves to the performance of thole things to which God hath annexed true and follid honour, 1 Sam, 2 30* Prov. 4, 8. & 8.1 8.

Firft, Generally to Righteoufncffe towards God.

Secondly, Efpecially, to thofe duties of Righteoufneffe, which by the world are held ofgreateft difparagement, fuchas are to fuffer reproofe, Prov. 13.18- And to ccafe from iirife, Trov. 20. 3.

— '• . —- ; .,..- —^

A^^ S

CHip, XIV. Of Fdme, or %eport+

Queft. f. \J\ J Aether or no y and how far a man ough^ V \ to looke to his Fame f

1. A. !♦ A good Report is in its proper nature, the teftimony ofVertue, and an eviil Report, the teftimony of Vice* That therefore is to be wifhed for, and; ought after ; but this to be avoyded and feared. A good report cannot wholly bee( contemned, without the contempt of Vertue too, Prov 22. i„ Ecclef j, 3. Phil.4$ 2 Cor*S. 20,21. v

1. 2. Now as all Teftimony is of moment, according to the condition of him that giveth it, fo alfo a good report amon<* thofe that are good, is the onely true good report, and chiefely to be confidered.to wit, to be praHed by a man that is generally prayled himlclfe, 2 for. 8.18.

3. 3. And yet theteftimony of thofe that are without the

Church*

Church, Co they arc not defperatly wicked, is net to be ne^ic ed,i Tim.} 7.

4. 4. A, good report becaufe it is not a Vertue, butonely a teffimony of Vcrtue, ought never to be prized before Vertuc or our duty, 2 Cor. 6 8, We ought not to fecke Report; by dc-icrjring Venue.

5. >. M ore over a good Efteeme is fir ft to bee fought in the hcajt and £on!cicnccs of men, rather then in their expreffions, Z ,0.4.2. & 5.ti,i2. andfromfolid workesof Vcrtue^a-therthei^omaaapplaufe gained by cunning Art, 2 Corinth.

v. 6. 6? J3efi4 es if § coc * cflecme is.to belabored forbid pre-(frved,iipjt f or it feife, neither for our fclvxs, as if wee were bbun^tobeieevc other mens judgements upon our deeds more theii jojir owne, but principally tor the glory God, Gal. 1. 24. 2 Thefi.i 2.and that we by our exaoapieoj: deeds might more j! benefit others, 1 Tmf. 1 ♦ 7.

7* 7* And for this reaibn* thofe men are bound to have 2

fpeciall care of their credit and cfteeme, who by reafon of their

parts or fun&ion,are fpecialiy called to the promotion of Gods

^Vhonour, and the good of mankinde, Neh. 6 % 1 0,1 1. 1 Tim<i 7.

S 1 Sam, 2. 17,22,23,24.

8/8. Yet this difference is to be obferved, thatwclefle e-(lecmc our credit in thofe things, which doe not much concern Gods honour, and that we more regard it in thofe thir gs which doc more conceme that* So Paul contemning the credit of humane Wifdome and Eloquence, 1 C or * * t2 & 2 Cir * IJ <? « did fpeciaily regard the credit of knowing Chrift trueiy, and wa^chiefly follkitous about the credit of his Calling, faithful-nefle, and conftancie, 2 Cor. 1.17,18.Nor indeed is any man? ) credit impaired, for that he is undefervedly and injuftly thought poore, bafe, or lefle learned, eloquent, or witty then ano:her« j For a good efteeme is not the Teilimony of Wealth, Titles > or Learning, but of Vertue*

p. p. Amanmayfometimesfmoother.uphisdifcredit infi-lence, as in cafe there be no convenient occafion offered of re*-fcllingjhc fame to any purpofc, and there may bee fome hope thatthedifcreditwiiiof it felfefovanifh, that it may redound father to the good, then dammage Aethers, Me.ttb<ij t iu$.

d/RaJh Cenfire.

ButwhafWer lie be that without fome fuch rdafon negfc&s his undeferved difcredit, when it is not without Scandall to Gathers, is not fo much to be thought patient, as prodigalland crucH.

ic. 10. He who difparageth himfelfe, by imputing a crime fo himfelfe which he never did, doth not by his lye offend one-ly againft the Truth,but againft his Neighbour alfo, by leaving a Scaudall to him, and againft himfelfe, whiift he robs himfelfe ofagood that ought to bee preferved, and againft God tbc^ whofc grace in this part is difavowed, and whofe name perhaps upon this occalion may be blafphemed, ?o6 27. 5. :

11. 11. Yet a man may in fbme fort defame himfelfe, by Tevealing fome hidden crime, if there be any ciufe offered; as for example, if the great ncceflitie to aske advice, or to dif-Jburthenhis heartofgriefe,or if this beneceflary, or fome great inconvenience to others, may hereby be prevented*

Chap. XV.

Of Rajh ftvftirr.

V V *-• *sf*f. *• It is an Opinion or be-iiefe of any mans badneffe,conceived without juft ground.

2 . a. It is called an Opinion or a(Ient,becaufe a private Ceir-furcmay be in the thoughts of the heart, without any expreflr-onof probation of the fame thoughts, which muft ncceflartfy be done in publike judgement.

3* 3. TheOb/eftofthisrafliIudgemcntorCenfureisfeat-( cd in the badneffc of another,becaufc thcevill of the finne, is the onely thing that hindreth a good repute; We generally (ay V inthebadneffeorwickedViefle of another, becaufe the Iudgc-mentmay paffc not onely upon fome fa& which is it felfe a fin, but alfoupon the ft ate which any man is in, as if he bee in the ftate of finne, Luke 1 p. 7.

4. 4. The difference properly doth confifl: in the lightneflfe, 9 r wfijftcwncy of the profes upon which the cenfureis grounded^

S

OfXaJk Cenfure]

dcd t in which refpeft it is properly tc rmed Kafh, whichif it went upon good and firnie arguments, were prudent and iuft» But thefe Arguments and Rcafons are not oncly requifite in the thing it felfe, butmuftalfo bee evidently knownetohim that paffeth the Iudgement: For a true Cenfure may be llafc, as a trueaffcrtion maybe a I-y in him that telleth it.

5. 5. Now thofe grounds are tobeefteemed light and in-fufftcicnt,whkh upon iobcr confideration of all the circumftan ces, are not thought fufficient to produce fiich an affcnt as paf-feth* For thofe Rcafons which are to light to faften an ill report upon one man, may be ftrong and iuft enough to faften it upon another 5 and thofe which arc light to perfvvade one ill opinion, rr*ay be forcible toperfwade another, thofe which are light to ground a firme affent, may be iuft to ground a weaker aflent, or a fufpition which is onely an inclination of the minde t« affenr, or to doubt, where the minde is in fufpence, and cannot incline to cither fide,

Qucft. 2. Whether or no % and how rajh judgement bee a finne ?

6 . 1 It is a finne of Lightncfle, and fo againft Prudence.

7. a. It is repugnant to that natural! Principle, Doe net that teannber, which thou wouldefi not have to be done to thy felfe^ For there is no man who would willingly have his Neighbour to Judge raflily of him,or his AQions.

8. 3. It impaircs the goad of our Neighbour and is repugnant to his Right. For every man hath title to a good repute, as a commodity trufted in the bofomes of other men, till fuch time as hce himfelfe by his ovvne mifdemeanours fhall, as it were,fetch it away thence.

5.4. It begetteth a contempt of our Neighbour, Rem. 14.3 J whence it cometh to pafTe, that heemay undelervedly^bee held unworthy of offices, or benefits.

10. 5 ♦ It is an ufurpation of the Judgement and authority of God, in as mucb^ as it either judgeth of things hidden and knowne to God atone, or elfe , that it frames to it felfe a Law of judging, arid dothnot receive any, which is onely proper t£>God, Rom. 14. 4, Jam. 4. n. 12*

Qoeft. 3, What w*J bje the difference of the finne mra(b judgtn,? ~ " 7

Tt z n*A.vl

v il. '*A. r. Rafii judgement m^y fomedmes proceed from thcfimpfc'errour of the apprehcrilon, orelie i rom inadvertency, whereby it may come to parte, that thofe prdofes .of forne wicteidncfle ftiay bee heldfufficieiu, whichindeedare no? fo*- This is a Bgher offence, as proceeding troth Common weakeneile : And it is a lignc of this, when hee,tbatfo judged {hail bee ready upon better information to renounce his opinion*

12. 2. Tberfe is another kind of ivStk judgement ,-: which procecdeth from a pervrrfci-eft* of nma, wherehy, a.man is ready to judge pdrverfcly v a.o ; hcrman, or ionie perfb-nallmifprifion, whereby *kn will cafily bee perfwadedto bcleeve evili of this, or t; at man, towards whom hee is pee* vifhly inclined. And a figneofthis,isfuchaperc^acy y wMch willingly neglects the trial! of the reafons or* prootes, upon Which the judgement is grounded, and a wiliingneffetoper-lift in the fame pervcrfeopinion, and fuch a kind of raflh judge- % inent,is indeed voluntary>and a grievous finne.

Cueftion ^. Whether or no> and how things in therhftivt$ doutefft!/ y may be interpreted ufox the bettor paw >

H%f A. i. Doubts upon things, ought to bee carried ac-^^ -cording to the weight of the proofes, without any inclination S to either fide.

14. 2. Doubts about perfon$ in thofe things, which make * to the good or ill repute of the perfons, arc absolutely to bee interpreted in the better fenfe,i Cor. 13. 5.

1?. ji But -wee itiuft not take this, as if pofitively and *fptentatively> wee ought certaincly to judge thofe meivho-aeft, of wbofe.honefty wee never had any ccrtaitie proofs if for fo wee (hohld bee bound to beleeve a falftood jbut that i •negatiVeiy and praftically, wee ought to judge well of things ( doubtfull, fthat is,) that firft, wee judge not ill of our Neighbour, v

Secondly, That wee fo behave oar felvcs toward him in common duties, asifheewere honcft, feeing, WccUavc no evidence to the contrary. And this is the judgement of charity. , J 16. 4* The Judgement of prudence is not repugnant jm > this Judgement of charity ,that Judgement I raeane,where-

by*

Of Dttrd&tM.

by, by way of amendment or caution, of fome ill wee fo fee-have our fclves to fome men in doubtfull matters, a?if wee had fome bad fufpitbnrofthcm,as when wee have a reasonable carcfuli eye upon our goodsbefore fome men, which wee know not, as if they weretheeves; or when we doe feme what harfiiiy rebuke thole men, whom Wee take to-befe hoaefU for their owne, or the common good. For in fuch cafes, wee doe not interpret doubtfull things pofitiveiy on the wciie fide, but out of a poflible fuppofirion, wee preventthe worfc. And this kind of judgement is not onely law full, but in fome cafes neceflary, as well by the necejjitj of the Precept, as of the wanes to the end aimed at by our place and calling,- As in cafe of vigilant attention upon thofc men, who under Taincd fhowes deceive the unwary, or as the Apoftle admoniftieth us: *By good -words aadfairefpeeches deceive the hearts of the fimple , Rom. 1 6, 18.

Chap. XVI. Of "DetraSiion.

Queft. i \XJ Hatis DetraSfion?.

V V i. A. i. In propriety of language* Dctraftion, is as much, as an un/uft and fecret violatiou of another mans repute. But in regard, this is the chiefe way of injuring another mans credit, therefore by the figure Sjnech-docbe, it may, and is ufually taken in fuchafenfe, as it may imply any open contumely. Which differeth from Detraction, properly fo termed, as rapine differeth from Theft, ; becauie it is done to one> that knoweth and renfteth thein-

jury. J I t.2. And hencej Detra&ion is fo much the more grievous Unne;

Firft, By how much it is the more un/uft, asifitbeeexer-cifed agaiM them, who are of an unblemiflit convention and manners, or if it be done with a drreft intention of wronging another mans credit, and ngt out of any rafherp ratling huraour, —— — —

Secondly, By how much the more it injured), as if it bec in a matter, which muft needs carry with it, a great blcmifli to reputation, and in fuch fort as it may fprcad the further, and fotoo, that it cannot well bee pretented, as in fcandalous libels.

Queft. 2. Whether orno^ hee bee truly aDetraftottryVho revealeth a true finne of another mans, which othermfe would have beene concealed.

5. A. 1. Hee, who doth fuch a thing without juft caufc is a Detradour, becaufe feeing no other lawful! end of fuch revealing doth appearc,we muft judge out of the nature of the thing, wnich in fuch a revealing is nothing elfe, but aipoiling 5 the mans reputation, to the intent to hurt him,

4. 2* But if it bee done, either in refptft to the amendment of the offender, or for the prevention of fome great danger to others, or fome fuch rcafonablc grounds, it is not a finne. Becaufe by this meanes,the lefle good is ncgle&ed, that the greater may bee procured} and a growing evill is fome way repreft and not promoted.

Qucftt g. Whether or no,hee be a Detraftour, who report teth things, that mal^e to an ill fame y which hee bath beardfrom^ others without any other ajfeveration of them t

5. A. If any man without fome weighty rcafbn, report fuch things, fo that the hearers may bee very well induced to beleeve them, or if it be likely, that an ill fufpition may from fuch a relation arife in the minds of men, then it is detra&ion: Becaufe it is a caufe concurring to the unjuft violation of a mans credit*

Queft* 4. When it is UvofnU to defame another mans gnnes ?

6. tA. 1. When they are publike either by the fentence ( of the Judge, or by the evidence ofa notorious faft. For the authourofacrimc, being in fuch fort defamed, hath forfeited v his right to any good repute.

7. 2. When wicked men by diflembling their wicked-neffe, andmaking a fained (hew of vertue, labour tcJgetagood repute with the manifeft danger of others

>■

Chapw

S

Of Humility tomrds LMenl

Chap. XVII.

Of HffmiUtj towards LMcn,

Q,ueft. I. \)\ )H*t, **d of what kind is this Humi*

Witty? i. *A. i. It differcth from the humil ation ofourfclvcs before God,, and in re jfpeel: of- God: ^ecaufe in refped of God, our very foules arc to bee fub/eded, and wee ought to acknowledge our felves not oncly unprofitable fervants, Luc* 17. i o. but nothing Prov. 30. 1. 3, 1 Cor, 3 7. gen. 18. 27. and to bee abhorred, Jet 41. 6. Butfuch a dejection of cue felves hath no place among men. For Paul profefleth him-fdfe to have beenc ufcfulltothe Churches, and that hcedeferred to bee beloved and honoured by them,

2. 2. Yet our Humility before men, hath dependancc upon that Humiliation before God, 1 Pet. 5. 5; 6. Prov. 12r 4 Not onely becaufe wee eughttobcare our (elves htim-

' 'hly before our brethren, ou: ofconfeience towards God : But ' alfo becaufe a fenfe and apprchenfion of our owne vileneffc and unworthineffe before God makethus truly humble; and ) fitteth us in all refpeds f x true hum :lity«

3. 3. Humility towards mcfi, is a vertne, whereby a man bath a care, tl at hee exalt not himielfe above his degree, Matth 23.1 2 Luc. 14-1 U and 18. 14, Rom. 12" j r 2 Cor. 10. 13, 14. 15. And doth not willingly commend ximfeife,

2 C or * IO I2 *

4. 4. Therefore, hce that is humble affr&eth not aay outward fignes of Eminence, M*th. 53.6 7.8. Lu\e j 4.7. 5.5. Hepritethothershigky andlalx>urs to waite upon 3 them, Phil, 2 3. Math. 23, 1 u

6. 6. He patiently endureth any contempt of hitnfelfc, fofarreasitappcrtainestohim: 2 Or,5.12 13 & 12.10.

7. 7. He afpireth not to high things. />/*/. 131.

8. 8. Andycthedoth not renounce the gifts which Gcd hath beftowed upon him: 2 Cor. > 1 $ N f doth out of the de-r jedion of Spirit refute any fandion to which he is called: Cen % \fin. Vu Caap.

Chap. XVlII. Of Pride and Envy.

Queft. X. 'IN what things doth pride towards opr Neigh*

\bour conjift? i % A. i .Pride in common is that,by which one doth inordinately goc beyond that wHch hee is. Whence it is common-ly defined, an inordinate affedation of ones proper excellence* From this difpofmon, it doth immediately follow , chat the proud man refufeth to be fub/cft to others- and in this relpcct, it chief ly lookes towards God, to whom ail ought to iubjeft themfelves. And it is found at lead interpretative/} in all finnc; becaufe hee tha, finneth refufeth to bee fubjeft to the Divine will. «

a # i. Butinrefpe<S of men, although their bee fome fuch fimiliude of Pride towards fuperi >urs, to whom proud men will not bee fub jeel: Yet hath it anoihcr coriftdei4tion, in ro , fpe&to inferiours/to whom they will not defcend as-they^^ ought; and in refpeft to equals, to whomthey defire to bee* or ^ atleaft fecme, fuperiours.

3. j. This Pride as it is in the heart, thought, and affe&ion, is called the lifting up of the heart, 2 Chron. 28 19 £ze. s.8. 1 as ifcis in the outward ge ures, it is called the haugh-tineflfcof the eyes Prov, 6, 17. as it is in words,, it is called boaiting; P ov. 129 and 10. 6 t

4 4 The fame Pride as it is bufied about fame, and empty oraiies, is called vaine glory j as it is buficd about honours, an tdighitics, it b called ambiti m t a* about the ofientatun of fome great vcrtue, which one hath not, it is called pr?fump-tion.

->f* 5. Th's finne doth then direHy hurt ones Neighbour, 1 ttheaa ^Od iim.mndefervedly prefers himielfe before him; but chief cly fit bee done with any contempt, contumel),or 4k ctteemir;g of hi* Ndghbour #

6 6. tfu becaufe it is the proper effeft of Pridtfi to fee onesieUeocfore hu. N€ighboio> it finguUrly appearesinthas

(

OfmutnaUohligationl

peninacy, by which one wili iuk to Hs ownc opinion^ or caulc, againlt the judgement of others without any rcaton. Hcrce almoft arile all difcords, and contentions: and therefore in <his confederation, alio Pride is the caufe of many finncsa-gaiult our Neighbour ,Prov. i;. i o.

7. 7. From Pride alio Envy properly flowes: by which, a proud man niil not, or cannot w ith a willing mind fee ano-thcrsgood, becaufe by that his excellency ftcmes tobeedimi-nifhjed^

Chap. X t X,

Oftht mutual cblitation betwixt thofe that arc fiptrtour ewly 11 agt , «nd gifts ^ and their infer wars*

Queft. I. \ 1\ lHatis'he duty offuch Super tour s?

V V 1. A. 1, Ail Supcriouis of this kind ought to endeavour to goe before their inferiouis,bv fomee-'mincnt example in living well ; TtujL.^ 1, Pet. 5 5, The reafon is, becaufeof thole Wiich have received more, more alio is required; Luke 12 48. and chat, f r others good, * and efpecially for theirs which have received Uffc but bee which is fuperiour in good parts, hath received gr^acer mcanes of living well s andhee which is fuperiuur onely in age, hath at lead greater experience* Therefore from either fomewhat more is required, then can bee expeded from the infericurs, which conduceth to their good by the meanesofan eminent example:

2. 2 Hee which excels in fome gift, ought readily to impart it to the benefit of others* The icafonis, because thofe p gifts which wee have received of God, are no: meerely <%- ± as if wee were abfoluce Lords ofthem:but we arc only dilpen-fcrs of them, and in the dilpenfing of them, the will of the Lord and Giver,isto bee rjpede^ which requires, that they bee referred to his glory, in the right ufe of thorn towards o-thcrmen; Rom. 1. i^/lamaDebter^ &c.

Queftt 2. Wbatu the dutj of infc> lows towards fuebfupe-

3. A 1. The inferiours owe tothemalowly revcrenceor: honour with fubmiflion. The reafonis, becaufc all are to bee honoured according to their degree : and the degree of thofe fuperiours is above others, therefore, the refped which is due to them, ought to bee joyned with acknowledgement of fu~ periority, which is honouring, or lowly reverence.

4. 2. That reverence ought not to bee performed by in-ternall eftimadon oiidy 3 hue by words, geftwes., and deeds-alio.

5. $. Inferious alfo ought willingly to learnethofe things of fuch fuperiours, as willbcefor their proficiency in living Well .* and thefc things they have learned, they ought upon /ufc occasion, gratefully toprofeffe,.4#, 18. i6\

Chap. XX,

Of the mutual, obligation betweene Supcriottrsin fewer, and thofe which arefnbjetted to them.

Queft. Ii \7C 7& at u. the duty of this kind of Superb Y y riours?

i. A ; 1 ♦ They ought to procure as much as in them lyes, for thofe which are their Tub jc<fls, that they may lead a quiet and peaceable life in all godlmefleand hoaefty, 1 Tim, % % 2. The reafon is, becaufe hee which isfaperiour in power, is the Mi-niflcrofGod for good to others, Rom. 13, 4. Therefore hee. oughtfirftfo todire&all his power, that God, whofe Mins^ fter he is,may bee honoured by it: and.thcn, that from the fame power the greateft good may come to the Aib/edlt

2. t. Hence^they ought as much as in them is, 1 .To procure c for their fiibje&s attmeanes of living well* For the foundation and chiefe ad offupreame power amongft men, is the K communication of good, in refpeft of which, thofe* to whom it is communicated, depend on him that did bellow it, and are fub/cftto him.

Secondly, to free them from danger or feare in doing well* for this is protection, which i^thc confervation of the good they haves and therefore it is a kind, at leaft according

to

OfohligtiM UtWttMSuptrmrs Mdlnfcrkuri.

to the continuation of it, of communicating good.

Thirdly, to ftirre them uptogood by all juftmeanes.andT draw them from evill; for that is the end of themcanes of their fhpportand confervation.

Queft. 2, JVha< is the duty 'of fubjeftstowards tbofe which are Supertour* in power I

3. e/£ i. They owe to them that fpeciallrcverence,which notonelyrcfpe&s cminency in degree (for fuch is due to our Superiours either in age, or gifts)but alfoonginall eir.inency, on which they doe depend according to their well bting, m lomc way as on it's caufe.

4., 2. They owe to them fubje&ion, by which they fo acknowledge their power and authority, that they ftudy to preserve it unhurt. For the power and authority of the Superiour, can ho more adually fubfirt, without this fubjeftion^ then one relative without it's correlative. TothisfubjecHon> not oncly ail violent infurre&ions, but contemptalfo, and dif-cftecme is repugnant. For although this fubjechon towards men, is not properly of the fouleitfelfe, yet it ought to proceed from the ioulc^Ephef. 6.6.J. £ol. 3.23.

5. j. They owe to them obedience, by which they are ready to performe thofe things which are appointed by them,; This obedience is diftinguifhed from fubje&ior*, as the fpe-ciallfrom the generall. For fubjeftron in common, rcfpc&s tbf authority, and power of the Superiour * but obedience re-fpefts the precept, or command which proceeds from that power.

6. 4. Hence^Firft, there maybecfubjeftion, where there is not obedience ,asin the hurabb denying of obedience, when that which is commanded by the Superiour, is manifeftly unlawful!.

7. 5. Hence alfo, Secondly; the rule, of obedience and rcalbn, why it is not to bee performed, in unlawful! things, flo weth > becaufe no man is bound to obey any one, but as ferre as ftce is fub.cft to him, but God will not, that men fhould be fiibieftxo men,eithcr to doe unlawful! things, or to finne.

8. 6. They owe to them an humble gratitude, by which tbeymuft ftudy according to their ability to recompence thofe bencfits,of which they arc made partakers by their power. .

ofthemtuUMgrnott UmttntUMAndWift.

Chap. XXV

Of the mntmll obligation between* Lftfa* and Wife.

Que(L I. TT Ow the Hubandoaght to beare hmfelfe to~

^ X\yeardsht* Wife? i> Anf. I. Hee ought to reckon of his Wife in all things, as his necrct Companion, and as part of himfclfc, or of the ffme Whole, m a certaiue paricy of honour, Ephef 5.

28, 29.

And hence firft, there ought to bee amoftfociable and intimate affection bctweone-Man and Wife.

Secondly, A crueil, oflfehfive, or contumelious ufage^fthe Wife, is altogether different from the true nature of wedlock, Coiof. 3. 1 p.

Thirdly, There h a lingular Honour in a practical! Way due from the Man to his Wife, 1 Per. 3.7

2. 2; Nevertheiefle, hee ought in ail things to beare hinw %d| felfe,as the head of his Wife; 1 Corinth if. J. V

And hence firrt, Hee ought toexcellin knowledge and prudence, that lb hce may rightly give example, governcand di- t reft the Wife depending upon nim,i Pet. 3.7.1 0.14.3$^ Oat of which prudcrcei hee ought often to depart rrom his owne juftifiable right, and confider thef infirmity of his Wife, and bee more forward, then fhee in the patient toleration of all weakeneffes,! Pet. 3,7.

3. 3/ Hce ought to provide for herallthings ncceflary^ according as his eftareand condition give leave, I 7/«. 5.8. c Hee ought to governe her in thofe things, which belong to good nianncrs s and houfhold affaires, Numb* 30.14, (

Qucft. 2. In what fort ought the Woman to beare her felfe toher Hu* band}

4 *Anf 1, Bcfides the Common duty of fociablc and intimate affeftion. Shec ought in the firft place to {ubmit her felfetobimastoherheadjX Cor. 11,3, Ephef 5.22. crfoff, 3, iZ.iPju^

J. 2 • Sh«c

OfthewuMall obligation betmene Parents and Children. . 5. 2. Shee ought (a to carry her fdfc, that ftiec may bring Honour, (and if it m y beej gaine to her husband, Prov. 12.4* and 14, 1. and 31,1 o, 1 j , i 2, &c.

6. jrShee ought with I care andfubmifle reverence, have a care that foce doe not offend her Husband, Epbef. < 71 i<Peir. 3 .2. . * "

' 7 # 4. Shee ought in all things fo to behave her felfe, that herHusband may content himfeife in her, as in another him-felfc,7>/*//» 45. ii,i2.

Chap. XXII.

Of the M&tuall obligation betveeene Parents and Children,

Queft. I. \ TXTHm ought Parents to doe for their V V Children? u u A f. i. They arefirft bound to nounfla their Children,, hilt .ey arefittohelpc themfclves* iTim. 5. 8. And this du-ly arilethoucof- the very propenfion ofr Nature, which is common to Man and B.ait. For even wild B afts doe n uriftv their young, 'tulluchti nc as they growfomewhatb?gge. Ai-d enroftbis real .n> it mull needs follow, that it is aJini einthat Mother, that without foroc juiicauiehindring^doth notnurfe feci Children with her o wne breatf s.

: 2. 2 They are bound either by themfdves, or others, to bring tnem up in the D«^cipiine^and feare of the Lord; Ephef 4 6.4. A d the re3fon is. becaufe Parent* ought not on el) to provide that their Children may live/cut that,(asfarre asm j them !ieth)they live w ell to God.

Hence fit it ought ( t ty acco ding to their appreI~cnfions)h> tlrucHhe.ninrhePnJXfpi^sci Religion, that they may from th^irtender ycarescui cave the feeasof confcicnce. religion, pnd good manners 2 Tim. 3. 15. 1 %eg. 1 8.12. Vrov. 4,5,4. and 31,1 2.

Secondly, They ought by all fit rneanes to dcterrethem fcomevill,and incite them to good; 1 S«m.r. • *. And for this a:$aiun, not only a verball* but a real! correction is in ki place V" "2 ~ ?cqui^

ifZ of the mtttwll obligation -betweint Parents and Children*

rcquifitc, Prov. 13.24. and 19. 18. and 22. ij.andi?. t}« Butyctfucha moderation this here to bee obferved, that the Children bee not provoked to wrath, EpheJ. 4. 4, {ol.

3. 3 # Thcyarcboundfotocxercife their pater nail authority, that ic may redound to the greatcft benefit ot their Children, not onely while they are in their Nonage but afterwards alfo # And to this place, two things chiefely have rclpcd ;

Firft, That they provide tor them fome honeft,and fit courfe of life, Prov.. H.6.

Secondly, Ti at when it fhall bee needfull,they provide for them an honeft and fit marriage, 1 V*r 7. 3 8.

QuelU 2 # What, ana of frhat kl*d H we pewer of Pa* rents ?

4 # A*f. 1. The power of Parents, is the title, that they have over their Children by reafon of the generation, and education of them. And hence, all Paternall authority, i$ *» terminated in the good of their Children^ _by governing and retraining them, nor may it be extended to the power of life and death.

5. 2. The chicfeft power of Parents over their Children, v^ is then, when they areddututeofthc ufcof right reafon^ for s fo long, all the anions of thcChiidrcn, are fub/ed to the command of the Parents, becaufe they are not able to gov erne them- ( feives.

6. 3. When they are arrived at their perfect ufc of rea-fon, the power of the Parents doth chiclely tonfift in thole things, which feemc to bee of moment for the government of the Common family* In ref ped of other things, the authority isleflcinthc Parents, bwtthe bond of obedience, feemes to bccHrongcrupon the Children, becaufe then they doe more < ' under (land what they are to their Parents.

7. 4* After, that by the explicate or implicite confent of their arents, they arc feated in their owne power: then doth the authority ot Parents (as it is properly fb called) ceafe, though on the Childrens part, the duty of gratitude, obfet-vance, and filial! piety, may never have an end.

Queft. 3- What *re Children bwnd to doc for their ps-rents?

Of obligation hetweene Maftcrs and Servants*

8. *Anf. i. They owe to their Parents, as their Parents doealfo to them a lingular love, the want, of which natural! affefiion, is reckoned among the moll odious vices, %w» i. 31.

9.2. They owe a fingular reverence and honour, as the words of the fift Commandement intimate, to which con-tcmpt,Hiocking and fcoffi.ig them, are oppofed as mod: abottii-nablefinnes, Lev. 20, p. Deut.ij. \6 % Pr&v. 20. zo f c Prov+ 15.5. and 30.17.

10. 3. I hey owe them fub/e&ion and obedienc?, iTim $ 3. 4*r.M*5. Epbef. 6. I. Col. 3, 20. 4

11. 4. They ought to hav; a lingular patience, in bidmg and bearing with the infirmities-of their P^rencs, Prov, 2 3,2 a. <jen % p. 22.

12. 5. They ought to fearethem, Lev. 19. 3.

13. 6. They ought with all gratitude to repay their love and care in doing good to tf em as occallon fbail (erve, 1 Tim. 5.4. Martb. 15,4,5.6. Mire 7.12.

14. 7. Ail thefe duties ought (0 to bee performed by the Children, that they may beare the name cf piety, 1 Tim. 5.4. Becaufe the Parents in regard to their Children, doe beare ft fingular image of God, ashee is the Creatour, Suftainer,and Governourt

Chap, XXIIt

Of the mutuaS obligation Betweene Mafters ani Servants^

what, and of what kind it &*

1, of*f. %. CErvirude is much different from the fiatc k3of a child.

Firft, In refpeft, it is not from nuare,, as that of a child, but either undertaken by voluntaty confent^or eife impofedby way ofpunifhment.

Secondly, In that the condition of a Sonne tendeth chiefely tohisownepropergood,notofhisFatheT; but Servitude doth aimcdire&ly at the good of the Matter, and not of the Ser^ Mi*.

1 50 Of Obligation detwtent Mnflers And St rmnts.

.Thirdly, In that Children are not ordinarily enjoyned any worke, but what is ingenuous, but Servants are bound to doe all kind of workc*

"Fourthly, In that the fub/edion of Children rs not alwayes in the fame proportion and equality, but Servants owe their perpetuall endeavours wLhout all ditfindion of time;

Fiftly, That inali things. Children are more tenderly and favourably to beeufed then Scrvmt$>Prpv. 29. 21 ♦

2. *, Perfed fervitude/o it be voluntary, is on the patients part often law foil betweene Chriiiian and C hriftian, becaufe indeed it is-neccflary:buton the Matters part who is the agent, In procuring and txerci.ng the authority, it is fearce lawfully m rcfpeci,it thwarts thatgenerall Canon, wW^0« would hav* men doe untoycu y even fo doe unto them^Matth* 1 7,12.

3* 3* Perfed fervirude, by way ofpuniflimenti can have no place by right, unlefle for fame haiaous offence, which might dekrvethe fevcreft puniftimf nt, to wit, death : becaufe our liberty in the natural account is the very nest thing to life it felt &% yea by many is preferred before it

4, 4. The condition of thofeii5€n v who are foreverbound and enflaved to fome certaine kinds of work: And of other Ser^ ^ vants,whohire themfclves out for a time at fuch orfuch a price, is not perfed fervitude.

5. 5. Servants owe to their Matters fubjedion as well as honour; And therefore, they ought not to runne away from their Makers : becaufe this were the famr<>asto take away another mans proper goodb^ and fo nolefic unlawfull then very Theft, Ep+ ad Philem*.

6:6. They ought to obey their Matters in the lord, in all things, wherein they are fub/ed. And this obedience, fliould not guide it felfe with an eye upon the knowledge of Men, but ofGoJ; nor fliould it aime chiefely at the reward to bee re-ceiv'd fromMen,but from God; CoUJf,^ ai. 2^2/^ Etbef. S.f.6,

7 7. They doe not onely owe this fubjedion and obedience to good and mild Matters, bur alfo to the bad and harflv 2 Tet. 2. 38. A *d the reafon is,becaufe the primary ground of this duty is not the meritof the Matters, but the ordinance of 'Cod, Rom. fjf.jg ButthofeServants,which have faithfullyand

ecKxk

Ofolltgmon betweene Maflers and Servants.

good Mafters, ought not thence take any occafion to bee Hack in their fub/c&ion and obedience, but rather fo much the more encreafe it- Becaufe both their ovvnd chancy and their Maiera merit it. Gratitude is hence augmenrcd: and fo where the Ma* Iters deferve more, and the Servants are more engaged, the fcrvile duties ou&ht not there tobeeflackned, but the rather encouraged, I Tim. 6*2.

8. 8. It is the generall duty of Maflers, that they doe not ex^rcife an ablolute Dominion over their Servants; nor imagine, they are granted any fuch jurisdi&ion, but a limited Dominion, whereof tliey are to give account to God, as the common Maftcr of them, as well as their Servants, Epbef. 6. ^ Col K 4, ig

9 9* They ought to give their Servants what is their due, O/0/. 4. 1. (that is,) all things that arc due t o them for their labour, lac. .5.4. that is, all ma^ntcrance agreable to their fervid and attendance, fuch as is diet, doatbes, and lodging, Prov v 31.1$

10. lot They ought alfo to dec them what is fit as well as jufti O/4.1. (thati*,) fuch things, which though they cannot bee exaded by the Servants, as of right their due, yet ought of right reafon to bee allowed; fuch offices are to {hew fome fpeciall favours to a ervant, that is, fingularly trufty and difcreet, Prov. 14 35. and to promote him as much as is fit, Prov.ij 18.^17. 2. And not to forfake and caftoffa Servant in his Gckncfle,- CMatth. *6>6.

11. ii* Moreover they ought to have a care that their Servants bee inftru&ed in the Do&rinr of Religion, and to fee that they frequent holy, exercifes, and alfo to lead them in the right way, and to turne them out of the way oflinne, as appeared in the fourth Cofnmandement, Trov. 29.12.

I2 # 12. They ought to bearethemfcIves toward their Servants with humanity, and meckeneffe; notimperioufly,and do-miuering, dealing with them as it they were beafts rather then n\m,Ephef. 6 9.

13. 13. They ought tocorrecfHaucy Servants,?™^ 2p,ipT or if they bee incorrigible, to turne them out of dores, ¥fdm.

Chap. XXIV.

Of the mfitnall obligation betweene Miniflers and

thsir Flacky.

Quefh I. \7\J^ ac ** the duty oftheMlmftcrsr

V V i. ifer/S i, They ought fo to behave themlclves towards the Congregation as Servants, and not Lords; i < 7 > et.$> j« 2 Car. 4. y # Now they are Servants of God as their proper Lord; ^«5r. 20. rp. And of the Goi*. grcgation as the objed, whereupon their paines and fervicc is bellowed. And hence it is, that being eonfidered, as they areChrifts delegates, bringing and executing his Commands by fpeciail cominiffion, they doe all things with authority; € Tit 2. 15. Although confidered in thetnfelves in their manner of workings which concernes their perfons, they are the Servant ofailmen; 1 C or - 9* ip.

2. 2. They ought by all meanes to endeavour, to fulfill, ^ their miniftery* Col. 4. 17, As well intenfively in being zealous and inttant in doing their duty, as extenfively in looking to every part of their duty; * Tim. 4,2, And ail thi&conftantly I withourthought of looking back, Luk^. 9,62*

j. 3. Theycughtin all duties of piety to behave them-felvesexemplar ily coward then: Flock, 1 77 m. 4 12. 1 Feu

4. 4. They ought to put a manifeft difference betwecne the good and the bad, that they may convert the bad from their badneffe, and confirme the other in their good way; J v. 15. 19 23. 14.1 j, 17. 2?«^ 13* 18. 2 2-.

5. 5, They ought to put forne difference bctweene thofe> that are more, andbhele, that are leffe perfeft among thofc ' that are good. And accordingly accommodate and apply the«n-ielves in all things 1 Cor* 3. 1*2,

6\ 6. Trey ought to ptrforme all thefe things with Angular aiige.ee as fculdiers; i Tim. 2, 4, as Husbandman* 1 • or. 3 9. as Shepheards and Watchmen ready to give an e»&accoum of all thing? to Gcd 3 H*br % 13.7,

6f ObligMm Utwttne Mwijlcrs md their Tlockf.

7 7« They ought to doe all thefe things fo, that they may appeare not to refpeft themfelves,but onely the glory of God, and the edifying of his Church*

Oueft. 2* What H the dmy of the people tcwrds their Mi-rafters?

8* j4nf, i. They ought to fhew them fmgular reverence for the dignity of their place, in which Chrift hath feated them as his vicegerents; E/a. 52. 7; %om. 10. 15. And this reverence though properly itbeebutciviil, yet in refped it is not onely en/^yncd by the Religious worfhip of God him-felfe, bur is directly and immediately derived from it, and hath an individual! connexion with the fame, it is therefore of a fingular nature by it felfe, ( that is,) participatively Religious.

p. 2 They ought to have them above meafure deere; I Th*fat. 5c 13, Gak 4, 14, 15. For they who are made Partakers of a great benefit, carrot ihoofe, but extreameiy Jove thofe, by whom as by iriiruraents, it was conveyed to them,

io # 3. They ought to bee obedient to them, Hebr.i$. vj. And this obedience, as it looketh upon the will of God .mail ifefted by them to us, ought to bee fpirituall in purely intcr-nall ads. It is alfo requiiice, that obedience bee ycelded unto them in other things, which belong to their office, fo there bee not in fuch things any fhew of fiane, fcandali, or any notable inconvenience.

ii # 4. They ought to provide, that they want nothing to raaintainc themfeives decently, 1 C°r* 9* ** Galat. 6. 6. %w. 15 27, 1 Tim. 5. 17. Nor is this any free or charitable donation,but a juftand exadible debt, Ibid. 18.

il, 5. All thefe ought fo to bee performed, that it may addc cheerfulneffe to the Minifters in the performance of their duties;H<?£r. 13.17.

1?. 6. But becaufe, thefe things arc not due for the titles fake.but for the Divine ordination and the workes fake; 1 Thejf: 5.1 a.ij.They are not therefore to be obferved toMen.-fervers, vlqv to the abiolutely un worthy.

X* 3 Chap*

ofobligatiw bttwttne Mdgijtntes and Sub\cB$l

Chap. XXV.

Of the MHtuaU obligation hem tent LMagifirattt and Sttfyefts.

Queft. I. X IX ]Hat kind of power u that of Uliarim

V Xftrates > t. *An[. i. It is the greeted: of humane powers, becaufc it is above all other,and ruleth thcm,Rem. 13.1.

2. 2. It is the inftitution of God5 that in general!, there {hould bee Magistrates and pubhkc Governours, THorn. 5; 1. 2. 4, But thatinfpccialljit (hould bee m this, or that forme, is the device of men, 1 Pet. 1. 13.

3. 3. ■ Hence s this power is not abfolute, bat carries a doubleLimitation, one from the will of Gbd,whole Mmifter every Magiltrate is, Dent, 17. 18. 2. Another from that will of man, which is included in thofe conditions and Law£S,in which the power ofruie is founded.

4. 4. The right of Kings, 1 S«m. i # 8. 9. 11, which is quoted by fome (as it is in the old tranflation,) to prove the unbounded power of their rule, doth no more prove any fuch power, then the fame word doth approve and allow of the ini-

• quity of the Priefts, 1 Sam, 2.1?,

$. 5. It is not to bee denied, but that fome people compelled by neceffity, may fo fell themfelves over to a King, that they may bee all juftly his flaves, Gen. 47. 23. But wee muft not prefunethis,becaufc it isnotevtdent^becauieit is againft cu-ftome,& againft all naturall inclination: <cithercan it lawfully or juftly bee aymed at by any Prince: becaufeit is his duty chiefe-ly to have an eye upon the common advantage of hisfubje&s: Neither would fuch a government conftitutea City or Body Politick) but rather a Lordly Domineering, and a monftrous flavery.

Queft..2. what is the office of a CMagiJlrate i .

6. Anf> 1, H ee 0weth to his fubjeft an eminent protefHon, whereby they may ftand fafe from alipcrturbatioii,feare,^r impediment in their honefj ccurfc of life, 1 Tim. 7. **

Of ottigmon hitmen* M/tgift rates and SnbjeBsl

Eft, 32 l. and hitherto belongeth the curbing and repreflion of the wicked, Pfalm. 101. 8.

7. 2. Hceowech to them eminent direction, by providing fo for them, that they want no meanes, whereby they may bee advantaged in living well, Pfalm. 71.6.7.

8. 3> The chiefe care of the Magiftrate ought to bee, that hee promote true Religion, and reprefleimoicty* Efa./^g. 23. Pfalm. 2,11. Examples of this care are commended in David % Solomon, lofaph*t y Hcz,ckiah $ fofiah t &c. The bufinefle of the Lord, and the bufines of the King, are not fo difproportionate, (as you may fee in the 2. Chron. ip. n.) but that the care and ki>owledge of the things which are Gods, may well belong to the King: But they are thus truly diftinguiflit, that in the mknnaging of affaires, the King play his part polit-ikely, and the Prieft his Ecclefaftically.

9. 4. The Magiftrare ought to further and promote the externallhappineffeofhisfubje&s, and not difturbe andover-throw their fortunes by unjuft cxaftions, Ptqv. 28. 15, 16,

10. ?. And to this end, their lieth upon the Magistrate a fin-' gular care of the Lawes and Iudgements, that they bee as

Well executed as conftituted with all luftice and equity 5 Efa 0 10, l.lerem* }.\.Deut % \. 16. -17. 2 fhron. I p.

11. 6. Hee ought to ft-whisfubjefts a good example, and that by reafon of his place, in an eminent manner, Pfalm.

IOI.I.

12. 7,. In his manners, hee ought to fhew himfclfe as a Brother to the reft, and in his fundion as a Father s Bent. 17, 20* £/*. 12,21.

Queft. 3. What is the duty of Sttfyfts toward their M*-• giftraies?

13, An/, i. They ought (pecially to pray for them, and that all manner of prayer $ 1 Tim, 2,1, 2. Pfalm. 20. And this duty is to bee performed, not onely in refpeft, the good of the fubjeCl, is included in the good of. the Magiftrate, Ier. 29,7. 1 I'm. 2> 3. But becaufe indeed, a fingular part of the honour of God, depends upon their power and adminiftration,, jPet.2, 17.

Up 2. They owstothein finguUrhonour, Prov,%4> 2 ^

Rom*

Rom. 13, 7> An(1 thereis a double ground tor this- Firft, The ordination, and very image of God, which (hineth in their eminence, Rom. 13.

Secondly, Thole biefllngs, which are derived to the Subjects by them, asinftrurnencs of God, Pfalw. 72.

15. 3, They ought out of fingular reverei ce baveacare, leaftthey pafleany rafh cenfureupon their government,£***[. *i f 28, EccUf. io« 20. 2 Per. 2, \o.Jna. 8 Andtheground of this caution is:

Firft, That Candor which as it is due towards ail men, fo efpecially tov\ ards Superiors,

Scconaiy, The difficulty of fcarching the originals, andcau-fes of pubiike budneffc.

Thirdiy, That moderation, by which wee ought to tolerate light infirmiries and offences, and pardon them for publike quietnefle fake.

1 6. 4. They owe to them lub/eftion and obedience, Rem] 13,2, s. Tit. 3,1. And the ground cf this is:

Firft, That fupe cminency of power, which Magiftrates haveTeccivedforthe diredion offubjtds, which cannot by any meant s ataine it's end without the obedience of thofc s fabjefts, Rcm.-i^. r.

Secondly, That commongood, which floweth from this or* der of rule and fub jectibn.

Thirdly, Feare.

F ouuhiy, Confcicnce towards G od, ibid. verf. 5.

17. 5, They ought to performe all duties toward them, and pay tributes, and the ground is t

Firft, The due care of the common good.

Secondly, The debt of gratitude, for thofe benefits which are derived tp all through that pubiike adminiftration.

Thirdly, The debt of Iuftice, for the pubiike paines difchar-gedbyche Magiftrates.

Queft. 4. Whether or no, and how far re httmane Lawes bind the conjeience ?

i8> Anf< 1. Nothing but the law of God doth properly^ dircftly, immediately, and by it fclfe bind the conference:

Firft, Bsxaufe the Confcience or Souieofman, is not properly fubjeft to any, tut God alone.

ScccmAUt

Secondly, Becaufc the oncly rule of our confckncc, is the Law of God written in our hearts, %om % 2. 15.

Thirdly, Becaufc man cannot indeed judge oi the conscience.

Fourthly, Becaufe they cannot Midi any fpirituall pu-fiifliment upon the confcierce.

ip, 2> Yet nevenhelefle, humane Lawes are to bee obfervedout of confeience towards God, Ity*. 13,

Fiftly, Becaufc the Law of Gcd, bach conltituted this power and order, and hath enjoy ned us to yceld obedience and fub/edfcon to the fame* ibid. - 20. 3. Now, becaufe the Law of God, doth diredMy and immediately en/oyne iubjedtion to fuch i upercminent power, therefore in all humane Lawes, the fub/edts are bound hot to oppofe them out of contempt of authority, nor thinke of any thino, which may carry the face of fuch fcandalous rebellion * Becaufc the contempt of authority, and the offence thereby given toothers, isbyitfeiteafinnc a^ainft the Law of God.

\ . 21. 4. Thofe humane Lawes, which doe eithcrurge or declare the Divine, or doe diredtly further the conf er-vation thereof,doe bind even the confeience, and the reafon is becaufe fuch Lawes, in that refpedt doe partake the feature, and force of the Divine Law.

22 5. Other humane Lawes, becaufc they may be& either jult, or un/uft, or partly juft, and partly unjuft, and that by reafon of the efficient matter, former or end, or in xefpedof this or that fubjedt, oradjunft, therefore they doe not fo abfolutely bind, as that every violation of any of them (hould inferrea mortall finne For if it were fo, the^n as mfany Lawes as there were,fo many fnares foe foules there were.and they that live under Lawes,ftv «ld boc fubjcdlto many more finnes, then they who live among barbarous people, cither quite without lawes or but a few.

f 21. 6. The violation then of fuch or fuch a Law, which is purely humane, is not any fpeciatt kind of finne, in refpedt of the matter of Law, but is oncly fo farre forth a iinne> as it breakes the Law of general! obedience^ infcK

Yv much

x 6S Gf Obligator* vttmtnt MdgijlrAUs AftdSutyettsl

much.that ad tranf^refiions of iuch Lawes, may bee reduced to one kind of finne.

24. 7. 1 he ob/igation of a Law, muft not bee ftretcht beyond thejufi intention and mind of the Lawgiver. But h is to bee prefumed,. t! at no man would oblige hisfubjects to a mortall grit and utter damnation, for every ne^lcftof his will and pkafiirr* Nay if in fome cafe, the Law cannot pofficlybee obferved, but fome gre.t dammagcjfcandall, or inconvenience muft needs follow, it is to beep efumed, that the I awgivcr never intended, that the Law in fuch a cate fliould bee obferved.

25. 8-. If the intention of the Lawgiver (hould becun-juftsneverthekfl'ejthe intention and end of the Law itfelfc, if it (at leaf!,)bee lawful!, is slwayes juft,nghtand the com-mon good*

26. 9. The intention and obligation cfa Law, ought not to bee ftretched beyond the caufc and ground otthat Law; fo that the ground orcaufe ceafmg, the obligation of ihe Law is to ceaie too*

27. 10. The obligation of a Law ceafeth, when either through aif-cuftome, or fome contrary cuftome, out of (U v lent confent,or the connivency of the Magiflrates, it is eflee-med as abrogated, NowMagiftrates may bee faid to con-lent (at leaftintcrpretatively,^ to the abrogation of- any of jheirpofitive Lawes, when for a longtime, and pubiikely, they know them to bccnegleded, and yet they doe not re-ilairoe them..

28. ii- Many Lawes are purely penall, fo that they are well chough obferved, if the penalty due to the breach bee undergone*.

The reafots is> Pirft, B:caufe the end of the Law is to de-terrc men froui the common, or frequent u(e of fuch or fuch a thing, to which end, the constitution of fome penalty n ay tuffice*

Secondly, Bwiicks in all fuch Lawes, there is a tacke compart and aggreement, that the penalty oncly bee undergone upon breach of them.

Thirdly, Vnderftanding men never make any fcruple of conkience ia fuch Lawe$,jf cher cbe neither contempt,fcan-

dall,.

tJall,nor any great dammagc in the efface. Such are the Lawes againft hunting, and falling, 2nd againft the raking offowlcorfifii, and againft the ufc of this or that kind, of habit or meats &c

zp. 12, Nor doth this penall Law bind a man to un-dergoe the penalty, unleffethe Judge determine it fo, that the penalty bee fu#ered, and for the moft part too, not un-lefle the fentence bee put in execution. For the penall Law binds onely in order as the punifhment muft beeir.fiided, the delinquent not being of his owne accord to undergoe cr demand it, which were ridiculous. 1

30. 13. In all donbtfull cafes, wee muft prefumeupon the juftke and equity of the Law, and the moderate in* tention thereof, or elfe upon the obliging force it bea 7 rctb.

Chap. XXVl.

Of the Equity of the Mofaitail Lawes^hich are appendixes to the fifth C omman dement.

Queft. I. \}\ lH e th4ritbeejuJLj l fAthee y ?vhoftrike$ V \ cr curfes his Parent > according-to LawfljQttU beef unified wtth death ? Exod. 21, 1 5,17. Ley. 20,9*

1. *An(. i o The equity of this Law , feemes to be approved by the Lord uadef the new Teftament, Match.

2. 2. Paricide of all finnes againft men is the moft horrid; Now to ftrikeor curteones Parent, isacertainedcgrcc of paricide*

3. 3. Thofe linnes which are againft nature, or Againft the Law of nature are mod beynous: becaufe that Law which is more written in our hearts, hath more of Laiv in it, in refpeft of the more cleere manifcitation and corco-miumtconvidion; whereby the contumacy of that man is more condemned, that fnall violate fccb a Law, Rem. }>i6, 27, I Tim. 5, 8. IC is right therefore, that the mcftgrie-

Yy a vous

vous j^unifhment may bee appointed foriucb, who are not afraid to commit fuch kind of faults.

4. 4* In fuch finnes, there is a complication of many finnes.

For firft, The chief eft duty of charity is heynoufly violated in its prime objeft.

Secondly, The crime of -greateft ingratitude is incur* red.

Thirdly, There is a cleere profefllon off he word-kind of difobedience.

Fourthly, There is an open difejaiming of all reverence whatfoever.

Hftly, The Image of God is foulely violated.

5. 5. Beddes in that kind of finne , are contained the feeds of many other (innes.

For firft, The bonds of domeftick Difcipline, being quite rent afonder, there is open way made to all licentious manner of finning*

Secondly, By fuch courfes, there is contra&ed a difpo-fition and habit of contumacy and rebellion towards all i rebellion, and even towards God himfelfc* * * '

Thirdly, The love of Parents, and the care nectffary fee their children is extinguiflit.

6> 6, There are many conveniences doe arifc from the : conftittition of foheavy punifiitoent for this crime.

For firft, Children will containe tlaemtelves in a duti* full carriage towards their Parents.

Secondly, Parents will bee the more carefull and exaft in the right education of their Children, lead by their fault, they perchance fall into that capitall offence.

Thirdly, Youth will bee exercifed in the reverence due to all their Superiours, and to God hirolelfe, and atfo in the right eftimation of the nature of the finne.

Quclh 2. whether or. no, is that Law in D£ut 4 ai,l8. jufljvhich appoints death to the rebellions child?

7. 7. Anf. 1. The Equity of this Law, doth appeare by thecaufe$ofit.

For firft, fuch a Child is here meant, who with rbrings mi drinkip&s, difttfrbes aad defkoyes the peace of thefo-

dUbk

mily and cftaffe of his Parents, Verftio. Prov. Ip,-s6;and 38,7,2 4,311(1 2p, 3. Now in fuchaChild, the crime of theft and robbery is eminent, and that too* with a Angular aggravation inrefpeftof the parties, againft whom it is committed.

8; 2. An incorrigible Child is here meant, ' Verfe 18* Nowfucha C hild to his obftinate difobedience, hath annexed an abfolute defpaire of his converfion, infomuch, that nothing can bee expefted trom fuch a one, if hee fliould bee fuffered to live; but thathee will bee hereafter, ss pernicious to the Common-wealth, as formerly hee hath beene to the private family.

9, ?. Siich a Sonne is Jherc meant, as hath cfkanged from himfelfe the affeftion of his Parent^ and hath forced them to bee his moft fevere Accufers, V*rfe ip % Prov. ip, 26. Which to (orae parentBisworfe then death 3 2 Sam. 3 8.3 a,. and ip, J. $

10. 4. The like Equity appcares from the condition** requifitetothisLaw.

For fir ft, The execution of this Law, is not the pleasure ' of the Magistrate immediately, hue in the will of the Parents, who for the moft part doe rather offend by too much indulgence

Secondly* This Law is enaftednotas if it were an in-junftioncamraandedtothe Parents, but as a power granted tothem, to excrciie if they pieafe.

Thirdly, This power too, is not granted to all Parents, butonely to fuch, as thof e, who bave difebarged their duties in the private education and due corretfionof their Children. It is not permitted to othersj to complainepub-1 like of that untowardneflfe and diffoluteneflc cf their Children! which they may thankc themfei ves for, and they muft beare thofe inconveniences, whxh they have brought uponthemfelvcs, as,uft judgements by God infli&edupon them.

11. 5. Moreover, by the ev?nt it appeareth, that the Law A wasnotun)uft, for although, it cannot bee doubted, but Children in a family, were by this meanesbetter kept Withm the limits of their duty, yet wee meet not with any

y y 3 example--

example in the whole old Tcftamentof any Child, that for this caufe differed death after this manner.

Queft. 3. whether or no % that Law bee ;«/?, Deut. 17, 12. that the man Jhonld fujfer death y that hearkeneth not tQ the Prieft or JuJge*

12. An/. 1, The Equity of that Law, will eafilyap-prare, if wee obferve.

Firft, That it \% not there meant of fimpledifobedicnce, butfuchadifobcdienccascarrieth with it petulancy, arro-gancy 3 and {'edition.

. Secondly, *Tis a difobedience inthofe things, whieh are ■manifeftly and plainely determined by the Law of God.

Thirdly* It is meant of the difobedience of thofe > w 7 ho by a fpeciall compadjhave promifed obedience.

13. 2. Nevertheleffe, rn refped, this Law did partly depend on the peculiar ftate of that people, it cannot bee ia its rigour extended to all people.

ChAp. XXVII.

Of Mee\eneffe, Tatience, Long-fufftrivg, and Placability.

Queft. 'It\7{ J Hat he the grounds ofthefc ver»

V V msi

1. Anf. 1, That Meekenefle towards God, whereby wee receive his word with quiet and coiupofedaflfc&ion, lam. 1 ^i^zz.andfubmitouriclvesuntohisyokejC^f^/A. , 11,30,

2.2. That Charity towards our brethren,whereby wee wifli unto them all g^ od, and pitty their afflidions, Gal, 3, ' 22^23. Ephef.^,2. Tit. 3,2.

3. 3. Humility, whereby wee are ready tofubmitta our brethren for their good, Ephe/l 4,2. CoL 3,12,1 Tet. 5,5. Phil. 2, ?#

Queft. 2. Bjwhat meanes are thefevertues difcernabie

front

from other difpoftions, nhkh hare fome refembUHcemth tbefe^tnd ufuallj the names ?

l+t esfxf. I, Thefe Vcrtucs doc flhcw themfelves in quite different wayes, as reafon perfwades.and as caufc dcth require, Gal. 4, 20. ?*d. 22, 23. For it is not indeed, Msekeneffc or Patience^ but meere ftolidity rather, which doth not conceive the caufes andreafons of things 3 ajid rightly weigh and ponder them*

5. 2. Thefe Vertuescaufe men, willingly to part with many things, which are properly their owne, but by no meanes will they fuflfer any thing of Gods right to bee bated, G*l t 4 I*. For it is not Chriftianpacience or meeke-nefle, but a m-erefhipid dulneffe, which doth not, with zealeop^ofeitfelfeagairiftalllirrc, 1 ^^12.13.

6. 3. Thcle Vertues doe fo difpofe a man, that they doe not at all hinder him, but hclpc him, in feeking the

§ amendment of his brother that finneth, Gal. 6,1, For it is too fonda tenderneffe, and not meekeneff , which doth {o much refpect peace, that it ncgle&s the arc of it's duty.

7. 4. So that thefe kind of Vertues, though they fiiouldt never bee altogether wanting in a Chriftianman, yet fomc-times, in reiped of tteexercife of them, they ought cobe^ intermitted, x Cor. 4,21.

Queft. 3. By what motives is the mindofman y ftirred ' upto the#udj of thefe Vcrtfie^

8. Anf. i« If wee conGder the mcckenefte, patience, and long-fuffering,vvhich God fhewcth towards us j Eph.^.

$2, Cbl.lt 13-

$>< 2. If wee but confxder our fdves, what wee have 3 beene, 7V. 3, 31 and what ftill wee are, Gal % 6,1. *

1 o* 3. It we confider, how God can, and ufually dotb» : diipence his grace, a Tim. 2, 25,

Chap*

!^ of *urnus t*wrati?,d*atfivrAui,

Chap. XXVII I.

Of Slowncs to wrath, and of Wrath.

'Queft. I. X 1\ lH*p kind of fault u Slovenes to

\\ wrath* l. Anf % i, It is a fault atifing from dcfcft of anger, by Which the duty of juftice, or charity, whereby a man is bouiTdcoadaicnifbiChide, andpuniih an offender is inter-nutted.

t. 2/It hath indeed fome refembknee with mcoke-nefie, but fuch a one as boldnefife hath with fortitude, and obftinacy with conitancy.

3. 3. It hath fome fhew of long-fuffering, or that flownes to wrath, which is a vertuc. But here 1^the difference, that the long-fuffenng man is flow to wrath out of underftanding, and that not humane but heavenly, Urn. g, I7. But this is either out of duiaefTeoi nature,or of hum ne and carnall wi'edome. ,

4. 4. "The proper evill therefore , in this flownes to wrat%(of which wee fpeake,) is when it is thecaufe of the omiffion of fome duty to bee done,i Cor. 5. with 2 Cor. 7. 11.

Queft. 2. What k±nd of finne IsWrathl

5. tsf*f*. 1. It is a finne inexceffe of anger, becaufc it obferveth not the due meane.

6. i. Now it is a finne, Rift, in refpeft of the inpulfive c&iife, when without juft occafion one is moved to anger 5 <JWatth.$.tt. {

7. 5, Secondly, In refpeft of the degree or meafure, though in a jutt caafe, (Jen. 49, 7. %

8. 4. In the refped of the end, when it is not dire&ed ' ^to the glory of God, andreprefling of finne, but israifed

cither for our credit lake, or our pride, or our profit. Prov. Jj, *4> a "d ai. 24 and 28,25.

-9. 5. In regard of the dire& eflfe&s, as when itbVeakes ?? * n ?? e ????? t l?. M - * n 4 c wfag s i J[aim. lotf, 3 3.

of concord and Good-will.

10. 6. In regard of the indircft cffe&sas when it bereaves a man ot his undemanding; Prov. \6 % 3*. Luc. 3i. ip. Or renders him unfit to execute Gods Iuftice, (ideft } ) to performe thofc duties which God hath preferred and doth require.

ii. 7. In regard of the time it laftetb, when in due tltus it is not appcafed^ Epbef 4,25.

Chap. XXIX.

Of Concord and Gocd-mE.

Qucft. 1. TN r*h*t thing conpfteth Concord?

JL 1. A\ 1. Concord is commendable in that which is good, but not in that, which is naught. For otherwife bee the defigne knovvne to bee naught, which they confpire about it is fa&ion not Concord; but if that which is naught fcemeto bee good it is an apparent Concord onely, and not a true one; 'Phil, i, 27, and 2. 2. and

3. 4. 2. Hence true Concord is not properly among any but the good, becaufe it is verTed about that, which is good,which i$ not indeed any way fought for but by thofc, • which are good themfeives, Infomuch, that there is never any folid Concord among the wicked: becaufe the ob-je& and ground e>ftrue Concord is ftill wanting,

3. A. 3. Concord is an agreement of Hearts or Wils about fome defireable good : fo that although in many things it may feeme little different from peace ,yet it con* taines within it fomewhat more; for wee may have peace with the wicked; Jignan. n. i«. but no Concord.

4. A. 4. Now becaufe the Wils of men, may bee united in fome one good, aadyct not have a perfed harmony of opinions aboutthofe things, which belong to that good; therefore a diffent of opinions about thofe tbirgs, which arc not abfolutciy neceffary, although it (omewhat take from the perfection of Concord, yet it is not repugnant

Zz to

W

l$a Of *s€<l*AMmitf.

to Concord it fclfc; Phil. ?. 1$. 16.

Queft. 2. Whether or n$ Concord bee* difiinEl vertxe andneceftarj}

5, vZnf. 1; Concord as it implies an effect of onion betwecne divers parties, isnot itfclfe avertue, bat fome-what flowing from the vertue of thofe divers. But the love of Concord is an aft of vertue* But the inclination and difpo-fition to this love, is oncly rationally diftinguiflied from Charity.

6. A. 2. The defire of Concord is neceffary; Firft, In refpeft of Charity from whence it flowes, and which it cheri(lieth,promoteth 5 andcompleteth.

Secondly, In regard of luftice, whofe impediments it removethu

Thirdly, In regard both of publike and private felicity, which is more eaffly alwayes procured by theimitedforce* \ of agreeing good men*

Queft. 3. In What tbwg conftfteth goodwill ?

7 # *Anf. 1 • It properly confiftcth in that de(irc,where-by wecwifh well to other men: But,Firft, The true and principall good things are to bee wifht both to others and » to our fclvesj Imeanc Spirituall good things, and other things oncly,as they may further thefe, 3 lohn 2.2.

Secondly, No good is to bee wifhed to one manywbich may by aoy moanes bee pre/udiciall to another. Therefore wee may not wiflx> thatthofe may thrive either in wealth or honour , who plot mifchiefe againft 0-ifeers,

Chap-PX.

Of ss£quAnimity\

Quffti 3, V 7 X 7/7** is <s£q»Ammitj ?

V V I. A?tf. x. ^Equanimity fsthafc> Moderation in convcrfation, with men, whereby Gon-twA good will and peace is maintained; ?W, 4,5.*

a * *\ •* Now this Moderation confifteth properly in

A relaxation of the ftri& and rigid Law, as'rcafon ftvall thinfce fit; all circumftances being rightly considered.

3. A. 3. But this Relaxation that may partake the nature of a vcrtue § is to carry an even temper betweene twoextrcames; fo that it doe not without difcrction rc-laxe or pardon, either ail things or nothing*

4« C/f 4* This moderation in the ftrft place is to bee obferved 111 our fpeecb, fo that wee doe not arrogate fo much to our felves by our wotdsasourdueis; Phtlcm. 18.19.

j # A. 5. It muft bee observed too in our deeds, that wee doc not alwayes indeed challenge that right, Which by our fpeech perhaps wee maintaineto bee due; l Cor.g. 15.

6. tA* 6. The like Moderation istobceobfervedina gentle toleration of thofe infirmities in others, which w ee cannot by any meanes cure- %om % 15• i # 1 Thejfal. 5*

M . a

7* A* j. This fame -/Equanimity is to bee excrcifed in the interpreting of other mens words or deeds, fo that wee allow of all that is good, and cntertaine all doubtful! things in the better fenfe as farrc as may beej and that wee doe not too much aggravate what is eviil, I £V.

*3-f.

8, A. 8, It is to bee exerciled inpafling by and pardoning manifeft injuries, when thereby either Gods glory, or the publike or private good of any men may thence bee probably expe&cd* 1 Cor. 13.7.

Chap. XXXI,

Of Manslaughter.

Queft. I* \7\ l Ha * * Manjldugbter}

V V !♦ e/*»/- 1. ^By Manflaughter is meafttany unlawful! killing of a man, to which may bee referred the maiming of a man as being an imperfeft and inchoate killing* Hence it is no finnc of Manslaughter,

ofAtsftJidtgbun

17 where a man is killed by JWHce. But to this Juflicc, thy

conditions muft needs concurre* Firft, That the caufc bee weighty and juft. Secondly, That it bee done by publike authority. Thirdly, That k bee done orderly and by Juft meanes. Fourthly, That it bee done out of right intention and ztale for Iuftice, notoutofwrath,hatred,ordcfireof private revenge, or any other inordinate paflion.

Qflcb- a. What ** *) u ft c * u f e tlMt * m * n &™M b?c killed.

2. e^ That onely in confeience ought to bee held a juft caufe, which God in his law hath fct do wnc for /uft, cither in exprefle words, or by cleere conference : the life of a man is not fub/efl to the .pleafure of any but of - him, who is the Authour and Lord of life. It is the part of ail men to obey the taw which forbids murder, without any exception which is not allowed by the Authour of the Law*

Queft. 3. Whether it bee not in fome cafes Uy*fuH to ktttthe innocent?

j. tiA. Out of intention and defigne, if is by nomeanes lawfiill in any cafe ::

Butfirft, It is foroeticnes lawfull to deliver an innocent to fome that will kill him> As in cafe, a Tyrant would quitedeftroya City, were not fome innocent man given to his rage : That innocent man isbound by the Law of nature to offer himfelfe to dy, for-the (afety of the whole Common-wealth; Nay the Common-wealth cannotre-taine or defend him, bpt ought to urge him to the performance of his duty in this part.

Secondly, By accident an innocent may fometiftes bee killed. As if irt eafe necefficy require, that fome one or more guilty fhould beckilled,and they defend themfelves -fay the interpofit ion of one not guilty: Or in cafe, any man flying for his life through a narrow paffage, cannot choofe but trample upon another,

Qucft. 4. Whether> it bee nat Uwfullf to k±tt 4 man fometimes bjpivate authority ?

4 v ^f. I* It is fomctimes lawfuU to kill a man without $ying any publike notice thereof,-hilt it is then onelylaw-

fulL

OfUAnfimgUff. full,whenthe caufe doth evidently require* that it ftould bee done; and there is t\o poffibility of making publike complaint: for in fuch a cafe every private man becomes a Minifter of publike lattice* as Weliby Gods allowance, as Mans confent,

5.. A. 2. Hence it is no doubt, but a ro^n lawfully fometimes in his owne defence kill one that affaults or fees upon him,

6. A. 3. But that this may bee lawful!.' It is,FM, Requisite that the affault > bee violent and properly io termed;For it is force qnly which mull be repelled by force, and not every injury*

Secondly* That the proper and true defence bee in the very a& of the affault, at leaftina»w*//fenfeif not in a phyficall, and not any prevention of the affault orfubfe-quent vindication§ for if the afsault may with any poffibility bee avoyded, no reafon will allow that it fhould come to this.

Thirdly, Th# nothing bee pffred under flicw of defence which is not neceisary to that end, for if it exceed meafiireor the moderation of a blamelefse fafeguatd, it is not properly a defence, but one afsault oppofite to ano* then

7. A. 4. The junification, or recovery of a mans hoi nour, whether it fuffer by words or any reprcachfuil fignes, or by deeds,as by a blow, or any flanderous accufation^ or by provoking to fight, or the like, is by fome reduced to this kind of defenfe, but very unjuftly.

For firft, This honour* which is fo much florid upon, is for the moftpart ^ vaine thing, depending on the opinion ofvaine men, and by no meanes comparable to the life ofa man.

Secondly, True honour is rather advanced then impaired by the contempt of fuch kind of in juries.

Thirdly, Any man may defend His honour by fowcother meanes*

Fourthly, That impaired credit, cannot bee made whole by the death of the Petra&our>

Fifdy, If this#wgranted,the y^ay weteopentpfre-qwnt Murders, Xr* •-- S.^y t Tet

g. A; 5. Yet this defence is* juftly referred to the guarding of ones cbaftity, becaufe hee that affaultcth anothers chaftity, doth offer the greateft violence that may bee, and that 'with fo heynous and irrcpairable an injury, that it may feeme rightly to bee equall to death it felfc.

p. A. 6. It is rightly too extended to the defence not onely of our felvcs, bat of others that are innocent. For this is required of the Law, that wee lore our neighbour asourfelves.

10. A. 7. Now the perfon afsaulting or f'ome other circumftanccs may bee fuch, that hee that is afsaulted, fhould rather fuflfer death then refift with any fuch defence*

Queft. 6. Whether in no cafe it bee UyvfuU to kjll ones felfe>

ii. A. 1. To kill ones iclfe out of dircft intention to to doe, is one of the mod heynous kinds of Murder.

Firft, It is a grievous finncagainft the authority of God, who is the (blc Lord of life.

Secondly,It (inneth againft the goodnefieof God, whofe' great benefit it contemnetb.

Thirdly, Againft the providence of God, whofe order of things it endeavourcth to difturbe. m

Fourthly, It is a finne againft charity, whereby a man is bound to defend his owne life no lefse then his neighbours.

Fiftly, Againft Iuftice, which doth not allow any man for his private pleafure to deprive the Common-wealth and other Societies, of which every man is part of any one member. ' '

Sixthly, Againft the Common inclination of nature,and . To againft the Law of nature. ,

12. A ♦ 2. It doth not ejraife this finne, though it bec < «Joae for the avoydance 6f any great evils whatfoever, or for the getting any great good whatfoever.- or for revenge upon our felvcs for our finncspaft* For no t ma» is a competent Iudge to decree fiicha thing upon himfelfc: ^or jsevill tobeedpn?, that good may wm thcreor, ce

:ha:

of Uanfimghuf. \%*j

that other evils may not folio wj and therefore In vainc is that faft of Srtutby fomeexcufediwho fell upon his fword, kaft hce (hould have beene mocked by God and his Enemies; i Sam* 31. 4. And fuch was the faft of Hazis, 2 Mack. 14

13. A. 3. Ncverthclefsc it islawfull and fometimes juft,tbataman fuffer himfelfe to bee killed by another; and not forbidding him whenitisinhispovrer, whether it 6ce for the fatisfaftion of Iuftice, or for the great good of o-thcrs either pubhke or private, for this is not to doecvill, bat onely to faffcr it.

14. A, 4. It is lawful! too fometimes to expofc ones felfe to fuch a danger, by which death muft necefsarily though indircftly follow.- So a fouldier may kcepc his Station, or obey any command of his Leader though hce know hee (hall therein bee killed. So Sampfon ("out of Angular infiina^ did dtreflIj intend to kill the Philiftims and not himfelfe, although hce fore faw> that hisowpe death muft needs follow, Iudg. i6« 30. And fomewhat like is the cafe of thofe, who With gun-powder blow up the (hip they are in, lead the Enemy fliould poftefscher, For they doc not direftly intend to kill themfclves, but dil-advantage the Enemy.

Qucft. 7« Whether or no the cafuaR hillingofaman bee 0$nne?

15. A.i. Thatisfaid to bee done by chance, which i^ done btfide the fcope and intention of the Doer. And this may bee done two manner of wayes* Tor it is either abfolutely befide intention both in it felfe and in its caufe, orinitfclfe onely and not in it'scaufe. If manbecflaine she firft way it is not Manslaughter, but onely mtterialljfo and fo itisnofinne, becaufe it is by no meancs voluntary; Exod*%i m .t$.Numb.i'$.itii$ m Dem* 1^.5.

1 6. *A % 2. If it bee done the latter way, it is the finnc of Manfiaughter,but weightier or lighter, as it.was more qi icfie voluntary in thecaufe*

17.. if, 3, And in fuch cafes bee finncs moft, who doth fomc unlawfull aft, whereupon immediately follow tth the death ©f another: As ifamanfeouldun/uftly

ftrikc another without any thought of ktUw% hiavandye* his death (houldfolbw upon the tiroke;

it.iA. 4» The next degree offinne, is when a man dothanunlawfull aA,wherupoii the death of another fol-lovveth mediately or by another party: As if a man (houid cherifh fame Ruffian or notable Murderer, although foec doth it not to that intent that hee (hould kill any body.

\<f. A. 5. Hee finneth heavily in this kind, who being about fome warrantable bufineffc, doth not take fpcciall care to avoid ManQaughter. As when any mandifchargeth a Gunne, or throwes a dartorftiootethan arrow without any care, not regarding whether any body bee in the way or no«

30. A. 6. Butfceing,fomearebyduty bound to have a more fpeciailcarc for the prevention of Murders,any ncg-gligence in fuch pcrfons is joyned with the greateft gift: as if the Minifters of publike Iuftice doe not do their duties in preventing Murders and all caufesor occafionsof •. thetn.

21. *A. 7. Nor indeed can thofc bee well etfeufed,, who negleft that duty, which out of. Charity they are bound to per forme, as in cafe one doe not fuccour ^pother in great-danger* when hee may.

Chap- XXXII.

OfDnels^

Queft. I. T 1\ iHether or no Duels bee Uyrfull I { V V I. Anf % By , Duels in this Que-ftionisnot underftood every fmgle combate or fight betwixt two (for fo thencceflary defence of ones owne life # againft an aflauitei fliould bee called in qucftion$) bat fuch a one onely, which is dire&ly and voluntarily undertaken, upon agreement andbargaine, with danger pfkiUir^ or mayming. And fuch kind of Duels arefitnpiy to bee condensed, as well in him th« receives the challenge, as

him

Of Duels. x&i"

hitn that provokes, though the fault bec greater in him that provokes.

■* i. ssf. 2, There is no allowance offuchakindoffight in all the Scriptures, fo that the Lawcs of duelling (asalfo of drinking,) were never ofGods writing, but of the Di-vels tradirion for the ruine of Mankind. The coaibate of David with goliah, betides that it was with publike authority undertaken,and for the common good- and as it were a partiall Battle, having no correfpondence to a private duell agreed upon two, was alfo out of a Angular morion of the Holy Gho(t,and fo not ordinarily to bee imitated.

3 A. j. It is not ameanes apt,fit, or heceffarytoany good end. Not to the cleering of any doub:full truth, or the quitting ones fclfc of any accufation, becaufe feeing, God hath no where promifed, that he will by this meanes give a testimony to truth, to advife with or call his extraordinary providence thereto, is nothing elfc. but by a Diveilifti invention to tempt God. Not to the defence of worldly honour, becauie that honour which is to bee maintained this way, is vaine, and oncly in credit with vame men, who out of a perverfeabufe and barbarous cu* ftome have chenflit fuch an opinion, which honour or reputation whofocver preferrcs before the honour of Gocf, which muft needs bee violaited by fuchfinne, is not fit to bee reckoned among Chriitians. Not to the defence of the honour of God, as if any man fhouid challenge an in* fidell, or accept a challenge from him, that fo upon the l» vent the true faith fliould appeare. Becau{e fo eithec the infallible truth of faith, fhouid rely upon a fallible sneanes, or elfe a miracle muft be prefumptuoufly- expc&ed 6t Gods hands, which cannot bee without tempting of God. Not to the execution of any juft revenge, becaufe neither is there any revenge allowed to private men> neither in that equall condition which Duellers are in, is there that power which is rcquifite to the revenging of injuries.

4.-v*. 4. A Duell is a Warre betwixt two, which fs flo morclawfull then betwixt many t and fo is of the fame

£23 ^ *»s

¥**k

nature as a Civill Warre, which willingly or fay compact to undertake all men would account for a madncfTe*

5. A. 5. In a DuelUeverymanishisownludgcinhis proper caufc,& that too being diftempered by anger, rage, anddefire ofreverige^andfubjeastohiiiifelfeto the fame-danger with his adyerfary^n either flight or waighty c ufe*

Chap.XXXIIL

Of Warre.

Qucft. !• \J\JHethcr or f?o Want bse lawful? V V for Chrifiians.

x. 4. It is called a Warre, when there is a ftrifeby force, which is either privately undertaken of whkh wee Ipokebcforc.orpublikely, which is now the Queftion.

2. A. x, Warre by it felfe, nakedly and entirely cciW fidercd is a kind of evill.

For firft, On one fide at the leaft, there is the evill of guilt or fin: becaufe there can be no War juft on both fides*.

Secondly, On both parts there is the evill of punifhmcnr^ for the many inconveniences, which it alwayes bringeth with it.Whencein the Scripturcaitis reckoned among the heavieft of Gods judgements*

3^ A. z. Hence it is a figne of a barbarous and crudl man, if any one bee given to warre (imply defiring it and-delighting in it,P/i/.-120. 7,

4. A. 5. NevetthelcfTe by it fclfe and intrinfecally considered it is not alwayes unlawfull, but it may bee war* ranted upon iomc conditions: for had it beenc fo unlawful! then certainely it had never beenc allowedly God in the' old Teftament, which no body can deny,.

5. A^ 4. Iohn the Baptifi the forerunner of Ch r I s t ( ; in his Sermon of the Kingdome of God, or the Baptifme pfrcpentancetotheforgivene{Je of finne, (idefi,) Of the new Feftament, Luc. 3* 14. being asked about the duty of Souldiers,p«rfwadcth them not to caft away their armes^ but to ufe them rightly*. And the like, is the rcaion of

fhe

tire Ccntutious and Souidiers, which were converted to Chr Is t ; Luc. j 4 Aft. io. Aft. 13.12,

6. A. 5. Christ theLotdjMatt. 22. teachcthasto gtveunto Ctfar the things that are C^f drf y among which were payments for fouldicrs wages and cofts of Warre, which it were unlawful! to fiipply^if War re (imply were unlawfull.

7. tsf. 6. The Apoftlc, %on%. 13. doth openly wit-nefle, that a fupcreminent power doth bearc the fword, as the Minifter of God, and therefore that the publike power of the fword is to fuch committed.

8. A. 7. In the Apocalipfe are -many Prophefies of Warrcs,which the Children of God fliould wage* and that ^ with evident allowance.

9. A. 8. That higheft power hath authority by tit Law of nature (the Apoftlein the 12. to the ^^approving it)to repcli injuries and vindicate the fulrfed from them: But it often falleth out, that that cannot bee done without open Warrc

10. ex/. p # Thofc things whicft are contrarily ob;e-ftedout of Ulfatth. 5. and tbf like places doe not (hew, that all Warre is finiply rjIawfclU

Forfirft, There JTno new thing there en joyned,which cannot be fliftfedas a Precept in the old Teflarnent, where Warre isaWcd.

S^rondly, Thofe things which are there faid, arc faid to private men, in that they give anyway to their affections and perturbations; Not to publike authority, which by God is cemftituted, a Revenger to execute wrath upon him ik*t dothtvih* Rom. 13.4.

Thirdly, There the hatred of enmity and meerc re-venge,notthc care of Juftice is forbidden,

Fourthly, Some Hyperbolicallfpeeches are there ufed f ' that wee might bee inftru&ed how wee {hould bec prepared in our minds with the greateft patience where need requketh, and that wee ought todrive that way, to which by our nature wee arc moft averfc* k Qfceft, 2« Wh«twnditiQnsarc rtquifa tom*k*4 W** Iwfnlll —-—--

iu A. ~x. Tbere is required a juft caufe, that wee fall not into that fault which is fo often with detection recorded in the Piahnes; They perfecnte mte : without a caufe. Now every light and {mall injury is not a juft caufe of Warrc, becaufe Warre being fuch a thing which panifaeth men with the mod grievous punifliiuents, itia not to bee undertaken, but upon forae in jury, which is great, orheynous, either initfeife,, or in the confluences. Nor doth a great and heynous injury warrant a Warre, un-leflfe after the triall of all meaaes of peace, D-cut. 20. jud. 20, 11.

12. *A> 2, In the fecond place is required juftautho* Xity. Now fuch an authority though in relpett of a de* f^five Warreit is to bee found in every Common-wealth ahhe^himperfeft} becaufe all men have authority by the Laivofatfure, to defend themfelves and to repell force by force, yet^refpedofanaffaultingWarrejitisnotjCUt in the power of a^erfeft Common-wealth, which doth not depend nor hath any recourfe to afuperiour. but is in all things fiifficicnt it felled entire in every point, which is rcqulfitc to a due Governml 1 ?^ F°r an aggreffive of aflaulting Warre, is the fupreafftfc a& *f vindicative Juftice; ler. 39, 5. and 52. p. vhl*\ kind of aft can belong to none > but to a fupreame liri^e, fuch & one as hath not any fupcriour, to whotp hee^ib r £i have recourfe , oc by whom hee may demand fit fotifa? fliom

15. A. j f Thirdly, A right intention is reqaifite: Not ondy fuch a right intention in general! as aynieth at the glory of God, (which is the common condition of every goodworke) but fuch a fpectali one as immediatly con-cerne th the I aft ice of Warre, (id eft 9 ) that the Warre bee not waged out of paffion, or hatred, but cut of zcale for Iuftice, that Warre may alwayes tend to a ht peace and tranquility as to its proper end.

14. A* 4. Laftly r There is rcquifite a juft manner of waging. In which that general rule of doing nothing contrary to the Law of God is as well to bee cbferved, a3 that fPQ®Qwl$ !■!*?" W5? doe B?^ 11 !?^^ 8 ^ which is not

OflYtrie.

convenient and neceffary for the comparting the end of the Warre : Nor may the received Law of Nations bee violated*

Queft. 3. It is here * Qveftion about th?firfi cond>tion\ hoYpfwre thrfe that wage Wmyg are t$ bee acquainted yvitb the Jufitce of their caufe.

15. A. i. The Prince or Authourof the Warre, and thofe Souldicrs of the higher ranke, who are admitted to Councelsof Warre, arc bound raoft diligently to weigh with themfelves, and enquire of other prudent and religious men, whether or no they have juft caufe to make Warre* For, hee who maketh Warre, beares the place of a Iudgc inthehigheft matter. Now a ludgeisboundto ufe all diligence in the examination of caufes, that fohce may give fentencc out of right judgement. It doth not therefore fuffice to the Iuftice of a Warre*that a Prince doe beleeve hee hath a juft caufe, but hee muii bee very cer-taineupon triall of knowledge. And hence, the adverfe parties rcafons, are alwayes to bee heard, if they willdif-cufle about, what is fit and good.

\6 A. 2. If after fufficient examination and deliberation, the Iudice of the warre doe ftill remaine doubtful L, whether the onepartbeeinpoffeffionornor, there ought to bee no Warre made, becaufe, hee who wageth Warre in a doubtfull caufe,

Firft, Sinneth in that, Cvhat hee doth, hee doth it not out ©f faith.

Secondly, Hee doth rs&ly expofe himfelfe and others to moft grievous dangers, as well of finning, as of enduring the miferie.%

■■ Thirdly, Hee giveth and executcth the fentencc of vindicative Iuftice,without any manifeft caufe.

17, sA. 3. Souldiers of the lower ranke, whkh arc fabjefts to the Prince* making Warre, although in a caufe manifeftly un/uft, they ought nottoafiiithim, yet if after fuch triall as they may conveniently make,the caufe doe not sppcareuo juft, they may fight for their Prince.

Tor firft, Such are not bound, neither are they able exactly to ponder the caufes of Warre jbgt are onely the

Etfecutours of another fentence and inftruments, which arc not fo much moved by their owne Councell or deliberation, as by the Counfeli and deliberation of the principal! caofe.

Secondly, Becaufe inadoubtfull caufcthefaferpartis to bee chofen. Now it is {afer ("where no injuftice appears J to follow the command of the Prince, and provide for his owne and his friends fafety, then for another?.

i8 # A. 4. Neverthcleffe, fuch Souldiers as are not fubjeft to the Piincc making Warre, ought not to aflift him in the Warre, if they doubt the lattice thereof, becaufe in doubtfull cafes, the (afer fide is to bee chofen«, but Souldiers being, they are free men, if in fuch a cafe, they ab-ftaine from Warre doe no man any wrong: and if they undertake fuch a Warre, they offer violence to their owne conferences, and expofe themfclves to a great fozzardof doing the greateft wrong that may bee unto other men. And hence is it manifeft , that thofe Souldiers who have {alcabie fcufes, and are ready to undertake any warre where *cis probable they may have more wages, doc lead a molt wicked life, and arcinnowifeexcufable,

Queft. 4* In the fecond condition, it is a Quefiionyvhe* tber it he lawful for a (^hrifiian c Prince m ajuft Warre to accept the aid of Infidch) or to give them *id in fuch 4 Warre.

1 p. A. 1. This thing confidered absolutely, and by it fclfc is not unlawfull for even as it is lawfull in a juft Warre to ufe the helpe of bcafts, as of Elephants, Hor-fes, &c. Soaifoisit lawfuUtoufetheaidofbeaftlikemenJ Wee have a warrantable example hereof in Ahraham, who joyned his forces with the forces of the King of Sodome-, <$en. 14,

so, A. 2. Ncvcrthelcffe, by accident this fals out fo often to bee unlawfull, that it ought not indeed to bee tried without fpeciall heed,

Firft, Becaufe it bearcs a kind of (how of diffidence, and inclination to compafle our ends either by right or wrong, 35* *!*? 9??3 ?2*?wfuU union with the wicked.

— Secondly,

OfWAYrV.

Secondly, Bttaufe hence ufuaily, doe arifcthegreatcfl: fcandals both bctweene Chriftians and Infidels.

Thirdly, Bccaufe Infidels ufuaily keepe notfaich, and fo their ayd proves a loflc.

21. A, 3. The Ifrttlitss did notonely finnefortbofe reafons,whcn they u r cd the ayd ot Infidels.but alfo,becaufe they hadafingularprote&ion from Godpromifcdtothem, nor could they bee vanquished, as long as they relied upon God, 2 Chron % \6 . 8 # p.and 19.2,20,35.

22. A. 4. Such a League of friendfhip as binds to a mutuall aflitlance to any Warre, whatfocver abfolutely and without exception of caufe isfcarcely, or rathsr not fcarccly fit to bee entred with any faithfuli Prince, much lcflfc Infidell. For this were to expofe ones felfe to the hazzard of a moft heynous fin, and to fuffer ones confeience to depend upon anothers plcafure*

Qucft. 5. 1* the third condition, it is a Qxeftion what what kind of finne is the Minifier intention of him y that makes Wane , as for hatred^ envy, dejire 0^ honour , or riches ?

23. ftA. 1. A bad intention alwayes vitiatcth any mo-»rallaftion whatfeever, becaufc the end which is intended

andmoveth the Will, haththe greateft power in producing the a&. Now in waging of VVarre, the finne of a bad intention is fo much the more hey nous, by how much the more unwillingly any Warre fhould bee undertaken, for thecrueley of its nature, though with a good intention and not without a jurt and neceflary caufe.

24. A. 2. Neverthelefle, the workeit felfe (as it is a thing different from the action ) is not changed cither by a good or bad intention, for the intention is the caufe onely of the working* not of the thing w r ought, it appcrtaincth to the manner of doing, not to the manner of the thing done, which ought alwayes to beecfteemedbyititsovvne internal! nature.

25. *A+ 3. Hence in a Warre undertaken upon juft caufe and good authority it is not unlaw full to ufe the helpe ofthofe, who fight out of a bad intention, either out of ha-»e3,vioicncc # or araktionjQr deftre of prey,

2^ ^.4. And

*6. A* 4. And hence alfo a bad intention in a Warre other wife juft, although it bee a finne, yet it doth not in-ferre any obligation of reftitution, becaufc in it felf e,it is noc afinneagainft'luftice, for even asaludge, who puni/htfch a roan out of hatred though defervedly, although hee commit a finne thereby, yet hee is not bound to reftitution, even fo nor hee,who out of hatred ma&es a juft W arre.

27. A. 5. In an unjuft Warre, the bad intention doth augm-nt and aggravate the injuftice thereof. For feeing the injuftice of the caufe, is fometimes qualified and excufed by an invincible ignorance; a tad intention maketh, that fuch an ignorance cannot beare the force of an excufe.

28. A. 6, Befides,not onely that intention which is in itfelfebad, but alfo any vaineor frivolous intention, fas the oft citation offerees,,) isnotafitcaufefor any roan to make a Warre : becaufc it is againft right reafon, to choofe la dangerous and dreadfull mcancs to compaffe a vainc end.

2p. A. 7. Moreover fuch a Iawfull intention, as the excrcieof Military forces and the gaining of experience, or the expeftation of reward, though it bee in a juft Warre, if they are principall motives to it, and not the right it felfe, cannot choofc but viciatc the whole a&ion.

Queft. 6. It U* Que ftion in the fourth condition* Fhjf y What perfoms are they that wee may lawfully dtmmage by Warre* and how farre may wee dammdge them.

30. A. u Every juft Warre is waged properly and dire&ly againft the Offendours and thofe that arc guilty, that is againft thofe, whofecaufc and fault it is, that the Warre was begunne. Therefore thofe onely in true vindicative Iuftice ought dire&ly and of purpofe bee punifhed. For without fotne prcceeding crime, no punishment can beejuftly infti&ed upon any man. So that the Jfraelites feemetobave finned grievoufly, by flaying the Sonnesof JjenjamiH withoutchoyce, Ind. 20.

31. A. 2. Among the guilty, neither Children nor ordinarily Women, nor indeed any other quiet men, who difagrecirig are forced to ftay with the enemies ought to bee numbred.

3. 2 ! v& 3! Thofc that arc guilty, ate not to bee hurt

any

any further then the compafling the /ufi: e nd of the Warre doth require, that is fo farrc, that they make a faire reftU tutionofthe thing taken away, or that the injury bee Efficiently revenged, orapcaceeftablifhed.

3j. A, 4. Thofe that are innocent may bee hurt, be-fides the intention of him that hurteth them, or by accident: as it fals out in any lavvfull aflault of a City or Ship, in which perhaps, there are fundry perfons that are innocent; fointhe fpoile of goods, by which the enemy was fomc way more encouraged to a Warre : Becaufc by fuch a conjunction, thefe innocents are reckoned with the guilty; and all the injury which is offered them, is indeed caufed by thofegwlty men; who detaine then in their power, and from them reftitution is due: Ncvertheleffe Charity and iEquity doth require, that the Warre beefo mannagedas the innocent may bee as little damnified as is pofli-ble.

34. A. j. And hence the leave given to Souldiersto fpoile any City, as they (hall pleafe themfelves cannot lawfully bee maintained, becaufe among many other horrid things, which thence follow in fuch a pillage, there is no diftin&ion fet betweene the guilty and the inno* cent.

35. A. 6 : Hence too it is rather to bee thought robbery then a juft Warre, where the opprerlion of innocent husbandmen is intended, and fuch a kind of Warre is that. Which Ferdinand the Emperour now wageth in Germany.

Quc(k 7. I* whte things may wee damnifie Enemies ?

$6\ sAnf, In thofe things, which belong cither to their juft punUhment or our neceffary fecurity, as in depriving them of lifcoutward, goods, and liberty* In which things coo, fuch a moderation is to bee obferved as the rule of Iuftice and the neceflity of the fecurity doeperfwade. But there can bee no violence offered to.chaftity, or bee permitted without the guilt of a grievous (inne. For fuch thirfgs dee neither belong tolultice, nor fecurity, nor indeed can the (inne oi the agent bee here Operated ~ Bbb ^ ~ " horn

from the punifhment of the patient

Queft. 8. Whether or no it bee Lavfull to ufe deceits and firatagems in a juft Warre*

37. *A. i. God himlelfe the Authour of lufticc, did by his owne mandate approve of deceits and Military firatagems in his people, J of 8. 2. as it is in many other examples; ?ttd.j. 16. &e. and 20.ip.

38. A. 2, But now wee moft not reckon lies among lawful! rtratagemsjbecaufe either to give an un)awfull pro-ir,ife,or breake a lawfull one, is alwayes unjuft.

39. A % 3. Neverthekffe, in ilratagems 'tis lawful!, hot oncly to conceale your Councels and intents, but alio by fome deeds and other fignes to make a (Lew of fome-ivhat you do not intendv For although dire&ly in words to cxpreflc any thing that is falfe, is anuniulhfiablely, ne-yerthelefle, to exprefle either by geftures or deeds fome iuch thing, (Meft,) to doe that* which probably may in*-ducetbeadverfary togueflewrong,isnolyatali: Becaufc ihofe deeds which doe not of their owne nature> nor by any : inftitution or mutuall agreement iignific this or that bufineffc, are not of th^ fame nature orfpeech, and fo have mot any proportion to a ly, although they bee in a wrong fenfe taken by the Speftatours> and wee did forefee and defire, they would be fo interpreted.

— , _ . .

Chap. XXXIV.

Of the Equity of fame certaine Mofaicall LaWe/ 9 which belong to the 6* CommAndement* >i ■ . ;

Queft,.I»T7T7ff^. right w& there in thtf % he& V V 'which prefzmed'to kill his Neigh-fourifbouldfuffef death himfelfe ? Exed.ll* 1 4.

i, tAnf, 14 The fenfe is, and that mofl; juft, thaft the intent of killing a mm, or the plotting anothets deaths ftiould bee punifihed with death,

y 2. A. 7. But this is to bee underftood, not of eVery

kind of gefire to kill another, though in words cxpreffed,

Of the Equity of fame certahe Mofaicall Lams] i§^

but of fuch an intent fo followed, that the 7 Murder is in doing, (that is, J begunne to bee put into aft, in fo much, that the Murder may follow, as farre as was in his power, that dehred it.

^3. A. 3- Now fuch an intent, is to bee punched as the deed, becaufe fuch a man, bath done allthatinhimlieth to kill the other, and fo hath a&ively murdered him,though thepaffivc defigne did not perhaps follow. And fo hes Chat wittingly and willingly did his endeavour to have the innocent condemned, is to bee punifhed as a Murderer, Deut.ip. 19.

4. A. 4. And fuch is the rcafon, in cafe a man by weapon or poifon attempt to kill another, or if on purpofe, hee fitahouieoa fire, in fuch cafes not foniuch the deed as the intent, not fo audi the event as the Will and Councell is to bee confidered,

Queft. 2# What right u there in that Law , of giving hftefaisfaftionfor the killing or hurting of a Servant, theri of A Freeman ? Exod t 21,21,26.

5. A. 1. There is fome difference betweene Servants and Free-people,for matter of firiking,which comes hence; in that, Servants and Slaves, are by their condition obnoxious to blowes and ftripes, and are compelled to an-fwer their faults by the painc of their bodies; Luk^ 12* 47.48, But the condition of Ingenuous and Freemen, exempts them from all fuch kind of violence,

* 64 *A< 2. Neverthelefle, the Servant is not fubjc&toi his M after as farre as his life; but onely to the utmoft of his endeavour, and in all things tending thereto. For God onely the Giver of life, is Lord thereof, nor can any but God, or hee that bcares the authority of God, as a ludge lawfully take it away.

7. ts4. % The Matter therefore is not to bee excufed, if hee ftrike his Servant with a weapon or inftrument of (laughter, but if it bee with an inftrument ofcorreftion, hee u % Exod> 21,20,

8 % A. 4, Hee that ftriketh his Servant with a rod, is Bot prefumed to have done it with any intent to kill him, ugleffe fuch force and cruelty were ufed that $e Ser-

' uliK 4 ~' vane

*?4

which btUng to the 6. Commmkmmu vant dye under his hand, or immediately after the

bIow ' i. . . . • t

p. A. s* That rcafon, which is given in the %y % o2

jExod. ver. 21. {For hee is his money.) Doth not excufe a man in the Court of conference, as if his money had procured him a title over the death of his Servant, nor indeed in the outward Court, but onely as farre as it is pre-fumed, hee had no intent to kill him, hut oncly intended to chaftife, and give him due correction; in as much, as hee had iod the money, hee bought him for.

Queft. 3. What Equity is there in thzt Lxw of the ^Beaft> that kitteth * Man ?

10. A. Vnrealonable Creatures are punifliable for the killing a Man, not as if they had thereby contracted any finne to themfelves; (for they are not capable of any guilt; J But firft, That the Owners of fuch Bcafts, might thereby bee punched, becaufe they had not with diligence and care enough kept them in.

Secondly, That by this meancs,thelifcof matvnight bee more tenderly efteemed, and all things that make againft it, might bee had in the more detection.

Thirdly, That beaftly minded men by the death of fuch 3Bea(ls,might the more bee deterred from Murders.

Queft. 4. Wh*t Equity was there in that Law, which f&rbade men to kUl fame certaine Heafts? Bent. 22. 6. &c*

11. Anf. Divers things of this kind are forbidden, not as if they were Murders or finncs properly againft Iuftice;

But firft, Becaufe in fuch things, the cruelty and fa* vagencs of fome mens natures, appeareth, and is exercifed and encreafed thereby > whence Murders oftentimes ipring. Prov. 12*io #

Secondly, Becaufe by fuch rudiments men, are taught to abhorre cruelty.

Thirdly, Becaufe God would acenftomehis peoples keepe themfelves from fuch kind of finnes, nay from the very (hew of them- Tor God would have his Law guarded with fuch kind of in/unftions as with bounds to keepe men off from mots heynous finncs. Now asthc bounds

and.

and wall which defended the houfe was rcckon'dasone With the houfe, fo thefe appendixes to the Commande-ments,make but one Decalogue. L\ke to this, is the rcafon that forbiddeth to boylea kid in the Dams milfce, Exod. 2$. ip.and 34. i6.Deut.\<\ % 22. &c.

Queft. 5* What right is there tn forbidding to eate bloudl Lev. 7. 27. and 17. Io. and ip. 26.Deut.12. 16.23.

12. A. This law partly aymes at the further detection of cruelty; in which refpeft* it is joyncd with that fevere prohibition of Murder, Gen p, 4. 5. and partly for a Religious and Typical! obfervatiomin which refpeft, it is /oyned with the Law of facrificing ; Lev. 17. 10.

Queft. 6. What ^Equity t»M there in the corfiltution cfplaces of refuge by the Law > Exod* 21, i^Nton. 35*. *l.Deut< 1 9. 4.

13. A. 1. They were not properly places ofbanifti-ment, but of refuge; for banifhment is a pinifhment, buc refuge tendeth to an immunity from punifihment. Nor iindecd is there any thing in the Law read offuch apu-nifliment as banifhment* all punilhraents being either by deatb,mul&,ftripes,or fervitude.

14. A. 2 This refuge was provided for thofeonetv, jvko had unawares killed any man, as by the inftrutn ;.c and manner is defcribed, Num. 35. and is llhtftfated y an example, Dent* ip, But to WilfultMurderers, a!Hucfr refuge, is feverely denied 5 Exod, t\. 13. of wriich wee have an example in the 1 Reg. 1. and 2.

I J. *sf. 3. This refuge was provided for the innocent to defend them from the heedleffe and ra(h fury of the friends of him that wa^fo killed, not to take them out of the Magiftratesjurifdi&ion.

16. A. 4. The ordinary places of refuge, were fome certaine Cities of the Lci4h*> not onely that thofethac fled thither, might rcmaine in more fcciinty by thenwe-rence, which all gavetothe i>t/ft«, butalfo, that by their examples and advice, they might the better bee inftruftsd, both to a religious bearing of themfelves under their cono — --,„--_-& » _,. ditioiv

%p$ Of Wedlock.

cfitioflj and tothecarefull execution of other parts of their duty.

17. A. j. The extraordinary places of-refuge, were the Temple and the Altar of God, Sxod. n. 14. Becaufc the reverence of God, which was moved in all men at fight of that place, did reprefle all violence.

18. A. 6. In ordinary places of refuge, the Man« flayer might ftay, till fuch time as the anger,griefe,and trouble which the deccafed parties friends had conceived were over: Now that time did depend upon the life of the high Priefi, partly that by Gods confent,hee might bee reftored and partly that an opportunity of reconciliation, might bee taken from the joy of that new iucceffion*

Ip* A. 7. If before that time,thc Man-flayer was taken out of the City of refuge, it was indulged to the griefe of the deads friends,that they might unqueftioned kill him.

20. A. 8. The ^Equity of fuch places, wasj Firft,In that Man- flayers were not to bee punifhed before the caufe was heard.

Secondly, In that it was fitj fuch (hould be fuccourcd who either againft or befide their intent had done fome ( ciifchiefe.

Thirdly, That there was an account to bee made of the naturall griefe of men.

Fourthly, That there was a Angular reverence due to' holy places, but yet that there was not any impunity granted to wicked men for their fakes.

.Chap. XXXV, Pr^ccpt^

Of Wedlock

Queft. 1. X7\ iHicbu the mere excellent ft*tt,M4r*

V \lrUge orJingle Life} 1. A. 1. If they are (imply and by themfehres confi-dcred, there is neither yercue nor vice, nor any worke

mor>te

Of Wedlock. morally good or bad included in cither, bzcmfc they arc naturall formes of living, neither of which is either en-joynedor forbidden, i Cor 7. 25. Seeing then, that neither (late is morally good but indifferent, it cannot bee properly faid of either,that it h better then the other.

2* /. 2 Now becaulc among thofe things, which are of a middle nature, and neither good nor bad, fame are greater furcherers of vcrtueand good works.andfome lefle* (as knowledge doth more helpe piecy then ftrength of body, or riches;) they are therefore to bee eflcemedcrne-glefted according to the power they have that way. And in thisfenfe is the prefect queftion of the comparifonof 'Wedlock, and a (ingle life to bee understood.

3. A.<$> Now in this very comparifon* if the things bee abfolutely confidcred, the Hate of Wedlock feemeth more excellent.

Firft, Bccaufe in the beginning, it was ordained by God,-for the bettering mans condition, Gen. 2.18.

Secondly, Becaufe> that fince the fall, it hath that end, and ufe that it direfrly makes for the avoyding of finnes »aijd temptations; 1 £V, 7,2. 5 9. And by that meanes for the confervation and promotion of vertue.

4 # A. 4. But if the comparifon bee made in refpeflr Ql this or that perfon, judgement muit then bee given partly from the gift he hath ,and partly from thofe circum-iiances which fanl comprehendeth under the name of prefent neccfilty, 1 Cor. 7. 7. And if any man according to this consideration hath the gift or power,that other con* ditions concurring, hee findctfr himfelfe better able de-. cently and fitly to fervcGod in his (ingle life, it is better for him to remaine fo, Verfe 26, But if any after diligent' examination, fee that hee cannot doe his bufineffcfoholi-ly and conveniently in fingle life as in Wedlock, to fu:h a*xne,the ftateof Marriage^ is better then f Ingle hfe.

$♦ ^5% Thisisthefummeofthe Apoftlos- advice, that hee,who by temfperance,and diligent warineffe and prayer, cannqt avoyd burning, (ideft]) fuch a burning of concu-pifcence which difturbeth the peace of confdence, (hould chooft Wedlock: gut as long a? by fuch meaner a man -**; ' ~*~* max

-j Of we***.

may avoid bur ning all tbings being equally considered ,it is better for a man to continue (ingle, fpecialiy in time of perfection or the like.

Queft* 2. Whether orno 7 4*4for what reafon 7otyg*mj is hx law full ?

6. tsivf. i. Polygamy is a finne againfl; the firft in; ftituticn and law of Marriage, Gen. 2.

For firft, God made one Man and one Woman, and * Joyned them together: infomucb,that what is fuperadded, mutt needs bee monftrous, cJ3£*/. 2,15.

Secondly, By anedift from God, it is ratified that two onely, not three or m^reftiould bee one flefli, and that the Husband fliould cleave unto his Wife not to his Wives, Adattb. jp. 5.

7. c^f. 2. Moreover, it is a finne againfl: the law of nature and right reafon.

For firft, it is againft that inftinft,which is inbred in m£n by nature. /

Secondly, It is contrary to the nature of con jugall affection, which is fofingular and proper to one, that it can-; not admit any third perfoa to the communion of the fame < thing,as experience flicweth us in con/ugall Jealou-fics.

8. A. 3. It is againlt the nature of the Matrimonial! contra&, whereby it comes to pafft, that the Married party hath not his body in his owne power, I Or* 7.4. Whence bee that joyneth himfelfc to another Wife, is £aid, to deale treacheroujlj and unjuf) ly y Mai. 2. 14.15.

9. A. 4, It is againft that united care, which fliould bee bad of the progeny, and which the end of Wedlock re; quireth*

10. A. 5. It is contrary to that perfedion, vhich is found in fome brute beafts. For many fowles are obfer- t ycdnot tocouplcbut with one only,taught mectely'1>y the mftinft of nature: and reafon doth di<5tate,tbat man fliould bavc greater continence, then any fowle whatfoever.

11. A. 6. It is againft that naturall principle, Doe net ih*t to an$thjr , which] oh wohU mt htv* another doe unit

Of Wedlock. \$%

12. A. *j. It dcftroyeth the peace of the family, as experience teacheth, <7'**4* *3*and 30.1 Sam. 1.6. Lev* 18.18.

13. e//. 8. Thofe ancient Fathers, who married more Wives then one, cannot bee excufed, unlefle they hadfomc Angular difpenfation. But becaufe there is nothing itt Scripture manifefted unto us of any fuch difpcnfation> wee cannot affirme anything for ccrtaine, then that God tolerated fome fiich things in them, and converted them to good*

Queft. 3. Whether orno^andhowfarre too nigh an affinity hindereth Marriage ?

14. csf* i. That affinity which is contra&ed bycarnall propagation from the fame immediate ftockand is called kindred of bloud is a natural! impediment of Marriage.

Firft, Becaufe fuchkinsfolke are from the beginning one fleflh, and therefore arc not fo fit to bee made one of two, which is the nature of Wedlock.

Secondly j Becaufe nature teacheth us to pay a peculiar obfervancc and reverence to our Parents, and the next of our kinne, which reverence and obfervancc cannot agree With the ufe of a con jugall ftate.

Thirdly, Becaufe the encrca r e of neernefTe and friendship, ( which is one of the fruits of Wedlock; ) in fuch a marriage of kinsfolkc woidd bee loft.

Fourthly, Becaufe the familiarity and acquaintance of kindred, would give an occafion of many inconveniences, if they had power of contra£ing Wedlock*

15. A. 2. That Spiritual! affinity, which by the Pa-piftsisfainedtobee contra&ed in the taking of Baptifme or Confirmation, or that Legall affinity which is made by adoption, as in cafe, a man take anothers child and make him his ovvnc, hath not any force to hinder marriage, either from the word of God, nor the Law of nature,

id. A< 3 # Thofe degrees ofconfangtiinity and affinity with in which it is unlawfull to contra& Matrimony, cannot fafely bee defined to the dire&ion of the conlciencc, bufeonely by the Law of God delivered by Mofes>\%. Lev* wherein is unfolded the Law of nature*

Ccc ij.A.4*Tb$fe

17. A. 4. Thofe peffons arc to bee reckoned among thole degrees which have the fame reafon to L^e reckoned there as thofe which are, though they bee not expreffeiy flamed, as becaufe in the Law, the Nephew is forbidden to marry with his Fathers or Mothers fitter, it followes, that the marriage of the Vnkle, which his Brother or Sifters Dajghter is alfo prohibited.

18. A* 5- Moreover, it is more fafc for honefty fake, and toavoyd all fnowol evill to obftaine from marriage with all fuch pcrfons, as may but fceme to have the fair.e lealbn of prohibition, as it is in next Cozens.

19. A. 6. Thofe degrees that are generally prohibited % siay in cafe of neceflfay admitfach exceptions as in Scripture arc allowed.

20. A. 7. Befides thofe degrees prohibited by Divine right, the Civill Magiltrate may prohibite a Matrimonial 1 contraft to fome pcrfons for poiitike rcafons. And foie is well in feme places provided, that the Guardian marry not with his Ward.

Qucft. 4. tVbat y andwka' kjn& of confent y itrcquifite t* hwffiH tnarri*gt ?

li* A. I« A mutuall confent of the parties, isneceflV rily required to the eflence of a conjugall ftate. Becaufe in Wedlock, there is a mutuall furrender of bodies, and of power, and right over their mutuall bodies. Now there can bee no lawfull furrender of that thing, which isano* thers without his confenr, as in all confrads doth appeared And hence ic is, thatfucha confent, is the immediate efficient caufe ofMatrimoniall conjunftion, infomuch, thae it is not in the authority of any humane power to joyne any in marriage without both their confents.

22. A. 2. This confent ought to bee fo declared by external! figncs, that inward and harty confent doc mani-feftly appeareby thera, (as farre, as morally one may gueflfc: fr&M them J For although ordinarily thofe fignc* arc no o-^her but words, exprcfling thefenfeof the mind, yet other tokens may bee equivalent to words, if they make an undoubted confent appeare.

*yA x 3* The confent of both* ought to goc together,.

as in other contracts. Yet it is notneceffarily, that their

confents bee both at one time; but it is fufficient, if one

party confent firft, and that confent is thought fhlltobec

in force, for then in a morall lenfe, they are laid to confent

together.

^ 24. A. 4. This confent mull bee voluntary and free,

clfe ic is not efteemed a humane confent.

25. A. 5. And hence, the confent of fuch as have not the ufe of rcafon, is of no force to fuch a contract

i6 4 A. 6. A compelled confent, fuch a one> as is forced by great and violent feare for that purpofe raifed, doth nullifiethe contract, unlefle it bee renewed or ftrengthned by a fubfequent free confent. Now tha: feare, which in refpeft of fomemay bsethought light, in refpeft of weaker people may bee counted great. For a great feare, which is not violent, but rcverentiall, (that isj fuch a feare as proceeds from a reverence towards Parents, doth not nuU lifie the confent:becaufe fuch a feare, doth not extort a con-fenr, but foftly enticeth and perfvvadeth it. * 27. exf. 7. Such a confent as doth fo proceed of er-tour, as that the errour, was caufe of the confent ("whether it6ecimftake oftheperfon, as it was in Iaccb about Lea^ Cjen. ap, or of the condition or quality, which is etfentiall to Wcdlock,fuch as is the eiroUr treated of in the 2 ilDeut* 20. and as Iofeph fulpe&ed the blefled Virgine,<JWWf &. u i8 # ) fuch a one I fay, is not to bec cfteemed a confent.

28. A. 8 f But if the miflako bee but in fome condition or quality, which isoneiy extrinfecall and accidental!, and nothing cffentiall to the nature of marriage* then is the marriage no more to bee nullified then the oath, which the IfrAelite: made to the Gibconitcs upon mi&ake, lof. p.

29. A. 9. Moreover, the confent of Parents, and .of fuch as bearc their authority, in whofe power the parties con-fentingate, is requifite. Now that fuch a confent of Parents, is rcquifite for thefairneffeofthe marriage no man <teubtcthi buc that is requifite out of ncceffity, the papifts

doenotoncfy cfeny, but alfo anathematize all filch as affirmed it; Concil, Trid.fejf. 24. But if this Qucftion bee rightly and civilly imdcrftood: (o that by the name of Parents bee underftood Father and Mother, but efpecially, the Father (for in Tutours and the Mother too properly, it is onely the Fathers power a little diminiflied;) and the confentordiflentofthem bee removed from all injury, and bee grounded on good reafons, the affirmative part is more confonantto the word of God and rea{on it felfe, and that for thefe reafons*

30* A< 10. It is alwayes in Scripture attributed to the Father, that hee fliould bee the efficient caufe of the marriage of his children; Dent. 7. 3, Ier. 29. 6. &c.

31. *A % u. The moft allowed examples in Scripture fhe w alwayes this, that the beginning and ground ot Ma-trimoniall contract, is frorotheconfentofthe Parent, gen, 34.3.4.and28. u 2.and2p. 19.&c

32. A. 12. Nay after the confenc of the parties, it is left in the choyce of the Father, whether hee will give his Daughter or no to him that hath laine with her • Exod* 22 16. 17.

33. A. 13. Nor is Beftarminet infwere fatisfaSory here, alledging- That the bufinejfe here wot not about any tJMatrimony a/ready contracted, but about a future mar* ?iage enjoyned for punij^mentof the preceding fornication* Toritisabfolutely (hewed, that the diflcntofthe Father* is a jufl: caufe to hinder Wedlock, wliatfoever the. Man and the Maid have bargained, or (hall hereafter bargainc to* lather. A vow madebya childunto God,/which oftentimes the Father hath lefle to doe with then the marriage «f his children, and which in its nature containeth the moft ftrift obligation ) is not ratified without the explicit, or at leaft the implicit confent of the F ather, Num. 30,4.5.

34. *s4 n 14, Andthatisamcereevafion,which2?^//^ mine here ufeth; That this lay* onely concerned!)aughters % •not yet come to mature age. For the bufinefle' is abous every Daughter, which is in the houfe orpowerof the Father, about every Daughter which is unmarried, being not

35. A. 15. The Sonne cannot alienate or give any thing away of his Fathers, without his Fathers content, and confequcntly not himfclfe, foi heeis his Fathers,

36. A. 16. The Civill Lawesoutof the principles of the Law of nature hare provided, that the marriage of Daughters without the confent of Parents (hould not bep ratified, and the Primitive Church both by Do&rine and praftffe, did in this part approve of thole Lawes. For the punjfliment appointed for fuch marriages was, that, neither Husband or Wife, nor marriagc,nor dowry fhould beeacknow!edged,and that the Coildrcn which fhould bee borne, (hould bee efteemed as Baftardsj Inftit h denptpt.f. penult. l % 2. < derit % nupt< /. dot is 68, dejure dot.

Chap, XXXVI. Of the Solemnities of MatrimoHyl

V V t/'A*"U Contrafts ( as they are diftinguiftied from perfett Matrimony^,) arc lawfull and mutnall promife of future matrimony expreffed by fome fenfiblcfigne. They are often diftingui&t from matrimony (in refpefloftheexternall Court) by that difference of lime which the word$ pronounced doc ordinarily fignifie to thofothat rightly underftandtheau For if the words im-port a confent of prcfent contraft, they conftitute matrimony, but if oncly of future maximony, they makqa bare betroathingt

.2. A> 7. Although %h kinds of contrafts, arc not ab/c£ lately neceflary, (becaufe all contra As, which may be la w* &dfy promifed for the future, may bee at the fame prefent time, wholly per fitted,) yet ordinarily, they make for the faireneffc of the marriage. Firft,Becaufe fo there is a faire pfocecding by jufl: degrees from the beginning to the ends, (as ijifo weighty a bufinefleis fit,) Secondly, Becaufe fa the whole aft is rendered more ftcc from (ufpition of rafhneffc. and appeareth the more grave and deliberate. bto? c *>- Thirdly

Thirdly, Becaufc by this meanest the minds of thebe^ troathed, are prepared and dilpofed to thofe affc&ions, which in matrimony are requifite.

3. A. 3. Alchough lawfull contra&s thus farre agree with matrimony, that any unjuft violation of them, is all oneasa violation of matrimony, Deut. 22. 23.24. fcle-verthclcfte, for many caules contra&s may bee broken, for which matrimony may not*

As firft, if there bee Tome hoceft condition joy ned to the contract, which is not performed,

Secondly, If there bee any certainetimc appointed for marriagc,and then one party is wanting, the other feemes to bee abfolved of the promife, in refped, the conditio was not performed.

Thirdly, If any thing fall out after the contra^ which Would have hindred the contraft, if it had fallen out before, and do:h realonably alter the mind of one party.

Fourthly, If either party free the other of the promife made.

Quell. 2. what is to bee thought of CUn&eflini marriage i

4. *A. i* Claudefline marriage is fach, as is fecretly done, which two wayes is to bee underftood, cither when it is without meet witneffes, or without publike celebration*

5. A. 2. It may bee ( fctting afide poflcivelawes to the contrary, ) that fomefuch marriage may bee juft and ratified in the Court of confeience, becauie ail things eflfen-tiall to the nature of matrimony, may bee done in fc* tret.

6. A. 3. Nevertheleffe, becaufe moft heavy inconveniences follow fuch kind of marriages; as unlawfuil con* junctions, difcords, anddiffcltrtions of matrimonies con-traded, &c. Therefore in the cxternall Court, a marriage whoHy Claudeftine, is rightly efteemed as none at all.

7. *sf. 4. The ufuall .conjurations, which arc made in the mquiry of impediments, although they becnotofahc efTence, but onely the folemnity of marriage,y etin refpeft of many inconveniences which may follow, their omif-

fion

fion, they ought ordinarily to bee premifed,

8. A. 5. Publikc celebration is ncccflary, not fo much in refpect of them that are to bee married, as in refpeft of the community, to which they arefubjeft, andvvhofe part it is to fcCy that marriage bee lightly performed,

p. €•*. 6. This celebration, though it may bee done by a Civill Magiftrate, Ruth. 4.1, Yet it is molt fit, that in a Church it be done by an Eccledafticall Minifter.

Firft, Becaufe that ratification which is made in the name of God, by a Minifter of God,before the Church of God is more weighty.

Secondly, Becaufe the contraft is more reiigious,and the-obligation more piercing to the conference.

Thirdly, Becaufe a more powerfall benediction and fan-ftification is thence expefled.

Fourthly, It appeareth by Tertian, that it was a moft excellent inftitution of Chriftians, that marriages fliould beepublikely folcmnizedand confecratcd by the prayers of the Congregation; and Minifters, who writeth thus in hisfecondbooke; How (hall I bee able to tell the kappinejfe > of that marriage^ which the Church maketh y vbich the o(~ fation confirmeth) and the Angels acknowledge fealed^and the Father ratified ?

Chap, XXXVU.

Of the mutual I duties of CM** and Wife*

Qticfh I. \7\JH** are the duties-which aye mu-V V W&llj due betweene CMan *«& Wife ?

1. A*f % i 4 The firft duty, is a fpecialT love, andfucha one as is proper to Man and Wife, which therefore may bee termed con jogall,£p^ 5.28. 29. Genef % ; 24,

l. A. z. The fecond, is a fpeciall or conjugal! honour,

t*A. 3. The third, is living together, 1 Cor. 7. 10^

Now this living together contained] under it the or-

"" " dinar^

*orf Of the mmumtes of Man andWtfc.

dinary ulc of tbc fame houfe, table, and bed,

4. A. 4. The fourth is, a nautua!I communication 6 bodies according to the right end and limits of Wedlock Withmodefty andfobriety, * The/. 4.4,

5. A. 5* The fifth, is a communication of eftates,andf outward goods at leaft,as farre, as to the ufe of thero, £phef 5.20.

6. A. 6. The fijct,ts a Communion in the ordinary wor^ {hip of God, 1IV* 3,7.

Queft. 2. whether or no there is the fame reafin of theft duties iff the Man as in the Woman*

7* A. i. Inrefpeftoftheefsenceofthe duty and obligation, there is the fame reafon in both. But yet for the manner of the performance there h this difference, that the man aiwayes fo behave himfelfe, that hec bee acfcnow-ledgedby his Wife ashcrHead, I Cor. 11.3,

S. A. 2. Hence it is the Husbands part to cherifh and fceepe bis Wife, and provide for her in all necefsaries, £phef. 5. 2p. I Tim, 3.4.

Secondly, To goe before his Wife in knowledge, and every way declaring the fame, 1 Pft. 3, 7.1 fir. 14. 35; «

Thirdly, In the governing the life ana aftxons of his Wife, 1 Tim. 3.4. 1 Qor % 11.3.

9. A. 3. And hence, it is the duty of the Wife, Firft, To acknowledge hcrfelfc fubjefttoher Husband, Ephef* 5. 22. Secondly,To reverence her Husband,-E/>A*/; $.u/t f Thirdly ,Tolearne of her Husband, 1 for, 14. 35, Fourthly, Ttf obey her Husband in the Lord as it becometh her^ lPet.$>f.6.

Queft, 3 # Vfon ivhat caufes may the Man and Wife live afnncUr ?

10. A. i. They may live afunderfor a while by mu~ tuallconfenr, 1 Cor.j. 5.

11. e^t 2. Abfence too, may bee lawfull for a time upon fome great caufe, which cannot confift with a mutuall prefence, 2 Sam. n.g. 10.

12. tA* 3. If the Husband remove his dwelling ijpon any warrantable caufe for a long time, and have a mind to carry his Wife with hiaiiftiee is bound to follow hio. un-

^ ' ~ r ~ \& c

lefseTome great danger of body or foule, is thence main-feftly like to follow. For the Husband being the head of his Wife, may appoint both the place and manner of their habitation, 1 Cor. p. 5. Gen, 12 n. &c.

Qucft. 4. Whither or no maj the Wife give any thing without her H^b^nds confeut'i

1 j. tA. u In fame cafes (hec may, Asfirft, If flicc ha^cfrecad-niniftraiionandpjwerinfome goods, which in many places is granted to Women, over loch goods as they bring more then there dowry, and fuch as they have gotten by their owne induftry.

Secondly, If (hee make prefen:s,and give almc^as other Women nfe of her rankc.

Thirdly, I fit bee not any notable, but flight quantity for - the proportion of g?ods,which ihee and her Husband have in condition.

Fourthly, If it bee done out ofprefamption of the intent and confenr of her Husband.

Fifciy, If in cafe it bee done for the prevention of fomc dammagc other wife likely to befall her Husband, \Sam.

Shtly, If her Husband be either abfent, or mad, or a lavish fpender of his goods,

Queft. 5. Whether or no, and how farre it U law full for a jMan toreprevs his Wife being faulty,

14. A. Hee may and ought to redraine her by fuch meanes as are not repugnant to con/ugali fociety, as by admonitions, rcprchenfions, and the d.niali of fome privileges which are due to a godly and obedient Wife. But it is by no mcanes the part of any Husband, to corrcft his Wife with blowcs:

, Becaufc firft, It proceedech from an unwarranted bittcr-nefleand cruelty.

Secondly, It is repugnant to the ingenuous, quiet and peaceable fociety of Wedlock.

• Thirdly, It deftroycth conjugall affe&ion, as well in the

Husband, while hee ufcth his Wife as his Servant, as in the

^Wife while fhecfeethherfelfe contemned and tyrannically

dealt with.

v ' ~ Ddd Fourthly,

fourthly, Experience teacheth, that this is not the way \ either to the amending of the Wife, or the p:ace of ths family.

Fiftlyjf is not allowed by afny la w,nor praftifed by any, but furious or drunken men*

Chap. XXXVlU. Of the dfiliation of Marriage.

Queft. f, \J\J Hether cr no, and how AftirrUee V V way Bee dtf/ved?

xi A. I. Matrimony cannot by anyathispleafurebec diflolved, and for that cau(e s (imply and abfolutely confide* red is rightly termed indiffolubk , Matth. ]p. p. %°m t

2. *Ai 2. Now Matrimony, whether confumate, or onely by contrad ratified, hath this priviledge above other contra&s, not onely from Christs inftitution, but alfo from the Law of Nature, M*tth. ip. From the beginning it wo* not fo< The reafon is, becaufe Matrimony is not onely aCivill, but a Divine conjunction, whole Infti:utour and Ordamer is God himfeife* AUtth, ip. whom Cod hathjojned^ &c. And tsokhat nature, that it cannot pof-. fibly bee diflblved without the great inconvenience of both farcies,

3. A. % Nevenhdef6eiti8notfoindifsoluble,butthat uponfudrcaufe, as God ^pprpveth tobeejuft ic may bee difsolved* For that indi(solubility was not inftituted for the puniChmcnt, but the comfort of the innocent, and doth admit fome exception, in which God ceafeth to joync them* Atatth. 1 p. 6 p,

4. //« 4. There is r.o fa any juft caufe of making, a divorce approved in Scriptures, befides adultery and thfc like horrid impurities, whereby it comes to pafge, that two remainc no longer one fleflb but divided; and fo the faith of Wedlock, » dire&ly violated j M&tth. 5. 3* land }9. p.

5. ^5 Hence

of the dijfolutm ofumagt. -logr

5. A* 5. Hence any contagious difeafc is not a juft caufe of diftolving a confumate Marriage, although it may hinder conjugal! converfation. Therefore in fach a cafe, God who enjbyntth continence, will not deny it to fuch, as beggc it by prayers, and 1 eekc to obtaine it by the ufe of lawful! ircanes.

6 A. 6. An obiiinate defertion, although in the party deferring, ir contamcth nojui} caufc of making a divorce, yet it makes a faire caufc for the party defertcd, after the trial! of ail other rneancs in vaincto luff.v a divorce, 1 Cor.

7 *J*

7, A. 7- A voluntary and fpontancous abfence, ifitbec

beyond the time appointed and continued by deceit, is of the fa'mc nature, with a profc£scd defertion*

8. A. 8 The great danger, which one party may bee in by the crueity of the ether, or by any other manifeft mcanes of cohabitation, may bee jult caufc of retiring for a time, fo to provide for his owne fafety and fecurity, but not foranabfolutedcfcrtion, unlefsc firft hec bee d ferted. For if one party drive away the other with great fierce-ijcfse and cruelty, there iscau{eofdeferticn,andbce is to bee reputed the deferter But if hee obftinately ncgleft, that necefsary departure of the oth-r avoyding the eminent danger, hee himfelte in that playeth the deferter.

Queft- 2. Whether or n* Adulter] committed, dot onely n'Hllifi* the **/>, or the bovd too of Matrimony t

g. tsf* i. It iscleere, that the bond it felfe is nullified.

Firft,Becaufc the very efsence ofthe contra&,is dire^ly violated: Now theconua&ceafing,the bond grounded upon thecontraft doth necefsariiy ceafe.

Secondly, It is diisonant from allreafon, t u at all Ma-trimoniail duties (hould for ever bee taken away, and yet the bond or obligation to thofe duties (hould remaine.

10. <i^ a. The words of the Lord, in Matth. 5; 32^and 19, p. have no diftin&ion of limitation, of dif-mifli'on, but doe fimply and abfolutely approve of dimif-fion in the caufc of Adultery i they doc allow therefor c»

Ddd % not

SI(>1 Of the diffifatioti of Marriage*

not d.v-ty a partial! dimiflion, and in rclpcd offome particulars as from bedorboord, bat a totall one.

u. A. 3, The exception of fornication, Alfrtfe 19*57* (Tgn'ihe;Ii a diverle thing^as Cayetane obfervethjf rom other caufss, and that divcrfc thing is nothing elfebut this, but that hee, who puttcth away his Wife for fornication and marrieth another, doth not commit adultery. The Con-fcllibn of Cajetane upon thac place is obfervablc, The-Text (peaketh thm in the plaine literati fenfe : I underpaid therefore ^that it is hwfnll by the law of our Lord Jesus C H R I S r,for a Chrifiian to put away his Wife for car-nall fornication, and that hee may marry another.

12. A, 4. The Apotle, 1 C cr l *5« doth in expreffe termes pronounce tie defcreed party to be free. Now thatr hee which is free, is free from theborui But if in the caufe ofobftinate defertion without adultery the innocent party bee releaft of the bond, much more Cure is hee, fointhe caufe of adultery. / doe rot onely wonder ("faith Ca}?tanu*,y but am amazed > that when Christ d n th fo cletrely except the caufe o< fornication^ that yet the whole torrent of Wrtters ftjottld neverthelejfe deny that liberty of the Hnf T band: And yet Paul not cleerely faying it, they allow afolu-tion of Wedlock^ out of his words in a dtfitntl cAHJe y fram 7vhat Christ hath laid downe and folclj excepted,

13. A. 5. But yet the bond of Matrimony, is not fo broken by adultery, but that ir may by the confent of the innocent party bee continued and renewed,! S*m. 25. 44. wi&iSaw* 3. 14. The reafon is, becaufe the divorce is allowed in favour of the innocent parr y, now hee that is innocent may part with his owne right. Neither is divorce enjoyned as a Precept, but onely permitted and allowed as a priviledgc : Therefore although,, wee ought not fo to connive at thisfinne, that the amendment thereof bee* wholly ncglcfted, for that were to encourage wkkedneffc,. yet no man is forbid to paidon the offence to the penitent fo it bee without fcandall.

14. A. 6. There would bee no Queflion aboufthe

offending party, if adulteries were alwayes punifhed as

~~^~ V they

Of iinmddeft Luxury^, n%

Yiey ought, and the Law of God requireth. Yet becaufe ufually one indulgence draweth on another, it feemeth reasonable, that they bee not wholly deprived of their na-turall liberty.

ij # A. 7. A commiflion of the f*me fruit on both fides, feemeth to takeaway the right of divorce from either of them; for faulrsofancquall nature, are fomctimes abolished by a compenfation.

Chap. XXXJ5C.

Of immodeft Luxury,

Qucft. I, T IX JtJat kind of finne is Luxury ?

V V . 1. //. 1. Luxury doth generally -note any exceflfe in the ufe of things, belonging to the deck* ing of the body. For hee, which liveth too delicately and fofc is faid to melt in Luxury. But taken ftridly and properly, it doth fignifie a vice oppofitetochaflityby execflfe in the ufe of things which pertaine to generation. The rcafon is.becaufe ail excede in the decking of thebody,doth tend to that unckanneffe, as to the moft full abufe of the body.

2. A. 2, It is a finne mod grievous in its owne nature:

For firft, It deftroyeth the foule, as it hath the nature of a burning, which doth confume, hinder, and oppreffe the piety of the heart; 1 Cor. 7. & In which fenfe>fuch defires are faid to fight againft the foule, 1 TV/. 1.1 a.

Secondly, Becaufe luft doth pollute and dehlethe body raore particularly, 1 C r< 6. ifc.-.

Thirdly, Becaufe ic is a perverfc raifufing of the moft weighty thing, which doth not onely belong to private good, but aifo to the common good of mankind.

Fourthly, Becaufe ic elpecially overwhelmed the whole man, fo that hee can hardly bee freed from thence-, by reafon of the clofe inhering of this concupifCence, for its continuall importunity, and unbridled impotency, H*f.q. \uProv *, 18, Odd 3. Fiftly*

~-j Of tmMift Luxnrj.

Fiftly, Becaufe from this finne as from a fruitful roote,doe proceed many other, as idle talkc, filthy, dif-courfe, camall, difpofition* ani a total! alienation from God.

Sixtly, Becaufe it bringeth along mod dangerous dif-commodittes to the natural! life.

Seventhly, Becaufe it doth extingnifh the light of nature, and fo is both the finne, and the punifhment of the finnc, as alfo the cauic of other moft grievous punifliraents, Rom. r.

Que ft, a. Wha$ is the luft of the heart I 5. A. 1. A voluntary thought of any immodcfl aft, except it bee done with deteftation, is the receiving of a dangerous temptation.

4. tA. a. Any delight from animmodeft aft, which is reprefented oneiy by the imagination and thought, although there bee no meaning of oecuting that aft, is a finne of wantonnes : becaufc the delight is alway fuch,as the object from whence it is iprung, and about whichitis converlant.

j. A. 3* Thofe thoughts and delights, are fo mtrch the more vicious, by how much they are more voluntary, and continued* I 6. A. 4. A confent to an impure aft, if occafion and

power might bee given, is accounted for the aft it lelfc* xJW',ttk 5.28.

7. A. 5 A libidinous habit, by which one is inflamed upon every ore ifion to fuch delights,with the confent of the will, is adifeafe of the aflfeftionWorfcthenany aft of impurity, 1 Thef 4.5.

QuelV 3. fVhat is the Luxury cf Speech? 8. A. 1. Obftene fpecches are in themfelves rotten^ that is, no way convenient to the ufe of fcd tication, but plainely repugnant to it, Ephef 4.29. and 5.4.

P« exf 2. As they arc epmmonly ufed, they are the

manifclt iignes of an impure heart, from the aboundancc

of which fuch words doc proceed, Luc. 6.45.

• I0 - ^- ?• They arc not onely oppofitc to the Word

<tf G?d,butto the order of nature; for thofc things, which

ofimmtdefi Luxuryi ^i*

m their oWrie nature arc to bee hid with modefty, arc impudently laid open by fuch words*

n. A. 4, They arc temptations to the hearers, to

whom by thefc mcanes fowte thoughts are; fuggefted: butefpecially, when they are ufed to that end, that they might ftirre op, and kindle delights; i Cor % 15. 33. A mm brofe faycth rightly inthefirlt booke. Chap, i^.depoemt. Ltift tifed with banquet s> nonrtfted with delicate s t kindled by ^ine % andcnflimedby druxbc vine §e fB tit the fomentations cf words are more danger om then thefc , which inebriate the mini veith wtne of the vine ofSodome.

12. */f* 5. Taike of beaftly tilings, with a meaning to delight himfelfc with the narration and propolail of fuch things to the phaofie, as if they were prefent, is a vcrball performance of that filthineffe, of which the taike is.

13. At 6. Obfeene fpeeches out of a certaine natural modelty, are not wont to bee explained indownc right wprds, but infinuated obliquely by Metaphorical! phrafes: whence it is, that upon execation-of die like words, or phra-Ics, that godly difcourfe, meditations, and even prayers t^hcmielvcs arc troubled, polluted, and hindered by fuch fancies cntruding themfclves. And for this reafon, the frequent ufe of obfeene fpeeches feemeth to bee more hurtfull to piety,then the (implead of fornication.

14. A, 7. Not onely obfeene foogs; and verfes ought to bee reckoned among obfeene fpeeches, but alfo fome immodeft geHures. For they are fpeeches exprefied afrer another manner.

15. <l<4 8, Thofeaifoarcinthcc6aipaffeofthcfefirvne5 r who willingly and without any deteftation, or forbidding, hearcbeaftly taike or read lu<?h things written* For they doc either intend an unlawfuU delight y cratlealtcxpofc ^hemiclvcs to the haz rd of finning fo.

Qued. 4; What* u the luft of the eyes t

16. A. I; All beholding of that, which is in relation to unlawfull delights 5 and carnal!dehres ; is an exercife ot the wantonncsofthcheart,^/^^. 5- ag. 1 Pet 2,14.

17. U. a. The like looke, although it bee not cut of a fowie intention, but onely out of lightneffe^andcuriofiry,

" ~"' " . a*

%l ^ Ofimmodef Luxury

as Carte it is with the hazard of ftirring up unlaw full delights, doth participate of the fame finne under the consideration of a medium tending to it, lob ju i\

18. A. 3. The beholding of lafcivious and beaftly things, cither in aft, or in feme rcall gcflurc,or in its rcpre-(entation, by an unbefitting pifture, orimmodeft imitation, as it is commoijlyu fed, cannot bee excufed from the note of wantonnes* wpbefm 5 • 3.

ip. A. 4. The beholding of a naked perion, efpccially in a divers iexe, becaufeto fpeake morally and according to pradife, it giveth occaficn of luftfull commotions, is not to bee allowed of without a neceffary caufe,- 2 Sam* if. 2.

io % A. 5. To this kind of finne, is tobee referred the lafcivious trimming of the body, by which a luitfull concupiscence is fhowen,or ftirred up,orany danger given any wayes to ones owne.or anothers chaftity, I[m* 3.17.1 Tim* i 9.1 Pet. 3. 2.3.

Qucft. $. JVhat u the Luxury of touching f

21. zs4. 1, Kiffcs and embraces, which are ufed after the honeft fafhion of the Countrcy to fignific an honcft good will, are things in themfelves lawfully Gen* 2p* 1 if

22. A. 2. Ktffes,embraccs, and lafcivious touches which 3te done with aa intention of ftirring, or nourifhing un-lawfullcarnalidefires, or forcarnalldelight bctwixtthofc who are not man and wife, or with danger of inordinate commotion, are the forerunners oi uncleannc(Tc:becaufc intheir ownc nature, they doc tend to the joyning of bodies, andisasitwereaninchoationof the fame, Rom % i-j # 13. CW.j. 5 . The comicailport flieweth thisfufficicnt-lyinthofefentences: 'Bee alway quick) the flame is next tofmoake. Hee which tyov/deat the kirne/ 9 wuft brea\e thf fhelh and hee that would Ije with one 9 muft beginne with a kijfe % Then I fcekeout a Whore > and fir ft lath* * hijfeof ter*

Qucft. 6 m What is to bee thought of dancings^ 13. iA* I, Common revelling*, or fportly dancings mingled or jdfyned betweenc men and women, arc altogether tobe condemned. Firft f

ofimmodejl Lttxurp xi%

Firft, Becaufc (to fpeakc according to pra&ice^ ) they doeexprtffethe inioicncy, and a certains tnadncfic of die mind. For, then men arc more ready to beginne the danc^ when they are almoft frantiq tie, either out of drunkennefle, or aforivarddeure, £*>;/. 32, <5. c#f>, 6.z\ 9

Secondly, Because they doe openly reprefent in geflures, thofe things whichbycourie of nature have modciHy joy-ned with them.

Thirdly, Becaufc they arefnarcsand fcanclalsnotonefy to the Dancers, but alfotothe beholders. For they dec ftirre up and inflame the mind of man by their cnticings to Lu(t; which of it felfe iscafried thither with fo muchfor-Wardnefse, that it ought rather by all meanes to bee repref-fed.

Fourthly, Becaufc there is a kind of defiliag of that dignity, which ought to bee kept by all Chriftiaos: and in thatrefp.il, they were ufed among the graver Ethnickcs by hired prortitutes, and mufitians

24. A. z. Neither doe thofe imitations and cautions, which being fet, many doe contend, that dancings may bee admitted, availe any thing.-

■ As tirft, i i there bee a meahe obferved in them, and they are not too much frequented.

Secondly, If they bee inftituted onely for delight, and not for levity, or lulls fake.

Thirdly, If thcybeedonefntheprefenceofhoneflper-fons,

Forfirft, Weedoeinvainefeekeaftera mcane in info-lency, and madnefsc, and the like, which doe confift in the excefscof a meane.

Secondly, Not onely the end snd intention of the doer, but alfotheend ofthedced, and what doth ufually follow upon it, ought to bee weighed in cur confcienccs, efpecial* \y when the thing if no way necefsary.

Thirdly, Scandall may becgiven to honeft perfons, and if the perfons bee beyond the hazard of fcandall, they are more worthy of rcver<mce,which forbiddcth luch light and madfcoyesto be praftiled before them.

*5« t4. 3. Ttot dotKlefse availe which is objected

Ecc ' by,

zl€ '■ Of tmmddeft Luxury,

by the patf om cf thcfc fports, that they ske the Concilia-tours of good will, and affedlion betwixt young men, and maidens, and fo of contra&ing marriage. For every occasion of marriage is not to bee allowed of: but an honeft oc-cafionof impoiluted marriage.

Queft. 7. What is to bee thought rfftag* P/ajes ?

26. A. Such ftage playes as are now mufe, arc utterly to be condemned ?

27. A. u They confift in the lively reprdentation of vices and wickednefles. And if it bee not lawfuli toname fuch-viceswithout dcteftation, Epbef^. 3. thencertaincly nauch ieffc may it bee allowed, that the fame fhouidbee expreffed to the lifebygefturcs.

28. A, 2. In the reprefentation of fuch wickednefles, the a&ours doe not onely put on the refemblance ol them) (which all Cbriftians ought to abftaine from 1 Theff % ^. «♦ ) But they compofe Ibcmfelves with great care, that they as well conceive them internally, as exprcfle fuch manners externally. Whence it is by excrcifing them-felves to it, they difpofe thcmfclves to the fame vices, whence they become ready and prone to execute them , without (hame. For experience teachetb, that fome by a&ing of playes, have put on fuch indecent habits and geftures, as they could not put them of againe in a long timet

29. tA* 3I Some vices are fo reprefented as they are alfb really done, fuch are idle talke, ribaldry, vainc curlings^ execrations, and the like.

30. A. 4. Either Womcaarc brought upon the ftage to reprcfent wantonncs with impudency ("who ought e-ven m the Church tokcepe fiience, I Cor. 14. 34, or to bee < vailed, 1 ^Vrvii, 10.) or menfortoplcafe,puton Wo-mens apparcll, face, and gefture; which is repugnant to the word QtGod,DeHt. 2 2. y* and is a great kindling of wan- i tonnes, as alfo it giveth occafion, and leadeth the right way to thofe beattlinetfes which are againft nature, %om* 1.27.

31. A. y. Beth Aftours and Speftatoars fecfte dc-5ight in thefe things, <£ whlfh they ought to bee afhamed,

52. A. 6. Tbeyexpofethem(c!7:sto manifeft hazard. Far they which aremoft mode!r, can hardly avoid chc tickling thoughts of unlawfaU things, and others iearne to doe that, which they were wont to hcare and fee without blufliing. ThcwifcrofthcEthnickcs themfdves, didob-fervc thisjamongft whom Seneca: Nothing is more dangerous to good manner s , then tofst at afoe*> : for then vices creepeinmoreeajily by pleasure*

33* *A. 7. Ifthercbceany offo hard abreaft, that they arc not moved with fach fights, yet they givefcandallto others, who by their example arc drawne into dangers,and finnes.

34 e^# 8. Great cofl: is vainely, and with hurt bellowed. For with the charges that are layed out upon one ftage play, many poorc may bee fuftaincd fome months.

35* A. 9, Stage-players by the Civill law are infamous. In the Primitive Church, they were excluded from the Ecclefiaftkall communion.

3^. *A m 10. In time paft, it was afolemnevowof all that were baptized : / renounce the T>evilly his pompes, Jhevpes/indyporkeS) from whence Salvian, deprovid. lb. 6. doth thus difccurfe : InattfpeBac!es> there is accrtainez* fofttcy of the faith, and a deadly prevarication from the Symbols, and heavenly Sacraments of it. For what is the firfi covfejfion of(fhrifti*ns infaving baptifme ? what elfe, but that they protefi to renounce the D evilly hit pompes % fiewes, andwerkes \ therefore fpettacles y andpompes, according to our prof effion y are the workes of the Devill, How capfi thou f 6 Chriftian after baptifme follow fhewes y whi:h thou confejfefl to bee the workfi of the Devill ? Thou haft once renounced the DeviS y and his fherves : and by this thou muft neceffarily k$ow % that when willingly y and upon knowledge , thou dofigos againe to playes, thou returneft tothe K Devill. For thou haft renounced both together , and didft account cne as both. If thou retumeft to one, thou haft gone back^ to both. For thou f*yeft y I renounce the Devill y his pompes,fiewes 2 andworl^es § */4ndwhat then ? I doe beleeve {tmufujeft) tn Cod the Father y &c* Therefore the Devill *? frfi^ rimmQji^ before God is bclccvcd in; % becaufe he

Eee i ~~~~ whwk

£ g Ofmmodefi Luxury.

which doth not renounce th? D evilly doth nto beieeve in God. zAnd therefore hee which returneth to the Devib\ leavetb CjoA. The Devil is inhisfbsrvesandpimpes : and by this^hen-weereturns to fpettacles, wee leave the faith ^/Christ. So holy Salvia* out of Tertnllian (as it icemcth, ) de Spettac cap. 4, & de Idolat, cap. 6. where the like fayings are found* Thofe ob/eftions and limita-tionsjwhich are brought by fome Divines in favour of thefe playcs,arc ofnomomenr.

It isobyetted* Firft, That ftageplaycs are fome way ne-ceffary. For feeing tba: recreation is neceffary to man, and nothing doth recreate anji delight more then fuch kind of fports, it followeth that they are neceffary.

57. 11. A. 1. Lawfull recreations or fports, doe con-fid in things onely indifferent, which arc neither appointed or forbidden by God. For wee ought not to ufe forbidden things, and it is not lawfull to retl with Precepts, hue it hath beene proved before that ftage playes, doe confift ia things forbidden.

Secondly, Thofe delights which either fpring from things unlawfull, or which give an occafion to things unlaw full,are vinous,and deadly*

Thirdly, The too much inticings to carnall pleafures, ought to bee avoydedas fufpectcd, and daogerous r as if they Were fn«res: becauie they make the flefli warton,and infeft, and preffe downcthe mind. And truly, there is no other caufe, why common itage playes doe lo much tickle the multitude, then that they are bathed in all filthy plcafure by them, from the lively image of thole lul'ts, which they love by any meanes to nouriih, and ftirre up in them-felves.

It is cbjetted. Secondly, That then is a manifold profit of thefe fports: betaufethey helpe the undemanding and memory in the knowledge of things: they promote the flight of vice>and love of verciie^and render both fpeech and manners more neat and civilized .

38. 12. A. i # If thefe were meanes which brought fo much profit, without doubt they would have fome4p* probation m the word of God. But others andnotthefc

meanes

meanes are allowed of in the word of God, by the ufe of which thofc perfections ought to bee attained.

Secondly, Such meanes arc wont to bee fan&ified to Chrirtians by the word and prayer, i Tim.^^ . But it is alto-gether unheard of, and ftrange to the nature of thefe fports, that any one frould prepare himfelfe by prayer to the ufc cf them.

Thirdly, Experience of all ages fheweth, and the manner of ftage players do: proclaime it, that the undcrftan-ding and memory arc polluted by fucb fports, vices pro-moted,and vermes extmguiftied.

It is objetted. Thirdly, That thofe fports may have an honcft cnd,a laudable fubjeft,as ahiftory of the Bible,and honeft a<5lours,{ree from all lightneffe and fcurrility.

3P. 13. A. 1. When the end of the deed isdiQioneft, it cannot bee made honeft by the intention of the doer.

Secondly, If choycC of the two were to bee granted, ic feemeth more fafferable that prophanc rather, thanfacred Tories (hould bee aflcd by players. For the Ma;dty of the word of God, wh;ch, ought to bee heard, and thought on with feare and trembling, is debatedXpoilcd^andabufcd In an unworthy manner, if it bse turned into a matter of fport.

Thirdly, If lijhtneffe aod fcurrility bee taken from the fecane; the common ftage it felfe is likewifc taken away: becaufe it will bee destitute of adlours and fpeftatours. The Heathen Philofopher obferved this of old, Tttfc. Q*aft. /. 4, Poetrj^the mo ft fxmotu Correttreffe of life f which thinkes it fit^ th*t the lover of'vices , and authourof levit^fhould bee placed in the Conncell of the Godt. Ifpeake ofComady, which except, wee did aiow of thefe offences,^ yponldnot bet at all.

Eee 3 Ch A

p*

tt£3 of the Mofaicail tw$$e.

Chap* XL.

Of the Mofaicail Lawes , belonging to the *] % Commandernent.

i. 'TpHere were fomc lawes appendixes to this JL Commandment, which were permiflive one-ly, by which a deed was not plainely allowed off, or made indifferent, or lawfall, but onelylcft free from the legal! punifhment. OF this kind was the law of putting away a wife, which was not anadulterefle, but was odious for fomc uncleannefle, Deut. 24.1. Matth. jp m 7.8. Of this kind was the law of fearching out the truth in cafe ofjea-lonfie, Nttm % %> 14* To this kindalfooughtthofelawes f atleallin part, to bee referred, which fuppofeP^aw;-Such was that which denied the transferring of the right

of primogeniture from the Sonne of the bated wife, to the

Sonne ofthebelovedJ)eHt, 21.15.

2. Some Lawes were definitive, but yet proper to tfot l people, and had partly a judicially partly a ccremoniall confederation.

3. Such was the Law of taking ones brothers wife, Dent. 25.5. whether the brother ofboth fides to the de-ceafed, and brother in Law to the W id dow bee under-ftood, (yet with the exception of the Law, Lev.ig. 16.) which is the moft received opinion; or whether the next of kinne, which could marry the Widdow according to the law, which is Calvins expofition, and not improbable* <

4. Such was the Law concerning a Daughter which wasanHeyreffe, who is commanded to marry in her Fa* < thers tribe, lead the b^rcditance with her, fliould paffe from one tribe to another 3 iV/*>w. 36, 8.

5. Such was the Law of not taking a ftrangcr to Wife, not that it was denied the people of God to take Wives which were Idolatrefles, Dent. y. 3, butbecaufethtfniar-fiages at left with fomp Nations then contracted, and con-

. fomated

Of the THminion ofexttftullthing}." ™,

fcmared Were difannulled, Efa. 9. i. and 10. 10. \\.

I For the Apoflle under the newTeftataent, teacheththe contrary, i Cor.j. 2. j.

6. Such was the law of the Priefts marriage, Lev. %\. 1?. and of the burning alive the Daughter of a Pricft for fornication, Lev s 2 1 9.

7- The a?quity of ibch Lawcs, is onely from particular and morall right.

8. But other Lawes concerning marriage, which neither depend on the permiflion, or fpcciall condition of th: Iewes, but flowes from the nature of the thing it felfc, according to their fubltance, are of the common and moral! right.

9. Such is the law of adultery committed with another mans Wife, by killing both, Dent. 22. 22. There wasno more derogated from this law, becaufc Christ would not condemne the Aduiterefle, Job. 8» i i.then was derogated from the juftice and equity of parting the goods of the family, when Christ would not divide the inheri* sancc betwixt the brothers, Luc. 12.14.

. Chap, XIX Precept. 8. Of the Dominion of extern fill things*

Qaeft. j£ \J\JH° * r * froperlj the Lords of V V things*

*. J. 1. God is the ondy abfolute Lord of aM things, fox whereas hce is the Creatour and Govcrnour of all, hec is the foie Lord of the nature ofthings, when man is Lord onely of the ufe of them: and in the ufc it felfc, man is fubjeaedtothcwiUofGodt WhenGod ufeth all things as it plcafeth him.

*. vf. 5. It fecmes, Angels have not the Dominion of bodily things: becaufe wee no where read, that power Wasg^entoiVigcls;neither is th«r any wfeof bodily things

attributed to them, except Minifteriallby Divine difpen-fation to execute the will of- the Lord.

j, i ^, Brute beads have not property Dominion over thofc things which they ufe: becaufe that which is right and juft is onely metaphorically found in beafts, and not properly.

4. A. 4. Man hath the proper Dominion of thofe things, which are fubjefted to his power, Gen. \ % Pfal, 8; Became hee ha:h the ability, as farre as God permita,to apply thofc things to his ow ne ufe.

5 . A, 5. Among men which live bodily lives, there is none^but hath power over his proper bodily things, in \vhatage,nate,or condition foevcr they bee.

6. A. 6. Children, and madmen, alrhbugh for want of reafon, they have not the next aftuall power of uling things : yet they have a tadicall powcr,becaufc they are men. Gal, 4.

7. A. 7. Infidels and wicked men, although by right, they arc liable to bee deprived of this power, being defti-tute of that mere eminent title, which the faithfull in Christ have obtained: yet, becaufe the fentence of the law againft them, is not commanded to bee executed^ and fbrae Dominion of bodily things in this lifc,is due from God to humane nature, being it is annexed by the law and order of nature; therefore they have a lawfull and free ufe of thofe temporall things.

Quefh 2- Whether or no, and which way was the du <u\fion of Dominions lawful!}

8. zA. 1. The divifion of things was both juft, and neceflfary: Firit,Toavoidcontentions, gen. 13. Secondly, ; That thofe things being in parts, fhould bee more diligently employed. Thirdly, That they might more orderly bee handled*

'*. p. A. 2. That divifion is founded, not onely on humane, butalfoonnaturalland divine right. For although the law of nature doth not from the beginning immediately command this divifion, yet it didates,that divifion to bee necefTary, by reafon of the multiplication of mankind, 6nd the prevailing oi iniquity, to the more peacefull and quiet

- — ictling

feeling of things. And this was alwayes in the Law of nature, which wee obferve at an ordinary table, or feaft, that although the dirties bee fct in common, yet thofe pieces which others have cut, no man ought totaketohimfeife without their leave, who firft had thenar.

Queft. 3. Whether true Dominion according to the Court of Confidence may be foundedon the civiUUro alone^ or the Divine law alone yr en both ?

10. e/£ 1. The Confcicnce in all things, ought to lookc back on the judgement of God. Vnleffe therefore, the title of Dominion is manifeft to bee lawfuil,and true by the law publifhcd by God either in nature,or in bis word, it cannot itand in the Court ofConfcience.

11 *>4. 2. Properly it doth confider onely the judgement of God, becaufe it is not fubjeft to a humane Court. 1 If therefore, it (hall plainely appearc, that the title is of force, either in the law of nature* or in the Divine law* it gives true Dominion according to the Court of Conscience, although it bee difannulled in the Civilllaw.

12. A. 3. Hence it is, that hee hath /uft and true Dominion, which poffefleth any thing by a contract, which ather wife is law full, and right, but onely for the want of fome ceremony, or formality, which the civill law prescribes to acontrad, in the humane Court is difannulled* or to bee difannulled.

13. tA. 4. So alfo Dominion is transferred in the Court of Confcicnce, by a will which is not formal!; (id eft,) which wants a certaine number of witnefles, the Notary. &c This formality is therefore onely prefcribed in the Civill lawes, to prevent deceitpand coufening, which are often ufed in fuch contracts: but when the intents of thofe that made thefe contrafis doth manifeftly appeare, that reafon ceafeth, as alfo the force of the Civjfl law doth ceafe; For when the caufe is taken away,the effed alfo is taken away.

14. e^f. 5. The fentencc of a Iudge which difannuls fuch a contraft, is founded on a preemption of deceit: but that falfe preemption takes noplace inthe Court of his-Confidence, thatknowes the contrary*

Fff i$.A.63i

I J. A. 6, By the content of ail, the obligation of the hw of nature is introduced by thefc contrads which arc not for mall, becaufc they are made out of free will, upon deliberate Counfell. But the Civill law cannot abrogate the law of nature, 'Erg*>

16. sj4. 7. The intention of the Ciriillaw* inditan-hulling fuch contrafts, is ondy not to hclpe them in the external! Court, or give fentence on their fides, becaufe of the Common good. How foever, all obligation which arifeth from the Saw of nature isicfr.

ly. A. 8/The CivrH law it felfein fome cafes, (asin a Sculdiers will, 8cc*) Doth admit of this naturall obligation although itwantthofe formalities. Therefore it doth acknowledge, that thefccontrads inthcmfelves, arc of force in the Court of Confcience,

18. A. 9. Therefore hee, in whofe favour the law difannullcth fuch a contrail, cannot ("with a fafe Con-fcience) plead againft it before a lu-lgc. or require that it may bec declared^ nullified, orofnoiorce, if hee knowes the truth of it.

ip. A. 10. Hence alfo the poffeffion of anothers goods, the Lord thereof being unwilling, although it bec ' continued fo long as the lawes require to prefcription^. doth not conferre the Dominion to the poffeffour in the Court of Confciencc.

20. e^. 11. If the ppflTeffion bee by deceitfull dealing, (M'ft,) if the Poffeffour knowes, or thintoes the thing poffefled not to bee his, but anothers, it is afinnc a-gainlt the law of nature , and therefore cannot cftabliflb the right of Dominion. And thofe lawes, which allow fo much power to fuch kind of pofleflions, tend to the deftru-ftion of the Common-wealth, in that they nonnfti heavy' finnes in detaining other mens goods againft Confidences and alfo allow theives the Dominion of ftolen goods,* onely for delay of reftitution, which is manifeftly wic* % feed.

%i.*A. 12. The poflfefllon of Bintfidei, by upright dealing hath nothing which is not in the poffeffioi^ maU ffah except it bec the falfe opinion of the Poffeflbur, that

Of the totmimttt efexternall tMngf. \\^

the thing is his ownc. But this opinion cannot in the CotitC of Conference bring a juft title of Dominion: efpecially after: it is taken away by the raanifeftation of the truth, and the contrary knowledge hath place, by which hce knowes the thing, which heepofsefsedwasanothers.

22, A* i g. No juft caufc can bee brought, why pre-fcription bona fidei {hould transfcrre Dominion. Three rcalons are wont to bee alleaged:

Firft, That the Dominion of things (hould not bee un-ccrtaine.

Secondly, That contention (hould not bee infinite.

Thirdly. That the negligent and floath of men in re^ gaining their goods might bee punifhed i

But firft, All thefe reafons arc as well for the poflfeflioa maUfidei, by dcccitfull dealing, as for that which bona fide*, hath upright dealing joyned with it.

Secondly, The firft and iccond reafon doe not belong to the Court of Confcicncc, buttotheextemallonely, where perhaps for thofe reafons, the a&ion may bee denied to the true owner, when the time is runnc out which islet 'downe by the law.

Thirdly, The third reafon is not fufficient:becaufe every negligence of the owner in re-obtaining his goods deferves not (o great a punifhment. Neither intruthis the law of 1

Prefcription properly paenall, for then the former Matter (hould not loofe his Dominion, or the Prefcriber get it before the fentence is given. Neither can grotfeand fu-pine negligence bee calily proved, onely by the fpace of time.

Fourthly, Affefted ignorance and voluntary negligence in finding out the truth, which excludes upright dealing, is aiwayes prefumed of him that detaincs another mans goods, efpecially ifhee were the authour, taking it into his poffeffion.

23* A, 14, Hence alfo the detaining of gcodsloft by fiiipwrack, doth not conferre a juft title 6f Dominion on the detainer.

For firft, It is R»ft crueiland favage injufticetofpoiic

Fff a the

the ipoiled, and to encrcafc the mifery at the mifera-

He

Secondly, It is mod repugnant to charity, for where lingular piety and relief e is required, there to adde affliction to the afAided, is togoepofitively oppofitc againft chari-' ty. And it is all one, as if a traveller, which hath fallen into the hands of robbers, andbeenc riflkd of ail his goods, yet letgoe alive with his horfe, and cloakc (bound neverthe-lefle,) (hould by the Lord of the Soilebee kept bound, and by him bee fpoiled of thole goods which were left, his horfe and cloathes.

24. A. 15. The detaining of goods loft by fhipwrack, hath no colour of right of force enough for Dominion, except that which arifes from the poffeffionof goodsfor-faken,which become the firft Poffcffours. But goods which by (hipwrack, are caft into the water, are not therefore to bee accounted as forfaken. For things become forfaken either by the exprefse aft, of the former owner, or by equivalent conje&ures, as when knowing and willingly hec utterly neglefts and permits thofe things, which were his tobecceafed on by others* But hee which unwilling fuf-fersfhipwrack,dothnomorc abandon thofe goods which efcape,either exprefsely or tacitely, then he, Who by reafon of fire or ruine, fuffers his goods to bee carried out of his houfe. Such goods are not out of the power of the owner dejure, but defaElo. They doe not want a M after, and therefore the Dominion of them cannot bee acquired, by the bare finding,or detaining of them.

25. A. 16. The Civill tawes tbemfclves condemnts this detention. For fo C ofi ft anttne Cod. lib. 2. Tit. j. If at any timeafhipu driven bywrack on thefbore,or /ball touch at any land Jet it belong to the owners, my Exchequer fhallnot interpofe* For what right hath the Exchequer in mothers calamity ', that it Jbould\ feeke advantage in fo lamentable it mifchancei And if the publiquc Exchequer will not appropriate (hipwrackt goods, much lefse ought it to bec done by private men. Cajetan therefore fayes rightly *\ i • 5 ' f HrtHm ^ Shipwrackt goods, which according to = tef'/^tewff! ii n $fM* d > therefore, bjcaufe

they

Of Contrttts. sr^

they art fbipwrAckfyl know not by yvbatjuftice are detained, except B) that which addes afflict on to the ajflitted. There is no rcafon, that any one&ouldgaineby fhipwrack^un-Icfsc it bee that wages is due to thofe, by whofe labour and induftry the goods are delivered, and preferved.

Chap. Xlll. Of C c *tratts<

Qoeft. I. \7\J Hat /aw * there °f the efficient V V cau r es of contracts}

ti isf. i. To a lawfull Contract, firft are required BerfonsfittoaContraft, f^*/?,) they which have the ad-miniftration of their owne goods, or power to oblige them-felves in fiich things, AB j. 4.

2. tA* *. Hence Infants, roadmen, and prodigals are not fit to make a Contraft: and under that title their Contrails by the Civill law, arc defcrvedly accounted nulli-

> ties.

3. A. 3. Thofe that are under age, and arc come to the perfeft ufc of rcafon, although they haveasyetover-fcers, if on mature counfellthey doe bargains that Con-trad confidered in it lelfe, according to the Got) r of Confciencc, feemes to bee of force. Whence the Lawyers teach, that thofe being underage, which Contraft without the authority of their Guardians, although they arc not obliged by the Civill law, yec by the naturall they are.

4. <t/^ 4. In the fecond place is required, either the formal!, or vircuall confent of the Contra&crs, and that with three conditions: That firft, It bee free, at lcalt fo farreas one is bound freely to will and agree, although he will not in an iilicite aft. Secondly, Promiffive,f *W efi 9 ) with a mind to bee obliged to thole lawes of that Contract which is made. Thirdly ,Exprefsed by fome outward fignc,

5I A. 5. From the firlt condition it followes, that the confent which is wrcftcd by extreame ftare, is not fufificient toa fkmeContraft. V ii 3 ^ <*. 6 4 Yet

^g Of Ctntruh.

6. J t %. Yettbismuft bee fo underflood t Firft, Tbat the feare is inferred to that end oncly that confent might bee forced. Tor if it {hould bee induced for another end, and hee which is afraid to avoid that evill flhoutd make a contraft, that contraft will bee of force : as if one being taken by a theifc, {hould promife a fumme of money to bee freed, that feare was notthecaufe, but the occafion onely of the contraft.

Secondly, The feare muft bee brought on un/uftly. For if one oat of feare of punishment eftablifhed by the lawes, {hould bargaine with him, to whom hee hath done an injury, fuch a bargiine cannot bee difannulled.

7. <••/. 7. From the fecond condition ic foil owes, that promife which is drawne out by guile, or given out of errotir, or is fo imperfect, that it containes not an intention of obliging, doth not properly make a contract. Howfoe-ver if one being deceived withanothers words to his owne lofle, taking thofe foraprormfc>heeis bound to perfbrme what hee promifed in that way effpeaking, left he {hould bee a caufe of dammage which would follow.

8. A. 8. From the third condition it followes, that aninternall promife made to a man doth not bind; therea-fonis, becaufe the internall ads, are not fit inftruroents of conveighing our meanings and confents to others.

QuefL 2. vflhat Uw u there concerning the matter^ about which contrails are verfed ?

p. A. 1, Lawful! contrafts are not properly cxercifed, but about lawfu 11 things, thereafoiiis:

Firft, Becaufe in every contrad, confent is given \ but confent to an unlawfull thing is finnc.

Secondly, Contraft in it i clfc hath the force of promife: but it is not lawfull to promife, what is not lawfull to performe*

Thirdly, From a contract an obligation doth arifej but no obligation can bee lawfull which obligeth to finne, becaufe under that very title it is repugnant to the obligation of the Divine law.

■ io # A. 2, Hnce a contra&orbargaine foranydi/ho^ neft thing, is alfo it feifc di&Qncft as a bargaine for murder^

&r, or tohoredotne, &c. The rcafon is, becaufe fcch bar* gaines arc ordained to diftionefty as their end, and therefore arc of the fame nature with the end it felfc, thatisdifiio-ncft. But if it bee asked, if after the difhoncft a&ion com-mitced, the contrad obligeth him which promifed, or if it bee lawfullto receive the hire bargained for in confide-ration of the danger, labour, and lofse, which was joyned with the diftionefty, it may bee probably anfwercd, that the promifcr is obliged, but it will hardly (land with (rue repentance, if the other party doc receive it, M<*tth % 27.

3' 4.

ii. A. 3. Contra&sof buying, and felling, andthofc which are of the fame naturc,have no place in fome things: not becaufc they are not lawfull or good in themfelves f but becaufc they are fo good that they cannot bee vale wed at a price.

12. A. 4. Hence it is a finneof Simony, to buy orfelV or any way change a holy and Spiritual!, for a Temporally thereafon is 9 j

Fijrft, Bccaufe holy things ought to bee ufed as holy, not I polluted, and profaned, which then they are,when they arc brought downe, as Worldly things, into Tcmporall contracts, being it is againft the Religion and reverence, which is due to holy things.

Secondly, Becaufe it is injuftice to fell thofe things, which arc to becbeftowedon freecoft, M*tth< 10,8.

13. sA. 5* This finne is extended not onely t >iuper-naturail gifts, ( which yet wasthefmne of 'Simon /Ifa? us % from whom it tooke it s namq) But alio firft/To the caufes of fuch gifts, as the Sacraments aid the like. Secondly, To things annexed to fuch gifts, as they are fuch* Such arc all thofe, which are fo adjoyntd to the Spiricuall function and office, either as they goe before ^accompany, or follow after it, that they can no wayes bee feparatedfrom it.

14. A. 6. Hence, not onely thofe are guilty of Simony, Which buy or felt thofe things which dircftly belong to the eltj&ion, ordination, or vocation of Ecclefiafticall Minifies, but all (uch, as in order to that calling,buy or fellthaffe

yo

Of CMtracn,

things which arc fet apart for the maintaining of Minifter^ which ufually arc called benefices*

15* A. 7. Such Simoniacall bargaines, notonelycon-fifts in money, but in all thofe things, which carr bceva-lewed, and rated with money, or hath the like nature with it,inrefpeft to fpirituall things. Hence a Simoniacall gift is not abfurdly divided, into a gift from the hand, a gift from the tongue, and a gift from observance. A gift from the hand is money, or that, which is of the famevalew with it. By the gift from the tongue arc underftood prayers, prayfes, entreaties, flatteries, if they have the power of obtaining Spiritual! things. By the gift from observance, is underftood fome Temporal! deed,which induceth the beftowing of Spiritual^ as payment of a debt, whether the bargaine bee exprefsed, or tacitely underftood*

16. A. 8. To intend onely fuch donations or receivings, although it confifts in one party alone, yet it is a kind of degree of thisfinne, and foit is not ill called Mcntall Simony, and by fome Confidentially as it is diftinguifhed, from conventionall,and real!.

17. *A. 9. That which is given to the fuRentation of thole, which are the helpers, and Minifters ofSpirituall things, hathnokindofSimonyinit* That alfo hath a place here which is faid of the reward of Phyfitians,and Schoolc-mafters : Wee doe not pay them the price ofthe thing, but then vwrkfy becaufe thej ferve, and being called from their orene affaires, thej attend ours* They doe not receive the reward of their defert } but employment*

18. A. 10. Neither is it properly Simony,when fome-vyhatis given cut of meerc gratitude, not by any agreement tacite, or exprefsed, director indireft. Neither if any thing is given by him, which hath a certaine and undoubted right to the Spirituall funftion, for the avoydingofunjuft troubles. Howfoever in thele wee muft beware of deceit, and the very appearance of cvill is to bee avoy-ded.

19. A. II. And although there i$not in every rcff>e£i: parity, yet there is Corns fimititudc * and proportion

betwixt

betwixt things facrcd andpublfquc offices, whicbhavefhc power of jurifdi&ion. For the (ale of fuchoffices, hatha difnoncft corruptneftc, which thwarts the nature of them. For as it is repugnant to the ad of jurifdiftion, that it flioulJ bee faleable, fo is it a!fo to the power of exercifing thit ad. Neither indeed, hach the Prince himfelfe Dominion over the offices of jurisdidion, but onely adminiftra-tion. There arc alfofo many evils which fpring from this kind of trafrick, that it is had in deteftation with all ingenuous men.

Quctt. 3. what Urt is there concerning the forme of •Contrails ?

20. A. i. The externall forme is not the fame fct and determinated by any law, either naturall, divine, orcivilh For it may conlift in any declaration of mutuall confent v/hatfocver, whether it bee done by words, orgefturcs, or writing, or the delivery o£ the thing it fcife. Therefore* although chat forme hath power of obliging, yetbecaufc it is not of force in it fclfe, but as it hath relation to the internal! Court, for that caufc it doth thclefle belong to the ,'irrternall Court ofConfcience.

•*i. A. 2. The intcrnall forme of a lawfull Contraft, h upright dealing, by which one dothtinccreiy intend to obi ge himfelfe to the performance, of that which hee pro-fcffctb, and afterwards toperforme it as much, asinbim licth. The reafon is, becaufe a Contraft includes a pro-miflive confent. Nowapronjifeisa teftimony, by which one binds his faith to dcalcuprighfcly with another in the performance of this or that; and therefore the forme doth require internal!, andeffentiall the upright dealing of the Contrafter, to bee truc,and fincerc.

21. A. 3. Hence that divifion of Contra As; by which fome are faid to bee according to upright meaning, others *to bee according to the ftri&neflfe of the law, is n<5t accurate, and hath not place either in the Court of Confcience, or before God. For upright meaning is required in all Contra&s, and becaufe the chiefeft part of the nature of Cont^aftsdothconfift in that, the judgement as farrc as k can appeare, is to bee given out of that, and according

Ggg to

ibti. Therefore m all Contracts, wee (hould proceed according to right, and good, not che letters, or c*trcame rigour of the law, in which often times the raoft extreame injury is found.

33. A. 4. Sometimes not to (land to promifes, is not repugnant to honeft meaning; to wit, when the promifc leaves off to bind :

As firft, If the thing promifed becomes unprofitable, unlawful!, or lmpoflible.

Secondly, If the ftate of the things and perfons is fo changed* that in the judgement of wifecnen, the proroifer is thought, that hee would not have comprehended fuch an event.

Thirdly, If the other party 5 in whofe favour the thing was promifed, fliould remit it.

Fourthly, If hee which promifed on the other fide> will i not fulfill his promife.

Fiftly, If any thing bee promifed for that caufe, which afterwards is found not to bee in it.

24. A. 5. Repugnant to honeft meaning isdiflimu-lationj that is, craftinefse, fubtlety, fraud, chcating,plots,or contrivements either in words, or deeds, applied to the 1 deceiving or circumventing anothers. 1 The fa/. 4* 6. 1 Cor. 6. 8. It is ufually called eviil craft, that it may bee diftinguiflied from an honeft devilc, by which one is willingly cheated into right rcafon.

25. A. 6. It is repugnant to honeft meaning, in as much, as it takes a way the cleare intention of performing, that which was pretended, and feemed to bee promifed.

a<5. A. 7. This guile, if it bee about the fubftance of a thing, as if one fliould fell glafscforapearie, the Conc craft in its owne nature is made voyd, becaufe in fuch a Contradi the confent is wanting, for hee which would* buy a pcarle, meanes not glafse.

27, A. 8. Alike is the nature of evill guile, which yccl-deth thecbicfe caufe to a Contra^, although it meddles not with the fubftance of the thing, as if one (hould pe^fwade his chapman to buy a pcarle for that rcafon onely that before

fore it was his Fathers, whootherwife would not have bought it* For fuch a Contract is-made voyd or to bee n?adc voyd, beaufe hee which was brought in by guile to bargaine, fuflfcrs injury in the Contraft; and therefore is tully to bee fatisfied by the undoing of the Contract.

28. A. p. When this guile lights oncly on the Contract, and is about it's accidents: as if one fliould bee deceived in the goodnefse of a thing, and is brought in by deceit, not that hee ihould buy, but that hee fhouldbuy for more then its value; it doth not make the Contract utterly voyd, or altogether to bee made voyd: howfoever hee which deceives is bound in Confidence, to recompence the others dammage according to equity.

ig. A. io. Of this kind is that deceit, when the feller conceales from the buyer fome hidden fault of the thing fold, which bringeth dammage or lofse to the buyer.

30. A% 11. To this alf@ belongs, if the feller knowing thatinfliort time, there will bee great ftore of fuch wares, by which occafion the price will bee diminished, and hee fliall fuffer great lofse which {hall buy before at the current price, will neither foretell that to the buyer, or abate the price: oralfoifthe buyer knowes that in ihort time, there will be great ftore ot buyers, andfearfityofwarcsj* by which the prifes of things will bee encreafed, and the fellet^ brought into poverty by felling at the ufuall rate* For in fuch cafes wee are bound, at lea ft by the law of charity, to forefce for our neighbours good, as long as it may bee done without any great loffc to us •

31. A % 12. Thofe Civill iawes which confirme a Contract made by circumvention, fo it bee under halfe of the jufl: price, arc pcrmiffive onely to diminifli ftrifes, and doc not juftifie the Contract, but leave it to bee judged in the Court of Confcience, by the law of nature?, and the Divine law.

32. c/£ 13. That fault alfois oppofed to honcft dealing x which confifts in the inconfiderate omiffion of that diligence, which might and (hould have beenc added to the fulfilling of the Contract It differs from deceit, becaufe

Gsg z deceits

™ Of Contrtfo.

deceit properly isufed wittingly, and on let purpofe-r but this fault proceeds from not heeding, or inconfidera-tion without fee purpose or intent. It is repugnant to ho-? neftdealing, notbecaufcitdoth fimply exclude fiocere.inr tent, but bccaufcitdothfticw, that diligent and due care of performance was wanting. Therefore it is rightly called by the Apoftle Hghtne$e y 2 Cor. I • 17*

3 }♦ A. 14. This fault is divided into open,flighti& flight teft. The open faulr,is the omiflion of that diligcnce^wbich men in the like cafe ordinarily apply, as if one fhould leave a borrowed books in iome open place from whence ic may bee taken a way.. A flight faultis the omiffion of that diligence, which diligent, men. of the like cafe commonly ufc, as if one (hould leave a thing entrusted ofgreat value ipaaunlockt Chamber, from whence it may bee taken a • way. The flighted fault, is the omiflion of that diligence, which the mot diligent in the like cafe are wont toadde> a* if hec £h?uld leave that thing entrufted,andthinkcthe doorelockt,and yefcdoth not ccrtainely know.

34, iA. 15. From the open fault, allContraftcrsare held guilty ot the dammage, which (ball thence enfue^ Becaufe common diligence is contained in the obligation of every promifc, and the omiflion of it, is manifeftly repugnant to honcft .dealing. Whence it is> that this open ftult is wont tobceranked almoft in the lame place, and or-? der, with cv ill guile*.

35. A. 16, From the flight, or flighted fault, they ace bound fo farre, as either the nature of the Contraft, or the y agreement of the parties require, or aifo fo farre as humane lawes out of equity have cftabltfhed*

Queft. 4, What Uwjs there concerning the end ofCcn-trAfrii *"

3(5. A. u The end of a Contrad, ought alwayes to, bee fomc good. For neither obligation,proroife,or confent,. ought to tend to cvilb

37. A< 2. Contra&s ought chiefely to bee for the good ofthc parties. For they are employed about their good v. and.not other mens, For no man can bargaine abput thbfc v . S^^aWhicb vc not in bisswne power.

38. ^tj.Somc

38. A. 3* Some Contra&s arc for the good of the gi« vcr oncly, as a thing entrufted, a command. Others for the good of the receivers onely asagift,a free lone. Othcra for the good of both, as buying,letting our, partnership, pawnes, exchange, &c. But this difference although it propeily depends on the nature of the Contra&sthem-felves, yec upon the agreement of the parties it may bee changed, and many ends mixed together, as a thing entrufted may bee lometimes for the good of him, which is entrufted, and a free lone for the good alfo of the Under.

39. A. 4. To ieckc ones owne good onciy in that Contra^, which in its nature tends to the good of another, or of both (ides favours of fraud, and oftentimes is repugnant to /uftice,but alwayes to Chriftian charity.

Que ft. What is the effett of Contracts ?

40. A. 1. Theeffed of every lawfullContra&,isthc bond of obligation to performc that, to which it hath coa-feoted*

Fir ft, Becaufe every one is bound to [land to that, which face hath lawfully promifed.

Secondly, Becaufe from promife, and the acceptation of it, the other party hath gained right and power of dc* maading the promife. W hence it is, that no Contraft caa bee broken, the party to whom it is availeable being un* willing,

41 f A. 2. This obligation, becaufe it is not extended beyond upright meaning, doth therefore fometimes ceafc upon a^neere chance, or an unthcught of event which happens without the fault of the obliged, feeing it could not bee hindered by humane providence*

4a* A. ?. But although, regularly and according to the nature of the thing it felfe, no* man is bound by a cafualt chance, which comes betwecne without his fault: yet hee may bee bound to fuch chance by fome particular agreement, becaufe fuch an obligation can bee vale wed at a cc*% taine price

ti6 OfibefrdfOrtiotPdffrifes in Cmaftsoffmn^&t;

Chap. XLIII.

Of the proportion ofprifes in QontraUs tffelling,

baying* letting out, hyring,and inthofe,

which are of the fame nature*

Qucft. I# \7\] Ha1: rHles are ^heobfervidinfot^

\f y ting a in ft price infnch Contrafts? I. *A. i. That rule is chiet&t, which is delivered by the holy Ghoft, *Prw. lo. 14, That the buyer, to abate the price, (bould not deceitfully take any thing away from the wares, which arc to beebought: or the Idler, to augment the price, fhould not amplificagainft his conference the worth of his wares. For to bee willing to buy cheapen and fell deare, is (as t^ugnftine obfervesj common, but yet a common finne, except it is bounded within a ccrtainc meafureand limits.

2. A. 2. The publique authority is tobeeobfervedm thofe things', whofe price is appointed by the Magiftrate, which happens in many places concerning thofc things, which moft neccflarily belong to foode. For that is alwayes prefumed jufl: and a?quall in fuch things of common tie, (except the contrary bes manifeft,) which is allowed of by the community* Yet here it is to bee obfervcd,that becauie in things neceffary to life, the price is ufually rated ao» ending to the bigneflc, for the buyers fake, yet notwithstanding, the price may bee brought lowerjthough.not augmented.

3 # A. 3. The common rate of the marker, and of wife and good men is to bee followed. For this rate hath the forceof a tacite law, and excludes the danger of any deceit to the dammage of another. In this fenfc may bee admitted that rule, which is approved in the Civilllaw, and the manners of men: that that price is juft,if the thing bee fold for fo much, as it can bee fold for: or, every faiica-ble thing is worth {0 much, as it can bee foldfor; that

\ Of theprtfonm effnfes m Contras »jjwii£&fi

is, as it can bee fold for commonly, not cut of any aft ft&ion, or for the profit of this or that man.

4. A. 4. Where no publique rating, or common va^ lew can have any place, there the price is to bee fet,(yct without fraud ) according to the judgement of undemanding men, all circumftances being duly confidered. Fcra more certaine law in many things cannot bee had to direft bargaines.

5. *s4. 5. That difference is to bee noted in thect> fetving of thefe rules: that the lawfall price Which is appointed by pobWque authority, is indivifiblc, fo that it cannot the leaft way bee augmented by the feller 1 but the na* turall price which is fet either by common valuation, or the agreement of parties, hath its latitude, within which upon occafion it may bee altered* Hence a threefold jnft price ufeth to bee affigncd, one is called rigid, or the uttcr-moft, according to the terme of magnitude: another mild, loweft, cafie* fwect, according to the terme of parvity- And the third meane, or moderate, as it receeds from either ex-trcame.

Queft. 2. Whether there bee tnyjstfi cattfes of varying >tbe jufi pr!ee ?

*s4nf. There arc many caufes given.

6. A. x. The firft caufe is fetcht from the confidera-tion of the office of a Merchant, for it is valuable at a price, that heefpends his time, care, and thoughts in getting, pre-ferving, and conveighing things, and alfo that hee hires fervants: infomuch, that if Merchants were wanting, the Common*wealth muft neccflarily provide publique Mi~-nifters to doe thofe things. Hence the fame thing is valued at a greater rate with Merchants, then with other private men. Yet Merchants muft not reckon all their charges they have laid out; For it may oftentimes fall our, that fo much labour is employed, and fo great exoenfesbeftowed

i 1 an unprofitable and unneccfTary thing, and therefore the common rate is to bee followed.

7. A. 2. Hence, thole rules are dcceitfall, by which Merchants ufe to juftifie themfelves, in exacting a greater pftce for their wares: to w«* that they bought thofe wares

for

for fo much, that they Ipent fo much in procuring themv For it may happen, that a Merchant may fell cheaper then heeboughtjandyct fellun;uftly : cither becaufchec bought it fooli(hly. t or afterwaids the rate of things is chan-

8. *A. 3. The fecond caafc is brought from the manner of felling -.from whence manifold variety may follow in augmenting or diminishing the price

p. A. 4. When the ware feekes out a chapman, it makes the jud price of a thing to abate, according to the common proverbe, proffered wares ftinke. The reafon u(ed to bee given, is, becaufc in that manner of felling, a fcarfity of buyers is prefumed, by which thecommon vale w is diminished : but that reafon doth not feemefugf-cient in confeience for any notable diminution of the price, except that alio happen, that the thing which isfo fold, is little profitable to the buyer* or fach, that hce would not have bought it but upon {uch an occa(ion,or that hee buyes not fo much for his owne, as the fellers fake.

*o. A. 5. From this rule it often happens, that goods which are at open falc, or by the voyce of the publiquc " irycribarc leffe pricc,thcn other wife they ufe«

lit A. 6. When Chapmen fe^kc wares* For then the ftore of buyers augmentsthe common vale w, and fo is a / uft caufe of augmenting the price.

1 a. A. 7. When one fcls a great quantity of things together, and not by parcels.: this manner of felling dimi-niQicth the price, becaufc it diminiflieth the number of buyers, and alfo the power of detriment, or danger of lofte, which might enfuc upon occaGon of felling it a£ ter«

13. A> 8. When one felsby parcels .'this manner may juftly augment the /uft price of things; becaufc there is more labour in felling, and more care in keepin g, and dividing the wares.

14* *A. 9. The third caufe is, if the feller by felling, (hall futfer fome particular difcommodity, although that difcommodity conlifts onely in the privation of fome ho-5iour, or particular delight• For then the feller may exSa

fome what

of cmn&s bj rfifyi *IP

fotnewhat more then the thing is worth in it felfc, and the price by accident will bee jult: becaufe natural! equity requires that the feller, being hee is Lord of his ovvnc things > {hould keepe himfclfe harmleffe.

15. A. 10. But thim^ lavvfuil onciythen, when the buyer follicites the feller, that hee would fell that thing, which otherwife hee was not about to fell. For if the feller freely offer himfeUe to the buyer, then the buyer is not the caufc, that hee is deprived of his ownecomnu> dity.

Chan XLIV.

a*

Of Contrttts by Vfmy.

Qucft. I. \ 7\ ]H** * Vfftry i

V V 1. %A. 1. Vfury by lending (in this matter of Contracts,) is wont to bee defcribed, a gaine fought from the lone of money by force of the lone , itfelfe.

• 2. A. t. By gaine is underftood the acquifition of fomc commodity which is valuable with money, which was not mine. For if any one fecke onely fricncUhipor good will, it is not Vfury; becaufe they are not of the number of thofe things, which can bee animated at a price. If alfo one by lending (hould {eeke to receive that which is due by vertue of a former contract, and obligation, it is not Vfury, for otherwife,bee would not receive his owne. But if one (hould not feeke money, or wares, yet homage* or gifts, or the impofition of fomc burden, it is rightly called gaine by Vfury, becaufe it is valuable at a price.

3. *si % 3. It is faid by the force of the lone it felf, to exclude that gaine which may bee received by fomc other title, as for recompence of emergent ioffe, or the ccafing of gaine. The gaine of which kind is ufualiy called intereft t and is diftinguiflied from Vfury.

4^. 4. This gaine is faid to bee fwght $ not agreed Hhh upon*

upon j becaufenot oncly re all Vfury, in which a Contract* iriccrceeds, but alfo ment^U y which is in the intention of getting againe from the lone as a debt, may bee contained in this description.

Queft. ?. Whether this kindj0V r fa r y Is tawfull?

5* <A* i* Such Vfury which is commonly pra&ifcd byi Viiirers, and Baakcrs, is defervedly condemned of .ail: becaufeit is a catching arty and' no regard of charity or equity being had,layes in wait for othct mens goods,

6. *A* a. But itcannot bee proved folidly byanyna-turall rcafon, that any Vfury whatfbever is generally, and

• %folutely unla'wfull.

7. A. 1, Not by their realpn who fay ? all loncs in their nature ought to bee of good will: For it cannot bee proved, that every kpic with wbatfqcvercircumftances it bee . doathed, ought to bee freely beQowed : and if this bee granted, nothing el fe will fqllpw, but that, if the lo$ebee not gf'Mu+it paffeth into fomc Contra&,cither named or not

• mined, (impleor mixed*

8.. A* 4, Not by theirs who alledge, that in thofe things which confumeby ufe, the Dominion isnotdilinguifhed from the ufe, and therefore nothing .can bee taken for the ' ufe beyond the vale.w of the thing it fejfc, or ,the Dominion of it, Tor it is anfwered,gainc is not taken (imply for the ufe of the borrowed thing according to its fubftance s but according to the valew, or income which remaines after the fubflance is cpnfujpaed : and is oftentimes in things, which are not confomed by ufe ; as alfo for the office, and a& of lending, from whence the borrower receives profit.

9. A. 5. Not £ytheirs who objeft, that money in its owne nature is barren. For 'although it bee barren in it, £elfe,yetit may eafily bee changed into mercbandife, which yeeld fruit: and the induPry-of the Vfer being added, it be -ftowes itepower to bring forth fruit.

IQ. A 9 6 K Neither laftly by theirs who fay # in generall, that there is nothing in the lone, for which gainemaybee. Reived, For there is the, fruit ©if the .income,,or pfofir,

which -

OfCmuBshj rjurj. £41

which probably might be ex{fe£ted from xht mony which is lent: and there is a burthen annexed to the privation of' the money, by which all occafion of placing it otherwife . With encrcale is omitted. For the vacation from ufing money by the fame righ?Vnay bee valued, as the vacation from labour, isExod. 21. 19, feeing that, no lefle then labour, or worke may bee employed for tic benefit of the ovyncr*

11. A. 7. It is confirmed by evident reafon, that fome Vfury is lawfulhbecaufenoVeall difference can bee (hovvne betwixt fome Vfury, and othes Contrafts, which are allowed of by all> as fcr example one is furnifhed vvith money to buy a farme, from whence he may receive the yeare-ly profit cfa hundred pound. Another defires to have the fame farms, yet is not furntfhed with ready money ; if the firftbuythe farme, and rents it cut for a hundred pound, no man will deny, but that heehath done that which is juft and right. But if hce give the ttooney to the other to purchafe the farmc for himfelfe, and flball receive the fame fumme from him, fubjc&ing himfelfe to the fame peril!, which hee&ould havebcene obnoxious to in the purchafe for himfelfe, it is the fame jufiice, and befides there is fome-what added to him which payeth Vfury, by reafon of the Dominion of fchat farme, which hee hath got by his purchafe,

ix. *A % S. The Scripture doth not take away altogether *U Vfury;

But firft> That which is exafted of the poore, who for urgentnecefllty, and hisownefuMentationborrowethjfo that the prohibition is founded on the condition of the pcrfon, Excd. 2J. 25. Lev. 25. jy. Pr&verb. 28. 8 # Ez,ec£>4 18.'17.

Secondly, That which bites, and gnawes; that is, when the debt is exaftcd with rigcur> and the dammageofthe neighbour.

Thirdly, That, which is repugnant to charity, Luc K 6 A

fourthly, Andpcrhaps, that which by-the politick law Hhh * Was

was not lawful! to the Icwcs to cxcrcifc among thcm-

13. A. 9. The Scripture doth feeme to imply, that fomeVfury in its felfe is lawfull, when it did permit the Iewcs to take Vfury of every Jftanger that was not poore, Bent. 23* 20 # For if all Vfury was intrinfecaily andm its owne nature evili,tben the Iewcs could not take Vfury of the gentiles without fomegrievousfcandall, by which the gentiles might bee averted from the religion, and law of the Iewes, which admitted a thing unlawfuil, as law-full* Hither alfo it may bee referred, that i: is moft probable from that parable of the talents, Matth, 25. 37, that fo ufury of Bankers, was not oneiy in common ufc among the Iewes, but alfo not difalio wed of by the Lord:. becaufe under that (imilitude hec requires a fpirituail duty, without any infinuationofdiflike, which in other parables.. heedidufetoadde, which did fet forth our duty by the difallowingtbeufe,as Luc f \6. 8,

Queft. 3. From rvl&t ground can the equity of gai^e By the lendingof money beedemonjlrated ?'

14. A, 1. The equity of itismanifeft, of which none can doubt, if any one doth not bargaine, that a fet fummc^ ofTCturnc fhall bee precifely payd; but fo puts oat bis money with fotnc honed man, on whofc faith hee doth rely, that hec will bee contented to receive fomeequali part of the fruit of the money according to the meafure of Gods bencdiftion towards the employer of the money. Of the putting out of money in this kind there can bee no que-ftion, if the danger of the principall bee commune alfo: 3k)r it is nothing clfe,but a contract of copartnership, both ingaine-and damirage,

1$. A. 2. Nothing is committed againft equity, if the uacertaine gaine which will probably follow, bee fold for amoderatc certainty*

i6 % A> 2* Neither is there any iniquity in that, if the contraft bee made with equall conditions, that the whole danger of the principall fnould belong to him which em-Vl°y c A t\H* *??& c y• ??F ** * s nothing elfe, but a contra^ ofV

aflurance,

Of Ontrafts by Vf*ry. ^

•flfurancc, by which the danger cf anothcrs thing, which may bec rated at a price,is undertaken for the price.

17. A. 4. It is not neccflatily required, thai a con-trad ohhis nature, bee done diftindly and c*preffely,tut '(is enough ii it bee done implicitely, and out ofafincerc intention, as aJfo according to the eftimation of honeft men, and fuch as underftand affaires of that fort*

i8f A. 5. When therefore all thofe contrafts, as all men confeffe. feverally are law full,it necefsarily folio Weth, thatacontra&mixt, and compounded of thofe, f to wit,) of a contract of copartner fliip 9 of afsurance of the flock, and of the fale of an uncertainegaineforacertainc,isnot (imply and abfolutely to bee difallowcd.

Queft. 4. What things are to bee obferved in the putting out of money jhett fime may bee avojded?

1 p. Ci\ u Firft, Wee muft beware, that nothing bec required beyond the principall, of thofe which arc poorc.

20. A. 2. Wee muft beware alfo leaftthegrcedinefse of gain any way hinder any of us,that thereby he doth lefsc hdpe the needy by lending, or thofe that are altogether poorc,byfimplygiving 3 accordingtohis abilities.

21. exf. 3. Wee muft beware all excefse, which to avoyd, it is raoft fafe, that hee which puts out moneys fhould not exad all that, which is allowed by the lawes or received cuftomc, but containc himfelfe within that which is permitted,

22. A. 4. Confideiation is alwayes to bee had of him, with whom the bufines is, that the fruit of the xnony return to him that lent it with the profit of the borrower, and not the lofse. Hence extrcame right" cannot bee urged fometimes without extrcame injury; as if one fhoold fuf-fer lofsc without his ownc fault in the traffiquing with the money which was borrowed, it would bee inhumane to demand of him the encreafc of the money, that is, to receive gaine from his lofse. Naturall confeience alfo feemcth to di&ate this equity in Ietting,and hyring, as if either barrec-nefse, or any other calamity which happens, bec fomudv thafctbc hyrcrfuflfers fome notable dammage by the thing

Hhb 3 tyred*.».

z44 °f ( ^ m ^ s h wgersjtisjfdgmwg.

hyred, the rent is to bee remitted to bios by theleflfoar* either in whole, or according to the proportion of the loffc.

23. A. 5 ♦ The rule of equity, apd charity is al wayes to bee marked ? and obferved: that that oncly bee taken,whioh everyone in .upright meaning being in fuch neceffity, would have others take of him.

'24. *sZ. 6. Offences and calumnies, (to which this kind of contract is obnoxious, hr % 1 % . 10. J ought as much as *an bse,al wayes to bee avoyded.

Xha?. XLV. Of Conirattsby wagers , lots y And gamin?.

V V 1. A. It is a contrail, in which

**wo contending about fome truth, doe wager fomewhat

on both fides, from whence hce lliall have reward that

attaines the truth, and heepurifhed which doth not. Wqe

-have an example in Samfons riddle, JW. 14.13; 14.

Queft. 2* Aretbefe kjtid of wagers lawfull ?

2. A. 1. The aft of waging as it is conftdcred in its felfe, is not pltincly unjuft : becaufe onely the danger of one,isoppo(ed to the danger of the other, which dangers iometimes may bee undergone, and interchanged.

,3. A. 2, One may undergoe the hazard of a voluntary mulft toconfirme his conjecture: and that mnl£ may deservedly bee required of the other, if fo bee hee rafhly trufts his owne conjecture*

4. A. 3. Th?re may alfo bee a reward appointed betwixt two upon mutuall confent, on fomcdoubtfull evene, that from the hope of the re ward^hec, orthc other may bee birred up to a laudable endeavour.

j r A. 4. Ycc wagers are unlawfull; Firft, If they have

an unlawfull condition, as if two drive bet wixt themfch cs

for this or thatfinnc; aswhofhould overcome another in

drinking, or who (houid carry himfelfe more boldly in this or that bafinefse, which may bee difalowable, &c.

Secondly, If ic bee to the notorious lofsc of cither party* for fuch danger ought not co bee undergone in that con-trad:, which fer ves neither to publique or private profit.and fuch are common wagers. And that gaineis tobce accounted flianxfuli, whicharifeth from anothers lode. Hence that contrail of Samjons riddle, wgs afterwards defervediy, condemned by the Pbi/iJ}i»es themfelves, becanfeittended to rhe fpoilingthcm of their inheritance,^ 14*16.

6. ^4. 5, That revenew which is called an annuity, in which one gives a /iuxunc of money, that hee may receive a certains ilipend every yeare as long as hee liveth, i>notto bee referred to the Contrsft by Wagers. For hee doth not promife, that hee will furvivc, till the" ftipend overcome, the principal!, neither doth the other to the contrary. For fuch a contraft is of buying and {cl~ »

ling, by which an unccrtaine gaine, is bought for a certaine price; and it is held for lawfull according to the lawes, and nature of fiich a buying, and not by reafon of fome fained wager. • Queft. 3 i WhvtUtkt> CoteraElby Uts?

7< <zsf. If It is a contract, in which by theforce of a-foregoing agreement, lots are caft, that it mayappcare, who ought to bee Matter of this or that thing.

S. A. %. Such kind of contrails are fomctimes made, betwecnethofe, which had right before to that thing, about which the lot is caft $ .whether it bee to bee divided amongft: -many, asin the distribution of the land of C<*naan,Iof,i% 9 Or whether it bee wholy to come to one,as in the garment of the Lord which was to bee adjudged to this or that fouldier, Uh % ip. 24. to which kind, thofc lots may bee reduced which are by game, But fometimes it is betwecne thofc, which before hadno common right ofcdifpofing the -thing; as when one thing,or morcareexpoledtobeeasit were fold by lots, and divers meet to get the fame by lots: which wee call commonly Lotteries; or laftly, whenthe lots ;jre crdained to make fome ele&ion, as in the choyce of M4ibw,Atts J,:: ~ Quelle

Qttcfl:. 4. What Uwfulnefie is there in fuck kin&ofQou-tratt I

9. *sf. 1* The Contraainitfdfeislawfull,and isap* proved in the Scriptures by divers examples. Thercafon is, that becaufe every one mutually doth cxpofe his sequall right to the thing, or that part which hec ought to re* ceive, to the hazard of lots, ic is as jt were an equal! change.

10. A. 2. Yet it is divers wayes turned into finric. Fxrft, Ifany (hall depend upon the ftars, or fpirits,or fortune for the dire&ing ofthe lots.

Secondly, If that is intended which in it felfe is unlawful!, or if an unlawfali manner of doing it bee adjoy-ned.

Thirdly, If they beeufed without fome great caufe, or due reverence; becaufe the calling of lots inksownena« tur*, hath a particular refpeft to the fpcciali providence of God,P>w # 16.35.

Qucft. 5. What is a fintratt b]game ?

11 # ' €•*". U It is a contraft, by which the players doe agree betwixt thetnfelvcs,that fomcthing fliall bee yeelded by the conquered to the Conqucrour. For whether aK that which is flaked by both, is given to the winner, or that Which was ftaked onely by the loofer bee fpeut in common, fomewhat alwayes is granted from the conquered to the Conquerour.

1 1 4 A. 2. It is mixt of two coritrafts, of which the firftisamutdall changing both of danger, and intercftfot the good, either of this or the other, according to the event ofthe game, the fecond is a wager Mpendcd cither upon greater skill, induftry, or good hap.

Queft. 6. Is fitch a comraSi lawfully

13. A. 1. It is not in it feife unlawfuli, becaufe fuch an agreement may bee in the Uwfull power of the parties agreeing: it may bee ordained to a good end upon a good iatention: it may bee alfo fo ufed, that it (hall not bring with it 3py vioiatipn either of religion, ju[tfce,or charity. • ~~" * j.

14. A. 2, An

Of Contracts by Mgcrs^ts y andgmingi fy?

i4 # A. z. An eager intention of gaine, maketh it vi~ iious*

Firfl:, Becaufe the end of play is recreation,and delight of the players* Therefore if it bee meant for gaine, or if it bee turned to the notorious difcommodity of one party 3 it is an abule contrary (b the nature of play.

Secondly, There is either a parity betwixt the gamfters, and fo it is a prodigal! raftincfTe to hazard a considerable fumme of money without any ncceitity i or an imparity is fuppo r ed, and fo the contraft is vitiated by guile and deceit, when oncoppofeth little or no danger of lofle with a certaine hope of gaine, to the others great perilh

Thirdly, No mortail man is fo abfolute a Lord of his money, that heecan alienate, or expofe to the danger of alienation, any notorious fumme without juftcaufe appro-ved of in the word of God: which cannot bee affirmed of gamingas it is in ielfe.

Fourthly,It is not lawfull for any man to gaine by ano-thers lofle; which is manifeftly done in gaming on purpoft forgaines: andin thisrefpeS, gaine ariling from play, is filthy lucre : neither would it b©e more approved of commonly, then the other kinds of avarice, but that it hath fomewhat of prodigality joyned with it, which feemes to have fome magnificence* in it.

15. A. 3* That little for which it k lawfull to play, may admit fame variation according to the condition of thegamfters. Butit is certaine, that no man ought to venture more in play, then that which hath a j\ift proportion to the end of gaming, that is, no]more then a man of fuch a ftate can reafo^bly beftow on his recreation.

16. A. 4. Thofe games which onely are by chance, on doe efpccially-*ciy upoiichance 5 aretobeeremovedfroin fuch contra&s:

For firft, In chance there is no contention or exercife of vertue, which to excite, as there ought to bee rewards pubikjaeiy ptopoled,foalfb upon private cqnfent to bee ap-^ pointed.

Secondly, Lot ip its owne nature hathafpeciaflrefa-^ • ' lix tiofi

S^§ 6f emptytniitt of life.

tidntothc fpeciall providence of God,andfoitisafacred thing : and the old proverbs is true* it is not good to play jvith holy things*

[ Thirdly, Such kind of games doc give occafion of divers finncs to the gamftersj p

Asfifft, Of greivous perturbations, curfings,and blafphe-inies for their croffe fortune as they call it.

Secondly, Of immoderate p:rtinaey in continuing to play,in hope of better luck,which to caS away,they can (ee no reafbn.

Thirdly, Of loflfe of time and money, being no true gainc can redound to any from thence.

ij. A> 5. Hence it is, that wee read in Scripture of ether exercifes ufed and allowed of for the encreafe of vcrtueandftrength, as of handling the bow; 2 Sam. 1.18. But dicing hath no allowance in the Scriptures, and is condemned almoft by all lawes, although fuch lawes arc compelled to give way to our compted manners.

Chap. XLV-IJ

Of empty M of life]

'Quefe i* \ 7\ iHether *ny having no certain} eni* y V flojment can live without finne ?

1. A. 1. Hee which hath fo much power, and gifts beftowed on him, by God that hec may live laudably in fomehoncft calling, if hee abftaine from all employment willingly, hec cannot bee quitted from finning grei-youfly*

F or firft, It is the ordinance of God, that every one by helping others in fomc particular calling, ihould glorifie God, Gen. 2. 15, and 3. Jp* iPct.^. io. G*l>$. 13J & Theft, 4+11..

Secondly, Every one hath received his talent, or fome *pm of a talent from God to that end: which cannotbee baaed or hid witfioiit finnc, OMattk, 35 % , . Thirdly,,

Ofmffymm ofUfei ^

Thirdly, Idlenefle is to bee flicd, as tlie mother and mirfc of many vices, efpecially of evill thoughts, defires, curiofi-ties, and wicked contrivementsj 1^4. 11. iThejf. 3. it.

Fourthly,The glory of God,publ;que,and private well-fare, as alfo the peace of confeience, may and ought to bee fought by {orae honeft calling.

2. A. 2. Hencelufty begging vagabonds are not to bee fuffered;

Firft, Becaufe they openly oppofe themfelves to the Divine ordinance.

Secondly, They are a burden toothers with out neccf-fity.

Thirdly, Becaufe they defraud thofe that are poore,in-deed at lcaft offome part of the almes which they would receive, if they had not beene prevented by fuch.

Fourthly, They doe not carry themfelves either as members of any Church, or Common-wealth.

Fiftly, They dirc&ly fet themfelves to many kimlsof Wickedncfles.

Queft. 2. How matydnc k^ow 9 that thU or that employ 9hent bee honeft ?

3. A. 1. I fit bee manifeftly approved of in Scriptures. Secondly, If with fome proportion to thofe callings, which arc allowed of in Scripture, it bee about that which is law-fiill in it felfe, or profitable to mankind, or good report, Efhef. 4.28. T^y.4.8.

4. e^f. Hence firft, Thofe who are bufied in the nourishing and furthering of finnes, as thole vittailers, which doc not adminifter oncly to the neceffity of ftrangcrs, and travailers, but to the intemperancy of their neighbours,lead a difaoneft life,

1* A. 2. Thofe v that follow trifling, light, fportfoll^ fcurriious arts, or belonging that wayj may not abide in them,as in an honeft courfe of life.

Firft, Becaufe nothing is found in them worthy the life of man.

fondly, They doe invert the order of nature* what

they turns the remiflion of labour, into coyfina

Thirdly, They make themfeives unfit for the more Weighty and ferious duties of Chriftians.

Fourthly, They ufe to hclpe the Devill in temptiae men, wbil'ft they .ttirrc up, and kindle their carnaU-det fires.

6. A. 3, Their employment, who take occafioo to raife their owne profit, by the dammage of others, which commonly is the courfe of ufivers, cannot be approved as hoqeG;.

Queff. 3. wb*t things Are required for the dnskxercU fing an honeft calling}

7. Anf. t . Skill is required, by which every one per-fcaiyJ?noweththofc things, which properly belone to his owne vocation, Pr0z\ 14.8.

8. A. 2. Attention to his owne afiaires, more then 02 thers, %Thef 3.11. 1 Tim. 5 . 13. j Pet> 4

p. Ai 3. Diligence in undergoing bufin c fle,/V w . r oj 4. and 13.4. and 21, 5. and 27. 23. i^Ecclef. i© IZ

10, A. 4. Wifedome, in obferving, taking, andufinV rightly opportunity, Prov.. ix>. 5 , and 4*. *• Ecclef 10. 8. . %'- '

J -i I \^ f, 2 ,Courage and , Conftanc y ™ overcoming difticulties, Prov. 15.1 9 . and 20.4. and 26 16.

12. ^' 6\ A moderation in the defire of gaine,andcare ofWilhed fucceffe, 1 Timl 6. 9 . Mmh. 6, 34.. ?y "°. a £

13. ^. 7. Laftly, A religious fancying of all our labours required, 1 Cor. xo, 31 .Gen, 24. i 3 .3 7 .pf*/.

90. tilt, ...

c «.a?;

Chap: XLVIJ.

Of poverty and riches*

Queft* i# TTQ^ mufj wee account of poverty ?

JLjL i. A. i. A Counterfeit poverty'& ingratitude to God, whofe bleffirg is renounced, and an injury to men, as well thole, to whom due aid is denied, as ehofe, who for that eaufe are the more burdened,, TVw*

*3* 7.

a. *A. 2. And fuchis the poverty for themoftpartof Popifii Monkes, which by word and habit profeflc poverty, but in deed are moft rich,poffeffing large mannours, great: incomes, and mighty wealth. It is a ridiculous defence of thofe, that the Covent, and Brothers in the Co-vent, doc poffeflc thofe goods in common, and undivided^ fo that any one cannot fell, or alienate any thing from 'thence, or receive at his owne will.

For firft, If the Covcnt bee rich, theMonkes in that Co« vent cannot bee poore. For ifeachofthembeepoore,and the Covcnt rich, then by the fame reafon, each part of a body may bee white, and the whole black.

Secondly, Theiicires of fome Prince, or rich man, although theypofTefsethe inheritanceindivided,andarc for* bid to fell,or alienate any of it, yet they are not, nor cannot bee accounted poore men.

Thirdly, If two or more fecular men flionldddiverup their goods altogether to fome overfecr, on that condition,, that hce fhould minifter to them necefsaries, as need required, either feverally, or together, thefe furely did not put off their riches, but the burden, care, and trouble of them s as ^etiphar the ^Egyptian did by himfelfc, gen; 3^,8^andin fomefort Pbar a*hj Chap, q.r.

•Fourthly, Every Monks hath right to demand his* III-3. conveniens

[Offovert} MdRhhet*

convenient portion, infomuch that if it bee denied without a jufl: caufe, it is accounted a trefpafle, and hee may iuc an a&ion againfl: the covcnt before a competent Iudge.

Fiftly, It is knovne that many enter Monaftcries to a-^ voyd poverty, becaufe they have not wherewithal! other-wife to live idly, and that many are thruft in by their pa-icnts,and kindred, that they might more certainely provide foMh^trtreceflary maintenance*

Sixtly, Many goe into Monafterics, that they may make a way and degree to Papali dignities and offices, by which they may enrich themfclves, and theirs.

3* A* 2. True poverty, if it beedircftly defircd and lought, which is ufually called voluntary, without forae fpeciall urgent neceflity, is a madneffe to bee condem* ned.

Fit ft, Becaufe fuch a poore man doth not provide for himfelfe and his,, according to the courfe of nature approved by God.

Secondly, Becaufe hee choofeth and feeketh the cvill of punifhment.

Thirdly, Becaufe hee doth expofe himfelfe raflily to ma^ ny temptations.

Fourthly, Becaufe hee makes himfelfe unable to render many duties which are due to their neighbours from thole who have outward abilities*

Fiftly, Becaufe this is to tempt God, if any one having wherewithall to fuQaine himfelfe, fhallcaft away that, ex-pefting fomentation from God.

Sixtly, Heerefufcth that, which every day hee defircs of God,that is, his dayly bread-Seventhly, Hee burdeneththofe, from whom hecrc-cciveth any thing without hecefiity, and defiraudeth thofe Which (hould have received the fame if hee had not intercepted it. Such is the poverty of fomc amongft the Popifli Monkes, who live onely on that, which they get from day to day by begging. But they adde alfo to this madneffe, a fuperftitious and wicked preemption, being that they lei! this poverty for a worke ofperfedion, and fuperogatipn

which

Of Poverty tod&kfof. £**

which will much prevaile for fatisfaftion and tterit befoi$ God.

4. A. 3. True poverty which is neceffary, not fought onpurpofc, but other wife happening, and is for the mod part joyncd With infirmity, weakneffeorfuchlikedefeft, whence it is that the poore cannot hclpe themfclves by labour; this poverty in itfeife, and by it felfe hath no crime in it, or fault to bee adiamcd of: but is oftentimes fent from God to the godly ,either as a corredhor^or triall and fearch-ing, or both. It is therefore a miferable ftate, yet not-withftanding fuch a one by the appointment and grace of God, workes with the faithfull to falvation*

5. A. Hence firft, Such poore men ought chiefly to beware that they doe not defpairej Prov. io. 15,

Secondly, That they doe not murmureagainfttheproi vidence of God, or ufe unlawfull meanestoheIpethen> {elves,*Prov> 30.9+

Thirdly, That they fhould behave themfelves as poore men ought, free from all envy, Prov. 18.23. Hence alfo others mufttake heed how they deride, contemne,or fet againft the poore, as alfo to refute to helpe them according to their abilities, Pr*v. 14. io* and 17.5. and ip.4,7.17., lam* 2.3t4%

Queft* 2# tiow are riches to bee efieemedi

6* zsf. 1. Riches as they are confidercd abfolutely and inthemfelves,are morally neither good nor bad, but things indifferent which men may ufe either well or ill.

7. A. 2* But becaule in their owne nature, they are ordained for a good ufe, Prov. 3. 9. Therefore although they are not morall goods, yet they arc ufefull and profitable, and fo they are rightly called the gifts and bteflings of Godj Prov ,io.*i.

8. A. 3* Yet by reafon of humane corruption and infirmity, the pofleffion of large riches is joyned with fo mpch danger, that it containcs the evil! of great anddefpe-ratc temptations: fo that it is very difficult for a rich man to enter into the Kmgdome of H&ven, iM*ttb< 19. *$. Inwhichrcfpeft they arc compared to thick day* whicfr

_ . _ . weigh. .

:254

of Farfttmny^ md'Frugditf. weigh downe and defile the owner, Hab.<z. 6. to thorpes which prick and tcare thofe that handle them, and choke and ftrangle all fpirituall feed, CHauh, i 3*22. to an entrapping fnare, and an arrow peircing thorough the loule* I Tim. 6. p. 10.

5>. <s4. 4. But the more fpeciall temptations of riches is to pride, for placing vaine and idolatrous truft in the,m for the love of the World, laftly to luxury, and the following of every afle&ion with contempt of God, i Tim, 6. 17. Efbef, 5,$,Frov.$o.9.Luc.i6.9.

to. A. 5. Hence firft.Riches are not abfolutcly to be dc-fired, Frov, 23.4. J; 1 Tim*6. 8, 9, 10.

Secondly, If riches encrcafeby Gods providence, the mind is carefully and ferioufly to bee fortified againft thofe vices, which ufually accompany them, Ffalm. 62.11.

Thirdly, Wee muft ftrive as well by prayer to God, as all diligence to make riches our inftruments of piety,

%,■■■■ ! 1 11 11 1 1 ■■!» !■————■—e—■ mmm* — ■ ■ ■ .,, , i , * " ' Wi ll n ..i ^ ■ i — **m^m*

Chap. XI VIII.

Of £arjtmovy 7 and Frugality.

Queft.l. \7\T^ at ** reared to honefi Varfm&Z V V ny?

\. *A. i. There is required} Firft, That wee beware, Wee doe not idly lavifli thofe things which can bee cm-ployed either in profitable or honeft tifcs y Prov. 21. 17. This rule,, as agreeing torightreafon, and the Do<3rinco£ Ch r 1 s t > fome of the Difciples thought not well offj yet did confidently apply it, efpecially Judas, in reproving the < deed of Mary about the funerall of Ch r i s t , Mattb. 2 6. 8. p f Mark. I4» 4.5 ♦ lob. 12. 4. {

2. A. 2. That wee looke, that no confiderabk thing ofthofe, which may bee ufefbll bee loft, fob. 6.±t.

3. A. 5, That wee doe notout of too much piping cn-yy our feives the juft uJIVqf^thofc things we pofsc{sc,Ectf+ £115, Nor ye$ fooU^lydevour theni^r^ 21. 20. v

4.e^.4*I*

Of Liberality and Pittyl' j j y

'4. tA. 4. It is required that this care doe not proceed tfrom the love of riches, but out of conference towards God, whofe benefits wee ought not ro abafc,and out of a fore/ight of providing for oumcceHitiesjand doing good to others. For honeft thrift: doth not hinder,but rather promote liberality and orher vertucs.

Qucft. 2. What is required to hotyfl frugality} j, A 4 1. Firft, There is required, that wee doe not lay out our money uponvainc, and unprofitable things If a. 55. 2.

6. A. z. That wee bee not lovers of pleafures, Prov* zi. 17. Luk. 16. ip.

7. A. 3. That wee employ ojr money in thofe things, which have a teall ufe, Prov. 31. 13. i<5.

8. A. 4. That wee willingly beftow upon pioas ufes as farre, as wee are able, and wee may exped from thence the moftfiire benefit, Prov. u. 14, and 19 f 17. Hag. 1. 4.8,&e %

Cha*.XLIX.

Of Liberality andPitiy.

Qttcft. I. \7\ iHofedutyis it to exercife Liber all-

V V ty,and Pittyt 1. aA. \\ To profit Of benefit others, is a duty bcbiv ging to all men according to a good inclination and difpo-fitionof mind, as alfo in fome fort according to endeavour. * 3. A. 2. According to the outward workc of giving fomewhat, whereby anothers wants are fupplied, > ( which is the definition of an almcs*) it is the duty oncly y ofthofe, who have fomewhat of their owne, and alfo the power of bellowing it, 1 lob. 3*17.

3. A. 3. This duty therefore doth not onely belong to rich men, but to thofe alfo of a meaner condition, whs get tfreir living by their hands, Epbcfi 4,2 8,

Kkk 4.^.4-Thofe

4. A. 4. Thqfe who are fo much: fiibjeA to others, that they have nothing their owne, either according to the propriety, or profit, or profit onely, they are fo farre exempted from this duty, that they can beftow nothing at leaft without the tacite cosfentof their Matters.

5. e^T. 5. Neither are all men which have fome* what of their owne ftrait bound to give fome what to thofe that want. For by courfc wee muft helps others with thofe things which doe overbound with us, 1 £V. 8. 13, which is to beeuncferftood:

Firft, Of things fuperfluous to the necefllty cf life.

Secondly, Of things fuperfluous to the ftate and condition of life, wherein wee are placed,that is>of thofe things which wee may want without any detriment, either to life or ftate. But fome extraordinary chance may require, that fomewhat aifo of thoie things, which arc neceffary fliould bee fpent, and this is to give above ones power s 2 Cor,%* 2. 3.

Queft. 2. ToVvbemmufiweegivcanalmesl

6. sy{. I. To thofe that want, who cannotmaintaine, themfelves, Af*tt&. 23.35.. i6.*Ali. 20, 34* 35.

7. A. 2. Seeing that want, admits of a threefold degree, fo that in fome it is extreame, and joyned with hazard, either of death, or finnc; in otheis heavy,with danger of great difcomnaodity,in others ordinary, requiring onely fome reliefer from hence a difference of obligation followeth: for wee are bound to helpe him, that wants cxtreamely even with things neceffary to our ftate, (for the life of a neighbour is to bee more efteemed, then our owne externall condition*) Wee are bound to helpe him that wants greivoufly with things fuperfluous to cur ftate; but him who wants but ordinarily, with things fuperfluous to the decency of our ftate.

Quefh 3, what method is to bee obftrvedin beji } owing an almes ?

1 8 # A. i. All things being alike, wee muft give fuccour 10 a greater, and more heavy necefl]ty ? then to a leffe weigh-tjv ; Secondly y

Oftihtrality dnd iPitty.

Secondly, Where the need is alike, thofe are to bee preferred, in whom wee difcerne mere reafons of favour: as thofe that are neerer, to thofe who arc further off, thofe who are of the houftiold of faich; to unbelecvers, the bet* terto the lefse good, thofe that are more profitable to the Church or Common-Wealth, to thofe that are lefle, &c. Matth. 15.5. 6. I Tim.<$, S. gai t 6. 10. Deut. 5. 7,

9. A. 2. Although wee mult ufc diligence, that wee may rather ayd good then bad, especially if it bee likely that ouralmes may bee an occafion, and instrument to thofe of glorifying Godj but to thefe of finning, yet wee muft not therefore bee curioufly inquifitivc into the hidden faults of the poore:for charity doth notealily thinkeeviil* 1 Cor,

13. 5.

Queft. 4. After what manner Are talmes to bee jp-

*ven ?

io # A. t. Out of religion towards God, aaddefire of his honour, Prov. 3. p. x Cor. 8. 3.

11. A. 2. Out of the affedion of brotherly charity, and pitty; 1^13.3,

, 12. exf. 3. Out of an humble confciencc of duty before God, not out of ambition of vaine glory before men, M^tth. 6. 1.2.

13. <t/^ 4. With refped to thepcore, net with con-temp t,ortheirfhame, 1 Cor. 11. 22.

14. ^5. With cheeieFulnefse and freenefse of mind, and countenance, not heavily, or as it Were by compuMion; 2 Cor. p. 7. "Rom. 1,2.8,

15. A. 6 # Readily without delay, Prov, 3.27.28. Queft. J- How much mtift free heft-cited in altnts-}

i(5. A. i. It muft bee accounted for a generall rule, that wee (hould rather give plcnteoufiy, then fparinglyj 2 Cor, p. 6.

17, A. 2. In common, the meafure of our bounty ,de-pendeth on the meafure of Gods bielling to us in cxternall things, l£V.i5. 2.

18. A. 3. Here wee muft looke diligently, what piety and charity doth dilate to the beft Chriftians, that wee

Kkk % snay

m

may doc the like, if wee have the like abilities, and if nor according to an cquall proportion, 2 £V. 9, 2.

19. «•/. 4. And that is ccrtaine, that all,and every one muft lay out, much more upon pious ufes, then they con-fume on their pleafures*

20. *A< 5. How much wee muft give juft here* and at this time, cannot bee limited without tvife confederation of alt the circumftanccs.

Queft* 6. "By what reafonifhotddwee cheifij bteftirred up to give almesi

21. A\ 1. There is a Angular excellency found in this duty. For as charity is the molt excellent of all vermes, 1 Cor* 1-3; And Piety is an excellent meafure of charity ^ fothisworke of charity andpitty hath its bleffed tranfen-dencyj A SI. 20. 3^.

22,. A. 2. Not onely the wiH of jGod revealed in the Scriptures doth require this, but alio the law of humane nature* For. nothing is more naturall then that wee fliould doe Co to another, as wee would bee done toourfelvcs* And nothing is more humanc,,thcn to helpe the nccefiity of mam.

2rj. A. j. In pitty, and its workes, wee doe efpecialljr put on the image and likenefle of God, Lnk. 6.^6.

24. A. 4 # Love towards God, cannot confift without this charity towards our neighbour,! lob. 3, iy.neithercan anytruweligion^ lam. i.2j.

25. A. 5. God is in Christ, who askethanalmcs of us by the ^ooxCiMatth. 25.40, and hec requireth onely fomc little portion,, of that whkh hee.-hatti given us-I Chron. 29. n.

26. A. 6. God gave us thofe things, which wee have notastoabfolutc Lords, but as to Poffeffoursac will, that wee fliould difpenfe the things committed to ourtruft,to hishonour,and according to biswill5 Luk. \6. 12.

v?> A % 7. Yet God will rcftore abundantly what is givento the poore in his name;.Pw. 3. ? % and t?. ij % and 28. 27*

1-S s A* 8. Without pitty to our brother, k cannot£ee

that

ofrhtfi. ^

that wee ffiould have any fcnf e, or afiuraricc of Gods pitty towards us, or that wee fliouldbec difpofcd cither to receive or askc itj tjiiatth. 5. y. and 7. 6. iTim.6.ij. 18. 19.

2p. A. 9, Pitty frequently in Scripture hath the pro-mifes, and uncharitableneffc the threatnings, both of this life,and the life to come.

Chap. L,

a*

OfTheftl

C^ueft. r. \7\]& 4 * ca b* * re there] in which cue V V m *J t*kf *w*J another*good*) with* out the [mm of theft I

A. 1. If one fhould fnatch away any thing of another*^ without intent of keeping either it, or the ufe, or porflcffioi* fif it, which may bee valcwcd by money: as it ofCentimes happens in jeft among friends^

Secondly, If the taking away of another mans goods bee done as a puni&ment by one, who hath power of inflicting fuch a punifhment.

Thirdlyjf (without fraud or fcandall jit bee for theprotf fir, and benefit of him from whom it is taken, as when * fwordis forced from a mad man t or the money of aprodf* gall husband is taken away by a provident wife for the ne-cefsary ufe of the family*

Fourthly, If it bee done out of charity,againft the which the other ft or meth unjuftty: as if one flhonld fling away ano-ehcrsdice, or fpoile his cards, leaft by gaming heeflbould finne, or r unne into any other danger*

Fiftly, If k bee done for fatisfadion ofa dearcand apparent debt, which could not bee recovered by the ordinary courfe of law, fo that it bee done without lofse, inferoy, 0* fcandall to his Neighbour.

Kkk 3 Sixtly^

Sixthly, If there bee a probable confent or ratification of his from whom {omewhat is taken away, as when a thing of ftnall momentls taken by the Sonne from the Father, or the Wife from the Husband, &c. whkh is commonly accounted for nothing, D em. 23. 24. 25.

Seventhly, If the Matter which is unwilling, fhould bee angry without reafon; as in thofe things, which one hath taken from another man to fuccour his owneprefentex-treame-neceffity, which heecouldnot hclpc by any other mcanes* For this fecmes to bee by the law of nature more ancient, then the divifion of things, which cannot be abrogated by the humane law, by which the divifion of things was made: In which fenfe it is not ill faid, that all things arc made common in urgent ncceffity.

Chap. Li.

Of Covetoufnefie.

Qfld&A.KlXjHat is that Covetoufneffc which jg

y y condemned ? t. A* 1. Covetoufneffe is properly verfed about thofe things, which are called externall goods; and belongs to the concupifcence of the eyes j as it is divided oppofitely againft thecohcupifccnce of the flelh, and pride of life; I loh. 2. where the cheifeft worldly (innes are reduced to three heads, to honours, pleafures, and riches* Hence in Scripture it is called the love of riches, the love of lucre, and the love of money by a fpeciall appropriation, becaufe all things may bee attained, and are rated bymeney,

2. i 2. Not evety defireof riches is Covetoufncfse, but oncly the inordinate love of them; and that love is inordinate which is repugnant to the love, which wee owe to God, orourNdghbour. Hence, Covetouteefse ufeth to bee called an immoderate, or unjuft love of having.

5 % tA. j. But becaufe the efsence of Covetoufncfse, "^°*??5fift|?dcfirc, therefore it is numbred among thbfc

fmnes,

ffnncSjWhich can bee confumated within,without any outward act, although it ufcth to command the whole man>and bring forth cxternall operations of all kinds.

4. ^. 4. Hence alfo it is, that a Covetous manfin-neth three wayes: Fitft, In defiring riches. Secondly, In attaining them. Thirdly, In retaining or keeping them* For thefe three are contained in the defire of having.

5. A* 5. But becaufc the inordinatenefse of this love con'ifteth in its repugnancy to the love of God, or our Neighbour; therefore the pravity of Govetoufnefse is in it:

Firft, According to its matter, if wee would make our fclves rich by thofe things which arefacred to God,as in the Cinnc of Simony 9 or by thofe things which are our Neighbours, fo that they either ought not, or will not alienate them: filch was the finnc of Ahab about the Vineyard of . Naboth y 1 King. zl.

Secondly, According to the forme or manner; if any m getting riches, ufcth either wicked, un juft.or unlawfoil arts crmeancs, Prov. 10.2.and 28. 8. 22,

• Thirdly, According to the degree or meafure, if any fliall fo give himfclfe over to the heaping up of riches, that hee ncgle&s his duty towards God and his Neighbour;. Luk. 2 2, $.Efa.$.$.

Fourthly, According to the end, if riches are either loved for themfelves, or are referred to fome evil! end, 6t laftly doe turneamanfromGod, or his Neighbour eithet in whole or in part.

Queft. 24 What are the (ignesofa Covetowman}

6. A. 1. If hec bee too lolicitous in thought ofextcr-3 n&\ goodsio that his mind is in fufpenfc like a meteor >£t*k>

12,22. 25. 29* > 7- A. i. If his joy, and fadnefse,truft and fearc doe de-> pend upon his fuccefse in thofe externall affaires, Lu\.

12, ?£♦

8 # A\ 3. If hee have a quick and ready feeling in thofe things but flow, and unapt to difcerne Spirituaii things* Eor'the attention of the mind and a knowledge more

peircing

yg % of Cwetoufoeffe.

peirctngin one thing then another folioweth alwayesthc aflfe&ion, Matth. \ 3. 2 a*

p. A. 4. If that time, in which hec is compelled to kavc of his fecking gainc, although it is employed in Divine wor£hip,(eeme too long to him; Amos 8.5 •

io* A. 5. If his mind hunteth after gainc,cvcn in the cxercife of Divine worfliip; E*>e. 3 3. 31.

Qocft. 3. Bj what reafons mywee&eeftirreduptofij covet oufneffe I

it. tsi. 1. Becautethisfinnefo averts our love, truft, and wholetieart from God to the World, that^ it excludes true Religion, 1 Ioh.i. 1$. and containes in it Spiritual! Idolatry, Ephef. 5.5. Col. 3. j.

i2 A A, ti Becaufe it peirceth a man with cares, and deadly greifes; 1 Ttm. 6. 10.

13. A* 3- Becauicic is therooteofallcvillj 1 Tim. 6*

C^uefK 4. What are the remedies which cheify avail* tgainft thisfinne ?

14. 1A. i* Frequent and ferious meditation of the va-pity of richesj Eeclef. 5. and <$♦

*$. -4. a. A continuall confederation of the (bortnefls of this life, and of the eternity to which wc ought to afpire, Zukj 12. 20.a1.3j*

i<J. A. 3. Aftirring up of faith, and lively confidence in Gods providence, and fatherly care over us; Lukz i*« a8.*p. 30.

17. A. 4. A great efteeme, and zeale towards the Xingdorae of God, and the righteoufneffe thereof, which

areSpirituallriches;L«^ 1 *. 21. 31*

18* At 5. Invocation to God, thathee will notfuffer our minds to Aide into covctoufnefle,/y^/w. 1^. $6.

cha?:

v/jome Moiaicaii Ld»et, J$t

Chap. LIJ #

Offome Mofaicall /awes belonging to the eight Comm'tndement %

Queft. I. \J\TH*t w the equity oftbatla^ thai V V ™ fimfa theft jhould bee purified with capitallpunijhment ?

i. A, i. There was great equity in that moderation, Which is to bee obfervedby all Chriftians; becaufe juftice requiretb, that a proportion bee made with as much equality as can bee, betvveene the fault, and the punishments but there will bee no proportion found betwecne thofe externall goods,which are taken away by fimple theft from men, and the life of man^f they (hallbee weighed together in the ballance.

> 2. A. 2. To that which dually is mofl: ob/e&ed, That when the faults encreaf* y the puni/bments ought to be exafpe* rated; It is confefled to bee truly faid, but with this exception and condition, that the whole kind of punflhment bee not changed, nor that all limits of proportion bet wcene the fault and the puniftimenc bee not leaped over.

3. A. 3 That which is brought againft this, oat of Trov* 6. 31. of the encreafing of the punifliment of theft tofevenfbld,andoutofthe 2 Sam^ 12.5, of the theifc adjudged to death by David, arc not repugnant to this cqui-J ty. F or with Selomonfhc restitution of fcvettfold, f cemetft to bee put for a greivous mul&, which by right might, or in ad u{cd to bee impofed on the thcife: as the fe venth num-3 beris oftentimes put in the Scripture for great. But David giving that fentence, did not onely boke on the Ample, > theft, but the great cruelty of the rich theifc, or fpoiler, j preying on his poore neighbour: and alfo hee was kindlecl with wrath when hee gave that fentencc.

4. A. 4. That is leffe which is obje&ed, that the lav^i " r A£ 9 C CS S?nce^ing the punifliment of {heft, is flpwbcrc

%$% Of feme Mofaicall tawes]

found tobee repeated, and confirmed or enjoyned in'thc new Teftament, and therefore that it was meercly poli-' tick and judiciall. For they thcmfelves grant, which are of the contrary opinion thofelawes of ^/<?/tobeeuni-verfall and perpetual!, which have an univerfali and perpc* tuall caafe and reafon, and not a particular belonging to thelcwes; and they can bring no fpeciall reafon, but a ridiculous one of the kindred, and affinity of the Iftaelitcs among themfelves i which reafon can take no place in ftrangers* who notwithftanding were notpunifhed capitally for a fimplc theft; and if that reafon did availe againft the capitall punifhraent of theeves among the Jfraelites, it Would have availed alfo againft the capitall pumfhment of other fauItSa

Queft. *• What wo* the reafon of reftoring double the theft of money i or hoHJboldfttiffe ? Exod, 33.17.

5 # *A* i.Itisjuft (by the law of retaliation, ) that cot onely. that which is taken away fhould bee reftored* but alfo that the theife fliould fuffer fomuchdammage as hee would, and did endeavour to bring upon another: and fohce may Icarne by hispunifliment, what it was that hee pra&ifed againft another^ and how hee ought to carry him-ielfe toward others

6. A. 2. A Theife finneth doubly againft his Neighbour : for every one ought not to bee onely innocent to his Neighbour, but alfo to wifti him well, and doe good to him upon occafion, but a theife is delinquent againft both duties.

Qtteft* %. What equity was in that Uwj whereafejfer rtmlSl was appointed for him, which had ftolen money or houjholdftnfey then for him which ftole tn oxeor ajheepe y "when oftentimes there was more dammage dons in that theft then in this ?■

7a A* i. Some evils which (imply confidered in themfelves, areieffe, yet may beemorehurtfulltothepublique peace and tranquillity, then others which are greater in jthcmfelves.

Is ^ & Soms cvJ k t Q l tf^ir opportunities arcrnor^

% belonging to the%. Comtnindmcnu £ $ t

••cafily committed, and more hardly redreffed: as to ftcalc a llieepe, then gold, becaufe it may, andufcth to bee kept clofer.

p. A* 3. Becaufe flieepe and oxen in their owne nature, are more neceffary to fuftaine mans life then gold, or houfliold fiuffe.

i o. p4. 4, Oxen and fheepe were to bee offered a-mong the cheifeft facrificcs to God. Therefore it is no marvaile, if hce would have thofe things more narrowly kept, and their taking away more fevercly puniftied, out of which apart was due to him, and on which his worfhip foe the molt part did depend.

Quefh 4» Whj were five oxen reJ}oredfor one f and one/j foure Jbeepe ?

ii. tsf* i. Becaufe the ufe of oxen is greater to theic Matters, then of ftieepe. But their curious observation doth not ill agree to the explaining of this difference, who fay there are foure commodities of a (heepe, theskinne, the fieflijthe milke,and the young ones,but in anoxc they count afift, to wit, the labour in husbandry, in treading out the Sornc^nd carrying of burdens.

12. A. 2. Becaule there is appearance of leffeneccflf-ty for dealing an oxe, then one flicep, which one may feeke for want of meat,to releive himfeife, and hisfamily in pre* fent neceflity.

' ij. A. 3. Becaufe it is more boldneffe and villany, to Iteale anoxe,then a (heepe#

Queft. 5 % What was the reafon that a theife taken witb thofe ftolen beafls living was lejfe ]>Hni(hed> then tfhee had killed them, or fold them ?

14. e^T. Becaufe in the latter cafe, there is found more continuation, obduration, and multiplying of the finne.

P Queft. 6. what it the equity of'thatlaw, Exod. 2*#a. of hilling a night theife ?

?f • d. i. The Divine law doth not command this, or

either (imply or uaiverfally allow of it, but onrfy permit-

tqthit to bee done without punifiiment, chac is* heeabfol-

vcth the killer from the jordinary penalty of man (laughter* Let not blond bee upon hlm\ Let him not bee guilty ot murder,

i6.'A. t> The law doth alfo imply, that fome murder fome way may bee permitted, which is without the intention of thctlaycr: for it doth not &yJf*njJh«ttJtajJb;Mt if one Jhall bee [mitten^ and dje: As if the ftriking was onely intended, either to drive away or apprehend, and death followed upon that ftriking oncly by chance. For hee, who when hee could either drive away, or apprehend, had rather kill, cannot bee excufed before God, and in his confeieece from the guilt of murder.

17, A. 3. This is not permitted to bee done to any theifc, but onely to him which breakes thorough or opeiv ahoufe. Yet all Pyrates, and High-way-robbers, are in she fame condition.

x& A. n> it is permitted particularly on the breaker open in the night.

Firft, Becaufea night breaker open, comes with a violent invafion; that is, with foch a force, as may lawfully and naturally bee repulfed by force.

Secondly, Becaufc that violence in the night; is of an anknowne extent and manner. For it cannot bee difecrned, whither the violence of the theife tendcth, as whether hee bee a robber, or a cut- throat.

Thirdly, Becaufc in the night, there can neither bee ayd or witneffes had, and therefore wee muft beleeve him which doth depofe upon his danger, and fcarc, and pardon him if hee ufeth yehemency in his o\yne de* fence. .

1 p # ; A< j^Out of which confederations it appeal *cth, that hee could not lawfully kill fucha theife di. rc&ly for meerc theft cither attempted or done, but •nety to avoyd that perill, which he ought not to un-. dergoe,and could notftuinneby any other meanest

20. A. 6. Neither is there any thing in the new Teftament, by which that which is permitted in this law I« forbiddent For it is natural! equity, and allowed

Of feme MohksM Ldwet] && \&i

of by the Lord, tMmh. 24. 43. That no man fiionld fuffer his Houfe to bee broken through by a theife.

Queft. 7. what is meant by that , -which is read Dcut. I5# 4. There /hallbee nofotreamong jou\ §** 21. Anf. 1. Thefe words cannot bee fo taken, as' if they contained, either a promHe or an abfolute prediction* For fo they would contradift thofe words Which Wee have Verf. 11. The f lore /hall never ceafe cut of the landi And the like words of Ch r i s t s , Matth± 14. 7.

22. Anf. 2. Whether it bee a conditionall promife,; (as fome would,,) or (as others wouldjj the reafon o£ the antecedent precept of exafting debts in the yearc of releafe, it hath the force of a forewarning ftatute^ that there {hould bee none brought to extreame want, or beggery, and left {0, amongft the people of the Lord.

*$*'%/£nf 3. But although this cannot bee procu« red, but by common confent, and the authority,and care of thofe who have publique power, yet this duty is impofed upon all and every one, that they {hould con-ferre fomewhat to this worke, according to their abili-i ty and occafion, as to the promotion of the publique and; gommon good.

24. *A. 4. The equity of this law, is ftrengthned by. inoft found reafons:

Forfirft, As itis afowlefcandalltoafamily, andaccr-taine token of diforder, confufion, and diffblution, where every one is not provided of neceffarics for food, in fa much, that it can hardly bec accounted a family, where that care knot ftirring, fo alfo it is in every City and Com* munity.

25, ^. 2. From the negleft of this care^ tftere fprings up a great company of beggcrs, who live idly andP diforderly, giving themfelves to moft bealWy njan~ aers*

_ it. A. 3iThcnce it comethfo pafle, that honeft and : "^r~ LM 3 ~ kini

kind Citizens arc barthencd above mea r are, and without neceflity.

27* A % 4. Thence alfo it is, that perfons truly mifera-bie cannot bee knownc from others, andfonotreleivedas they (hould bee.

28. c^ J. Laftly,Thepubliqueand wandringbegged ry pf Chriftians, is a fcandall of the true religion, as if it did not teach that humanity and charity, which nature it felfe didateth: and pafl&h into contempt of Christ, who fayeth, that that is done to himfeife, which is done to his members the poore: and into the manifeft difgrace of the name of God, as well in thofe beggers which worfhipping him are made the fpe&acles and examples ofmifery, as in the rovvtc of others, who wander without God as brute beads. ~ .

Chap, LIU.

The 9. Commanderoent£ OfaLje. C^ueft. 1. \T\J& at & (** Cf**kg properly ) k

1, A. i. A Lye is a faife Tcftimonyi

2. At 2. A falfe Teftimony, differs from a falfe dpi*? hion; becaufe a falfe opinion may bee by errour in the mind, and (Ignified to no man: but it is required in a falfe Teftimony, that it (hould bee a finne of fpeech, that is, of an opinion expreffed either by the mouth, or writing, or feme figne equivalent to Words.

3, A, i. It diflfereth alfo from falfe cnuntiation, by which a. thing is pronounced other wife then it is 1 becaufe this may iohappenu that it is not done to procure beleife, which is the nature 6f aTeftimony, and one may through errour pronounce this orthat which is falfe* yet thinkeic

tobee true in his mind: now in a Lye the fpecch always <frffenteth from the mind,

4. e^i 4. Therefore if any one (hall fpeake that which is falfe, belceving itto bee true, hee lyeth oncly materially. If any fpeaketh truth, thinking it to bee falfe, or not thinks ing it to bee true, hee lyeth formally. But if any Jhall fpeake that which is falfe, and thinke it to bee falfe, hee lyeth both materially, and formally, and fully.

5. *A> $. Yet if any fliall teftifie that which is falfe in thofe things, which hee may, and is bound, andprofef. fcth to know, although hee thinketh it true, hee by interpretation is accounted in the Scripture as one that did not thinke, and under that title is faid to lye; as it appearethin falfe teachers: all of which are frequently in Scripture faid to lye; although there were not a few amongfl: them, on whom God foutofjuftpuniihrnent,) fentthe power oft crrour, that they fhould belceve a lye, 2 Thejf. 2.11.

6. *A % 6. To this kind of lye an intcrnall falfe fpecchhath fome refpeft, as alfo the credulity of faifity, as far as it is in fome way the beginning of falfe enuntiation, & in fome fort it is a falfe Teftimony of that margin that hee doth teftifieto feimfetfej yet it hath not the formall nature of a lye, for to fpeake properly, no man can teftifie that which is true or falfe to himfelfe, but toothers*

7. A. 7. It doth proceed from the fame reafon, that a lye, or falfe Teftimony doth properly belong tothefe-cond Table: becaufe words are inftituted that by them wee fhould transfcrrc our thoughts to other mens knowledge,, and therefore ftiould. properly and truly teQifie to men; although Hypocrites are faid with fame proportion to lye • to God, *Pf*lm. 78. 36, iAB> 5.4.

Qncft. 2 4 whether every lye bee a finne > and what kind cf finne ?

8. A. 1. It is a finne abominable to God; Pfalm. 575J JProv. 6. 17, ip. and 12, iz 4 and which is uluialiy pu-nifhed greivoufly byUm; Prov. 19. 5. p* and VU 18. Rev} Ji* ^7-and 22, 15 #

l §• A* a. & lys cometh from the inftigation of the

^ Of a Lye:

Devill, Who is a Iyer, and the Father of lies, 'M. £

44.

10. A. 3. It is a part of the old man which is to bee

mortified and putoffbythefaithfulI,£p^ 4.25- C*I'f* 3. 9.

ii # A, 4. It doth difordcrthe Iyer in himfelfe; [or it is againft the order of nature, that the fpeech which is interpreter of the mind, fhould wholy difagree from the mind*

12. A. 5, It is a diforder alfo againft his neighbour, for every one by the obligation of the naturall law, doth owe to his neighbour the obfervance of truth.

13. A. 6. It doth in aipeciall manner hurt the Maje-ftyofGod, who is theauthonr, and fiich a lover of truth, that hce cannot lye: and alfo hath imprinted in man the image of his truth to bee kept: neither did hee ever give authority of lying by any difpenfation.

14. A. 7. It is an abufe and fowl* defiling of the tongue, which is rightly called in Scripture the ghrj of man.

15. tA. 8, There is fomewhat that is bafe, and low in a lye, more then in other vulgar finnes, (whether iris, be*-caufc it feemeth to proceed from feare,or becaufe it tendeth to deceit,) whence it is that rafti men,who ftand upon their flight honour; (although they lye continually; ) yet take fo hakioufly the cxprobation of a lye, that theythinkeitfit to bee revenged by the fword.

i(5. A. 9. The violation and negled of faith, dothdi-] teftly difturbe, and take away all conttafts and humane fo-'cicties: becaufe they depend upon the faith and truth of men, as upon their cheife bond, and foundation.

17. A. io, A lye, becaufe it robs the Iyer of all truft and authority, doth make him unfit to undergoe either Gsifliatyor Civill duties towards men.

Queft. 3 % Whether , and hew ftrremay one concede the truth % reitbout the guilt ofa lye y orfame other finne}

18. A. 1. It is lawfull to conceale the truth by filencc^ K5S9 Richer piety Juftice,gr charity require, that it (honk*

bee

«

beerevealcd, <J\tMth.\6.6i.<JM:*rk* 14. *i. and 15. 5• L»k. 2$, p. lob. 19,9. For the affirmative Precept, of f peaking truth^doth not bind alwayes,tut where the reafon ofcircumftanccs well weighed doth require.

1 p. A. 2. The famsisthe reafon of fpcaking one part of the truth, and hiding the other; if any (the circumftan-ces being confidered,) hath authority to hide it; Ierem. 38, n6, 27.

20. A. 3. Alfoit is lawfull fometimes, without falfe-hood, to fpeakcthofe words, out of which wee know probably , that the hearers may conclude fomewhat that is falfe, A SI. 23.6.7. 8. p. For this is not to lye, or beare falfe witncfle,but onely to give another occafion of erring,not to commit,but to avoyd a finne.

21. A. 4. But that concealing of the truth by mental! rcfervation, or verball equivocation, which moft of the Pontificians teach, may bee ufed in fomc cafes, if it bee applied in any \veighty teftimony, it is nothing el fe, but the art of lying,

22. A.- 5. The concealing of the truth by mentall rcfervation, (as if one guilty (hall fay, that hec did not, or knoweth not, that which hce did, or knoweth-, referving in his mind, with this meaning that hee did not doe it, or doth not know it, fo that hce would revealc it.) Firft, It doth evert the nature and doftrineof enunciation and teftimony j becaufc that part of the fentence which is refer-vedin the mind, doth not declare, fignifie, or difclofe any thing to any man.

23. A.i. It doth proceed from an intention of decei-ving,or creating an opinion contrary to the truth in anothcrs mind: which isagainft thenature ofteftifying, or bearing fecord of this or that thing,

24. *A. 3. In words pronounced after this manner, there is a plamc and bare iye contained.

For firft, If the guilty which did this or that, Aral! fay that hee did, his teftimony is true, therefore ifheedenieth that hee hath done it, his teftimony is falfe; that is, hec iyetb.

fyfmm Secondly^

Secondl/, By this meanes the guilty doth fay and tefra-fis not oncly that which is falfc,but what hee knoweth, and is fure is falfc: which is to lye both materially, and formal* ly,that is compleatly.

25. *A* 4. If this bee not to lye, then fuch a guilty man, can by no meanes lye in the fame caufe, if hee would never fo faine. Hec which hath done, or knoweth this or that, ifheecanlyeany way^itmuftncceffarily bee by fay-ing,I have not done it, or I doe not know it, Some mentall refervation either diftin&ly or iroplicitely conceived, al-wayes lurketh in common lyes. For hee which knoweth that to bee falfe which hee fpeaketb, can hardly other wife fpeake falfe without this reftri&ion, or fome fuch like: although this bee falfe, and I would confeffe it in another place and tiro^, yet for fome reafonsj fay fo at this time and place: where the mentall refervation is almoft the fame which the Pontificians allow • I did not doe it,to tell thee in this place, or at this time.

16* A. 5. There are great men amongft the Ponti-ficians themfelves, who arc forced to condemne thefe mentall refervations; Sotus de juft. & jure, lib. 5. q. 6 % a. 3 a Tofaj) (/ didnot doe it J which I did, although it be with this limitation of the trnnd, (that 1 Should give notice of it to you) isnot equivocation, but a Ije. CovarruviaS followed Sotusvar. rcfo!ut«lib. 1. cap, 2. num. 2, Azor/lib, 11. cap«4. If words which we ufe, are not ambiguous in their owk fgmf cation, or by the common frxElice of men, but onely have one fenfe, we mufi ufethem in thatfenfe which they give : neither is it lavpfullfor us, although we be quefiioned ajrainjlbright and law , to wreft one thing into another by a thought, for it is never granted to l)ei but he lyeth who ta-keth words otherWife then they jignifie; for there is nothing fo falfe, which cannot be freed from all lying, if at our €wne pleafure we Maine fomewhat tacitely in our mind.

37* A. 6. T'hat reftrifHon of this licence, which the patrons of it make to certaine cafes, doth not take quite aw^yj6uconelydimini(hcththcfcam5;it is lawful! ("fay '~ \ *~ " feey^

Of a Lye, yji

they) abfolutely to deny by words, that which hce know-cthto bee true upon oath: Firft, If hce hath heard it in confeffion. Secondly, If hce bee not quellioned legally by aludge. Thirdly, If fome iri/ury is brought upon hint by the Interrogatory. Fourthly, ]f hec have any reafora-ble caufe, Ftlucttu tr. 40. cap. 2. num. 49/50, 51:, 52.

For firft, Thofe cafes, although they containe caufesof filence, yet they have no other relation or refpeft to a tcfti-many mingled of words external!, which arc falfe in them-fetves, and mentall,fained at will, then any other matter of fpeech in common diicourfc.

Secondly, Neither confeflion, or the defeft of legall procefle, or an injury can give power to any to lye.

Thirdly, More then this, that laft limitation (if be have a reafonable caufe,) doth let fuch Ioofe bounds to this fallacy, that k may take place upon all occafions, and in all bu~ fineffc, with thofe,who thinkc they have a reafonable *aufc forcoufeningothers: which bringeth with it thedeftru-dion of humane cntcrcourfe.

28. X. When one (fay they^J being que ftHoned of no man, OY being alone, or before others difcourfing with himfelfe for his minds fake* may underftand what he wiH by any wrd$ without a lye. Therefore alJo % he ma} in cafe he be unjuftlj queftioned: becaufe he is obliged to nothing by an un\nft interrogatory.

But firft, This is fuch an inference, as if ono fhould fay 1 it is lawfuli to play with huckle bonesi therefore it is law-fall to play with oaths.

Secondly, The rcafon is altogether unlike, hee which r difcourfcth alone with himfelfe, or triflethonfetpurpofc before others, teftifieth nothing to any man, neither doth hee profefle, that hec will givo his teftimony. But hec which anfwereth to one qucftioning ferioufly, profeflcth^ (and that oftentimes npon the religion of an oath,) that he Will give in true witneflc.

2p. 2. There may bee ambiguity in words (addcthcy,!

xotonclyinfignifcAtion, but aljo according to the f lace, time*

Mmra a ferfo**

per/on, manner , and other crcnrnflances^ Now it u wholy left to -one, that is uniuftly qttefticned to take ambiguous word; in whit fenfe he wtff. And indeed, they fpeakefo farre true, that there are fbme ufuall fignifications of words to bee drawne oat of the circuraftanccs: to wit, when fome particles may bee and commonly are undcrftood, and (applied in fome propoficion , by the circum* ftance of time, perfon, end, Sec, As if one felling corne, after hee hath fold all that hee would fell, rcferving fo much as is rieccflary for hirafclfe, fhould anfwer to a Chapman, demanding if hee had any corne, I have none* hee did not lye: becaufe by the circumftance of perfons* die difcourfe is underftood to bee of wheat that is to bee fold*

Butfirft,. In thofe fallacies which wee treat of, there arc no circumstances from which the hearers may gather that mentall interpretation, ( which the equivocatour refer-vethto himfelfe;as for example, if a Icfuite, or fome Mafic* g>rieft,ftiould be asked by a Lay-Judge, whether hee were a Prieft or no, and hee fhaildepy it*herefore,becaufeheeis.a Prieft, and fo not fubje& to the Iurifdiftion of a Lay-judge: he denieth to this Iudge that hee is a Prieft, onely becaufe hee is one.

Secondly, Thofe circumftances as long as they remainc the fame, alwayes denotatc one and the lame meaning: but Eqaivocatours turne thcmfelves into divers fenfes even as they lift*

Thirdly, Hee which will bee underftood by circumftances, neither hideth the truth, or deceivcth the Examiner, or Hearer j but an Equivocatour profefieth both. «

Fourthly* When fomewhat is underftood by the circumftance?, hee which fo fpeaketh,if heefaould.beefar* ther asked, whether his words ought to bee undcrftood « iq or no, if hee diouid deny, it were a plaine lye: but thefe * Equivocatours being asked diftiqSly, whether they fpeakc equivocally^ from their Mafters doftrine, nfc to deny that too* ~~"

go.^ c S*X»

85 3-o» *A. 8. In the examples , which the Pontificians bring of this kind of equivocation in feme fpceches of our Lord which are regillred in the Evangelic there is nothing to bee found, which can countenance this de# ccic.

31. 1. They fay, Christ the Lord> Mauh. 9, 24. /*id of the Damzell that was dead, Jbee is net dead) underftandingjn refpeB cfmy fewer and will, I Butfirft, In that example*, there was neither a fecret of confefiion, neither an interrogatory made either a-gainft,or befide Iaw,neithcr an injury offered to Ch r i s t* or any reafonable caufc that did compell Christ to uie any equivocation by a roentall rcfervation, but it was fuch a fpeccb, as C h r i s t ufed in his common con* yerfation with. men.

p Secondly, The meaning of C hrist s. words was manifeft enough by the circumftances, without any men-tall refetvation. For hee fpoke to thofe, who crying and mourning, did provide the funeral! rites for the dead, as not to beeraifed againe; but hee would teftifie, that hee -Wonld raife her againe as one awaked from flecpe; and therefore could notexplaine this moreaptly, then in thofe Words which hee ufed*

32. 2. They bring thofe words of our Lord, hh. 15. 15^ %sfll thfrgs which> I have heard from my lather ', I have made knowne to you. Which words they fyy, are to bee underftood by a mentall refervation: becaufc hee had other things to tell them, not yet fpoken, ^^

But Tolet the Iefuite, upon the place, doth anfwer after larfeniv*: That there are na*j ■ things, ffoke* in Serif tare , which are to be reflrainea according to the ctrcumftances of things y ferfons , times , or the end or fco\e i jor which they Are -produced : fo Christ did now makg kgowne all things to his Difciplcs^ which. According tou their- condition and fiate theyought- te hctre. • 33* 3- Jhcy;Qb,tt<3 and urge, moft cfpccially thatof Mcroi 2 M&k^.

LMark. I g. 32. Of that dnjandhowt noma* knowsth, no mt the Sonne bmfelfe.

But firft, The conditions which the Pontificians require to lawfiiH equivocation, doc no more agree to this in* {tance,then the firft.

Secondly, The Sonne as man in that place, is oppofed to the Father as God. For Christ did not dcny> or would feerne to deny, but that the Holy Ghoft did know the day of judgement. The meaning therefore is cle ere as the words (ound: that Christ as man was ignorant as yet of the day of judgement, or at ieaftdidnot know by a natural! knowledge; which is the interpretation oftsitba-nnfiw,Bafiliu* , Hiltriw, Naz.iM&n.Tbeodoret, Cjfriff> and the whole fixt Synod, as the Iefuites among themfelves doe COnfeflc, Gregor. de valent % in comment. Tbsffog. t$m. q.difput. 1. qu&fi. 10. pttntt. 2. And Ma/donstc upon M*rkc 13* For although Christ the Lord had no faulty ignorance, either privative, or out of a bad difpofition, or quality, yet it was not unmeet for his (late of humiliation, that as hee was man, hee might have the ignorance of pure negation, or a not knowledge of fomethings, Which afterwards hee (hould perteftly know, being gloria God*

34. 4. They alledge alfo that of Ln\. 24, 28. Hee

made as though be "toould have gam no further\ But this

i cining was not in words contradiding the truth, but in

geftures agreeing with the truth: For the Lordcompofed

himfelfe as if hee would have gone further, unlcffc the

Difciples (hould carneftly urge him to the contrary, and as

it were rctaine him by force. Such geftures of guefts,

when they arc alfo j oy ned with words agreeing to them, € «

in common difcourfe doe fignihe nothing clfe, then fuch

1 a will fufpended on fuch conditions. Therefore in this

example, there is nolikelyhood or (hadow ofanextraor- •

dinary equivocation $ in words which are other wife #

contradiftory to truth, unlcffe they uacre tranflatcd to fome

unperceived meaning by mentali refervation.

H* j< L«ftijri They oppofethofc words of our Lord,

jib 9

Of fubltqHe judgements, &c.

hh. 7, 8. I mil **t gtiHptotheJinfti becaufe, notwith-ftanding this deniall, the fame Evangelift doth teftifie, that bee did goc up to the Feaft; Vcrf^ i o. But the whole force of this objection relieth upon the dcubtfall traKflation* by which that word, which properly fignifieth, not yet, is rendered by not. C*')it*n % lanfentusj MaUonate^ and Tokt doe obierve this in the explanation of this place. And this is fully {hewed in the very \ulgar translation, where in the words next following, itrendcreththefame Word by notjetjor wj time is not jet come.

277

Chap. LIV.

Of % lubllqnejudgements % the Judge] Accufers r Witnejfes^Advecate^Kd Defendant.

Queft. I. \7\ jH*tu Judgement ?

V V i. A. lodgement doth properly fignifie, the determining of that, which is juft betwixt thofe which ftrivc about right. But it doth alfo connotate u coaftive power, of compelling the parties to fubmit themfelves to the determination, or fentence given. $* Quefh 2. Whether fuch Judgements , and the office of Iudgesbee UnfullamKgfh C^fi $ans ^ > 2. *A* i. They are not onely lawfull, but ncccflary* Aft. 15.10. ^m. 13. For that which bythelawofna-ture is profitable and necefsary for the good eftate of humane fociety, is not taken away, but rather is cftabliflied.di-reded, and perfe&edby the inftitutions of Chriftian religion. For Chriftian religion doth not deftroy, but perfedt na<-cure: but the office ofIudges and judgements, by the law of nature, are ufefull and necefsary for the good eftate of humane fociety: as it appcareth by the «xample and experience of all people, which have ufed fuch judicatures, as necefsary for the flatc of the Common-wealth* For it is plaine, that confofion cannot beeavoyded without the de* termination of ftrifes, andthat many ftrifes cannot bee en-

ded without the Iudges power. U^.t^A.t. That which the Anabaptifts objeft againQthis, istowcakc to takeaway fo neceflary an inftitution* For Chri s t Mmh. 5.40. doth not Command us~to flee firing at Law, as a thing unlawfull: but tobeare injuries patiently, and not to repay evill with evili, neither (lightly to contend with thofe, who doe us aninjury; Matth.j. 1. a private judgement is forbidden, and that too rafh, proud, and injuft, and not a juftone, as it appearcth bytheoppc* fite words, fsh. 7.14. 7**1* 1 Cor. 6. 6. doth notcon-demneall going to law, but that contention which was joyned with fcandali, fuch as was that of the faithFur! brethren before the unbeleeving Iudges, which gave offence, both to the faithfull and the unbeleever.

Queft. 3. What things arc required to atawfuli Judge* went ?

4. A< 1. It is firft required that it bee From /uft authority; that is, that it bee done by him, who hathlaw&ll authority over fuch peifons in fuch acafe, Z»^ 12.14.

5. *A. s, It is required, that it bee juft in it ielfej that is, thatthe judgement, or judiciail fentencebeeconforma-ble with true jufticc, loh. 7.24. •

6. A t 3. It is required, that it bee certaine,* that is, that it bee not given upon things hidden, or onely (lightly knowen, but throughly tried; Prov. 18.13.

7. A. 4. It is required, thatthe judgement bee upright andfincerej that is, that it proceed from no other affe&ion* but onely from the love of Iuftice, and publique good,

. Queft. 4. How tniny wye* m*] a fudge lawfully from Geedagainfl offences?

8. gA. i. In criminal! caufes wee commonly proceed orderly, by way of accufation: ( vU,) when there is one that accufeth, and promifeth to prove the crimes which fceeobjefteth.

The reafon is, Firft, Bccaufe that judgement hath relation to a ftrife, qucftion, or controverfic, but there can bee ^4!fencej orqu;^b^ except it bee between? ewo,

'and

arid it can bee ofnoftult done, except betweenc theactu« fer^and defendant.

Secondly, Ic is the office of aludgeto appoint the me-fount of Jufticc: which can have no place,cxcept there bec two betweenc whomit raay bee appointed, DcHt.ij* 8, and 35. 1. AS. 25. 16,

9, A. 2, But by thcnaturall and Divine law, there is bncly required a fufiScient tcftification of the fa&, which is often without a formall accufer, to ihe giving of ajudi-ciallfentence: viz. when there are other things which fiippiytheplaceofanaccufcr, fas a manifefl: evidence o£ thefaft, publique report 9 ) in which there is contained a virtual accufation;

10. A % $. It oftentimes belongs to the office of a ludge, to proceed by way of enquiry y where there is ne inftance of the accufer.

For without this, Firft, All judgements would depend on the will of the accufers.

Secondly, That Iufticc would ceafc, which is neceflfary to the bridling of hainous vices, and to the purging and preferring of the Common, wealth.

Ii. 3. The Iudge doth not fulfill his office, if hec •nely taoweth the caufes which are brought unto him, unlcflc upon occafion, hee doth prudently find them out; lob.*$>. \6. Prov, 14.11* 12.

u* A. 4. That enquiry, which is called generality, which wee moderately looke into the obfervanceofthc lawes, and faults committed againft the lawes, is both pro* Stable, and agreeing to reafon both in Church and Common-wealthy as alfo to the office of thofe, who have the , } care of the community, and fo ought to have fufficient knowledge, how they ought to carry themfelves in ob-| fervance of the lawes,-4#. 15.36. Dcut. 13. I4.and 21J

} J.2.&C.

13. *A. y. If it bee certaine, that the crime is committed, and the authour concealed; as for example, a man iycth in the high way flaine, or it is ccrtainc,that ones houft is pulled downer or rifled, then onely a gewrali enquiry

Nnn ~ "**"" ought

Ofpbliqne pigments ^ &c* ought to bee made, whether or no any probable infamy, or fufpition fticketh upon a man about the fault committed ncere thofc places, and according to proportion, extraordinary enquiry is to bee niade,as if bee bee excommunicated, lob. 7,

14. A. 6, But if there bee an -infamy, probable fufpition, or complaint made of this perfon, as the authour then

there ought to bee a fpeciall enquiry of that perfon, whether hee bee authour of the crime or no? for then upon publique notice, theludge procecdeth as a publique perfon. And a certaine virtuallaccufationis contained in fuch an evidence; Beat. 22. 14. &c.

15. *>4. 7. In a generall fearcb, thefe things are to bee oblerved.

Firft, No man ought to betray any to theludge, to bee punifhed in that cafe which hce knowcth to bee honcft, and to deferve no puniftitnent. For this would bee in-fuftice, to promote that,whkh is not juftice.

Secondly, No man ; who was not formerly attached, <ar tainted with the crime of which the enquiry is made 3 is bound to betray, or aecufc himfelfe, althc ugh hee bee asked upon oath, whether heeknoweth any one to biC guilty of fuch a fault ?

The reafon is:Firft,Becaufe by the intention of the Iudge Which proceedeth legally, hee is not asked of bimfelfe : being that hee dpth not enquire of things altogether hid.

Secondly. Becaufe no man is bound to punifli bimfelfe, or dire&Iy to cooperate for his ownepunifbment.

16* A. 8. It is fo farre againft nature, that any man flaould betray or defame himfeifc, efpecially when there Isgreat danger, that fuch enquiries, in which one isqueftio- f ncd of himfelfe in criminall caufes, no fcandall going before, force nature, and give occafion of horrid per Ju-< tks*

17. A m g. No ftianis alway bound to revcale afecret crime of anothcrs, of which no ill report went before* for hce, whofe offence is bidden, has hee as yet right to

preferve

preferve his fam:, chat it (hould not rafaly bee layed open. Neither is it the part of a Iudgc to fearch into hidden faults, who as heeisa pubiique psrfon, ought to proceed ppon iorne notice, or fofpfcioh.

18. A. 10. Therefore to decline fuch incommoditi:s ; neither the ludge ought to impofe, or the examined to take that oath ot enquiry, which is calkd cx officb> to declare the truth of whatfoever (hall bee asked: except it bee with this reft ri&ion; as farre as hee is bound to it by law: or as farre,as hee may doe it by right.

ip. A. ii. Yet fometimes,fecret crimes which before were hidden are to bee detefted, when the circumftances being well weighed doe induce this:

As for example, Firft, When the manifeftation will bee profitable and neccfTaryto the hindering the committing of another crime, which is probably feared.

Secondly, When fomc dangerous difcommodity is at hand* which can fcarfebecavoyded without revealing of the crime.

Thirdly, When the manifeftation is neceffary, cither for procuring the delinquents amendment, or hindering the continuation or iteration of the offence. For in fuch cafes, there is greater account to bee made of justice a»d charity, the common good, and one innocent, then of the fame of the faulty, which is bicmifhed onely by chance,awl that by his owne fault.

Queft* 5. Whether the Judge ought alwAytstogivefen-fence according to the things a lie agedand proved ?

ao. A. 1. The Iudgc ought not to pafle fentencc ^ gainft the things aUeagcd and proved, whatfoever there bee in his private knowledge.

For firft, The ludge fentenceth as a pubiique perfon, and inftead of the Common-wealth, therefore hee cannot bee accounted to give a fentence rightly and by his office,excepc it may bee thought, that the Common-wealth would give and approve the fame fentencc. But if the Commonwealth fhould fentence, it could not proceed,but upon pub-■liqjie Isfiowledgc. Therefore, hee muft judge cither ac-

Nnn 2 cording

lofpbtym judgements, &c*

cording to publique knowledge which arifeth out of the. things allcaged, and proved* or clfc whoLy abftainefrona judgement.

* Secondly, If the Iudge could fentence either againft, or befide things allcaged and proved, there would from thence follow great difcomtnodities, and the pervcrfioa of judgements: when unjuft Iudges would eafily coa-demnc the innocent, and quit the guilty, under pretext of a private knowledge , which difagreeth from the things allcaged and proved*

Thirdly ,There can be no other way, by which the Con> mon-wcaLth may remainein quiet.

a i. <*xf. 2. Yet the Iudge is not foreftrained to things alleaged and proved,that he muft condemne him to death, whom hce knoweth plainely to bee innocent.

Firft, Bccaufe things allcaged and proved, arc onely meanes of manifefting the truth, and therefore ought rot roprevaile with any againft the truth which is certainly knowenj and that nothing availeth which they ufctoan-fwer to this, that the end of proofes is onely publique truth: becaufc,publique truth doth prefuppofe abiolute truth.

Secondly, Becaufe a Iudge which pronounceth that to bee true which certainly hce knoweth to bee falfe, would bee a Iyer, and finne againft his owne confeience*

22. A. 3. Neither is this argument &lvcd by that iliftinftion, betwecne the publique and private conference of a Iudge.

For firft, the private confeience ought not to be violated at any time.

Secondly, That publique knowledge,although it may-fcee toothers, yet it cannot bee a rule for proceeding to him, which certainly knoweth it to bee falfe.

Thirdly, B;caufe to flay an inaocent,is a fa<3 intrinrecally «vHU and fo ought not to bee committed, by any wittingly, and willingly. Neither is it enough to fay it was done by chance, or that fuch a man was guilty by the common ludg^ment; Eor hce who, wittingly and wiilipgly, mxd

#

*pm deliberation doth any thing, hecis thecaufeofitby himfelfe. And the common judgement if it erre for the deftru&ion of any, ought not either to bee confirmed, or promoted by hkn which knowcth to the contrary.

Fourthly, Hee would rightly bee accounted by all, a wicked man,who in fuch a particular cafe,(liould take upon him the office of a Judge to condemne him whom hec knoweth to bee innocent. Therefore it is wicked to abufe that office after fuch a manner when it is undertaken. > %fcuti 4. If the Iudge would but doe his duty in procuring the manifestation oi the truth, fomuch intricatencfls would feldome happen* But if it flaould happen after hee hath tried all things for the delivery of the innocent, hee is bound to.leave his office of Iudge rather then, to condemne him.

Qucft, 6* whatpnnes ought kludge efpeciallj to beware off>

*4. ss4. 1. Either to make, or follow in judicature Unjuftlawes; If*i. 10.1. Wot unto them that decree unm righteoHi decree^ and that write greivoufnejfe which they have preferred: To tarne a fide the needyfrom judgement % and to take away the rightfromthepforeofmypeop/e^&c^ For every Iudge ought to adminifter true juftice* Buc that cannot bee true juftice, which is adminiflred according to lawes which arc repugnant either to the natural! or divine Jaw. Becaufe a Iudge by his office is the Mi-* nifter of God, and the Keeper of his law; 2>o*r. 1. 17 j ^ Chron. ip, 6.7* And therefore hee ought to judge according to that.

25. *A. 2. To accept of pcrfonsj that is, in judicature to refpeft fome condition of this or that per ion, which maketh nothing to the judging ofthecaufej DeHt.i$ % j^J JExod. 25.3, Lev. ip. 1$.

For this is dire&ly againft the profeffion of a Iudge.

Firft, Becaufe a Iudge is appointed as a medium and Mcdiatour bctweene thofe whofe caufe hee jadgctb;, tbcccforc as the middle doth carry it fclfe eqeial! in *e~

N9? £' fm*

fpeil of either extteamc, fo the affeftion of the Iudge ought nouo encline to any fide.

Secondly, A Iudge is nothing eife but IuRice enlivened : therefore hec ought no more to encline to this or that par* ty,then the Iufticc it felfe of the caufe doth encline.

Thirdly, A Iudge undcrgoeth the perfon of God, who is free from all paffion.

*6. A. 3. To receive bribes, Dettt. \6 % ip, and every where in Scripture,

Thereafonis, Firft, Bccaufe this bendeth the inclination of the mind to this or that perfon, which is beyond the caufe F and fo bringeth in acception of perfons* ^

Secondly, By this meanes, judgement is either corrup-ted,that it may bee unjuft, or juft judgement is foldj either of which is abominable; therefore that defcription of a juft man doth cfpecially belong to Iudges, and other admini-Iters of judgementj If*i. 33. 15. Hee that dfpifeth the

Same of oppre£ims y that{bak*th his hanisfnm hiding cf ribes, thatftoppsth his e ares from bearing of blond, and flat-tsth his eyes from feeing evid.

27. A. 4. To put', or fuffer by others to bee put, de^ murres, proiongings, or unneccflary delayes on a caufe; Lvkz 18.3.4.

For firft, This is to deny juftice in part, though not ill whole.

Secondly,This is to yeild an occafioii of dammage, eithet of both parties, or atlcaftpfone: for whiieft the caufe is fpunne out, charges every day encreafe, which oftentimes exceed the principal!*

Thirdly, By thefe meanes it commeth to paflfc, that fo many inconveniences doe belong to judgements, that they become hurtful!, and formidable, as well to others that arc lovers of the peace, as to poorcandmiferableperfous, for tvhoft fake they were chcifly constituted, and doe efpecially favour bufic wranglers: infonauch, that oftentimes they that have a j uft caufe, will fly going to law, when the unjtift oppreffours wi(h it, and fceke after it; which is a mtaifcCt perverfion and corruption of judgements, r By

fuch

#

fuchabufcs, judgements are turned into )we^^ Amos 5. 7*and 6.12. and imottKqmctncfieJjai. jo, i.jj,

Qucft, 7. Wht.tUivuthereccnc&ning&iCKferi}

iS. A. 1. Information made to a Iudgeofthefaultof one guilty, whether it bee done by ccmfJaittt, fin which the private good of the party effended, is ufuaJIy fought*) or by Ezfivgclicall dinmemwn^ ( where the geed ot the brother denounced, is intended;) or by judiciary denunciation, ('where the common good, or of another which is innocent, is intended by the erquiry of the Iudge; ) or byferfetbtccufAtion, (where the procuring the fame good, is iought by the proofes of theaccufer;)if it be rightly done, and in order, is alaw/uil and honeft thing* \Tim % 5. ip. The rcafon is,becaufe fueh information is a certaine meanes, which hath jufr proportion and order to the defending the common good. It is alioanaftcf juftice,asfarreasiti6& taking punifbment of hainous injuries by publique authority*

2p. A. a. There are many cafes whereitisnotonely lawfulljbut neceffary to accufc the delinquent:

As for example, Fir ft, Promooters, and fuch like Of-<£cers are bound by their place to accufc the guilty, as often as it is profitable to the advancement of the publique good.

Secondly, Every Citizen is bound to bring in thofe faults, which doe either immediately hurt the publique good, or mediately redound to the publique harme, or which hurt heavily any innocent, if thp detriment cannot conveniently by any other courfe bee averted, The reafoti is, becaufeheeisboundby the law of nature, and out of charity either to the Common-wealth, or bis neighbour, to employ all hisinduftry, when need fhall require, to rootc out utterly all fuch evils.

30, tk % 3. Allaccufetion is made unjuft,either through calumny^ by putting in afal{ecrime,or through f>revaric*~ tfon, by ufing fraud in the accufation, or by^kzfli^g^ by defiling from a /n$ Stfu&tk>a tvithout lawfuil caufo -"'" 31/^4*&

f t, A. 4. It is not alway necetfary to ufc private and" brotherly admonition, before judiciall accufation and in* formation. For fotnetimes it may bec apubliquc fcandaft, and fo cannot bec taken away by private correction: fome-times there is no hope, that private admonition will prevails. Alio fometimes the common good may beefofarre endangered, that it cannot bee defended by fecrct admoni*

don. .

32. *A. 5. If the delinquent may bee correftcd by brotherly admonition, and the fault it fclfe is not pernitious to others, fo that the end of the accufation may bee obtained without the accufation it fclfe, then charity and juftice require, that fetting afide accufation, wee content our (elves with private corre&ion.

Qucft. 8. fVkatUwis there conccrmngmtnejfes?

33. A. i. A wtaiefTe is bound to teftifie a knowne truth. %

Tirft, If hecbee lawfully asked by a Iudgc, becaufe obedience which is due to the Iudge, requircth this as well as the care of promoting, or at lead of not hindering Juftice,

Secondly, Although hee bee not queftioned by a Iudge/ yet if fome great danger is like to befall the Commonwealth, or any private man, which cannot (to fpeake morally,) bec averted without his teftimony, hee is bound to teftifie the truth at leaft out of charity, if not out of juftice,' if hee may conveniently. Hence in Civill caufes, when his Neighbour (hall fuffcr un/uftly any great dammage, if there bee any, which can helpe him, without his owns detriment, hee ought not onely to teftifie when hee is queftioned, but alfo to offer his teftimony: as alfo in crimi-nall caufes to free an innocent, 3Vw. 24.11.

34. A. a. In great and criminal! caufes, two witneflfes by order are required, Num.^. 30, Dent. 17. (J. and i£« 15. Thercafonis, becaufe one may cafily bee corrupted, and cannot eafily bec convinced: but two or more wlt-i nefles are more hard to bee corrupted, and becaufe they can fcarfe agree in all things, or fpeake alike, they ihay the more eafily bee convinced, "" 3 y. A. 3. Yet

•

35 • ^ 3- Yet this doth net hinder, but that in lighter caufes, efpecially when it doth not ftand upon the condemnation of any one witneffe of fpcciall authority, may fuftice. Asalfo in fome crimes, about the proofe, whereof from the nature of the thing it felfe,- fas in night villanies, in adultery, or the like, where) two witnedes cannot (to fpeake morally,) exfpe&sd or found, other proofes may fuffice,, although there bee not two witneffes whoteftifie the fame particular fad:. The reafon is, becaufe the nature of the thing, and the publique neceflity make this exception from the univerfall rule.

36. A. 4. Not onely the evidence of the f aft, proper confeffion not extorted, and written inflruments have the forceofatcftimony, but fomctimes alfo preemptions, if they bee not ra(h, and light, but ftrong, and convincing; I King. $.

Queft- 9. fVhdt' Uw is there concerning Advocates} 37, A. r# Advocates, and Pro&ers are appointed to fupply their places, who having a j uft caufe, cannot handle their ownc caufes as they ftiould, either through unskilful-neflc,orabfcnce.

°38. A* 2. It is therefore the office of an Advocate, to expound the grounds of his Clients caufe, and approve it to the Iudge.and to perfwade him as much, as in him lyeth, t© give fentence fork,

39. A. 3. Hence is required in an Advocate; Firft, A fpcciall knowledge of the caufe, and of the law belonging to it* Secondly, Fidelity, and right order and method in handling the fame.

40. AU 4* Hence no Advocate ought to undertake or ■> defend any caufe which hee knoweth to beennjuft*

For firft, This hereto lye, and to finneagainfthiscon-J ; fcience.

Secondly, It were to defraud his neighbour againft tbat s ) of Lev, ip. 13. and to doe unrighteoufneffe in judgement,^/. 15.

Thirdly, This is not onely to participate of the finnes oftheludge, but to give an efFeftuall occafion, and caufe

Ooo to •

*$&/ of phliqiit judgementsy &c)

to the fame. Whence it commcth to paffe that the art of pleading, (as it is ufed now adayes by many,,) is nothing but Sophifticall and pernitious^nd made up of guile, deceit, Heights, cavils, fnares, captiouineffe, entrappings, tricks, windings, and circumventions.

41. e/^» 5* It followeth from the fame reafons, that the Advocate, who thought the caufe to bee ;uft at the beginning of the lute* and afterward in the progreffe findeth ictobeeunjuft, is bound to admonifli his client of thein-juQice.of the caufe, and to lay it downe.

For firft, when hee is come to that knowledge,hee can* not goe forward jp it, except hee will doe againft his con* fcience.

Secondly, If his Client nnderftandeth that his caufe is unjuft, hee ought to defift, and therefore the Advocate* who is but his helper.

42. A. 6. It may alfo happen, that after the injufiice of the caufe is evidently found out, that the Advocate may bee bound (if it bee without fcandall) to helpe the contrary patty either by his teftimony or counfeli; as in a capital! caufe> or in any other of the like moment. For charity re-quircth, that every one fhould bee ready to hinder afly great danger of his neighbour.

43. A. 7. But if the caufe bee fo probable, that the planitiffe or defendant may trie the juftice of it by a judgement, then the Advocate may further it, by fuggefting arguments to the Iudgc, which may ferve to makc^the caufe probable.

44., A, 8, Although the Advocates and Probers may receave a moderate ffipend either out oi caftome, or va-lew of the goods, for their labour faithfully employed, yet 1 for poore people which arc not able to give, they ought to plead gratis^ by the equity of the law^ Exid. 23.4; %Mmh> 7«i a. For this infuchrefpe&istheaimesofthe* Advocate. 4

Qaeft. 10. What law is there concerning the defendant *r partj accufed I

[ 451 vd* i. If the defendant bee legally queftioncA bet

ought to Confcfle his fault: The realon is, Firft,Becaufc hec can neither deny the knowne truth without a lye : or hold his peace, or deny the duty of anfwering, when hec is examined by a fuperiour, who hath power of queftioning him, without the finne of difobedience.

Secondly, Becaufc to hide a fault revealed by Divine providence, (as it ought to bee manifefted, fo that the defendant may lawfully and legally bee qucftioned concerning itj ) cither by a lye, or a fleight,is in fome way againft the glory of God if of. 7. 19.

Thirdly, Becaufe that publique good whichisaymedat by the Iudge in a legall examination, ought not to bee hindered by the defendant.

Fourthly, Becaufc the defendant in denying a fault legally obje&cd either indire&ly, or by confequence, by calumny, fayethj that the planitiffe lyeth to his great injury.

4^. A. r. The defendant being condemned by evident injufticc,may defend himfcife through lawfull meaner either by a&ivc or paflivc rcfiftance, that the fentence given may not bee put in execution, fothat it may bee done Without fcandall 5 or a greater evill.

Thereafon is, Fir ft, Becaufe there is no.fiicb fentence in the Court of confcicncc.

Secondly, Becaufe by the law of nature, every one-hath right to defend himlcUc againft thoie injuries which arc intended to him.

47. A, 3. A guilty man jfuftly condemned, is bound to fuffer the juft punifhment: but not fo that hee (houid either procure it to hiaieife, or haften it, or not decline the occafion of fuflfering*

48. A. 4, Yet it is lawful! for the defendant (to avoyd a greater evilly to execute upon bimfelfe in a fort a lighter punifliment, which is decreed by thejuft fentence of the Iudge, as to rcftore money which is adjudged, or to goe to prMbn, orbanifhment: but not the punifhment of death, or fame like which in its nature is horrid, and repugnant to humane nature: becaufe this is an

Ooo 2 $¥iM

of revealing a Secret]

cvltt mtrinfccally, and cannot bcc commended by a cir~ cumftance*

Chap. LV.

Of revealing * Secret.

V V reve*le a Secret ?

X. A. Another mans Secret which wee engaged our felvcs to keepe clofe, if there were a promife which doth ffemaine lawfull, cannot bee difclofed without finne.

Thercafon is, Firft, Becaufe it is againft vcrarity,and fidelity, which wee are bound to kecpe by the law of na« ftire.

Secondly, Becaufe it is repugnant to Civill fociety,thc perturbation whereof followeth upon the detcdion of Secrets.

2. The promife of concealing is not thought to bee made onely exprefly, when wee doe promife filence i» plaine words; but alfo tadcely, when by the manner of (peaking and rcceaving it, and out of words fignifying and pcrfwading confidence, fuch a promife is left to bcc gathered.

3. Although there had no promife pafifed, yet if the de-£Hon of a fecret fliali bee hurtfull to anorhcrs foulc, body* credit, or eftatc, hee which doth reveale it without a caufe, linnet^ as well againft juftice as charity.

4. If adefire or intention of hurting doth accompany fuch a revealing^ the finne is the greater, being that it isdi-ffeftiy repugnant to charity,

5. If there bee no meaning of hurting another, and yet bee is dammaged indeed, or at (lead there bee danger of bis dammagc, the finne is as much as that of ntgifgencc or inconfiderateneffe: in which wee find the fault fometimes lighter, fometimes larger. For as indeeds, fo alfo in words It is not enough that the intention of hurting bee wanting,

but

bat juftice and charity d^c further require, that wcefhould ufe diligence, leaft another mans detriment {hould follow thereupon.

\^ 6. Becaufe theunjuft revealing a Secret, hath in it often-times the pernitious violations of truft, friendfhip, andho-nefty,therefore it is not oncly in the common efteeme of men, but in the Scripture alfo reckoned amongft the mod odiousfinnes, Pfal. 35. 15. Wee did take [met counfell together-,! Tim, 3. 4. Trap ours.

j. Bat if the Secret which is committed unto us, may bee to the gr eat iofle of others, or his who committed ir^ except it bee dete&ed, wee are bound out of charity to make it manifeft*

*. Or if the Secret bee of flight and no momentjif there bee no promife, it may bee revealed without finne: becaufe in fuch a matter neither juftice or charity doe induce b^ themielves any obligation*

Chap. LVI.

>

Qf the equity of the law of tali at ion y efiablifbod-hj Mofes, again ft a falfe witnejfe} Dent. 1 p. 1 6. &c.

i\ *TpHis law is not cftablifhedagainft him, which one

A of probable ignorance,or inadvertency,or errour

which is not much faulty, (hall bring in a falfe teftimony:

bat of him who upon fetled. counfeli foali rife up to teflificr

agatnft any man that which is wrong; VerC. 16,

a» Diligent inquifition ought to be made by the Iudgcs ^ that it may not onely bee agreed of the wicked fad, but alfo of the meaning and intention of fuch a witnes, Verf* 17. 18. &c.

q. The hainoufneflfe of this finne, doth appeare from &ence:

Firfifcj That contempt of religion, and Godhimfelfeis contemned in the perjury of a falfe witnfflfe*

Ooo 3 Secondly?

Secondly, That malice and cxtrearne hatred is fhewed, 4 and ufed againft his neighbour.

Thirdly, That fuch falfe teftimonies doth dire&Iy tend to the everfion of common juftice and humane fociety.

4. It is moft juft, that hee which finncth in this manner, ftiould undergoe the feme punifhment which hce did intend andftrive to bring upon the innocent*

For firft, That law is accounted moft even by the content of all men, that hee which fheddeth mans bloud, by man ihali his bloud bee (bed, Gen. 9. 6. Now hee which by his falfe teftimony hath procured, orftrivethto procure anothers death, hce, as much as in him was, hath filed his bloud.

Secondly, Thcjuftice of punifliment, (which confifteth in the proportion of it to the fauitj is mod manifeftly obferved in that law.

Thirdly, The keeping of this law is for this purpofc,thac they which intend fuch an offence, and yet arc afraid of fiich a punifliment, may bee admoniftied of thahainouf-neffe, from the nature of the thing it telfe, andio bee decer^ red from their refolution.

5* The equity of this law is to bee extended to faftg accufcrs, who wittingly and willingly by calumny accufe any wrongfully to Iudges, who •ondemne the innocent out of malice, to the malicious Corrupters of witneffcs,ot Iudges, &c. For feeing that in all thefe, there is the fame malice m procuring their Neighbours ill, they ought all to fufftr the fame punilhmenu

Chap. LVII,

Of Contentment.

QuefK l ^ \7\TH** ** required to Contentment I V V 1. -A 1. That wee have our; -fiDnverfation free from all covetoufnes, Hebr. 13. j. h. *dL\ *\ Ikatyyrc bsenotto carcfirflforthofcthing^

«-^— ^ ~ which

3. A. 3. That wee doe not abfolutely and greedily defire any particular tneafure,or kind of fuch things; 1 Tim. 6. p.

4. A. 4. That wee wifli the bed to our Neighbours, and take in good part our condition whatfoevcr it bee; 2 Cor. ij.p*

Queft. 2. By what reafonsmay weefiirreup our/elves to thefiudy of thu content ?

5. A. if Gods providence which difpenccthall things to his glory and our good, doth require this fubmiflionof Contentment, lob 1. 2 1.

6. A. 2. The defett of this Contentment lcadeth into divers temptations and finnes as welltowards God, againft whofe will wee murmure, as towards oar Neighbour whom wee envy.

7. A. 3. The tranquility of the mind ( without which wee are unfit for the common duties of piety, cbarity,and juftice, and in which the greateft part of our felicity doth confift,) cannot bee retained without Contentment.

8. A. 4. The want of this Contentment argucth a mind too much given, and intent to this World, and the profits thereof.

" Queft* J. What meanesareweficffeBttfill totheprocu-ringofthi* fcontentmtnt'i

9. *A. 1. If we ftirre up in our felves, a juft eftceme of Spirituall things, and ansffeftion agreeable towards them*

10. A. 2. If wee often and ferioufly meditate upon the vanity of this World,

n«ex< 3, If in what condition foevcrwec are, wee chcifiy give our felves to thofe things which yceldus mat* tcrofpraifingGod*

12. A. 4. If wee accuftome our felves to ufc, and have thofe things which God hath granted to us, as if wee had them not; 1 Cor. 7,30,

Glory to God, townpeaceofconfiknet* FINIS,

T