THE
WHOLE TREATISE
OF THE CASES OF
CONSCIENCE, DISTIN-
GUISHED INTO THREE
BOOKS.

Taught and delivered by M. W. PERKINS in his
holiday Lectures, examined by his owne briefs, and published
for the common good, by THOMAS PICKERING
Bachelor of Divinity.

Rom. 14. 23.
Whatsoever is not of faith, is sin.

LONDON,
Printed by JOHN LEGATT, Printer to the University of CAMBRIDGE.
1617.

TO THE RIGHT HONORABLE, EDWARD LORD
DENNIE, BARON OF
WALTHAM, c.

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

The benefit, which from hence issueth unto the Church of God, is unspeakable. For first, it serveth to discover the cure of the dangerousest sore that can be, the wound of the Spirit. Which how great acrosse it is, the Wise man  reporteth out of a true experience, when he saith, that the Spirit of a man will sustaine his infirmity, but a wounded Spirit who can beare it? And his meaning is, that no outward griefe, can fall into the nature of man, which will not be with patience endured, to the utmost, so long as the minde is not troubled, or dismayed. But when once the Spirit is touched, and the heart (which being well apaid, is the very fountaine of peace to the whole man,) smitten with feare of the wrath of God for sin; the griefe is so great, the burden so intollerable, that it will not by any outward means, be eased or assuaged.

Secondly, it giveth for all particular Cases, special and sound direction; whether man be to talke with God, in the immediate performance of the duties of his Service; or to converse with man, according to the state and condition of his life, in the Family, Church, or Common-wealth. The want of which direction, of what force it is, to turne the actions of men, which are good in themselves, to sins in regard of the agents, S. Paul affirmeth in that general Conclusion, Whatsoever  is not of faith, is sin. Wherein he would teach us, that whatsoever is done, or undertaken by men in this life, whether it concerne the knowledge and worship of God, or any particular duty to be performed, by virtue of their Callings, for the common good; whereof they have not sufficient warrant, and assurance in Conscience, grounded upon the Word, that it is to be done, or not to be done; to them it is a sin.

Thirdly, it is of all other Doctrines, (being rightly used) the most comfortable. For it is not founded in the opinions, and variable conceits of men, neither doth it consist of conclusions Positions, which are only probable and conjectural: (for the Conscience of the doubting or distressed party, can not be established and rectified by them:) but it resteth upon most sufficient and certaine Grounds, collected and drawn out of the very Word of God, which as it is mighty in operation, piercing the heart, and discerning the thoughts and intents thereof, so is it alone availeable  and effectual to pacify the mind, and to give full satisfaction to the Conscience.

And as the benefite is great; so the want of this Doctrine, together with the true manner of applying the same, is, and hath been the cause, of many great inconveniences. For even of those that feare God, and have received to believe, there be many, who in the time of their distresses,  when they have considered the weight and desert of their sins, and withall apprehended the wrath of God, due unto them; have been brought unto hard exigents, mourning, and wailing, crying out, as if God had forsaken them, until they have beene relieved by the Spirit of Christ, in the meditation of the word, promise of God. But those especially, who have not beene instructed in the knowledge of the truth, nor acquainted with the course of Gods dealing with his distressed children, by reason of ignorance and blindness in matters of Religion and piety, when the Lord hath let loose the cord of their Consciences, set before their eyes, both the number of their sins committed, and the just anger of God purchased thereby, what have they done? surely despairing of the mercy of God, and their owne salvation, they have either growne to phrensy and madness, or else sorted unto themselves feareful ends, some by hanging, some by drowning, others by embruing their hands in their own blood. And if not in regard of griefe and trouble of mind; yet for want of better resolution in particular cases, within the compasse of their general, or personal callings, (though otherwise, men indued with some measure of knowledge and obedience,) they have either abused, or else quite relinquished and forsaken their callings, and thereby become scandalous, and offensive unto others.

Now then, as by these and sundry other Instances of proofe, the matter it selfe appears to be of great weight and importance, so it is most mere, that the best fittest course should be taken, in the teaching and enforcing of the same. In which regard we have just cause, to challenge the Popish Church, who in their Case-writings have erred, both in the substance and circumstances
of this Doctrine, as shall appeare in the sequele.

First, because the duty of relieving the Conscience, is by them commended to the sacrificing  Priest, which though according to their owne Canons b he should be a man of knowledge, and free from imputation of wickednesse, yet oft times it falls out that he is either unlearned, or else wicked and lewd of conversation, and consequently unfit for such a purpose.

Secondly, they teach that their Priests appointed to be comforters relievers of the distressed, are made by Christ himselfecjudges of the Cases of conscience, having in their owne hands a judiciary power and authority, truly and properly to bind or to loose, to remit or to retaine sins, to open or to shut the kingdom of heaven. Whereas the Scripture uttereth a contrary voice, that Christ only hath the keys of David, which properly and truly openeth, and no man shutteth, and properly and truly shutteth, and no man openeth. And the Ministers of God are not called to be absolute Judges of the Conscience, but only Messengers and Ambassadours of reconciliation; whereupon it followeth, that they cannot bed the authors and givers of remission of sins, but only the Ministers and dispensers of the same.

Thirdly, the Papists in their writings have scattered here and there sundry false and erronious grounds of Doctrine, much prejudicial to the direction or resolution of the Conscience in time of neede, as namely, I. That a man in the course of his life, may build himselfe upon the faith of his teachers, and for his salvation, rest contented with an implicite and unexpressed faith. Which doctrine, as it is an only meane, to keepe men in perpetual blindnesse and ignorance, so it serveth to no other purpose in the time of Temptation, but to plunge the heart of man into the pit of despaire, it being uncapable of comfort, for want of particular knowledge and understanding of the word and promise of God. II. That every man ought to stand in feare and doubt of the pardon of his sins, and that no man can be assured by the certenty of faith, either of the present favour of God, or of his owne salvation. True it is, that in respect of our own unworthinesse and indisposition, we have just cause, not only to doubt and feare, but to despaire and he confounded before the judgement seat of God. Yet that a man should not be certainly resolved by faith of the mercy of God, in and for the merit of Christ, is a comfortlesse doctrine to a distressed soule, and contrary unto the savinge word of the Gospel, which teacheth, that certenty floweth from the nature of faith, and not doubting. III. That every man is bound in conscience upon paine of damnation, to make special confession of his mortal sins, with all the particular circumstances thereof once every yeare to his Priest. This position and practise, besides that it hath no warrant of sacred writ, nor yet any ground of Orthodoxe antiquity, for. 800. years, more or lesse after Christ: it maketh notably to the disturbing of the peace of Conscience, in time of extremity, considering that it is impossible, either to understand or remember all, many being hidden and unknowne. And the minde being in this case informed, that forgivenesse dependeth upon such an enumeration, may thus be brought into doubt and distrust, and will not be able to rest by faith in the sole mercy of God, the only sovereign medicine of the soule. Againe, the griefe of the mind, doth not always arise from all the sins that a man hath committed, neither doth the Lord set before the sinners eyes, whatsoever evil hath beene done by him; but some one or more particulars. And these are  they, that do lie heavy upon the heart; and to be eased of them, will be worke enough, though he doth not exhibite unto the Confessor, a Catalogue of all the rest. IV. That some sins are venial, because they are only besides the Law of God, not against it, and because, fthey bind over the sinner only to temporal, and not to eternal punishments. This conclusion, first is false; For though it be granted, that some offences are greater, some lesser, some in a higher degree, others in a lower: Againe, that sins in regard of the event, being repented of, or in respect of the person sinning, being in Christ, and therefore accounted just, are pardonable, because they are not imputed to condemnation; yet there is no sin of what degree soever, which is not simply, and of it selfe mortal, whether we respect the nature of the sin, or the measure and proportion of divine justice. For in nature it is an anomy, that is to say, an aberration from the perfect rule of righteousnesse, and therefore is subject to the curse, both of temporal and eternal death. It is an offence against the highest Majesty, and consequently, man standeth by it engaged to everlasting torment. Secondly, it is a weake and insufficient ground of resolution, to a troubled conscience. For whereas true and saving joy is the daughter of sorrow, the heart of man cannot be lifted up, in assurance of Gods favour, to the apprehension and conceipt of heavenly comforts; unlesse it be first abased, and by true humiliation, brought to nothing in it selfe; The remembrance of this, that the offence committed is venial, may in some cases too much inlarge the heart, and give occasion to presume, when haply there will be a reason to the contrary. And if not that, yet in case of falling by infirmity after grace received, the minde being forestalled with this erronious conceipt, that the sin is lesse then it is indeed, because venial, may in the issue be lesse quieted, and more perplexed.  V. That a man may satisfy the justice of God, for the temporal punishment of his sins committed. To omit the untruth of this position; How it maketh to the easing of the heart, or the assuaging of the griefe of minde in temptation, I appeale to common experience. For when a man, being assured of the pardon of his sins, shall yet consider, that there is something more behind to be done on his part, how can he in probability, rely himselfe wholly upon Christs satisfaction? How can he reape unto himselfe from thence any assurance of reconciliation to God, whom he

formerly offended? If we may and must do something in our owne persons, whereby to appease the wrath of God, why hath our Saviour taught us for our hearts reliefe, wholly and only to make the plea of pardon for our sins? True it is indeede, that Popish Confessors do teach their penitents, when they feele the wrath of God upon them for sin, to stop the mouth of Conscience, by performance of a formal humiliation, and repentance, yea to offer unto God some ceremonial duties in way of satisfaction. But when sorrow siezeth upon the soule, and the man falls into temptation, then it will appeare that these directions were not currant; for notwithstanding them, he may want sound comfort in Gods mercy, run into despaire without recovery. And for this cause, upon experience it hath beene proved, that even Papists themselves in the houre of death, have beene content to renounce their owne works, yea the whole body of humane satisfactions, and to cleane only to the mercy of God in Christ for their salvation.

By these instances, and many more that might be alleged to this purpose, it is apparant, upon how weake and unstable grounds the Case-divinity of the Popish Church standeth, and how indirect a course they take, for the resolution and direction of the troubled Conscience.

Now by the benefit and abuse of this Doctrine, we see how necessary it is, that in Churches which professe Christian religion, it should be more taught, and further inlarged then it is. And to this purpose it were to be wished, that men of knowledge in the Ministery that have by the grace of God attained unto the Tongue of the learned, would employ their pains this way: not only in searching into the depth of such points as stand in bare speculation, but in annexing thereunto the grounds and conclusions of practise, whereby they might both informe the judgement, and rectify the conscience of the hearers. By this means it would come to passe, that the poore distressed soule might be relieved, piety and devotion more practised, the kingdom of Sin; Satan, and Antichrist weakened and impaired, and the contrary kingdom of Christ Jesus more and more established.

What the Author and Contriver of the Discourse ensuing hath done in this behalfe, it is evident by the whole course of his writings that he hath left behind him: all which, as they do openly show unto the world, how great a measure of knowledge understanding, with other endowments both of nature and grace, the Lord had enriched him withall; so they do carry with them the sweet savour of piety and sanctification, wherewith he approved his heart unto God, and his life unto men. Wherein also upon occasion, he hath propounded, and explained sundry notable rules of direction and resolution of the Conscience, as will appeare to the view of the learned and well advised Reader.

To let passe all the rest; this present Treatise giveth very sufficient testimony of his knowledge and dexterity in that kind; which could not be attained unto, without great pains, much observation, and long experience. A labour which commendeth it selfe to the Church of God in two respects principally. One, because his grounds and principles are drawn either directly, or by just consequence out of the written Word, and so are of greater force, to convince the conscience, and to give satisfaction to the mind, either doubting, or distressed. The other, for that it is delivered with such perspicuity, and disposed in such order and Methode, as fitteth best for the understanding and memory of any, whosoever shall peruse it.

Now this whole Treatise of the Questions, I have made bold to present unto your Lordship, and to publish abroad under your protection. First, because God, who vouchsafeth special favor to them that honour him, hath adorned your estate with Honour, your person inwardly with many rich graces of the Spirit, and outwardly with the profession and practise of true Religion; a thing directly confirmed by your unfained love of the truth, continual favours to the Teachers of the same, the Ministers and Dispensers of the Gospel. Secondly, because as the Author of these Cases, was himselfe in many respects bound unto your Honour while he lived; so his wife and children for his sake, have received much kindness at your hands, since his death; a manifest proofe of the truth and sincerity of your affection towards him in the Lord. And in the last place, it was my desire, by setting them forth under your name, to give some testimony of duty to your Honour, presuming that as you loved the Author, so you will be pleased to patronize the Worke, and favourably to interpret of the pains and good intention of the publisher. And thus craving pardon for my boldnesse, I humbly take my leave, and commend your Lordship to the grace and favour of God in Christ. From Emanuel College in Cambridge.

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

To the godly and well
affected Reader whosoever.

I Do now at the length offer unto thy view (Christian Reader) the whole, Treatise of Case-divinity, so far as the Authour proceeded in the delivery thereof before his death. If thou hast beene longer held in expectation thereof, then either thy selfe desiredst, or was meete, I must entreate thy favourable interpretation of my forbearance, partly in regard of many private distractions, and sundry occurrences wherewith I was detained from this duty, and partly also in respect of my desire to publish it in such sort to thy contentment, that it might afterward require no further filing or forbishing by secondary Corrections.

Touching the Treatise it selfe, I have dealt as faithfully as I could, keeping close to the Preachers owne words, without any material addition, detraction, or amplification His Methode remains the same in the body of the discourse, not admitting the least alteration. Only it was thought convenient to distinguish it into bookes, according to the several distinct parts, the bookes into chapters, the chapters that were most capable of divisions, into Sections; and my meaning therein was, to helpe the memory of the the Reader, and to avoid tediousnesse the daughter of longsome discourses.

Now if in the perusing, thou either find any thing amisse, or thy selfe haply not fully satisfied in particular; then remember what is the lot of learned mens works which are Scripta posthuma (whereof these latter times have yielded many examples) to be left after a sort, naked imperfect, when the Authors themselves are gone, who might have brought them to perfection. Consider againe, that in regard of the weight of his worthy Argument, it were much better, kindly and thankfully to accept and enjoy these labours, howsoever imparted, then by their suppressing to be wholly deprived of such a benefit. And withall rest with me in hope, that as himselfe hath first traced the way, and walked by the banks of this maine Sea, so others upon this occasion, will be encouraged to attempt the like course, or at least to enlarge this worke by addition of more particulars. Meane while, not doubting of thy Christian acceptance of my pains for thy good, I commend them to thy love, thy selfe unto God and the word of his grace. Eman. Coll. Novemb. 28. 1606.

Thine in Christ Jesus,

THE FIRST BOOK OF THE CASES OF CONSCIENCE,

Concerning man simply considered in himself, without relation to another. The Preface declaring the Ground and Order of the Treatise following.

Isaiah, 50. verse 4. The Lord God hath given me a tongue of the learned, that I should know to minister a word in due time, to him that is weary.

IN that part of the Prophecy  which goeth before, the H. Ghost setteth downe foretelleth the Calling of the Gentiles; which was to begin at the death of Christ, and from thence to continue unto this day, and so consequently to the end of the world. In the former verses of this Chapter, there is mention, made of the rejection of the Jews; I meane not a general, but a particular rejection, namely then when they were in affliction in the days of Isaiah. Now in this, and so in all other Prophecies of the like kinde, which entreate of this point; Christ himselfe is  brought in, speaking in his owne person; and the words of this Chapter from the beginning, to this present verse, and the rest that follow, are the words of Christ the Mediatour.

In the verse going before, he disputes the case of their rejection: and the sum of the whole disputation is, that either he, or they themselves were the cause thereof; but he was not the cause, and therefore they themselves by their sins. The reason, whereby he proves that they themselves were the cause, is framed in this sort. You Jews cannot bring any writing or bill of divorce, to show that I rejected you: therefore I appeale even to your own consciences,  whether you have not brought this judgement upon your selves, by your iniquities, vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great mercy and love: but when he called they would not obey, vers. 2.

Now in the end of the second verse is contained an answer to a secret reply, that some obstinate Jew might make, after this manner: God hath not now the like power in saving and delivering us, as he hath had in former times: therefore we cannot hope or expect any deliverance from him, and how then shall we do in the meane while? To this the Lord himselfe makes answer, v. 2, 3, 4. that his hand is not shortened, nor his power lessened in regard of greater works, much lesse in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be over much dismayed in themselves, but rather to be comforted, because God had given him the tongue of the learned, to minister a word in season to the weary and distressed; and consequently, that he had power to ease and refresh that their wearinesse and affliction.

In this text then, there is set downe one principal duty of Christs prophetical office, by allusion to the practises of the Prophets in the old Testament, especially those which belonged to the schooles of Elias and Elizeus, who are here termed, the learned. And out of the words thereof, one special point of instruction may be gathered, namely, That there is a certaine knowledge or doctrine revealed in the word of God, whereby the consciences of the weake may be rectified and pacified: I gather it thus. It was one special duty of Christ prophetical office, to give comfort to the consciences of those that were distressed, as the Prophet here recordeth. Now as Christ had this power to execute and performe such a duty, so he hath committed the dispensation thereof to the Ministers of the Gospel. For we may not thinke that Christ in his owne person, ministred and spake words of comfort to the weary, in the time of the Prophets, because he was not then exhibited in our nature, and yet he did then speake, but how? in the persons of the Prophets. So likewise, because Christ now in the new Testament, speaks not unto the afflicted in his owne proper person, it remaineth therefore, that he performs this great worke in the Ministery of Pastours and Teachers upon earth, to whom he hath given knowledge, and other gifts to this end and purpose. There must needs therefore be a certaine and infallible doctrine, propounded and taught in the Scriptures, whereby the conscience of men distressed, may be quieted and relieved. And this doctrine is not attained unto by extraordinary  revelation, but must be drawne out of the written word of God.

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

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

CHAP. I. Of the two first Grounds of Cases, Confession,
and the degrees of Goodness.

THE Grounds or Preambles are especially foure. The first, touching confession. The second, touching the degrees of goodnesse in things and actions. The third, touching the degrees of Sin. The fourth and last, concerning the Subjection and power of conscience. Of these in order.

Sect. 1.

The first Ground is, That in the troubles of Conscience, it is meete and convenient, there should always be used a private Confession. For James saith, Jam. 5. 16. Confesse your faults one to another, and pray one for another; thereby signifying, that Confession in this case, is to be used as a thing most requisite. For in all reason, the Physician must first know the disease, before he can apply the remedy: and the griefe of the heart will not be discerned, unlesse it be manifested by the confession of the party diseased; and for this cause also in the griefe of conscience, the scruple, that is, the thing that  troubleth the conscience, must be knowne.

Neverthelesse, in private confession, these caveats must be observed. First, it must not be urged, as a thing simply or absolutely necessary, without which there can be no salvation. Againe, it is not fit that confession should be of all sins, but only of the scruple it selfe, that is, of that or those sins alone, which do trouble and molest the conscience. Thirdly, though confession may be made to any kinde of man, (Confesse one to another, saith James,) yet is it especially to be made to the Prophets and Ministers of the Gospel. For they in likelihood, of all other men, in respect of their places and gifts, are the fittest and best able to instruct, correct, comfort, and inform the weake and wounded conscience. Lastly, the person to whom it is made, must be a man of trust and fidelity, able and willing to keepe secret things that are revealed, yea to bury them (as it were) in the grave of oblivion, for Love covereth a multitude of sins.

Sect. 2.

The next Ground is touching the degrees of Goodnesse in humane things and actions. Goodnesse in things is two-fold; uncreated, and created. Uncreated, is God himselfe, who never had beginning, and who is Goodnesse it selfe, because his nature is absolutely and perfectly good, and because he is the author and worker thereof, in all things created. Created goodnesse, is that whereby the creature is made good; and it is nothing else, but the fruit of that goodnesse, that is essentially in God. Now the degrees thereof are these. There is a general or natural Goodnesse in creatures, and a more special or moral Goodnesse.

General Goodnesse is that, whereby all creatures are accepted and approved of God, by whom they were both created and ordained. Thus every creature is good, partly by creation, and partly by ordination. By creation it is, that the substance of each creature, as of the Sun, the Moone, the Earth, Water, Meate, Drinke, c. is good, having the being thereof from God. Hence also the essential properties, quantities, qualities, motions, actions, inclinations of the creatures, in themselves considered, with all their events, are good. By the same general goodnesse also, even the Devil himselfe and his actions, as he is a substance, and as they are actions, having their being from God, are good. Things againe do take unto them the condition of Goodnesse, not only by creation, but also by Gods ordination, whereby they are directed and appointed to some certain uses and ends. Thus the evil Conscience, Hell, and Death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves, and to us they be evil.

Besides this general and natural goodnesse, there is also a special or moral goodness, properly so called: it is that which is agreeable to the eternal and unchangeable wisdom of God, revealed in the Moral Law, wherein it is commanded; and things as they are therein commanded to be done by God, are good morally. Now of actions morally good, there be two degrees: for they are either good in themselves alone, or good both in themselves, and in the doer. In themselves alone some things be morally good: for example, when a wicked man gives an alms, it is a good worke onley in it selfe, but not good in the doer, because it is not done in faith, and from a good conscience: and so are all the virtues of the heathen, morally good in themselves, but they are not good in heathen men; for in them they are but (a) beautiful sins.  The next degree of goodnesse is, whereby

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things and actions are both good in themselves  and in the doer also. Of this sort were  the prayers alms of Cornelius good in them selves, in him also, because he was a believer.

Now opposite to things and actions morally good or evil, are actions and things of a middle nature, commonly termed Indifferent, which in themselves being neither good nor evil, may be done or not done without sin; In themselves I say, for in their circumstances they are, may be made either evil or good. And here we must remember to put a difference betweene conveniency, inconveniency, which ariseth from the nature of indifferent things. Conveniency is, when a thing or action is fitted to the circumstances, and the  circumstances fitted to it, that thereby it becomes a thing Convenient. On the other side, Inconveniency is, when a thing or action is done in unmeete circumstances, which bring some hurt or losse to the outward man, or stand not with decency: and therefore do make it to be Inconvenient. And by this that hath beene said, we may discerne when an action is good, evil, indifferent, convenient, or inconvenient.

CHAP. II. Of the nature and differences
of sin.

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

Sect. 1.

Sin in his proper nature (as Saint John saith, 1 Joh. 3. 4.) is an anomy, that is, a want of conformity to the Law of God. For the better understanding whereof, we must know, that there were in Adam before his fall, three things not to be severed one from the other: the substance of his body and soule, the Faculties and Powers of his body and soule: the Image of God consisting in a straightness, and conformity of all the affections, and powers of man to Gods will. Now when Adam falls, and sins against God, what is his sin? Not the want of the two former, (for they both remained,) but the very want, and  absence of the third thing, namely, of conformity to Gods will. I make it plaine by this resemblance; In a musical instrument, there is to be considered, not only the instrument it selfe, and the sound of the instrument, but also the harmony in the sound. Now the contrary to harmony, or the disorder in music, is none of the two former, but the third, namely the discord, which is the want or absence of harmony, which we call disharmony. In the same manner, the sin of Adam, is not the absence either of the substance, or of the faculties of the soule and the body, but the want of the third thing before named, and that is, conformity or correspondency to the will of God, in regard of obedience. But some may say, the want of conformity in the powers of the soule, is not sin properly: because in sin there must be not only an absence of goodnesse, but an habite or presence of evil. I answer, that this very want of conformity, is not only the absence of goodnesse, but also the habite or presence of evil. For as this want enters in, and is received into the nature, it is properly a want or absence of goodnesse; againe, after it is received into the nature of man, it continues abides in the powers and faculties thereof, and so it carries the name of an habite.

It may be said againe, that lust and concupiscence, that is, Original sin, draws the heart away from the service of God, and entices it to evil. Now to entice or draw away, is an action, and this action cannot proceede of a mere privation or want. Ans. We must consider Original sin two ways: first jointly with the thing or subject, in which it is; secondly, by it selfe in his own nature. If we consider it with his subject, it is an evil inclinaion or action: but if weconsider it simply in it own nature, it is no inclinaion, or action, but a want. And the like consideration is to be had of actual sin. For example: In murder there are two things: one is the action of moving the body, and of holding up the weapon, c. which is no sin properly, if it be considered as an action: because every action comes from God, who is the first cause of all things and actions. Againe, in murder there is a second thing, namely, killing or slaying of the man, which is the disorder or aberration in the action, whereby it is disposed to wrong use and end: and thus the action is a sin, namely, in respect it wants conformity to the will of God. The nature then of the sin lies not in the action, but in the manner of doing the action: and sin properly is nothing formally subsisting, or existing, (for then God should be the author of it, in as much as he is the Creatour and ordainer of every thing and action,) but it is an ataxy, or absence of goodnesse and uprightness, in the thing that subsisteth. Whereupon it is well and truly said in Schooles, In sin there is nothing positive, but it is a want of that which  ought to be or subsist, partly in the nature of man, and partly in the actions of nature. Thus we see what sin is.

Sect. 2.

The second thing to be considered, is, what is a Sinner properly: For the knowledge hereof, we must consider in every sin foure things: first, the fault whereby God is offended: then,  the guilt whereby the conscience is bound overunto punishment: thirdly, the punishment it: selfe, which is eternal death. Of these three, not the guilt or punishment, but the fault or offence, makes a man a sinner.

Howbeit here is a further difficulty. When a man hath committed some offence, and A2

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the said offence is done and past, it may be  some twenty or thirty years: yet the party offending, doth not therefore cease to be a sinner. Now then I demand, what is the very thing, for which he is named and termed stil a sinner in the time present, the offence being past? The answer is, that every actual sin, beside the three former must be considered  with a fourth thing to wit a certaine staine, or blot, which it imprints and leaves in the offender as a fruite, and that is, an inclination, or evil disposition of the heart, whereby it becomes more apt prone to the offence done, or to any other sin. For looke as the dropsy man, the more he drinks, the drier he is, and the more he still desires to drinke: seven so a  sinner, the more he sins, the apter is he to sin, and more desirous to keepe stil a course in wickednesse. And as a man that lookes upon the Sun, if he turne his face away, remains turned until he turne himselfe againe: so he that turns from God by any sin, makes himselfe a sinner, and so remaines until he returns, himselfe againe by repentance. Thus David was a sinner not only in the very act of his adultery and murder: but even when the act was done and past, he remained still a murderer and an adulterer; because a new, or rather a renewed pronenesse to these, and all other sins, tooke place in his heart by his fall, and got strength, til he returned to God by repentance, upon the admonition of  the Prophet. The thing then, whereby a sinner is termed a sinner, is the fault together with the fruite thereof, namely, the blot imprinted in the soule, so oft as men do actually offend.

The Use of this doctrine touching sin,  is two-folde. First, by it we learne see, what is Original sin, whereby an infant in the first conception and birth is indeed a sinner. Every infant must be considered as a part of Adam, proceeding of him, and partaking of his nature: and thereby it is made a sinner not only by imputation of Adams offence, but also by propagation of an aptnesse, and proneness unto every evil, received together with nature from Adam. And thus ought we to conceive Original sin, not to be the corruption of  nature alone, but Adams first offence imputed, with the fruite thereof the corruption of nature, which is an inclination unto every evil, derived togither with nature from our first parents. Secondly, by this we are taught to take heede of all and every sin, whether it be in thought, word, or deede: because the committing thereof, though in respect of the act it passeth away in doing, yet it doth breed and increase a wicked disposition in the heart, (as hath beene said) to the offence done or any other sin. Men deceive themselves, that thinke all the evil of sin, to be only in the act of sinning, and to go no further; whereas indeed every offence hath a certaine blot going with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sin is a greater cause of damnation, then the very sin it selfe. This therefore must admonish us to take heede, lest we continue in any sin, and if it fall out, that through infirmity we be overtaken by any tentation, we must labour to rise againe, and turne from our sin to God, by new and speedy repentance.

Sect. 3.

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

The differences of sin in respect of Reason are these: First, some are sins of knowledge, some of ignorance. A sin of knowledge is, when a man offends against his knowledge, doing evil when he knoweth it to be evil: and this is greater then a sin of ignorance, for he that knoweth his masters will, doth it not, shall be beaten with many stripes, Luk. 12. 47. A sin of ignorance is, when a man doth evil, not knowing it to be evil. Thus Paul was a blasphemer, an oppressor, and persecuted the Church of Christ ignorantly, and in a blinde zeale, not knowing that which he did to be evil. Now by ignorance here I meane, an ignorance of those things which ought to be knowne; and this is two fold: simple, or affected. Simple ignorance is, when a man after diligence good pains taking, still remains ignorant: this ignorance will not excuse any man, if it be of such things as he is bound to know: for it is said, He that doth not his masters will, by reason he knew it not, shall be beaten with stripes, though fewer.

And in this regard, even the heathen which knew not God, are in excusable, because they were bound to have knowne him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his owne default, for himselfe and his posterity. And it is the commandment of God, whereunto every man is bound to performe obedience: that man should know him, that is, his will and word.

But some may say then, how can any man be saved: seeing every man is ignorant of many things which he ought to know? Ans. If we know the grounds of religion, and be careful to obey God according to our knowledge, having withall a care and desire to increase in the knowledge of God and his will, God will hold us excused; for our desire and endeavour to obey, is accepted for obedience it self. And the greater this simple ignorance is, the lesser is the sin. For hereupon it was that Peter lessened, and (in some sort) excused the sin  of the Jews, in crucifying Christ, because they did it through ignorance: and so doth Paul his sin in persecuting the Church, when he allegeth,  that it was done ignorantly in unbeliefe.

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But howsoever this sin by such means may  be lessened, yet remains it still a sin worthy condemnation. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not using, but contemning the means, whereby to get and increase knowledge: and that carelessly and negligently, because he will not leave sin which he loveth, nor forsake the evil trade of life, wherein he delighteth. This is the sin of those, whereof Job speaketh, who say unto God, Depart from us: for we desire not the knowledge of thy ways, Job 21. 14. And of whom David complains, that they flatter themselves in their owne eyes, and have left off to understand and to do good, Psalme 36. 2, 3. This ignorance  is damnable and devilish: it excuseth no man, but doth rather aggravate and increase his sin: yea it is the mother of many grievous enormities.

Againe, ignorance is two-folde: of the  (a) Law, or of the thing the Law requireth. Ignorance of the Law is, when a man knows not the Law of God written, nor the law of nature. This ignorance may somewhat lessen the sin, but it excuseth no man: because it is natural, and every man is bound to know the law. Ignorance of the thing the Law requireth,  is the ignorance of the (b) fact: and that is, either with the fault of the doer, or without the fault.

Faulty ignorance is, the ignorance of a  fact, which he might have prevented. As when a man in his drunkennesse killeth another; in this fact, not knowing what he doth, he also knoweth not that he hath offended: and yet because he might have prevented his drunkennesse, therefore he is faulty and sinneth. Faultlesse ignorance is, when a fact is done, which could not be either knowne, or avoided before hand. For example: if a man be lopping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeede man slaughter, but no voluntary murder: because it was a thing that could not be avoided, and did not fall out through his default. And this ignorance is excusable.

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

Sins proceeding from the will, are properly termed voluntary; such as the doer moved by his owne will commits, though he knew them to be evil. And here, the more free the will is, the greater is the sin: for will added to knowledge, makes the sin the greater. Under voluntary sins, are comprehended all such, as proceede from stirred affection, as when a man tells a lie for feare, or striketh another in anger: and the reason is, because these offences, though they are not done upon deliberation, but arise from the violence of affection, yet they do not exclude Consent. Hither also we may refer, sins committed by compulsion: as when a man is forced to deny his religion, his offence in deed and truth is voluntary, (though some otherewise thinke it to be a mixt action.) For compulsion doth not reach to the will, but to the outward man, and serves to draw forth a consent: and when consent is yielded, he denies his religion voluntarily: for the will cannot  be constrained.

In the next place, sins beside the will are such, as are neither directly from the will, nor against it. Of this sort are the first sudden motions unto sin, conceived in the heart with some inward pleasure and delight: and these are truly sins, though in respect little sins; condemned in the last commandment. And they are not from the will, because they go without and before consent: neither yet are they against the will, because then the heart would not take delight in them.

Here by the way, we are to note, against the doctrine of the Papists, that all sins are not voluntary; for whatsoever wanteth conformity to the Law of God, is sin, whether it be with consent of will or no. But many such desires delights, arise suddenly in the heart of man, which are not according to the Law of God, and have no consent or approbation of will. In like manner, when one man kills another, thinking that he killeth a wild beast: if the same man remembreth afterwards what he hath done, and is not grieved for the fact, in this case he hath sinned, because his not grieving, is offensive unto God, though the fact were merely besides his will.

Mixt sins are partly from the will, partly against it. Of this sort are the works of the man regenerate, which are done partly with his will, and partly against his will, being partly good, and partly evil. The reason here of is this: There are in man after regeneration, two contrary grounds or beginnings of actions: to wit, natural corruption, or the inclination of the mind, will, and affections, to that which is against the Law, called the Flesh; and a created quality of holinesse, wrought in the said faculties by the holy Ghost, termed the Spirit. And these two are not severed, but joined and mingled togither, in all the faculties and powers of the soule. Now between these, there is a continual combate, corruption fighting against grace, and grace against corruption. Hence it is, that there being even in one and the same will contrary inclinations, there must necessarily flow from the man regenerate, contrary actions; the flesh in every action, willing that which is evil, and the Spirit on the other side, that which is good. This Paul confessed and acknowledged, upon his owne experience, after his conversion, when he said, To will is present with me, but I finde no means [perfectly to do] that which is good, Rom. 7. 18. Againe, vers. 22. 23. I delight in the Law of A3

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God, concerning the inner man; but I see an other  law in my members, rebelling against the law of my minde, and leading me captive to the law of sin, which is in my members.

The third ground or fountaine of sin in man, is Affection, from whence do proceede two kinds, namely, sins of Infirmity, and sins of Presumption.

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

Sins of Presumption are such as proceede from pride, arrogancy, wilfulnesse, and hautinesse of mans heart. Against these David prayeth, saying, Let not presumptuous sins  have dominion over me, Psal. 19. 13. And of them there be three degrees.

The first is: when a man wilfully goeth on in his sins, upon an erronious persuasion of Gods mercy, and of his owne future repentance; this is the sin of most men.

The second is, when a man sinneth wilfully, in contempt of the Law of God: this is called  by Moses, a sin with a high hand, and the punishment thereof was, by present death to be cut off from among the people.

The third, when a man sinneth, not only wilfully and contemptuously, but of malice and spite against God himselfe, and Christ Jesus. And by this we may conceive what is the sin against the holy Ghost: which is not  every sin of presumption, or against knowledge and conscience: but such a kind of presumptuous offence, in which true religion is renounced: and that of set purpose and resolved malice, against the very Majesty of God himselfe and Christ, Heb. 10. 29.

Sect. 4.

Now follow other Differences of sin in regard of the object thereof, which is the Law. In respect of the Law, sin is two-fold: either of Commission, or of Omission. I say, in respect of the Law, because God hath revealed in his Law two sorts of precepts: the one wherein some good thing is commanded to be done, as to love God with all our hearts, and our neighbour as our selves: the other wherein some evil is forbidden to be done, as the making of a graven image, the taking the name of God in vaine, c.

Now a sin of Commission is, when a man doth any thing that is flatly forbidden in the Law and word of God: as when one man kills another, contrary to the law, which saith, Thou shalt not kill. A sin of Omission is, when a man leaveth unperformed, some duty which the Law requireth: as for example, the preserving of his neighbours life, or good estate, when it lieth in his power so to do. These also are truly sins, and by them as well as by the other,  men shall be tried in the last judgement.

Sins of Omission have three degrees. First, when a man doth nothing at all, but omits the duty commanded, both in whole and in part; as when having opportunity and ability, he doth not move so much as one finger, for the saving of his neighbours life.

Secondly, when a man performs the duty injoined, but failes both in the manner and measure thereof. Thus the Heathen failed in doing good works, in that the things which they did, for substance, and matter were good and commendable, being done upon civil and honest respects, and referred to the common good; yet in truth their actions were no better then sins of omission, in as much as they issued from corrupted fountains, hearts void of faith: and aimed not at the maine end, and scope of all humane actions, the honour and glory of God.

Thirdly, when a man doth things in a right manner, but failes in the measure thereof. And thus the children of God do sin in all the duties of the law. For they do the good things the law commandeth, in loving God their neighbour: but they cannot attaine to that measure of love, which the law requireth. And thus the best men living do sin in every good worke they do, so as if God should enter into judgement, deale with them in the rigour of his justice, examine them by the strict rule of the Law, he might justly condemne them, even for their best actions. And in this regard, when we pray daily for the pardon of our sins, the best works we do, must come in the number of them: because we faile, if not in substance and manner, yet at the least, in the measure of goodnesse, that ought to be in the doing of them. We must also have care to repent us, even of these our sins of Omission, as well as of the other of Commission: because by leaving undone our duty, we do oftener offend, then by sins committed: and the least Omission is enough to condemne us, if it should be exacted at our hands.

Sect. 5.

The next difference of Sins may be this: Some are Crying sins, some are sins of Toleration.

Crying sins I call those, which are so hainous, and in their kinde so grievous, that they hasten Gods judgements, and call for speedy vengeance down upon the sinner. Of

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this kinde there are sundry examples in the  Scriptures, principally foure. First Cains sin in murdering his innocent brother Abel;  where of it was said, The voice of thy brothers blood crieth unto me from the earth. The next is, the sin of Sodome and Gomorrha, which was pride, fulness of bread, abundance of idlenesse, unmerciful dealing with the poore, and all manner of uncleannesse, Ezech. 16. and of  this, the Lord said, that the cry of Sodome and Gomorrha was great, and their sins exceeding grievous. The third is the sin of Oppression, endured  by the Israelites in Egypt, at the hand of Pharao, and his task-masters. The fourth, is mercilesse Injustice in wrongful withholding and detaining the labourers hire.

Now they are called Crying sins, for  these causes. First, because they are now come to their full measure height, beyond which God will not suffer them to passe, without due punishment. Again, the Lord takes more notice, and inquires further into them, then into others, by reason that they exceede, and are most eminent where they be committed. Thirdly, they call for present helpe of the afflicted and wronged, and consequently, for speedy execution of vengeance upon the authors and committers of them. And lastly, because God is wont to give eare unto the cries of those, that endure so heavy measure at the hands of others, and accordingly to helpe them, and reward the other with deserved  punishment.

Next unto these, are sins of Toleration, lesser then the former: which though in themselves they deserve death, yet God in his mercy shows his patience and long sufferance, upon the committers thereof, either deferring the temporal punishment, or pardoning both temporal and eternal to his Elect. Such  a sin was the ignorance of the Gentiles before Christs coming: which God deferred  to punish, and (as we say (a) winked at it.

More especially, there be three sorts of sins of Toleration: the first is Original sin, or concupiscence, in the regenerate after regeneration, and the fruits thereof: for it is not quite abolished by regeneration, but remains more or lesse molesting and tempting a man till death. And yet if we carry a constant purpose not to sin, and indeavour our selves to  resist all tentations, this concupiscence of ours shall not be imputed unto us, nor we condemned for it. And to this purpose the holy Apostle saith, There is no condemnation to them that are in Christ. Yet saith he not, There is nothing  worthy condemnation in them: for Original sin remaines till death, truly deserving damnation, though it be not imputed.

The second kind of sins of Toleration are secret, unknowne, and hidden sins in  the regenerate. For who can tell how oft he offendeth? saith David. When a man that is the childe of God, shall examine his heart, and humble himselfe even for all his particular sins, which he knoweth by himselfe: there shall yet remaine some unknowne sins, of which he cannot have a particular repentance; and yet they are not imputed, when there is repentance for knowne sins. As for example, David repents of his murder and adultery, and yet afterwards (erring in judgement, by reason of the corruption of the times,) he lived to his death in the sin of polygamy, without any particular repentance, that we heare of. In like manner did the Patriarchs, who may not altogether be excused: yet they were not condemned therefore: neither were they saved without repentance for this sin, but God in mercy accepted a general repentance for the same. And the like is the case of all the Elect, in regard of their secret and hidden faults: for unlesse God should accept of a general repentance for unknowne sins, few or none at all should be saved. And herein doth the endlesse mercy of God notably appeare, that he vouchsafeth to accept of our repentance when we repent, though not in particular as we ought to do. Neverthelesse, this must not encourage or embolden any man to live in his sins, without turning unto God. For unlesse we repent in particular, of all the sins we know, not only our knowne offences, but even our secret sins shall condemne us. Many sins are committed by men, which afterwards in processe of time are quite forgotten: Others are committed, which notwithstanding are not knowne, whether they be sins or no. And in doing the best duties we can, we offend often, and yet when we offend, we perceive it not: and all these in the regenerate, through the mercy of God, are sins of Toleration, in respect of particular repentance.

The third kinde of sins of Toleration, are certaine particular facts of men not approved of in Scripture, and yet remitted in respect of punishment. Such was the fact of Zipporah, in circumcising her childe, in  presence of her husband, he being able to have done it himselfe, and she having no calling, to do that which she did. For though the hand of God was against him, yet was he not sicke, (as some would excuse the matter) neither is there any such thing in the text: but it is rather to be thought, that she her selfe circumcised her son in hast, to prevent her husband: for the deede was done in some indignation, and she cast the foreskin at his feete. And yet because this fact was some manner of obedience, in that the thing was done which God required, (though not in the manner that he required) God accepted the same, and stayed his hand from killing Moses. Thus God accepted  of Ahabs humility, though it were in hypocrisy, because it was a show of obedience: and for that deferred a temporal punishment, till the days of his posterity. God  A4

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sent Lions to destroy the Assyrians, that  dwelt in Samaria, for their idolatry: yet so soone as they had learned to feare the Lord after the manner of the God of Israel, though they mingled the same with their owne idolatry, God for that halfe obedience, suffered them to dwell in peace.

Sect. 6.

The sixt distinction of Sins may be this: Some are sins against God, some against men. This distinction is grounded upon a place in Samuel: 1. Sam. 2. [2]5 If one man sin against another, the Judge shall judge it: but if a man sin against the Lord, who shall pleade for him?

Sins against God are such as are directly  and immediatly committed against the majesty of God. Such are Atheisme, Idolatry, Blasphemy, Perjury, Profanation of the Sabbath, all the breaches of the first Table.

Sins against men, are injuries, hurts, losses, and damages; whereby our neighbour is in his dignity, life chastity, wealth, good name, or any other way justly offended, or by us hindered. And such actions must be considered two ways. First as they are injuries and hurts done unto our neighbour: and secondly, as they are anomies, or breaches of Gods law, forbidding us to do them: and in this second respect they are called sins, because sin is properly against God: and therefore by sins against men, we are to understand,  injuries, losses or damages done unto them. In this sence must that place in Matthew be expounded: Math. 18. 15. If thy brother sin against thee, c.

Sect. 7.

The seventh Difference of sins, is noted by S. Paul, where he saith, 1. Cor. 6. 10. Every sin that a man doth, is without the body; but he that commits fornication, sinneth against his owne body. In which place it is implied, that some sins are without the body, and some against a mans owne body.

Sins without the body, are such sins as a man committeth, his body being the instrument of the sin, but not the thing abused. Such are Murder, Theft, and Drunkennesse: for in the committing of these sins,  the body is but a helper, and only a remote instrumental cause, and the thing abused is without the body. For example: in drunkennesse, the thing abused by the drunkard, is wine or strong drinke: in theft, another mans goods in murder, the instrument whereby the fact is committed. The body indeed confers his helpe to these things, but the injury is directed to the creatures of God, to the body and goods of our neighbour. And such are all sins, adultery only excepted.

Sins against the body, are those in which it selfe, is not only the instrument, but the thing abused also. Such a sin is adultery only, and those that are of that kind, properly against the body: first, because the body of the sinner is both a furthering cause of the sin, and also that thing which he abuseth against his own selfe. Secondly, by this offence, he doth not only hinder, but lose the right, power, and property of his body, in that he makes it the member of an harlot. And lastly, though other sins in their kind, do bring a shame and dishonour upon the body, yet there is none that sitteth so nigh, or leaveth a blot so deepely imprinted in it, as doth the sin of uncleannesse.

Sect. 8.

The eight distinction of sins is grounded upon Pauls exhortation to Timothy, 1. Tim. 5. 22. Communicate not with other mens sins. Sins are either Other mens sins, or Communication with other mens sins. This distinction is the rather to be knowne and remembered, because it serves to extenuate or aggravate sins committed.

Communication with sin is done sundry ways. First, by counsel: thus Caiphas sinned when he gave counsel to put Christ to death. Secondly, by commandment: so David sinned in the murder of Urias. Thirdly, by consent, or assistance, Rom. 1. 31. Thus Saul sinned in keeping the garments of them that stoned Stephen, Act. 12. 20. 7. 58. Fourthly, by provocation: thus they sin that provoke others to sin: and here of Paul speaketh when he saith, Fathers must not provoke their children to wrath, Eph. 6. 4. Fifthly, by negligence or silence. This is the sin of the Minister, when men are called to reprove sin, and do not. Sixtly, by flattery, when men soothe up others in sin. Seventhly, by winking at sins, or passing them over by slight repoofe, Ephesi. 5. 11. Thus Eli sinned in rebuking his sons; and thereby brought a temporal judgement upon himselfe and his family, 1. Sam. 2. chap. and 4. Eightly, by participation, Eph. 5. 7. and thus they do sin, that are receivers of thieves. Ninthly, by defending another man in his sin: for he that justifieth the wicked, and condemneth the just, even they both are an abomination to the Lord.

Sect. 9.

The Ninth distinction followeth. Some  mens sins (saith Paul) are open before hand, some follow after. Which place by some is expounded thus: Some mens sins are kept secret, till the last judgement, and some are revealed in this life, before that day. This I thinke is a truth, but not the meaning of the text. For in the 23. verse, the Apostle spake of Ordination, giving charge to Timothy, that he should not suddenly admit any into Ecclesiastical offices, lest he did partake with their sins. Now in this 24. verse, he rendereth a reason thereof, saying, Some mens sins are open before hand: that is, some mens faults and wants are knowne, before their ordination to Ecclesiastical offices, and of such

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the Church may know what to judge and say.  But some againe follow after, that is, they are not revealed till after their Ordination: and thus Judas his wickednesse did not appeare at the first, but was revealed after he was called to be an Apostle.

And thus we see, what be the Differences of Sins touching all which, this must be held and remembered for a Ground, That every sin, in what degree soever it be, is mortal of it selfe: and no sin is venial in it owne nature. For the wages of every sin is death. Rom. 6. 23. And, Cursed is every one, that continueth not in all things that are written in the booke of the Law, to do them, Gal. 3. 10. This ground must be holden against the Church of Rome, who in her  Case divinity, useth to pacify the conscience, by teaching men, that sundry sins are venial.

Sect. 10.

Now though every sin of it selfe be mortal, yet all are not equally mortal: but some more, some lesse. For the better understanding whereof, it is to be remembered, that in sin there be sundry steps degrees, whereby one and the same sin, may be lessened or increased, and so become more or lesse hainous before God.

If it be asked, how can this be? I answer; that Sin may admit aggravation, or extenuation, sundry ways: first, by the circumstances,  which are principally seven.

The first, is the subject, or person sinning. For example: The sin of a public person is more hainous, yea more mortal, then the sin of a private man, because he is in eminent place, and his actions are more exemplary and scandalous, then the actions of inferiour men. The servant that knows his masters will, if he doth it not, is the greater sinner, and shall endure a greater punishment, then he that neglects the same upon simple ignorance, Math. 10. 15. The Minister and Dispenser of the Word, if he be unfaithful and unprofitable, his offence, and consequently his punishment, is far greater then other mens, Math. 5. verse 13.

The second is, the object or party which is offended in this respect it was that the Jews did more heinously sin in crucifying Christ the Son of God, the Lord of glory, then did their fathers which persecuted and killed the Prophets. Againe, the word of God teacheth, that the injury that is done unto those whom God tenderly loveth, is far more displeasing unto him, then if it were done to others. He that toucheth you, (saith the Prophet, meaning the Jews his chosen and beloved people) toucheth the apple of his eye, Zach. 2. 8. The man that deviseth mischiefe against his harmelesse brother that dwelleth peaceably by him, committeth a sin most odious unto God and man, Prov. 3. 29. Psal. 7. 4. He that is called and converted unto God and Christ, and maketh not honest provision for his owne which are of his family, is so not orious an offender, that Saint Paul holds him a denyer of the faith, and worse then an infidel, 1. Tim. 5. 8. The person that shall raile upon the Judge, or speake evil of the Ruler of his people, is a greater transgressour of Gods commandment, then he that revileth, or abuseth an ordinary man, Exod. 22. 28.

The third is, the thing done in which the offence is committed. Thus to falsify the word of God, and to prophane his worship and service, is much more abhominable in his sight, then is the falsifying of the word of a man, or the abuse of humane laws and ordinances. Thus again, the hurting and indamaging of the person and life of our neighbour, is a more odious offence, then is the diminishing of his goods and outward estate: and the hurt that redoundeth by our default unto his soule, is more offensive every way, then the wrong that is offered unto his body.

The fourth, is the place where it is done. According to this Circumstance, if a man shall either speake or do any thing, that comes under the name of a breach of piety or justice, in public place, as in the congregation, in open court, or general assembly, and that with public and general scandal; he is a greater offender, then if he spake or did the same at home, in his house or closet.

The fift is the End; In regard hereof, he that stealeth from another, that whereby he may satisfy his hunger, and save his life, being driven to extreme necessity, offendeth in a lower and lesser degree, then the thiefe that robbeth by the high way side, for this end, to enrich himselfe by the losses of other men.

The sixt is the Manner how? Thus he that committeth uncleanness in the outward act, doth more grievously sin, and with greater scandal, then if he only entertained an uncleane thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolved malice against God, hath proceeded unto a higher degree of iniquity, then if he had fallen upon ignorance, infirmity, or disordered and distempered affection. In like manner, the sin of the Jews, in forcing Pilate by their threatning terms (as that he was an enemy to Caesar, c.) to the unjust condemnation of Christ Jesus, was an higher degree, then the sin of Pilate himselfe, who yielding unto their importunity pronounced sentence against him, John 19. 11. The last is the time, which also serves to aggravate the sin. For ordinary disobedience in the time of grace, and wilful neglect of Gods calling in the aboundance of means, is a great deale more damnable, then  the commission of sin, in the days of ignorance and blindnesse, when the like means are wanting.

The second way to aggravate sin, is by addition of sin to sin: and that is done

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sundry ways; first, by committing one sin in  the necke of another; as David sinned, when he added murder to adultery. Secondly, by doubling and multiplying of sin, that is, by falling often into the same sin. Thirdly, by lying in sin without repentance. And here it must be remembered, that men of years living in the Church, are not simply condemned for their particular sins: but for their continuance and residence in them. Sins committed make men worthy of damnation; but living and abiding in them without repentance, is the thing that brings damnation. For as in the Militant Church men are excommunicate, not so much for their offence, as for their obstinace; so shall it be in  the Church triumphant; the kingdom of heaven shall be barred against men, not so much for their sin committed, as for their lying therein without repentance. And this is the manner of Gods dealing with those that have lived within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should admonish every one of us, to take heed, lest we lie in any sin: and that being any way overtaken, we should speedily repent, lest we aggravate our sin by continuance therein, and so bring upon our selves swift damnation.

Thirdly, the same sin is made greater or lesser foure ways: according to the number of  degrees in the committing of a sin, noted by S. James, Jam. 1. 15. Temptation, Conception, Birth, and Perfection. Actual sin in the first degree of tentation, is, when the minde upon some sudden motion, is drawne away to think evil, and withall is tickled with some delight thereof. For a bad motion cast into the minde, by the flesh the devil, is like unto the baite cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception, is when with the delight of the mind, there goes consent of will to do the evil thought on. Sin in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are growne to a custome and habite in sin, upon long practise.  For the often committing of one the same sin, leaves an evil impression in the heart, that is, a strong or violent inclination, to that or any other evil, as hath beene taught before. And sin thus made perfect, brings forth death: for custome in sinning brings hardnesse of heart; hardnesse of heart, impenitency; and impenitency, condemnation. Now of these degrees, the first is the least, and the last is the greatest, One and the same sin, is lesser in tentation, then in conception; and lesse in conception, then in birth; and greater in perfection, then in all the former.

Sect. 11.

Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equal, as the Stoics of ancient times, and their followers have falsely imagined. For it hath beene proved at large, by induction of sundry particulars, that there are degrees of sins, some lesser, some greater: some more offensive and odious to God and man, some lesse. And that the circumstances of time, place, person, and manner of doing, do serve to enlarge or extenuate the sin committed.

If it be here alleadged, that Sin is nothing but the doing of that, which is unlawful to be done, and that this is equal in all men that sin: and therefore by consequent, offences are equal: I answer, that in every sin, men must not consider the unlawfulnesse thereof only, but the reason why it should be unlawful: and that is properly, because it is a breach of Gods law, and repugnant to his will revealed in his word. Now there is no breach of a divine Law, but it is more or lesse repugnant unto the will of the Law giver, God himselfe. And many transgressions, are more repugnant thereunto then fewer: for the more sin is increased, the more is the wrath of God in flamed against the sinner upon his due desert.

If it be said againe, that the nature of Sin stands only in this, that the sinner makes an aberration from the scope or marke that is set before him, and doth no more then passe the bounds of duty prescribed by God, and that all are alike in this respect; The answer is, that it is a falshood to affirme, that he which makes the lesse aberration from the duty commanded, is equal in offence to him that makes the greater. For the same sin for substance, hath sundry steps and degrees, in respect whereof, one man becommeth a more heinous offender then another. For example, in the seventh commandment when God forbids the committing of Adultery, he forbiddeth three degrees of the same sin; to wit, adultery of the heart, consisting of inordinate and uncleane affections; adultery of the tongue in corrupt, dishonest, and unseemely speeches; and the very act of uncleannesse and filthinesse committed by the body. Now it cannot be said, that he which breaks this commandment only in the first degree, is as great a transgressour, as he that hath proceeded to the second, and so to the third. And therefore it remains for an undoubted truth, that Sins committed against the Law of God, are not equal, but some lesser, some greater.

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

The use of this doctrine is manifold. First, by it we learne, what the heart of man is by nature: namely, a corrupt and uncleane fountaine, out of which issueth in the course of

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this life, the streams of corruptions infinite  in number, noisome in qualities, hainous in degrees, dangerous in effects. For from thence do flowe all the differences of sins before named, with their several branches, and infinite many more, that cannot be rehearsed. This must move us humbly to sue unto God, and earnestly to entreat him, to wash us throughly from our wickednesse, and cleanse us from our sins: yea to purge and to rinse the fountaine thereof, our uncleane and polluted hearts. And when by Gods mercy in Christ, apprehended by faith, our hearts shall  be purified, then to set watch and ward over  them, and to keepe them with all diligence. Secondly it teacheth us, that miserable mortal man, is not guilty of one of more sins, but of many and sundry corruptions, both of heart and life. Who can understand his faults? saith David, Psal. 19. 12. Now the allowance of sin being death by Gods ordinance, and God being justice it selfe; answerably to the number of our offences, must we needs be liable to many punishments, yea to death it selfe, both of the body, and of the soule. This being our woful estate, little cause is there that any man should thinke himselfe to be in good case, or presume of Gods mercy, in regard of the smal number of his sins: And much lesse cause hath he, falsely to imagine with the Popish sort, that he can merit the favour of God by any worke done by him, above  that which the Law requireth; considering that it is impossible for him to know either the number, or the nature, or the measure of his sins. Lastly, the consideration of this point, must be a bar to keepe us in, that we be not too secure or presumptuous of our owne estate: for as much as we learne out of the word of God, that in respect of the multitude of our corruptions, this our life is full of much evil, many difficulties, that we have whole armies of enemies to encounter withall, not only out of us in the world abroad, but within us, lurking even in our owne flesh. And upon this consideration, that we should be at continual defiance with them, using all holy means to get the victory over them, by  the daily exercises of invocation and repentance, and by a continual practise of new obedience unto all the laws commandments of God, according to the measure of grace received. And so much of the third Ground.

CHAP. III.
Of the subjection and power of
Conscience.

The fourth and last Ground, is touching the subjection and power of Conscience. Wherein we are to remember two things: what Conscience is; and what is the natural condition of it in every man. For the first; the name of Conscience will give light to the thing it selfe. For it signifieth a knowledge, joined with a knowledge; and it is so termed in two respects. First, because when a man knows or thinks any thing, by means of Conscience, he knows what he knows and thinks. Secondly, because by it, man knows that thing of himselfe, which God also knows of him. Man hath 2. witnesses of his thoughts, God, and his owne conscience; God is the first and chiefest, Conscience is the second, subordinate unto God, bearing witnesse unto God, either with the man, or against him. Therefore it is nothing else but a part of the understanding, whereby a man knows what he thinks, what he willes and desires, as also in what manner he knoweth, thinketh, or willeth, either good or evil. Whereunto this must be added, that as conscience knows our thoughts, willes, actions, so it testifies thereof unto God, either with us, or against us.

In the second place, The natural condition or property of every mans conscience is this; that in regard of authority and power, it is placed in the middle betweene man and God, so as it is under God, yet above man. And this natural condition hath two parts: the first is, the subjection of conscience to God, and his word. Concerning which subjection we have this rule: That God alone by his word doth only binde the conscience, by causing it in every action either to excuse for well doing, or accuse for sin. And this God doth properly. For first, he is the only Lord of the conscience, which created it, and governs it. 2. Againe, he is the only Law giver, that hath power to save or destroy the soule, for the keeping and breaking of his Laws, Jam. 4. 12. 3. And further, mans conscience is known to none, besides himselfe, but to God: What man knoweth the things of a man, save the spirit of man which is in him? 1. Cor. 2. 11, And it is God only that gives liberty to the conscience, in regard of his owne laws. Upon this it followeth, that no mans commandment or law can of itselfe, and by it owne sovereign power binde conscience, but doth it only by the authority and virtue of the written word of God, or some part thereof. And therefore, if it be alleadged, that subjection is due to the Magistrate for conscience sake, Rom. 13. 5. the Answer is at hand; that subjection is indeede to be performed to civil authority ordained by God, and obedience also to the Laws of the Magistrate for feare of wrath, and for avoiding of punishment, but not for conscience of the said authority or laws properly and directly, but for conscience of Gods commandment, which appointeth both Magistracy, and the authority thereof. This is it that binds the conscience immediately; that by virtue of a superior Law, whereby it standeth in force, namely, the Law of God.

The second part of the natural condition of conscience, is the power which it hath over man, to accuse or excuse him in respect of things done. And this is plaine by Saint Pauls

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Conclusion, Rom. 14. 23. Whatsoever is not of  faith, that is, whatsoever man doth, whereof he is not certainly persuaded in judgement and conscience out of Gods word, that the thing may be done, it is sin. More plainely: a thing may be said, not to be done of faith three ways. First, when it is done with doubting,  and unresolved conscience, as in those that are weak in knowledge. Of which sort were some in the Primitive Church, who notwithstanding they heard of the doctrine of Christian liberty; yet they were of opinion, that after Christs ascension, there was a difference to be made of meates, and thereupon thought, they might not eate of some kinde of meates. Suppose now, that these persons (by accident) should have beene drawn to eate swines flesh, which themselves had holden a thing forbidden: these men upon this very fact had sinned, because that which they did was upon an unresolved conscience. So saith the Apostle, Rom. 14. 23. He that doubteth, is condemned, if he eate, because he eateth not of faith. Secondly,  when a thing is done upon an erronious conscience, it is not of faith, and therefore it is a sin. Thus the Masse priest sinneth in saying Masse, though he thinke in his conscience, the thing he doth, is the ordinance of God. And thus Heretics do die Heretics, though when they die, they be fully persuaded their opinions be the truth. Again, in the same manner, Put the case a man should be  of opinion, that fornication, or theft, were things arbitrary and indifferent, and here upon his conscience should tell him, he might take oportunity, and commit either of these sins: whether is this action in the party thus persuaded, a sin, or no? I answer, the case is plaine, that the fact is done upon an erronious conscience, and therefore must be a sin in the doer. For the error of the judgement cannot take away the nature of that which is simply evil. Sin is sin, and so remaineth, notwithstanding any contrary persuasion of the conscience. The reason is, because though the conscience erreth, is misinformed, yet it bindeth so far forth, as that if a man judge a thing to be evil, either simply, or in some respect, (though falsely) and yet  afterward doth it, he hath sinned offended the Majesty of God, as much as in him lieth. Thirdly, when a thing is done with a repugning,  or gainsaying conscience, though upon error and false judgement of the conscience, it is in the doer a sin. Thus an Anabaptist, that holdeth it unlawful to sweare, sinneth, if he taketh an oath: not in swearing simply, for that is Gods ordinance, but because he swears against the persuasion of his conscience.

CHAP. IIII.
Of the distinction of Cases.

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

These Questions may be fitly divided, according to the matter or subject of them, which is man. Now as man is considered divers ways, that is to say, either apart by himself, or as he stands in relation to another, and is a member of a society: so the Questions of Conscience are to be distinguished: some concerning man simply considered by himselfe: some againe, as he stands in relation to another.

Man standeth in a two-fold relation: to God, or to man. As he stands in relation to God, he bears the name of a Christian, that is, a member of Christ, or a son of God, whose duty is to know and to worship God, according to his will revealed in his word. As he stands in relation to man, he is a part of a body, and a member of some society. Now the Questions that concerne him, as a member of a society, are of three sorts, according to three distinct kinds of societies. For every man is either a member of a Family, or of the Church, or of the Common-wealth. And answerably, some Questions concerne man as a member of a family: some, as he is a member of the Church: some, as he is a member of the Common wealth.

In a word therefore, all Questions touching man, may be reduced to three general heads. The first where of is, concerning man simply considered as he is a man. The second, touching man as he stands in relation to God. The third, concerning man as he is a member of one of the three societies; that is, either of the Family, or of the Church, or of the Common-wealth.

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

The first, What a man must do, that he may come into the favour of God, and be saved?

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

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

CHAP. V.
Of the first main Question tou-
ching man. I. Question.
What must a man do, that he may come
into Gods favour, and be saved?

For answer to this Question, some Grounds must be laid downe before hand. The first is this; That we must consider and remember, how, and by what means, God brings any man to salvation. For looke how God saveth

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others, so he that would know how to  be saved, must use the means whereby God saveth them.

Sect. 1.

In the working and effecting of Mans salvation, ordinarily there are two special actions of God: the giving of the first grace, and after that, the giving of the second. The former of these two works, hath ten several actions. I. God gives man the outward means of salvation, specially the ministery of the word: and with it, he sends some outward or inward crosse, to breake and subdue the stubborness of our nature, that it may be made pliable to the will of God. This we may see in the example of the jailer, Act. 16. and of the Jews  that were converted at Peters sermon, Act. 2. II. This done, God brings the minde of man to a consideration of the Law, and therein generally to see what is good, and what is evil, what is sin, and what is not sin. III. Upon a serious consideration of the Law, he makes a man particularly to see and know his owne peculiar and proper sins, whereby he offends God. IV. Upon the sight of sin, he smites the heart with a legal feare, whereby when man seeth his sins, he makes him to feare punishment and hell, and to despaire of salvation, in regard of any thing in himselfe.

Now these foure actions, are indeede no fruits of grace, for a Reprobate may go thus  far; but they are only works of preparation, going before grace; the other actions which follow, are effects of grace. V. The fifth action of grace therefore is, to stir up the minde to a serious consideration of the promise of salvation, propounded and published in the Gospel. VI. After this, the sixt is, to kindle in the heart some seeds or sparks of faith, that is, a will and desire to believe, and grace to strive against doubting and despaire. Now at the same instant, when God begins to kindle in the heart any sparks of faith, then also he justifies the sinner, and withall begins the worke of sanctification. VII. Then, so soone as faith is put into the heart, there is presently a combate: for it fighteth  with doubting, despaire, distrust. And in this combate faith shows it selfe, by fervent, constant, and earnest invocation for pardon: and after invocation follows a strength and prevailing of this desire. VIII. Furthermore, God in mercy quiets and settles the Conscience, as touching the salvation of the soule, and the promise of life, whereupon it resteth and stayeth it selfe. IX. Next after this settled assurance, and persuasion of mercy, follows a stirring up of the heart to Evangelical sorrow, according to God, that is, a griefe for sin, because it is sin, and because God is offended: and then the Lord works repentance, whereby the sanctified heart turns it selfe unto him. And though this repentance be one of the last in order, yet it shows it self first: as when a candle is brought into a roome, we first see the light before we see the candle, and yet the candle must needs be, before the light can be. X. Lastly, God giveth a man grace to endeavour to obey his commandments by a new obedience. And by these degrees doth the Lord give the first grace.

The second worke of God tending to salvation, is the giving of the second grace: which is nothing else but the continuance of the first grace given. For looke as by creation, God gave a being to man and all other creatures, and then by his providence continued the same being, which was as it were a second creation: so in bringing a man to salvation, God gives the first grace, for example, to believe and repent; and then in mercy gives the second, to persevere and continue in faith and repentance to the end. And this, if we regard man himselfe, is very necessary; For as fire without supply of matter, whereby it is fed and continued, would soone go out; so unlesse God of his goodnesse, should follow his children, and by new and daily supplies, continue his first grace in them, they would undoubtedly soone lose the same, and finally fall away.

The second Ground for the answer of this Question, is taken from some special places of Scripture, where the same is moved and resolved. The men that were at Peters sermon, being touched with the sense of their owne misery, upon the doctrine which had been delivered, as the holy Ghost saith, were pricked in their hearts, cried unto the Apostles: Men and brethren, what shall we do? Acts 2. 38. Peter moved by the Spirit of God, answers them, Repent, and be baptized for the remission of your sins. The like was the case of the jailor, who, after that the stubbornnesse of his heart was beaten downe, by feare of the departure of the prisoners, he came trembling, and fell downe before Paul and Silas, and moved this question unto them; Sirs, What must I do to be saved? Act. 16. 33. to whom they gave answer; Believe in the Lord Jesus, and thou shalt be saved, and thine household. The young man in the Gospel sues to Christ, and askes him, What shall I do to be saved? Marke 10. verse 17. c. Christ answers him, Keepe the Commandments. When he replied, that he had kept them from his youth, Christ tells him, that he must go yet further, and sell all that he hath, and give to the poore. And John tells the Scribes and Pharisees, who came unto his Baptisme, and confessed their sins, that if they would fly from the wrath to come, they must repent, and bring forth fruits worthy amendment of life, Mat. 3. 8. From these places then, I frame this answer to the Question in hand. The man that would stand in the favour of God, and be saved, must do foure things: first, humble himselfe before God: secondly, believe in Christ: thirdly, B

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repent of his sins: fourthly, performe new  obedience unto God.

Sect. 2.

For the first, Humiliation is indeede a fruite  of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect whereby it appears, is the abasing and humbling of our selves. And here we are further to consider three points: first, wherein stands humiliation: secondly, the excellency of it: thirdly, the Questions of Conscience that concerne it.

Touching the first point, Humiliation stands in the practise of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himselfe, and ashamed in respect  of his sins. The second is, a confession to God, wherein also three things are to be done: first, to acknowledge all our maine sins original and actual: secondly, to acknowledge our guiltinesse before God: thirdly, to acknowledge our just damnation for sin. The third thing in Humiliation, is supplication made to God for mercy, as earnestly as in a matter of life and death: and of these three things we have in Scripture the examples of Ezra, Daniel, and the prodigal son, Ezra 9. Dan. 9. Luk. 15. 18.

The second point is, the excellency of Humiliation, which stands in this, that it hath the promises of life eternal annexed to it. Esa. 57. 15. I dwell in the high and holy place: with him also that is of a contrite humble spirit,  to revive the spirit of the humble, and to give life to them that are of a contrite heart, Psalme 51. 17. A contrite and a broken heart, O God, thou wilt not despise. Proverbs 28. 13. He that hideth his sins, shall not prosper: but he that confesseth and forsaketh them, shall finde mercy. 1. John 1. 9. If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. By all these, and many other places, it is manifest, that in the very instant, when a sinner begins truly in heart and conscience to humble himselfe, he is then entered into the state of salvation. So soone as David said, 2. Sam. 12. 13. I have sinned, Nathan pronounceth in the name of the Lord, that his sins were put away. And David himselfe  saith, alluding to the former place, I said I will confesse my sin, and loe thou for gavest the wickednesse of my sin, Psal. 32. 5. When the prodigal son had but said, I will go to my father, c. Luke 13. 18. even then, before he humbled himselfe, his father meetes him, and receives him.

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

I. Case. What if it fall out, that a man in humbling himselfe, cannot call to minde either all, or the most of his sins? I answer; A particular humiliation indeed is required, for maine and knowne sins: but yet there are two cases, wherein general repentance, will be accepted of God for unknowne sins. One is, when a man hath searched himselfe diligently, and by a serious examination, passed through all the commandments of God, and yet after such examination and search made, his particular offences are yet hidden, and not revealed unto him, so as he cannot call them to remembrance; then the general repentance is accepted. For this is answerable to Davids practise, who after long search, when he could not attaine to the knowledge of his particular slips, then he addresseth himselfe to a general humiliation, saying, Who knoweth the errours of this life? cleanse me Lord from my secret faults, Psal. 19.[12]. and upon this, he was no doubt accepted. Againe, when a man humbleth himselfe, and yet is prevented by the time, so as he cannot search his heart and life, as he would: his general repentance will be taken and accepted of God. The truth here of appears in the thiefe upon the crosse, who having no time to search himselfe, made no special humiliation, yet upon his general confession he was accepted. Now the ground of this doctrine is this; He that truly repents of one sin, in this case when he is prevented, is, as if he repented of all.

II. Case. What must a man do, that finds himselfe hard hearted, and of a dead spirit, so as he cannot humble himselfe as he would? Answer Such persons, if they humble themselves, they must be content with that grace which they have received. For if thou be truly and unfainedly grieved for this, that thou canst not be grieved, thy humiliation shall be accepted. For that which Paul saith of alms, may be truly said in this cafe, that if there be a ready minde, a man shall be accepted according to that he hath, and not according to that he hath not, 2. Cor. 8. 12.

III. Case. Whether the party that is more grieved for losse of his friend, then for offence of God by his sin, doth or can truly humble himselfe? Answer. A man may have a greater griefe for an earthly losse, then for the other, and yet be truly grieved for his sins too. The reason is, because that is a bodily, natural, and sensible losse, and accordingly sorrow for it is natural. Now the sorrow for the offending of God, is no sensible thing, but supernatural and spiritual; and sensible things do more affect and urge the minde, then the other. David did notably humble himselfe for his sins, and he did exceedingly mourne for the losse of his son Absolom, yea and more too then for his sins, Would God I had died for thee Absolom, O Absolom my son, my son, c. 2. Sam. 18. 33. Againe, I answer, that the sorrow of the minde, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sin, though it be lesse in respect of the intention thereof; yet is it greater in respect of the estimation

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of the mind: because they which truly mourn  for their sins, grieve for the offence of God, as the greatest evil of all; and for the losse of the favour of God, as for the losse of the most precious thing in the world.

IV. Case. Whether it be necessary in Humiliation, that the heart should be smitten with a sensible sorrow? Answ. I. In sorrow for sin there are two things: first, to be displeased for our sins: secondly, to have a bodily moving of the heart, which causeth crying and tears. The former of these is necessary, namely, in heart to be deepely displeased with our selves: the latter is not simply necessary, though it be commendable in whomsoever it is, if it be in truth; for Lydia had the first, but not the second. II. It falleth  out oftentimes, that the greatness of the griefe taketh away the sensible paine, and causeth a nummednesse of the heart, so that the party grieveth not. III. Sometimes the complexion will not afford tears: and in such there may be true humiliation, though with dry cheeks.

Sect. 3.

The second thing to be done for the attaining  of Gods favour, and consequently of salvation, is to believe in Christ. In the practise of a Christian life, the duties of humiliation and faith cannot be severed; yet for doctrines sake, I distinguish them. In faith there are two things required, and to be performed on  our behalfe. First, to know the points of religion, and namely, the sum of the Gospel, especially the promise of righteousnesse and life eternal by Christ. Secondly, to apprehend and apply the promise an withall the thing promised, which is Christ, unto our selves: and this is done, when a man upon the commandment of God, sets down this with himselfe, that Christ and his merits belong unto him in particular, and that Christ is his wisdom, justification, sanctification, and redemption. This doctrine is plaine out of the sixt of John: for Christ is there propounded unto us, as the bread and the water of life. Therefore faith must not be idle in the braine, but it must take Christ, and apply him unto the soule and conscience, even as meate is eaten.

The Questions of Conscience touching Faith are these. First, how we may truly apply Christ, with all his benefits unto our selves? For wicked men apply Christ unto themselves falsely, in presumption, but few do it truly, as they ought to do, I answer, that this may be done, we must remember to do two things. First, lay downe a foundation of this action, and then practise upon it. Our foundation must be laid in the word, or else we shall faile in our application; and it consists of two principles: The one is, As God gives a promise of life eternal by Christ, so he gives commandment, that every one in particular, should apply the promise to himselfe.

The next is, that the Ministery of the word,  is an ordinary means, wherein God doth offer, and apply Christ with all his benefits to the hearers, as if he called them by their names; Peter, John, Cornelius, Believe in Christ, and thou shalt be saved. When we have rightly considered of our foundation: the second thing is, to practise upon it, and that is, to give our selves to the exercises of faith and repentance; which stands in meditation of the Word, and prayer for mercy and pardon: and when this is done, then God gives the sense and increase of his grace. When Lydia was hearing the Sermon of Paul, then God opened her heart, Act. 16. 12.

Secondly, it is demanded: When faith begins to breede in the heart, and when a  man begins to believe in Christ? Answer. When he begins to be touched in conscience for his owne sins, and withall hungers and thirsts after Christ, and his righteousness, then beginneth faith. The reason is plaine. As faith is renewed, so it is begun; but it is renewed when a man is touched in conscience for his sins, and begins anew to hunger after Christ; therefore when these things first show themselves, then faith first begins. For these were the things that were in David, when he renewed his repentance.

Sect. 4.

The third duty necessary to salvation, is  Repentance. In which two things are to be  considered; the beginning, namely, a godly Sorrow, which is the beginning of Repentance, 2. Corinth. 7. and upon this sorrow a Change, which is indeed repentance it selfe. In sorrow we consider, first, the nature of it: secondly, the properties of it. Touching the nature of sorrow, it is either inward or outward. The inward sorrow, is when a man is displeased with himselfe for his sins. The outward, when the heart declares the griefe thereof by tears, or such like signs. And sorrow in this case, called a godly sorrow, is more to be esteemed by the first of these, then by the second. The property of this sorrow, is to make us to be displeased with our selves for our sins directly, because they are sins, do displease God. If there were no judge, no hell, nor death, yet we must be grieved, because we have offended so merciful a God,  and so loving a Father. And as godly sorrow will make us thus to do, so is it the next cause of repentance, and by this is repentance discerned.

The next thing in repentance, is the Change of the minde and whole man in affection, life, and conversation. And this standeth in a constant purpose of the minde, and resolution of the heart, not to sin, but in every thing to do the will of God. Hereupon Paul exhorteth them, to whom he wrote, to continue in the love of God, in the obedience of his word, Act. 11. 13. Barnabas when he came to Antioch, and had seene the grace of B2

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God, was glad, and exhorted all, that with purpose  of heart they should cleane unto God, or continue with the Lord. So the Prophet Ezekiel saith, If the wicked will turne from all his sins, and keepe all my statutes, and do that which is lawful and right, he shall surely live, and shall not die, Ezech. 18. 21. In this purpose stands the very nature of repentance, and it must be joined with humiliation and faith, as a third thing availeable to salvation, and not to be severed from them, For a man in show may have many good things: as for example, he may be humble, and seeme to have some strength of faith; yet if there be in the said man, a want of this purpose and resolution not to sin, the other are but dead things, and  unprofitable, and for all them he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose, from the minde and purpose of carnal men, thieves, drunkards, harlots, usurers; for they, will confesse their sins, and be sorry for them, yea and shed some tears, wishing they had never sinned as they have. In these men, indeede there is a wishing will for the time, but no setled purpose. And it is a property of nature to avoid evil, but to have a constant resolution of not sinning, is a gift of grace; and for this it is, that we must labour; otherwise our repentance is no true and sound repentance.

Sect. 5.

The fourth and last duty is, to performe  New obedience unto God in our life and conversation.  In this new obedience, three things, are required, First, it must be a fruite of the Spirit of Christ in us: for when we do any good thing, 'its Christ that doth it is us, Joh. 15. 5. To this purpose David prayes unto God, Psalm. 143. 10. Let thy good spirit leade me forth into the land of righteousness. And Paul exhorts the Galatians to walke in the spirit; and then marke what follows; and ye shall not fulfill the lusts of the flesh, Gal. 5, 16. Secondly, this new obedience must be the keeping of every commandment of God: for as S. James saith, Jam. 2. 10. He that breaks one commandment, is guiltiest of all: that is, he that doth willingly and wittingly breake any commandment; makes not conscience of some one, makes not conscience of any, and before God he is as guilty of all, as if he had broken all. Thirdly, in new obedience, the whole man must endeavour to keepe the whole law in his minde, will, affections, and all the faculties of soule and body. As it is said of Josiah, that he turned to God according to all the laws of Moses, with all his heart, 2. King. 23. 25. This last point added to the rest, is the very forme and life of new obedience, from hence it follows; first, that the repentant person, must not live in the practise of any outward sin. Secondly, that there must be in him, an inward resisting and restraining of the corruption of nature, and of the heart, that he may truly obey God, by the grace of  the spirit of God. The heart of Joseph was ready pressed, to resist the evil request of Potiphars wife, Gen. 39. 9, 10. And David stayed his affection from revenging himselfe upon Shemei, when he cursed him, 2. Sam. 16. 10. Thirdly, that he ought to stir up, and exercise the inward man, by all spiritual motions of Faith, Joy, Love, Hope, and the praise of God.

Now touching this point, there are two principal Questions propounded. First, How may a man frame his life to live in New obedience.

Answ. Though all the bookes of the old and new Testament, are direction sufficient  for a good life; yet a more special answer may be made out of the same, plainely and briefly. That there are three maine grounds or rules of New obedience. The first is laid downe by our Saviour Christ, Luke 9. 23. If any man will come after me, let him deny himselfe, and take up his crosse, and follow me. The meaning is this; Every one that will become a scholler in the Schoole of Christ, and learne obedience unto God, must deny himselfe, that is, he must in the first place, exalt and magnify the grace of God, become nothing in himselfe, renouncing his owne reason, will, and affections, and subjecting them to the wisdom and will of God in all things; yea esteeming all things in the earth, even those that are dearest unto him, as drosse and dung in  regard of the kingdom of Christ. Againe, he must take up his Crosse, that is, he ought always to make a fore-hand reckoning, even of private crosses, particular afflictions: and when they come, to beare them with chearefulnesse. This done, he must follow Christ, by practising the virtues of meeknesse, patience, love, and obedience, and by being conformable to his death, in crucifying the body of sin in himselfe. The second rule is propounded by Paul, Act. 24. 14. To believe all things that are written in the law and the Prophets: and that is, to holde, and embrace the same faith, which was embraced by the Saints and servants of God in ancient times, and which was written by Moses and the Prophets. Again, in all reverence to subject himselfe  to the true manner of worshipping and serving God, revealed in his word: and not to depart from the same doctrine and worship, either to the right hand, or to the left. The third last rule is, to have and to keep faith and a good conscience, 1. Tim. 1. 19. Now faith is preserved, by knowledge of the doctrine of the Law and the Gospel, by yielding assent unto the same doctrine, believing it to be true, and by a particular application of it unto a mans selfe, specially of the promise of righteousnesse, and life everlasting, in and by Christ, Againe, that a man may keepe a good conscience, he must do 3. things First, in the course of his life, he must practise the duties of the general Calling in the particular: so

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as though they be two distinct in nature, yet  they may be both one in use and practise. Secondly, in all events that come to passe, evermore in patience and silence he must submit himselfe to the good will and pleasure of God. Thus it is said of Aaron, that when God had destroyed his sons, for offering up strange fire before him, he held his peace, Levit. 10. 3. And David showeth, that it was his practise, when being afflicted, he saith, I was as dumbe, and opened not my mouth, because thou Lord didst it, Psal. 39. 9. Thirdly, if at any time he falleth, either through in firmity, the malice of Satan, or the violence of some temptation, he must humble himself before God, labour to breake  off his sin, and recover himselfe by repentance. And these three be the principal and maint grounds of New-obedience.

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

For resolution whereof, it is to be carefully remembered, that to the doing of a good worke, sundry things are required: Whereof, some in nature do go before the worke to be done, some do accompany the doing thereof, and some againe do follow the worke, being required to be done, when the worke is done

Before the worke, there must go Reconciliation;  whereby the person is reconciled unto God in Christ, and made acceptable to him. For it is a cleare case, that no worke of man can be accepted of God, unlesse the person of the worker be approved of him. And the works of men of what dignity soever, are not to be esteemed by the show and outward appearance of them, but by the minde and condition of the doer. Againe, before we do any worke, we must by prayer lift up our hearts unto God, and desire him to inable us by his spirit to do it, and to guide us by the same, in the action which we are about to do. This did the Prophet David oftentimes, as we may reade in the Psalms, but especially in Psalme 143. 10. when he saith, Teach me to do thy will, O God; for thou art may God, let thy good Spirit leade me unto the land of righteousnesse. And oftentimes in the [119]. Psalme, Teach me, O Lord, the way of the statutes, verse 33. Give me understanding. 34. Direct me in the path of thy commandments. 35. Againe, Teach me indgement and knowledge. 66. Let my heart be upright in thy statutes. 80. Stablish me, according to thy promise. 116. Direct my steps in thy word, and let none iniquity have dominion over me, 133.

In the doing of the worke, we are to consider two things; the matter, and the manner or forme of doing it. For the manner, it must be a worke commanded in the word of God, either expressely or generally. For it is Gods revealed will that gives the goodnesse  to any worke. Christ faith of the Pharisees, that they worshipped him in vaine, teaching for doctrines, the commandments of men. He therefore that will do a worke, tending to the worship of God, must do that which God commandeth. Now actions expressely commanded, are the duties of the moral Law; Actions generally commanded, are all such as serve to be helpes and means to further the said moral duties. And here we must remember, that actions indifferent in the case of offence, or edification, cease to be indifferent, and come under some commandment of the moral Law. To which purpose  Paul saith, 1. Cor. 8. 13. If eating flesh will offend my brother, I will eate no flesh while the world standeth: his meaning is, that though his eating of flesh was a thing indifferent in selfe, yet in case of offence, his mind was to abstaine from it, as much as from the breach of the Law of God. Againe, if an action indifferent, comes within the case of furthering the good of the Common-wealth, or Church, it ceaseth to be indifferent, and comes under commandment; and so all kind of callings and their works, though never so base, may be the matter of good works. This point is to be remembered: for it serveth to encourage every man, of what condition soever he be, in the diligent performance of the duties of his calling; as also to confute the doctrine of the Popish Church, which teacheth, that only  alms-deeds, and building or maintaining of Churches and Religious Houses, are the matter of good works.

Now to the manner or forme of a good worke, there is required Faith. For as without faith it is impossible to please God, Hebrews 11, 6: so whatsoever work is undertaken without faith, cannot in any sort be acceptable unto him. What faith then is required in this case? I answer. First, a general faith, whereby we are persuaded, that the thing to be done, may lawfully be done; and of this the Apostle speaketh, when he saith, Whatsoever is not of faith, is sin, Rom. 14. 23. Secondly, a particular or justifying faith, which purifieth the heart, and maketh it fit to bring forth a  good worke: for it gives a beginning to the worke, and also covers the wants and defects thereof, by apprehending and applying unto us, Christ and his merits. Againe, a good worke for the manner thereof, must be done in obedience. For knowing, that the thing to be done is commanded of God, we must have a minde and intention to obey God in the thing we do, according to his commandment. If it be here demanded, seeing works must be done in obedience, how, to what part of the word we must direct our obedience? I answer, to the Law. But how? not considered in his rigour, but as it is qualified, mollified, tempered by the Gospel: for according to the rigour of the law, which B3

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commands perfect obedience, no man can  possibly do a good worke.

Furthermore, touching the manner, it must be done to good and lawful ends. The ends of a good worke are manifold: First, the honour and glory of God. Whether ye eate or drinke, or whatsoever ye do, do to all the glory of God, [1]. Cor. 10. 31. Secondly, the testification of our thankfulnesse unto God, that hath redeemed us by Christ. The third is, to edify our neighbour, and to further him in the way to life everlasting. Matthew 5. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. The fourth is, to exercise and increase our faith and repentance, both which be  much strengthened and confirmed, by the practise of good works. Fiftly, that we may escape the punishment of sin, the destruction of the wicked: and obtaine the reward of the righteous, life everlasting. This was the end that Paul aimed at in the course of his calling; to which purpose he saith, From henceforth there is laid up for me the crowne of righteousness, which the Lord, the righteous Judge, shall give me at that day, 2. Timothy c. 4. v. 8. Sixtly, that we may be answerable to our calling, in doing the duties thereof, and in walking as children of light, redeemed by Christ Jesus. When David kept his fathers sheepe, he behaved himself as a shepheard; but when he was annointed king over Israel, God gave  him an heart and resolution, to carry himselfe as a king and governor of his people. Looke then as David did, so ought we even by our works to be answerable to our callings. Seventhly, that we may pay the debt, which we owe unto God. For we are debters to him in sundry regards; as we are his creatures, as we are his servants, as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our duty of praise and thanksgiving.

After the worke is done, then comes the acceptation of it. God accepts of our works divers ways. First, in that he pardoneth the fault which comes from us. Secondly, in that he approves his owne good worke in us. Thirdly, in that he doth give unto the doers of them a crowne of righteousnesse and glory, according to his promise, 2. Tim. 4. 8. Rev. 2. 10. We then, after we have done the worke, must humble our selves, entreat the Lord to pardon the want of our works, and say with David, Lord enter not into judgement with thy servant, Psal. 143. 2. and with Daniel, Lord, unto us belongeth open shame and confusion; but to thee righteousnesse, compassion, and forgivenesse, Dan. 9. 8, 9. And the reason is plaine, because in us there is no goodness, no holinesse, no righteousness, nor any thing that may present us acceptable in his sight: and for this cause Paul saith, I know nothing by my selfe, yet am I not thereby justified. Great reason then, that we should humble our selves before God for our wants, and pray unto him, that  he will in mercy accept our indeavour, and confirme the good worke begun in us by his holy Spirit.

CHAP. VI.
Of the second main Question touching
assurance of salvation. II. Question.
How a man may be in conscience assured
of his own salvation?

Before I come to the Question it selfe, this  conclusion is to be laid downe as a maine Ground; That election, vocation, faith, adoption, justification, sanctification, and eternal glorification, are never separated in the salvation of any man, but like inseparable companions, go hand in hand; so as he that can be assured of one of them, may infallibly conclude in his owne heart, that he hath, and shall have interest in all the other in his due time. This is plaine by the words of S. Paul, Rom. 8. 30. Whom he predestinate, them also he called; whom he called, them also he justified; whom he justified, them also he glorified. In which place, the Apostle compares the causes of salvation, to a chaine of many links, whereof every one is so coupled to the other, that he which  taketh hold of the highest, must needs carry all the rest with him. Againe, amongst these links, Faith is one, a principal grace of God, whereby man is ingrafted into Christ, and thereby becomes one with Christ, and Christ one with him, Ephes. 3. 17. Now whosoever is by faith united unto Christ, the same is elected, called, justified, sanctified. The reason is manifest. For in a chaine, the two extremes are knit togither, by the middle links; and in the order of causes of happinesse and salvation, faith hath a middle place, and by it hath the childe of God assured hold of his election, and effectual vocation, and consequently of his glorification in the kingdom of heaven. To this purpose saith Saint  John, chap. 3. vers. 36. He that believeth in the Son, hath everlasting life. And chap. 5. verse 24. He that believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. This is the Ground.

Now for answer to the Question, divers places of Scripture are to be skanned; wherein this case of conscience is fully answered and resolved.

Sect. I.

The first place is Romans 8. 16 And the Spirit of God testifieth together with our spirits, that we are the sons of God. In these words are two testimonies of our adoption set downe,

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The first is the Spirit of God dwelling in us  and testifying unto us, that we are Gods children. But some will haply demand. How Gods spirit gives witnesse, seeing now there are no revelations? Ans. Extraordinary revelations are ceased, and yet the holy Ghost in and by the word, revealeth some things unto men: for which cause he is called truly the Spirit of Revelation, Eph. 3. 5. Againe, the holy Ghost gives testimony, by applying the promise of remission of sins, and life everlasting by Chirst, particularly to the heart of man, when the same is generally propounded, in the Ministery of the word. And because many are ready presumptuously to say, they are the children of God, when they are not, and that they have the witnesse of Gods Spirit,  when in truth they want it: therefore we are to put a difference betweene this carnal conceit, and the true testimony of the Spirit. Now there be two things whereby they be discerned one from the other. The first is, by the means. For the true testimony of the holy Ghost, is wrought ordinarily by the preaching, reading, and meditation of the word of God; as also by prayer, and the right use of the Sacraments. But the presumptuous testimony, ariseth in the heart, and is framed in the braine, out of the use of these means; or though in the use, yet with want of the blessing of God concurring with the means. The second is, by the effects, and fruits of the  Spirit. For it stirs up the heart, to prayer and invocation of the name of God, Zach. 12. 10. yea it causeth a man to cry and call earnestly unto God, in the time of distresse, with a sense and feeling of his owne miseries: and with deepe sighes and groans which cannot be uttered, to crave mercy grace at his hands, as of a loving father, Romans 8. 26. Thus did Moses cry unto heaven in his heart, when he was in distress at the red sea, Exod. 14. 15. And this gift of prayer, is an infallible testimony of Gods Spirit; which cannot stand with carnal presumption.

The second Testimony of our Adoption is our Spirit, that is, our conscience sanctified and renewed by the Holy Ghost. And this also is knowne and discerned; first, by the grief of the heart for offending God, called godly sorrow, 1. Cor. 7. 10. secondly; by a resolute purpose of the heart, and endeavour of the whole man in all things to obey God: thirdly, by savouring the things of the Spirit, Rom. 8. 5. that is, by doing the works of the Spirit, with joy and cheerfulnesse of heart, as in the presence of God, and as his children and servants.

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

Put the case againe, that the testimony of the Spirit be wanting, our sanctification be  uncertaine unto us, how then may we be assured? The answer is, that we midst then have recourse to the first beginnings, and motions of sanctification, which are these. First, to feele our inward corruptions. Secondly, to be displeased with our selves for them. Thirdly, to begin to hate sin. Fourthly, to grieve so oft as we full and of offend God. Fifthly, to avoid the occasions of sin. Sixtly to endeavour to do our duty, to use good means. Seventhly, to desire to sin no more. And lastly, to pray to God for his grace. Where these and the like motions are, there is the spirit of God, whence they proceede: and sanctification is begun. One apple is sufficient to manifest the life of the tree, and one good and constant  motion of grace, is sufficient to manifest sanctification. Againe, it may be demanded, what must be done, if both be wanting? Answer. Men must not despaire, but use good means, and in time they shall be assured.

Sect. 2.

The second place is, the 15. Psalme. In the first verse whereof, this question is propounded, namely, Who of all the members of the Church, shall have his habitation in heaven? The answer is made in the verses following: and in the second verse, he sets downe three general notes of the said person. One is, to walke uprightly in sincerity, approving his  heart and life to God: the second is, to deale justly in all his doings: the third is for speech, to speake the truth from the heart, without guile or flattery. And because we are easily deceived in general sins, in the 3, 4. and 5. verses, there are set downe seven more evident and sensible notes of sincerity, justice truth. One is in speech, not to take up or carry abroad false reports and slanders. The second is, in our dealings not to do wrong to our neighbour, more then to our selves. The third is, in our company, to contemne wicked persons worthy to be contemned. The fourth is, in our estimation we have of others, and that is, to honour them that feare God. The fift is in our words, to sweare not to change: that is, to make conscience of our word and promise, especially if it be confirmed by oath. The sixt is, in taking of gaine, not to give money to  usury, that is, not to take increase for bare lending, but to lend freely to the poore. The last is, to give testimony without bribery or partiality. In the fift verse, is added a reason of the answer: he that in his indeavour doth all these things, shall never be moved, that is, cut off from the Church as an hypocrite.

Sect. 3.

The third place of Scripture is the first Epistle  of John: the principal scope whereof,  is to give a full resolution to the conscience of man, touching the certenty of his salvation. And the principal grounds of assurance.

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which are there laid downe, may be reduced  to three heads.

The first is this, he that hath communion or fellowship with God in Christ, may be undoubtedly assured of his salvation. This conclusion is propounded, Chap. 1. v. 3, 4. Where the Apostle tells the Church, that the end of the preaching of the Gospel unto them was, that they might have fellowship, not only mutually among themselves, but also with God the Father, with his Son Jesus Christ. And further, that having both knowledge, assurance of this heavenly commuion, to be begun in this life, perfected in the life to come, their joy might be full: that is, they might thence reape matter of true joy and sound comfort, unto their  soules and consciences. Now whereas it may be happly demanded by some believers, how they should come to this assurance? S. John answers in this Epistle, that the certainty thereof may be gathered by foure infallible notes. The first is, Remission of sins. For though God be in himselfe, most holy and pure, and no mortal man, being uncleane and polluted by sin, can have fellow ship with him; yet God hath showed his mercy, to those that believe in him, and hath accepted of the blood of Jesus Christ his Son, whereby they are cleansed from all their corruptions. v. 7. If here it be asked, how this pardon and forgivenesse may be known? It is answered, by two signs. One is humble and hearty Confession of our  sins unto God; for so saith the Apostle, If we confesse our sins, he is faithful just to forgive us our sins, and to cleanse us from all iniquity. v. 9. The other is the pacified Conscience; for  being justified by faith we have peace with God: and, If our heart condemne us not: that is, if our conscience in respect of sin doth not accuse us, then have we boldnesse towards God. Chap. 3. v. 21. The second note of fellowship with God, is the sanctifying spirit, whereby we are renewed in holinesse and righteousness: Hereby we know that he abideth in us, even by the Spirit which he hath given us, Chap. 4. v. 24. The third is holinesse and uprightnesse of heart and life. To this end the Apostle saith, If we say that we have fellowship with him, and walke in darkness, we lie, and do not truly: but if we walke in the light, as he is in the light, we have fellow ship one with another, c. Chap. 1. 6. 7. The fourth is, perseverance in the knowledge and obedience of the Gospel. So the same Apostle exhorteth the Church: Let therefore abide in you that same doctrine concerning Christ, which ye have heard from the beginning. If that which ye have heard from the beginning, remaine in you, that is; if ye believe and obey it; you shall also continue in the Son, and in the Father, Chap. 2. 24.

The second Ground. He that is the adopted son of God, shall undoubtedly be saved. This point the Apostle plainly declareth, when he  saith: Beloved, now are we the sons of God. — And we know, that is, we are undoubtedly assured by faith, that when Christ shall appeare in  glory, we shall be like unto him, for we shall see him as he is. That the latter part of these words, is thus to be expounded, I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul, where he saith: When Christ which is our life shall appeare, then shall we also appeare  with him in glory And againe, If we be sons, we  are also heires, even the heires of God, and heires annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. Now put the case, that the conscience of the believer, will not rest in this, but desires to be further resolved, touching the certainty of his adoption? Then I answer, that he must have recourse unto the signs, whereby a son of  God may be discerned from a child of the devil: and these are principally three. The first is, truly to believe in the name of the Son of God: for those that have God for their Father, are made the sons of God, by faith in Jesus Christ. And this faith shows it selfe  by obedience. For hereby we are sure that we know Christ, that is, that we believe in him apply him with all his benefits unto our soules, If we keepe his commandments. Nay further, He that sayes, I know him, and keepes not his commandments, is a lier, and the truth is not in him, cha, 2, 34. The second signe is, a hearty desire, and earnest endeavour to be cleansed of his corruptions. Every son of God that hath this hope, purifieth himselfe, even as a Christian, is pure,  cha. 3. v. 3. The third is, the love of a Christian, because he is a Christian: for hereby says the Apostle, are the children of God knowne from the children of the devil: because the sons of Satan do hate their brethren, (as Cain did his brother Abel) even for the good works which they do. On the other side, Gods adopted sons, may hereby know themselves to be translated from death to life; because they love the brethren, Chap. 3, 10, 11, 12. c.

The third Ground. They that are assured, of the love of God to them in particular, may also be certainly assured of their own salvation. This doctrine follows necessarily upon the Apostles words, chap. 4. v. 9. For those whome God hath loved from all eternity, to them he hath  manifested his love, by sending his only begotten Son into the world, that they might live through him eternally. But how may a man be assured of Gods special love and favour? The same Apostle answers, by two notes, The first is, the love of our brethren, that according to Gods commandment, wherein it is commanded, that he that loves God, should love his brother also, 4. 21. And if any man say, I love God, hate his brother, he is a liar. For how can he that loveth not his brother, whom he hath seene, love God whome he hath not seene? 4. 20. Now that a man deceive not himselfe in the love of his brother, Saint John gives three rules; One, that Christian brotherly love, should not be for outward respects or considerations, but principally, because B4

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they are the sons of God, and members of  Christ: Every one that loveth him which did beget, that is, God the Father, loveth him also which is begotten of him. 5. 1. Another is, that it must not be outward, in show only, but inward, in the heart. Let us not love in word or tongue only, but in deede and in truth. 3. 18. Lastly, that it be not only in time of prosperity, but when he stands in most neede of our love. For whosoever hath this worlds good, and seeth his brother have neede, and shutteth up the bowels of compassion from him, how dwelleth the love of God in him? 3. 17. The second note of Gods love unto us, is, our love of God. For those whom God loveth in Christ, to them he gives his grace, to love him againe. And this loving of  him againe, is an evident token of that love where with he loveth them. So saith the Apostle: We love him because he loved us first, 4. 19. If it be demanded, how a man may be assured that he loveth God? the answer is, he may know it by two things; First, by his conformity to him in holinesse. The childe that loves his father, will be willing to tread in the steps of his father: and so in like manner, he that loveth God, will indeavour even as he is, so to be in this world, 4. 17. But how is that? not in equality and perfection, but in similitude and conformity, striving to be holy, as he is holy, and endeavoring to do his will in all things. Secondly, by the weaning of his affections from the things of this world: yea from all pleasures and delights of this present life, so far  forth, as they are severed from the feare and love of God. Love not this world, nor the things that are in the world: if any man love this world, the love of the Father is not in him, 2. 15.

Sect. 4.

The fourth place, is in the second of Timothy,  2. 19. The foundation of God remaineth sure, and hath this seale, The Lord knoweth who are his, and let every one that calleth upon the name of the Lord, depart from iniquity. In these words, Paul goeth about to cut off an offence, which the Church might take, by reason of the fall of Hymenaes and Philetus, who seemed to be pillars, and principal men in the Church; And to confirme them against this offence, he saith; The foundation of God, that is, the decree of Gods election, stands firme and sure: so as those which are elected of God, shall never fall away, as these two have done. And this he declares by a double similitude: First of all he saith, the election of God is like the foundation of an house, which standeth fast; though all the building be shaken. Secondly he saith, that election hath the seale of God, and therefore may not be changed, because things which are sealed, are thereby made sure and authentical. Now this seale hath two parts; the first concerns God, in that every mans salvation is written in the booke of life, and  God knoweth who are his. And because it might be said, God indeed knows who shall be saved, but what is that to us? we know nor so much of our selves? Therefore Saint Paul to answer this, sets downe a second part of this seale, which concerns man, and is imprinted in his heart and conscience: which also hath two branches: the gift of invocation: and a watchful care, to make conscience of all and every sin, in these words, And let every one that calleth upon the name of the Lord, depart from iniquity. Whereby he signifieth, that those that can call upon God, and give him thanks for his benefits, and withall in their lives make conscience of sin, have the scale of  Gods election imprinted in their hearts, and may assure themselves they are the Lords.

Sect. 5.

A fift place of Scripture, touching this question is, 2. Pet. 1. 10. Give all diligence to  make your election fure; for if you do these things, you shall never fall. Which words containe two parts: first, an exhortation, to make our election sure not with God, for with him both it, and all other things are unchangeable; but to our selves, in our owne hearts and consciences. Secondly, the means whereby to come  to this assurance, that is, by doing the things before named, in the 5, 6, and 7. verses, and that is nothing else but to practise the virtues of the moral Law, there set down, which I will briefly show what they are, as they lie in the text.

To faith, add virtue.] By faith, he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By virtue, he meaneth no special virtue, but (as I take it) an honest and upright life before men, shining in the virtues and works of the moral Law. By knowledge, he means a gift of  God, whereby a man may judge, how to carry himselfe warily, and uprightly before men. By temperance, is understood a gift of God, whereby we keepe a moderation of our natural appetite, especially about meate, drinke, attire. By Patience, is meant a virtue, whereby we moderate our sorrow, in enduring affliction. Godliness, is an other virtue, whereby we worship God, in the duties of the first table. Brotherly kindnesse, is also that virtue, whereby we imbrace the Church of God, and the members thereof with the bowels of love. And in the last place, Love, is that virtue, whereby we are well affected to all men, even to our enemies. Now having made a rehearsal of these virtues: in the tenth verse he saith, If ye do these things ye shall never fall, that is to say, If ye exercise your selves in these things, you may hereby be well assured and persuaded of your election and salvation.

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CHAP. VII.
Of the third main Question, touching distress
of mind; and generally of all distresses,
and their remedies. III. Question.
How a man being in distress of minde,
may be comforted and relieved?

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

Sect. 1.

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

All distresse of minde, ariseth from temptation,  either begun or continued. For these two do so necessarily follow, and so inseparably accompany each the other, that no distresse, of what kinde soever, can be severed from temptation. And therefore according to the divers sorts of temptations, that do befall men, must the distresses of the minde be distinguished.

Now Temptations be of two sorts; either of trial, or seducement. Temptations of trial, are such as do befall men, for the trial and proofe of the grace of God which is in them. The Temptations of trial are two-fold: the first, is a combate of the conscience directly and immediately with the wrath of God; which being the most grievous temptation that can be, it causeth the greatest and deepest distresse of conscience. The second is, the Trial of the Crosse, that is, of outward affliction, whereby God maketh proofe of the faith of his children; and not only that, but of their hope, patience, and affiance in his mercy for their deliverance.

Temptations of seducement be such, as wherein men are enticed, to fall from God and Christ, to any kinde of evil. And these are of three kinds. The first is immediately from the Devil; and it is called the temptation of Blasphemies, or the Blasphemous temptation. The second  is, from a mans owne sins, original and actual; and this also hath sundry branches, as we shall see afterward. The third proceeds from Imagination corrupted and depraved. Now answerable to these several kinds of Temptations, are the several kinds of Distresses. And as all temptations may be reduced to those five, which have beene before named, so may all distresses be reduced to five heads arising of the former temptations.

Sect. 2.

Before I come to handle them in particular,  we are to consider in the first place, what  is the best and most sure General Remedy, which may serve for all these, or any other kinde of temptation, that is incident to man: and by this, the curing of any particular distresse, will be more easy and plaine.

This general Remedy, is the Applying of the promise of life everlasting, in and by the blood of Christ. For no physicy, no art or skill of man, can cure a wounded and distressed conscience, but only the blood of Christ. And that this is the sovereign remedy of all other, no man doubteth. The maine difficulty is, touching the manner of proceeding, in the application of the promise. Herein therefore, three things must be performed.

First of all, the party must disclose the  cause of his particular distresse, that the remedy may the better be applied. For the truth is, that the very opening of the cause is a great case to the minde, before any remedy be applied. Yet by the way, this care must be had, that the thing to be revealed, be not hurtful to the party, to whom it is made knowne. For the distresse may haply arise of some confederacy in matters of Treason, by the concealing whereof, the party to whom they are revealed, may entangle himselfe in the same danger.

Secondly, if the cause may be knowne, (for sometime it is hid from the party distressed) then trial must be made, whether the said party, be fit for comfort yea or no? For if he be  found to be unfit, the word of God shall be misapplied, and consequently abused. His fitnesse for comfort, may be found out, by searching whether he be humbled for his sins, or not: for men may be in great distresse, and yet not touched at all for their sins. This humiliation stands in sorrow for sin, with confession of the same unto God, and in earnest prayer for the pardon thereof, with an hearty desire of amendment of life. But if on the other side, the party be unhumbled, then the first and principal care must be, to worke in him some beginning of humiliation. This may be done in a friendly, and Christian talke and conference, whereby he must first be brought to see, and well to consider his owne sins: secondly, to grieve, and to be

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sorry for them, at the least, for some of the  principal.

And touching this Sorrow, two things must be remembered: first, that the nature of worldly sorrow must be altered, by being turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose, experience teacheth, the counsel of the physician is, to open a veine, and let the party blood in the arme, that the course thereof may be turned an other way: The like order is to be taken with men, that are troubled with worldly sorrow in their distresse: and that is, to turn the course of their griefe, by causing them to grieve, not for worldly respects, or only in consideration of the punishment due unto them for their sins,  but principally for the very offence of God, in, and by their sins committed.

This done, a second care must he had, that this sorrow for sin be not confused, but a distinct sorrow. The man that is in sorrow must not be grieved only, because he is as other men are, a sinner; but more especially for this, and that particular sin, by which it comes to passe, that he is such, or such a sinner; that so his sorrow in respect of sin, may be distinct, brought as it were to some particular head. And men in this case must deale with the party distressed, as Surgeons are woont to do with a tumor, or swelling in the body, whose manner is, first to apply drawing and ripening  plaisters to the place affected, to bring the sore to an head, that the corruption may issue out at some one place: and then afterward healing plaisters, which are of great use to cure the same: Even so confused griefe, must be reduced to some particulars: and then, and not before, is a man fit for comfort, when his conscience is touched in special, in regard of some one or more distinct and several offences. And he that is grieved for one sin truly and unfainedly, from his heart; shall proportionally be grieved for all the sins, that he knoweth to be in himselfe.

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

Sect. 3.

Some thinke, that men may be brought  within the Covenant, by the doctrine of Universal grace and redemption. But this way of persuading a man that he hath title in the Covenant of grace, is both false, and unfit. False it is, because all the promises of the Gospel, are limited with the condition of Faith and Repentance, not being universal to all, but made only to such persons as repent and  believe: therefore they are indefinite in regard of whole mankind, and to believers only they are universal.

It is objected, that God would have all men  to be saved.

Ans. The Apostle is the best expounder of himselfe, and he saith in Acts to the same effect, The time of ignorance God regarded not,  but NOW he admonisheth all men every where to repent. In which words, Paul adds this circumstance of time [now], to limit this good will of God, to the last age of the world, after the comming of Christ in the flesh, and not to in large the same to all the posterity of Adam. And so must he be understood in the place to Timothy, God would have all men to be saved, that is, now in this last age of the world. And thus the same Apostle, 2. Cor. 6. 2. expounds a certaine prophecy of Isay, concerning the acceptable time of grace. Now, saith he, is the acceptable time: behold, [Now] is the day of salvation:  Meaning the time of the new Testament. And. Col. 1. 16. The mystery hid from the beginning, is now made manifest to the Saints. And Rom. 16. 26. The revelation of the secret mystery is now opened. All which, and many other places about the same matter, having this circumstance of time [Now,] must needs be limited to this last age of the world. As for the note of universality, All, it must not be understood of all particulars, but of all kinds, sorts,  conditions, and states of men, as may be gathered out of the former words: I would that prayers be made for all men, not for every particular man: (for there be some that sin unto death, for whom we may not pray,) but for all  states of men, as well Princes as subjects, poore as rich, base as noble, learned as unlearned, c.

But the saying of Paul is urged, 2. Corin. 5. 18. God was in Christ, reconciling the World unto himselfe: therefore the promise in Christ belongs to the whole World, and consequently to every one. Answer The same Apostle shall againe answer for himselfe, Rom. 11. 15. The casting away of the Jews, is the reconciling of the world, that is, of the Gentiles in the last age of the world: for so he said before more plainly, The falling away of the Jews is the riches of the  world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinths be understood, namely, not of all and every man, that lived in all ages and times; but of them that were (by the dispensation of the Gospel) to be called out of all kingdoms, and nations, after the death and ascension of Christ.

Thus then the promise of salvation is not universal, without exception, or restraint: and therefore application made by the universality of the promise, admits some falsehood.

Secondly, this way of applying is also Unfit. For the reason must be framed thus: Christ died for all men: but thou art a man: therefore

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Christ died for thee. The party distressed will  grant all, and say, Christ indeede died for him, if he would have received Christ; but he by his sins hath cut himselfe off from his owne Saviour, and hath forsaken him, so as the benefit of his death will do him no good.

Sect. 4.

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

For the first, Recourse must not be had to all graces, or to all degrees and measure of  grace; but only such, as a troubled Conscience may feele and reach unto. For those that be the true children of God, and have excellent measure of grace, when they are in distresse, feele little or no grace at all in themselves. The graces then, that serve for this purpose, are three: Faith, Repentance, and the true Love of God, which is the fruit of them both. And that we may the more easily and truly discerne of them, and not to be deceived, inquiry must be made, what he the seeds and beginnings of them all.

The first Ground of grace is this: A desire to repent, and believe, in a touched heart and conscience, is faith and repentance it selfe; though not in nature, yet in Gods acceptation. I prove it  thus. It is a principle granted and confessed of all men; that in them which have grace, God accepteth the will for the deede. If there be a willing minde (saith the Apostle) it is accepted,  not according to that a man hath not, but according to that he hath. Againe, God hath annexed a promise of blessednesse, and life everlasting to the true and unfained desire of grace. Whence it is, that they are in Scripture pronounced blessed, which hunger and  thirst after righteousnesse. And who are they but such as feele themselves to want all righteousnesse, and do truly and earnestly desire it in their hearts. For hunger and thirst argues both a want of some thing, and a feeling of the want. And to this purpose the holy Ghost  saith, To him that is athirst will I give to drinke the water of life freely. Now this thirsty soule, is that man which feeles himselfe destitute of all grace and Gods favour in Christ, and withall doth thirst after the blood of Christ, and desires to be made partaker thereof. God is woont mercifully to accept of the desire of any good thing, when a man is in necessity, and stands in want thereof. The Lord (sayes David) hears the desire of the poore, that is, of them  that are in distresse, either of body or minde, yea, he will fulfill the desire of them that feare him.

It will be said, that the desire of good things  is natural: and therefore God will not regard mens desires.

I answer, Desires be of two sorts; Some be of such things, as men by the mere light of nature know to be good: for example, the desire of wisdom, of civil virtue, of honour, of happinesse, and such like: and all these nature can desire. Others be above nature, as the desire of remission of sins, reconciliation, and sanctification: and they which seriously desire these, have a promise of blessednesse and life everlasting. And hence it follows, that desire of mercy, in the want of mercy, is mercy it selfe, and desire of grace, in the want of grace, is grace it selfe.

A second Ground is this, A godly sorrow whereby a man is grieved for his sins, because they are sins, is the beginning of repentance, and indeed for substance is repentance it selfe. The Apostle Paul rejoiced that he had in the worke of his Ministery, wrought this godly sorrow in the hearts of the Corinthians, calling it sorrow that causeth repentance not to be repented of. This  sorrow may be discerned in this sort: The heart of him in whom it is, is so affected, that though there were no conscience, nor devil to accuse, no hell for condemnation, yet it would be grieved in it selfe, because God by sin is displeased and offended.

If it be alleadged, that every one cannot reach to this beginning of repentance, thus to sorrow for his sin: then I add further: If the party be grieved for the hardnesse of his heart, whereby it comes to passe, that he cannot grieve, he hath undoubtedly received some portion of godly sorrow. For it is not nature, that makes us to grieve for hardnesse of heart, but grace.

The third ground is, that A setled purpose, and willing minde to forsake all sin, and to turne unto God, (though as yet no outward conversion appeare,) is a good beginning of true conversion, and repentance. I thought (saith David) I will confesse  against my selfe my wickednesse unto the Lord, and thou for gavest the punishment of my sin. And to this is added (Selah,) which is not only a musical note, but, as some thinke, a note of observation, to move us to marke the things that are set downe, as being of special weight and moment. And surely this is a matter of great consequent, that upon the very unfained purpose of confession of sin, God should give a pardon thereof. Take a further proofe of this in the prodigal son, whome I take not for one that was never called, or turned to God, (though some do so; and seeme to have warrant for their opinion:) but rather for him that is the Child of God, and afterward falls away. Now this man being brought by some outward crosses and afflictions, to see his owne misery, purposeth with himselfe to returne to his father againe, and to humble himselfe, and confesse his iniquity: and upon this very purpose, when he had said, I will go to my father, and say unto him, Father, I have sinned, c. at his returne afar off, his father receives  him as his childe againe, and after acceptation follows his confession. The like is to be seene in David, who being reproved

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by the Prophet Nathan, for his sins of adultery  and murder, presently made confession  of them, and at the very same time, received by the Prophet sentence of absolution, even from the Lord himselfe, wherein he could not err.

The fourth Ground, To love any man because he is a Christian, and a childe of God, is a sensible and certaine note of a man that is partaker of the true love of God in Christ. Hereby (saith S. John) we know that we are translated from death to life, because we love the brethren, 1. Joh. 3. 14. Love here is not a cause, but only a signe of Gods love to us. And our Saviour Christ saith, Matth. 10. 41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets  reward.

Now that we be not deceived in these grounds; it must be remembered, that these beginnings of grace (be they never so weake) must not be flittering and fleeting, but constant and setled, not stayed or stopped in the way, but such as daily grow and increase: and then they are indeed accepted of God. And he that can finde these beginnings, or any of them truly in himselfe, he may assure himselfe thereby, that he is the childe of God.

Sect. 5.

Having thus laid downe the Grounds of  comfort: I come now to the Way, by which  the party in distresse may be brought within the compasse of the promise of salvation. This way stands in two things; in making Trial, and in Applying the promise.

First then Trial must be made, whether the person distressed have in him as yet, any of the forenamed grounds of grace or not. This trial may be made by him that is the comforter, in the moving of certaine Questions to the said person. And first, let him aske, whether he believe and repent? The distressed party answers, no he cannot repent nor believe. Then we must further aske, whether he desire to believe and repent? to this he will answer, he doth desire it with all heart. In the same sort is he to make trial of the other grounds. When a man is in the fit ostentation; he will say resolutely, he is sure to be damned. Aske him in this fit, of his love to God, he will give answer, he hath none at all; but aske him further, whether he love a man because he is a Christian, and a childe of God, then will he say, he doth indeede. Thus after trial made in this manner, some beginnings of faith and repentance will appeare, which at the first lay hid. For God useth out of the time of prosperity, by, and in distresse and affliction to worke his grace.

The second point followeth. After that by trial some of the foresaid beginnings of grace, be found out, then comes the right Applying of the promise of life everlasting to the party distressed. And that is done by a kinde of reasoning: the first part whereof,  is taken from the word of God; the second, from the testimony of the distressed conscience; and the conclusion is the applying of the promise on this manner: He that hath  an unfained desire to repent and believe, hath remission of sins, and life everlasting: But: thou hast  an earnest desire to repent and believe in Christ. Therefore remission of sins, and life everlasting is  thine.

And here remember, that it is most convenient, this Application be made by the Minister of the Gospel, who in it must use his ministerial authority given him of God, to pronounce the pardon. For in distresse, it is as hard a thing to make the conscience  yield to the promise, as to make fire and water agree. For though men have signs of grace and mercy in them, yet will they not acknowledge it, by reason of the extremity of their distresse. In this manner, upon any of the former grounds, may the troubled and perplexed soule be assured, that mercy belongs to it. And this I take to be the only general and right way, of comforting a distress sed conscience.

Now that the promise thus applied, may have good successe, these sixe rules must necessarily be observed.

1. One is, that the comfort which is ministred, be allayed with some mixture of the law; that is to say: the promise alone must not be applied,  but withall mention is to be made of the sins of the party, and of the grievous punishments due unto him for the same. The reason is, because there is much guile in the heart of man; in so much, as oftentimes it falleth out, that men not thoroughly humbled, being comforted either to soone, or too much, do afterward become the worst of all. In this respect, not unlike to the iron, which being cast into the fire vehemently hot, and cooled againe, is much more hard, then it would have beene, if the heate had been moderate. And hence it is, that in the ministring of comfort, we must somewhat keepe them downe, and bring them on by little and little to repentance. The sweetnesse of comfort is  the greater, if it be delayed with some tartnesse of the law.

II. Another rule is this: If the distressed party, be much possessed with griefe of himselfe, he must not be left alone, but always attended with good company. For it is an usual practise of the devil, to take the advantage of the place and time, when a man is soliary and deprived of that helpe, which otherwise he might have in society with others. Thus he tempted Eve, when she was apart from her husband. And in this regard Salomon pronounceth a woe to him that is alone, Eccl. 4. 10. But herein doth his malice most appeare, in that he is alway readiest, when a man is in great distresse, and withall solitary; then upon the sudden to tempt him to despaire, C

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and to the making away of himselfe.

III. Thirdly, the party in distresse must be taught, not to rest upon his owne judgement, but always to submit himselfe: and be content to be advised by others, that are men of wisdom, judgement, and discretion. A thing to be observed the rather, because the very neglect thereof, hath caused sundry persons to remaine uncomforted for many years.

IV. Fourthly, the party distressed, must never heare tell of any feareful accidents, or of any that have beene in like, or worse case then himselfe is. For upon the very report, the distressed conscience will fasten the accident upon it selfe, and thereby commonly will be drawne to deeper griefe or despaire. The minde afflicted is  prone to imagine feareful things, and sometime, the very bare naming of the devil, will strike terrour and feare into it.

V. Fiftly, the party that is to comfort, must beare with all the wants of the distressed; as with their frowardnesse, peevishnesse, rashnesse, and with their distempered and disordered affections and actions: yea, he must put upon him (as it were) their persons, being affected with their misery, and touched with compassion of their sorrows, as if they were his owne, grieving when he seeth them to grieve, weeping when they do weepe and lament.

VI. Sixtly, he that is the comforter, must not be discouraged, though after long labour  and painstaking, there follow smal comfort and ease, to the party distressed. For men will often bewray their stiffnesse in temptation, and usually it is long before comfort can be received; and why? surely, because God hath the greatest stroke in these distresses of minde, and brings men through all the temptations, that he hath appointed, even to the last and utmost, before he opens the heart to receive comfort. The Church in the Canticles seekes for her beloved, but before she can finde him, she goes about in the city, through the streets and by open places, passing by the Watchmen themselves; and after she hath used all means without helpe or hope, at length, and not before, she finds her beloved, him in whom her soule delighteth, Cant. 3. 4.

Thus much for the general Remedy of all Distresses, now I come to the particular Distresses themselves.

CHAP. VIII.
Of the first special Distress, arising of
a divine temptation.

The first Distresse ariseth of a divine temptation, which is a combate with God himselfe immediatly. And this Distresse is, when the conscience speaks some feareful things of God, and withall the party distressed feeles some evident tokens of Gods wrath.

Sect. 1.

Examples hereof we shall finde many in  the word of God. One is, the example of  righteous Job, who having beene long in outward afflictions, was withall exercised with the apprehension of the anger of God, and in that state he saith, Job 6. 4. that the arrows of the Almighty were in him, that the venom thereof did drinke up his spirit, that the terrours of God did fight against him. Yea further he addeth, Job 13. 26. that God was his enemy, and wrote bitter things against him: and made him to possesse the sins of his youth. And at another time he complaineth, Job 16. 9. that Gods wrath had  torne him, that he hated him, gnashed upon him with his teeth, and had sharpened his eyes against him: yea that he had taken him by the necke, and beaten him, and set him as a marke for himselfe. In all which, and divers other places it appears, that his conscience was exercised with the sense of the wrath of God, which had now even seazed upon his soule.

Another example we have in David, who also was exercised with this temptation and trouble of minde, as the first words of the 6. Psalme, and the whole tenour thereof do evidently show: For first, he desires the Lord, not to rebuke him in his wrath, and afterward complaineth,  that his griefe was so great, that his very flesh consumed, his bones were vexed,  and his body brought to such a state, as no sicknesse could have brought him unto. And it is not unlike, that the same Prophet did often fall into the like kind of distresse of mind, as may be gathered out of Psalme 77. and sundry other places.

Now as it fared with these, and divers other servants of God, in ancient times, so are we not without some instances thereof in our days. Amongst many, that worthy man M. Luther, writes of himselfe, that he was in this particular temptation, and that he learned in it, the doctrine of the Justification of a sinner, by the mere mercy of God, without any merit of works: and upon the sense and experience of the nature and properties of this  distresse, he wrote a notable exposition of the sixt Psalme of David, the scope and intent whereof, he writeth to be nothing else, but a sovereign remedy of this, and the like distresses of the minde and conscience.

Sect. 2.

If it be demanded, what is the Occasion  of this kinde of temptation? I answer, that it ariseth sometimes, upon the committing of some notorious sin, which doth wound the conscience, as in Cain, Judas, and Saul, who for their great and capital sins, that stinged and wounded their consciences, grew to a feareful state, and consequently, perished in this temptation. Sometimes againe, it comes

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when there is no sin committed, but obedience  to God performed: and then there cannot be rendred any reason of it, either in man, or out of man, save this, that God will have it so to be, And the truth hereof is plaine by the examples of Job and David before mentioned.

Sect. 3.

The effects of this temptation are many,  and very strange. For outwardly it works a change and alteration in the body, as it were a burning ague, and it causeth the entrals to rise, the liver to rolle in the body, and it sets a great heate in the bones, and consumes the flesh more then any sicknesse can do. And that it is so as I say, beside experience, it is  cleare in the word of God. David in this distresse affirmeth, that his eyes were eaten as it were with worms, and sunke into his head, Psal. 6. 7. that his moisture became as the drought in summer, Psal. 32. 4. And Job says, Job 30. 30. that his skin was blacke upon him, his bones were burnt with heate; yea, that by means of this distresse, he was now full of wrinkles, and his leanesse did rise upon him, Job 16. 8. It is a principle which Physicians do hold, that the minde follows the temperature of the body, and is affected according to the good or evil constitution thereof: which though it be true, yet withall it is as manifest on the other side, that the body doth often follow the state and condition of the minde: For a distressed heart, must of necessity make  fainting, and a languishing body.

Sect. 4.

But the principal thing to be sought for in  this temptation, is the Remedy thereof; whereunto there be five things required, which are to be practised as occasion shall be offered.

First, choice must be made of the most fit and present remedy, and that must be used in the first place.

Now the most fit and present remedy is, to bring the party troubled to the personal exercises of faith and repentance, by, and in himselfe. For this end, he must examine his conscience most straightly and narrowly of all the sins of his heart; and life. Secondly, he must humbly confesse against himselfe, all his knowne sins: and withall acknowledge the due condemnation, that he thereby hath deserved. Thirdly, he must cry to heaven for mercy, entreating the Lord most instantly for pardon, and for the restraint of his wrath due unto him for his sin. David being in this distresse, performed all these duties, as we may reade in the sixt Psalme: and he saith further of himselfe, Psalm. 32. 3. 5. that whilest he concealed his sins, the hand of God was heavy upon him: but upon his earnest confession, and deprecation, he received mercy. And if we reade the booke of Job, we shall finde that the principal scope there of is this; namely, to show unto us, that Job was throughly exercised with this temptation, and that in the end having beene rebuked both by his friends, and by God himselfe, his recovery was made by  humbling himselfe when he saith, Job [40]. [9]. Behold I am vile: againe, Now I abhor my selfe, and repent in dust and ashes.

Some may here demand. If it fall out, that the person himselfe cannot performe any good duty of himselfe, by reason of his distraction in soule and body, what must then be done? Answ. If the party can but sigh, and sob unto God for mercy, and comfort: it is no doubt a worke of Gods spirit, and a practise both of faith, and repentance. We know not (saith Saint Paul, Rom. 8. 26.) what to pray as we ought, (namely, in our distresses,) but the Spirit it selfe makes request for us, with sighes that cannot be expressed: and therein lies our comfort.  Thus Moses at the red sea being in great distresse, Exod. 14. 15. and not knowing what to say, or do, sighed and groaned inwardly in his soule unto the Lord, for helpe and protection: and his very desire was in stead of a loud cry in the ears of the Lord.

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

These tokens are the smal beginnings of grace, which before I have declared. As for example: a griefe because we cannot grieve for sin as we should: a serious will and desire to believe and repent: a purpose to sin no more, and such like. If these be found in the party, then by them, as by sure pledges,  he may be assured of the favour of God towards him: and where any of these be found, the saying of God to Saint Paul must be urged, 2. Cor. 12. 9. My grace is sufficient for thee: and therewith must the distressed party stay his minde. Yea we are to be content with any condition in this life, be it never so miserable, so long as we are in the favour of God, though he should lay upon us even the pains of hell, till the time of our death. So did David, who when he was pursued by his owne son, uttered these words unto God, Behold, if I please thee not, do with me what thou wilt, 2. Sam. 15. 26. And the like was the minde of Paul, who being assured of the favour of God, was content for his glory, and the salvation  of the Israelites (if it had beene possible) to be separated from Christ, and to endure the very pangs of hell, Rom. 9. 3.

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

For example, that the Lord is neare to them that are of a contrite heart, and will save such as be afflicted in spirit, Psal. 34. 18. Againe, I came not (saith our Saviour Christ) but to the lost sheepe of the house of Israel, Matth. 15. 24. He says not, to the straying sheepe, but to such as are now in the pit, ready to be drowned, or in the Lions mouth, ready to be devoured. Againe, The Spirit of the Lord is upon me, therefore he hath annointed me, that I should preach  C2

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the Gospel to the poore: that is, to such as are distressed  in conscience, and poore in spirit: he hath sent me that I should heale the broken hearted, that I should preach deliverance to the captives. These and many other such like promises, are in this case to be urged, and the party moved to endeavour to believe them, and to hold them, and rest himselfe upon them, though he lose all things else.

Fourthly, the party must be brought to a serious consideration of his owne life past, and of Gods merciful dealing with him and others in this case in former times, and therewith is he to be comforted for the time present. For if aforehand he hath received any tokens of the favour and love of God, by  them he is now to stay and to settle his mind. The reason is plaine: the gifts of God are without repentance; whom he loveth once, he loveth to the end, and whom he chooseth, he calleth, justifieth, and sanctifieth, and will also in time glorify. David being in such affliction, that he could hardly thinke upon God, yet he took this course, prayed to the Lord for comfort, communed with his owne heart, and called to remembrance how God had formerly dealt with him, Psal. 77. 10. and with this meditation of the continual course of Gods mercy in his preservation, he confirmed his faith, and stayed his heart in his greatest troubles.

Sect. 5.

The fifth and last thing to be done, is the  removal of such reasons and doubts, as the  party distressed usually makes against himselfe, for his owne overthrow. For it is the manner of those that are troubled in mind, to dispute against themselves; and commonly they are woont to alleadge three things.

First, being instructed how to humble themselves, and to depend on Gods mercy, they will grant, that all these indeed are good things, but they belong not to them; for they neither do, nor can feele any thing, but the tokens of Gods anger, and that they are already entered into some degrees of condemnation.

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

Thus in the Creation every creature had his being of that which had no being, and something was made, not of something, but of nothing. After the flood, the signe of Gods covenant, for the preservation of the world from destruction by raine, is the Rainbow, which indeed is a natural signe of raine. When Elias was to prove the Lord to be the only true God, against the idolatrous Priests of Baal, and that by burnt-offerings; he powered water upon the sacrifice, filled a trench with water round about, and in this contrary means was the sacrifice burnt up. Christ for the curing of a blinde man, tempers spittle  and clay together, which in all reason, is a fitter means to put out the eyes, then to cause the blinde to see.

Thus in the worke of our Redemption, Christ gives life, not by life, but by death, and he sends men to heaven by the gates and suburbes of hell: he shows his greatest power, in the greatest weakness; nay, his power is made perfect through weaknesse, 2. Cor. 12. 19. He will not build upon an old foundation, but he pulls downe and destroys all, that man may have no hope at all in himself, but that all the hope he hath, may be in God. First, he kills,  and then he makes alive, as Anna speakes: first  he woundeth, and then he healeth. He makes  man to sowe in tears, that afterward he may reape in joy. And he that knows Gods dealing to be this, must herewith rest content and satisfied: because in wrath God useth to remember his mercy: yea, his mercy is never sweet unto the palate of the soule, until it be seasoned with some taste of his wrath. The Paschall Lambe was eaten with soure hearbes,  to signify, that we can feele no sweetnesse in the blood of Christ, till we first feele the smart of our owne sins and corruptions.

Secondly, these persons use to alleadge against themselves, that if they could feele any comfort at all, then they would stay their minds, and yield to good persuasions, and exhortations.

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

This rule is grounded upon the speech of the Lord by the Prophet, the just man shall live by his faith, Hab. 2. 4. When we neither sight, nor sense, nor any taste of Gods mercy, but only apprehend his wrath, even then we must labour to lay hold of mercy in his word, and promise. Sense and feeling are not always fit directions for the time of this life: For he may be the deare childe of God, that  in present feeleth nothing but his wrath and indignation. This indeede is the true trial of our faith, when even above and against reason, we rely on the mercy of God, in the apprehension of his anger. So did David, Out of the deepe, (saith he) that is, being now deeply plunged into the pangs of a distressed conscience, have I called upon thee, O Lord, Psal. 130. 1. And Job in the like case, Lord, though thou kill me, yet will I trust in three. Abraham is commended by the holy Ghost, amongst other things, for this, that he believed in God above hope, Rom. 4. 18. that is, against all matter of hope, that might possibly be conceived, upon the consideration of the strenght of natural causes. The theese upon the crosse, feeling nothing but woe, and seeing nothing in Christ

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but misery and contempt, yet he believed in  Christ, and was saved. In a word, Christ himselfe, when he was forsaken of all men, and voide of all worldly comfort, and felt nothing but the depth of the wrath of God, in his agony and passion; yet by the faith of his manhood, he stayed himselfe, and said, My God, my God.

Thirdly, they use to pleade, that their case is desperate, that never any was in such a state as they are, never any touched with the like distresse of minde.

Answ. It is false: For the holy Ghost hath penned three notable places of Scripture, the booke of Job, and two Psalms of David, Psal. 6. 77. wherein are propounded unto us the  example of Job and David, Gods owne deare servants, who were in as great distresse, as ever they, or any other have beene. And they may not thinke, that they ever could be able to endure greater pains then Christ, who not withstanding in the anguish of his soule upon the Crossed, cried out, My God, my God, why hast thou forsaken me?

And thus much touching the first kinde of trouble of conscience, called the divine temptation.

CHAP. IX.
Of the second Special Distress, arising
from outward afflictions.

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

Now the Question is, how the Trouble of minde, arising by afflictions, may be remedied. For the answer of which question, two things are required of the party distressed; Practise, and Meditation.

Sect. 1.

The Practise is that, which is to be used in  all distresses of minde whatsoever. And it is  dlligent examination of the conscience in regard of sin: an earnest and hearty confession there of unto God: and deprecation, that is, earnest prayer unto him for the pardon of the same. These three things being done truly and unfainedly from the heart, are a present remedy against this trouble, and bring with them much comfort.

Manasses the king of Judah, that had committed much wickednesse, when he was  carried captive to Babel, and there put in chains, he humbled himselfe, acknowledged his sins, and prayed earnestly unto the Lord; and the issue was good, for God was entreated of him, and gave him deliverance. Job being long in outward affliction, humbled himselfe in like manner, and at length received comfort. Daniel humbled himselfe  before God, for his owne sins, and for the  sins of Gods people, making request unto God earnestly for them, even when he was in the act of praying, the Lord sent his Angel Gabriel, to give him notice of deliverance. Lastly, the Church of God, under the crosse, performed the like duty: Let us search and try  our ways, and turne to the Lord, and God in mercy gave an eare unto her mourning lamentation. By all these places it is apparant, that there is no better remedy in the world, for the minde of man, grieved by means of outward afflictions, then the practise of the duties before-named.

Sect. 2.

The next thing unto Practise, is the Meditation  of the comfortable doctrines that are set downe in the word of God, touching afflictions. All which doctrines may be reduced to five principal and maine grounds of comfort, and shall be laid downe in their order.

The first Ground is, that all afflictions from  the least to the greatest, do come to passe, not by accident,  chance, or fortune, but by the special providence  of God. I explaine it thus: In every particular crosse and affliction; there is the hand of Gods particular providence, and that in three regards.

First, because God decreeth, and fore-appointeth every particular crosse. Marke the words  of Paul, Rom. 8. 18. Whom God hath foreknowne, them he hath predestinate, to be made like unto the image of his Son; and what is this image? Nothing else but a conformity unto Christ in afflictions for this life, and in glory for the life to come. Now if God hath decreed, that those whom he foreknew, should be conformable unto his Son in these respects, then hath he also decreed the afflictions themselves.

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

Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limiteth and appointeth the beginning, the end, the measure or quantity, and the continuance thereof. Yea he also ordereth them to their right ends, namely, his owne glory, the good of his servants, and the benefit of his Church. Thus God is said to correct his people in C3

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judgement, that is, so as he will have the whole  ordering of the correction in his owne hand.  Joseph tells his brethren, that when they intended evil against him, in selling him to the Ishmaelites for silver, God disposed it for good. Gen. 50. 19, 20. When Shemei cursed David, he forbad his servants, so much as to meddle with him, and why? because (saith he) the Lord bad him to curse; and who then dare say unto him, Why hast thou done so? 2. Sam. 16. 10. And to this purpose the Prophet David saith, I held my peace and said nothing: why? Because thou Lord hast done it, Psal. 39. 9.

Here some will say, if Afflictions did come only from God, it were somewhat, but oftentimes they come from men that beare us no  good will; and therefore no marvel though we be impatient. Ans. When crosses do come from men, God useth them as instruments, to execute his judgements upon us; and in this worke, God is the chiefe doer, and they are as tools, in the hand of the workman. And the Lord inflicteth them upon us by men, to try our patience under the crosse. Joseph, though he knew well the bad dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himselfe, who executeth his owne good will by them: God (saith he) disposed it to good. And againe, Gen. 45. 5. and 50. 20. God did send me before you into Egypt for your preservation.

The second ground is, The commandment to God touching the Crosse, and obedience unto him  therein. This commandment is expressed, Luk. 9. 23. where we are commanded to take up our crosse every day, and follow Christ. Abraham was commanded, with his owne hands to sacrifice his only son Isaac; and to this commandment, (though otherwise a great crosse unto him,) he addresseth himselfe to yield obedience.  And in the prophecy of Micah, the Church saith, She will beare the wrath of the Lord, that is, she will performe obedience to  him in the Crosse, because she had sinned against him. And Saint Peter saith, that God resisteth the proud, and giveth grace to the humble: therefore humble your selves under the mighty hand of God. And this being the commandment of God, that we should yield obedience to him, in every affliction, we ought to be no lesse carefully to obey it, then any one commandment of the moral Law.

The third ground is, that God will be present  with his servants in their afflictions. Upon this  ground, David comforts himselfe, because God had promised to heare him, to be with him in trouble, and to deliver him, Psal. [91]. 15. And in another place, Though I should walke in the shadow of death, I would feare none ill: for thou art with me, c. Psal. 23. 4.

Now that we may the better understand this doctrine, we are to consider what be the Ends, or effects of Gods being with us in affliction, whereby he testifieth his presence; and they are three.

The first is, to worke our deliverance from  the crosse: Call upon me (saith the Lord) in the time of thy trouble, and I will deliver thee, Psal. 50. 15. This promise must not be understood simply, but with an exception, so far forth as it shall be for our good. For all promises of temporal deliverance, are conditional, and must be conceived with this limitation of the crosse and chastisement, if God please to impose it.

Some may say, how if God will not deliver us, but leave us in the affliction, what comfort shall we then have?

Ans. In the second place therefore we must remember, that God will temper and moderate our afflictions, so as we may be able to beare them. Habakuk prayeth unto God, in  the behalfe of the Church, That he would in wrath remember mercy, Hab. 3. 2. And Paul saith, that the Lord will not suffer us to be tempted above that we are able to beare, but will give an issue with the temptation. 1. Cor. 10. 13.

Thirdly, put the case that God doth not moderate our afflictions, but suffer them to remaine upon us, not only for some time of our life, but to the very death: yet then will he testify his holy presence another way, namely, by giving the party distressed, power and strength to beare his affliction. Unto you it is given  (saith Paul) for Christ, that not only ye should believe in him, but also suffer for his sake.

The fourth ground of comfort in affliction  is, that every affliction upon the servants of God,  hath some special goodnesse in it, Rom. 8. 28. We  know that all things worke together for good unto them that love God. And in regard hereof, the crosses which are endured by the children of God, are so far from being prejudicial to their salvation, that they are rather helps and furtherances of the same. Now this Goodnesse is perceived two ways. First, by the fruit and effect of it, and then by the quality and condition thereof. In both which respects, afflictions are good.

Touching the fruits of Afflictions, because  they are manifolde, I will reduce them to seven principal heads.

I. Afflictions do make men to see and consider  their sins. Josephs brethren for twenty  years togither, were little or not at all troubled for their wickedness, in selling their brother; yet upon their affliction in Egypt, they began to consider what they had done: We have (say they) verily sinned against our brother,  in that we saw the anguish of his soule, when he besought us, and we would not heare him: therefore is this trouble come upon us. Manasses in the time of his peace, gave himselfe to witchraft, and the worshipping of strange gods: but when he was captive in Babylon, then was he brought to the sight of his sins, and moved to humble himselfe before God for them.

II. Afflictions serve to humble men in  their soules before God. The young unthrift in the Gospel, called the prodigal childe, while his portion lasted, he spent liberally, and

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was grieved for nothing: but when he came  to be pinched with hunger, and that through  his owne folly, then he humbled himselfe before his father, and returned home unto him. David saith of himselfe, that in his prosperity he thought he should never be moved, because the Lord of his goodnesse had made his mountaine to stand strong: but (saith he) thou didst hide thy face, and I was troubled, then cried I unto the Lord.

III. They serve to worke Amendment of  life. No chastising (saith the Author to the Hebrews)  for the present seemeth to be joyous, but afterward it bringeth the quiet fruit of righteousnesse, to them that are thereby exercised; that is, afflictions and chastisements that seaze upon Gods children, do leave after them amendment  of life, as the needle passeth through the cloath, and leaveth the thread behind it.  When we are judged (saith the Apostle) we are nurtured of the Lord, that we might not be condemned with the world. And David confesseth, Psal. 119. It is good for me that I have beene afflicted, that I might learne thy statutes. And the good  husbandman purgeth and pruneth the vine, that it may bring forth more and better fruit.

IV. They cause men to deny themselves,   to rely wholly on the mercy of God. Thus Paul received the sentence of death in himselfe, that he should not trust in himselfe, but in God that raiseth the dead, 2. Cor. 1. 9.

V. The fifth is invocation. For afflictions make us cry heartily and fervently unto God,  to bring our selves into his presence, there  to abase our selves before him. Thus the Lord said of the old I sraelites, that when he slew them, then they returned, and sought him early, Psal. 78. 34. And elsewhere he saith of his children, that in their affliction they will seeke him  diligently.

VI. The sixth, is Patience. Affliction bringeth  forth patience, patience, experience, c. As if  he should say; because the love of God is shed in our hearts, therefore in afflictions we are patient. Now whilst we patiently beare the crosse, we have experience of the mercy and love of God towards us: and having once in some notable deliverance, tried and tasted the mercy of God, we do by hope (as it were) promise to our selves, the said favour and mercy, for time to come.

VII. The last fruite, is Obedience. This  the holy Ghost teacheth, to have beene the fruit of the suffering of Christ, when he saith, Though he were the Son, yet learned he obedience, by the things which he suffered.

In the next place, afflictions are good in regard  of their quality and condition, which is, that they are tokens Pledges of our adoption, when we make the best use of them. If ye endure  chastening, (saith the holy Ghost) God offereth himselfe unto you as unto sons: that is, he comes to you in the crosse, not as a judge and revenger, but a kinde and loving father: and the crosse imposed, is as it were his fatherly hand, where with he chastiseth us: and therefore Job praiseth God for his affliction, saying,  God hath given, and God hath taken away, blessed be the name of the Lord, Job. 1, 21.

The fifth Ground of comfort is, that the  party distressed, hath partners in the crosse. For first, he hath Christ to be his partner, because he hath fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounteth it happinesse, to know the fellowship of Christs afflictions, and to be made conformable unto his death, Phil. 3. 10. And Saint Peter exhorteth believers to rejoice in as much as they are partakers of Christs suffering, 1. Pet. 4. 13. Secondly, if the party afflicted repent, Christ communicateth with him in all his crosses, and accounts them as his owne.  The Apostle in this regard, would have no man think it strange, no not when he is in the fiery trial, but rather to rejoice because he is partaker of Christs sufferings, 1. Peter 4. 12. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other servants of God, partakers with him in all his afflictions. The Apostle Peter wisheth the Church of God to resist Satan by faith knowing, saith he, that the same afflictions are accomplished in your brethren that are in the world, 1. Pet. 5. 9.

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

Sect. 2.

The first is, the Deferring of deliverance: a  great affliction, if it be considered. And touching it, I propound one Question, namely, How the mind of the party distressed, may be stayed, when as the Lord defers deliverance.

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

I. First, that God hath in his wisdom, set downe certen and unchangeable times, for the accomplishment and issue of all things that are. There is a time appointed to every thing under the Sun. Eccl. 3. 1. The speech of Salomon  is general, and the meaning of it is this. Whatsoever there is in the world, either done or suffered, or enjoyed by man, whether it be of the number of natural things, or of those which are voluntarily undertaken, or necessarily endured, God hath in his providence sorted unto them, a set time and season, whereof dependeth the successe of them all. And this time, himselfe most freely ordereth and ruleth at his owne good pleasure, which as no man can hinder or stay, so is it not in the power of any, to hasten or prevent.

This point, the H. Ghost in Scripture proveth by two instances, of the threatnings and promises of God, which himselfe accomplisheth, at some certaine unchangeable times.

When the old world in the days of Noah, C4

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had growne to much impiety, and wickednesse,  the Lord appointed a certaine space of  120. years for their repentance and conversion; at the very end and terme whereof, he brought the flood upon them, and not before. For if we compare the particular circumstances of time noted in the 7. of Genesis, with that which S Peter writeth, 1. Pet. 3, 20. we shall finde, that the inundation of waters came upon the earth, at the very point of time before determined.

Againe, God threatned by Jeremy, that  the Jews for their sins, should be led captive, and serve the king of Babel 70. years. Now if we take the just computation of time, it will appeare, that so soone as ever those  years were expired, the foresaid threat was accomplished. And therefore Daniel, alluding to Jeremies prophecies, exactly setteth it downe, when he saith, The same night was  Belshazzar king of the Chaldeans slaine, that is, the very night wherein those 70. years came to their full period.

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

An example hereof we have in the Israelites, of whome the Lord said to Abraham, that they should be in affliction in a strange  land, 430. years, and then be delivered. This  promise of God was expressely fulfilled, as we reade in the booke of Exodus. For before the end and terme of these years, they had no deliverance at all: but when that time was expired,  even that selfe same day departed all the host of Israel, out of the land of Egypt. And though Moses, fourty years before this time, tooke in hand the worke of their deliverance; yet he did it without successe; and upon  a certaine accident, being himselfe constrained to fly into Madian, he lived there as a stranger with Jethro his father in law, till the said time of foure hundred and thirty years was accomplished; toward the end whereof, being called of God to that office, he prospered, and not before. And in the same manner, hath God set downe a certen period of time, within which he will exercise his children more or lesse, and at the end whereof, and not before, he will relieve and comfort them againe.

Now as the certainty of the accomplishment of Gods threatning word serves to terrify all wicked livers from sin: so the unchangeable performance of his promises, at the very time prefixed, and not before, teacheth the children of God sundry things.

First, that when they are in any distresse, have not present or speedy deliverance, according to their desire, they should waite the Lord leisure, and expect with patience till the time come, which is appointed by him for their ease and reliefe: and in the meane while stay their hearts, by hope and affiance in his  mercy. The reason is plaine. God is sure in his word, therefore though heavinesse may endure for a night, yet joy will returne in the morning, Psal. 30. 5.

Thus the Lord comforteth the Jews in a particular distresse, as we may reade in the prophecy of Habakuk, where the Prophet  in the name of the Jews, complaineth and expostulateth the matter with God, why his owne people should be so lamentably afflicted, by a terrible and furious nation, and why they should be led away captives, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certenly determined, that judgement to come  upon them, so certenly he had appointed a set time, wherein they should be delivered. In the meane while, he bids them to comfort themselves in this, that though the affliction should rest upon them for a season, yet undoubtedly they should be eased at the length: and therefore, that they should in patience waite for the vision, that is, the accomplishment of the vision touching their deliverance.

Secondly, hence we learne, that we must not only believe the promises of God in general, that God is true and faithful in them, and that he is able and willing to fulfill them, even as he made them: but we must believe them in particular, that is, with application to  their proper several circumstances which are the particular means, places, and times, whereby, and wherein he hath given his word, as touching our freedome and exemption from the crosse.

Take an instance hereof in the Prophet Daniel, who knew well by the spirit of Prophecy, that the Lord had determined to bring upon the Jews, 70 years captivity in Babylon. He knew also, that God had promised to put an end to that captivity, at the  end and terme of those years. Now what did Daniel in this case? Upon knowledge of the will of God in that point, during the said time, he prayed not unto the Lord for deliverance of his people: But when he understood that the time drew near, wherein it was the  will of God, that the Jews should returne  out of captivity, then by faith applying the promise of God to that particular time; he besought the Lord in prayer and supplication, with fasting in sackecloath and ashes, and the Lord gave eare unto his prayers, and yielded him a gracious answer.

II. The second point is, that God, when he defers deliverance, doth it upon great and weighty causes and considerations, best knowne to himselfe.

The first whereof is, that there by he might humble men thoroughly, and bring them to an utter denial of themselves, and consequently cause them, to learne patience in affliction; which they would not learne, if they

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might be their owne carvers, and have speedy deliverance from the crosse, at their owne wills and pleasures.

Secondly, that being afflicted, they may acknowledge whence their deliverance comes; yea, whence they do receive not only that, but every other good benefit which they enjoy: namely, not from themselves, or any creature, but only from the Lord; and accordingly may learne to value and prize his gifts, at their deserved excellency. For it is a true saying, and often verified in affliction and want, that benefits easily obtained, are lightly regarded, and soone forgotten.

Thirdly, that by the continuance of the crosse without intermission, he may make  them to distaste the world, and consequently draw them to the meditaion of the life to come, wherein all matter of mourning shall cease, Revel, 21. 4. And all tears shall be wiped from their eyes.

Fourthly, the Lord deferreth deliverance from affliction, that he might prevent greater evils and dangers, whereinto those that are afflicted might run, if they had their hearts desire, and were eased, not at his will, but at their owne wishes. When the children of Israel came into Canaan, they were informed, that they should dwell together with the Cananites, and Moses rendereth a reason thereof, Deuter. 7. 22. Lest (saith he) the wild beasts of the field multiply against thee. And for  the preventing of this evil, the I sraelites must endure some annoyance by the Canaanites, Exod. 23. 29. Even so the Lord keepeth his servants under the crosse, for the preventing of greater sins offences. This should stay the minds of men, and make them content to waite upon God for deliverance, when they are afflicted.

III. The third and last point is, that God always hath and doth exercise his best servants, with long and continued crosses. Abraham was childless till he was 70. years of age, and at those years the Lord promised him issue. But this promise was not accomplished till a long time after, when he was an hundred years old. David had a promise to be king of Jerusalem, and Juda: but the Lord exercised him by many and grievous afflictions, before he came to the crowne, in so much that he says of himselfe, Psal. 119. 82. that his eyes failed with waiting upon his God. Zachary and Elizabeth prayed to God, both of them in their youth, and many years after for issue, but the Lord granted not their request till they were old. Luk. 1. 13.

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

To conclude this point, Suppose that the condition of Gods servants be such as that they finde no end of their afflictions, but that they do continue even unto death, what shall they do in this case?

Anser. Besides that which hath beene said  before, for the resolution of this Question, I answer further, that first, they must still, even unto death, live by faith, and say with holy Job, Lord, though thou kill me, yet will I trust in thee.

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

I. That it is the will and pleasure of God, that we should through many afflictions, enter into the kingdom of God, Act. 14. 22. Now it is the property of a true childe of God, to rest content in his Fathers good will and pleasure, even when he is afflicted. Prov. 3. 11. My son—be not grieved at thy correction: that is, let it not be tedious unto thee, be content to beare it. Our duty therefore is, meekely to subject our selves unto the hand of God, as the child doth unto the correction of his father.

II. That though afflictions be long and  tedious, yet God will at length give a joyful and comfortable issue. For so himselfe hath promised, Matth. 5. 4. Blessed are they that mourne, for they shall be comforted. Psal. 34. 19. Great are the troubles of the righteous, but the Lord will deliver him out of all. Psalms 37. 73. Marke the upright man, and behold the just, for the end of that man is peace.

III. Afflictions be they never so heavy, in regard of continuance, yet they are in no sort comparable to those eternal joyes, that God hath prepared for them that love him. This was Pauls meditation, who endured the crosse: even to his dying day. Our light affliction (saith  he) which is but for a moment, worketh unto us an excellent and eternal weight of glory. And elsewhere he professeth, that he did not count the  afflictions of this present time, answerable in value to the glory, which shall be revealed unto Gods children, Rom. 8. 18. Saint Peter tells them to whom he wrote, that in regard of their assured hope of eternal life, they should rejoice, though now for a season they were in heavinesse through manifold tentations, 1. Pet. 1. 6. Lastly, the Authour to the Hebrews, comforteth the Church by this reason, because it is yet a very  little while, and he that shall come, will come, and will not tarry.

IV. Though God with holdeth his hand, in respect of deliverance even to death, yet his love is constant and unchangeable, and the crosse which we undergoe, cannot separate us from that love, where with he hath loved us in Christ, Rom. 8. 35. And thus much of the first

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Particular distresse of minde, arising of outward  afflictions.

Sect. 3.

The second particular distresse, is bodily  and temporary Death, which consisteth in the separation of the soule from the body. And touching this affliction, it is demanded, How any servant of God, may be able to endure with comfort, the pangs of death?

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

Concerning preparation, there are three duties to be performed.

The first and most principal, is commended unto as in the booke of Psalms, where  David prayes unto God, Lord make me to know  mine end, and the measure of my days. And Moses  in like manner, Lord teach me to number my days, that I may apply my heart unto wisdom. In which places, is remembered a notable duty of preparation: to wit, that a man should resolve himselfe of death continually, and beforehand  number his days. This is done, by esteeming of every day, as the day of his death, and accordingly doing always that which he would do, if he were now to give up the ghost.

Secondly, in way of preparation, we must endeavour to disarme and weaken death, who is as an armed man, that hath his weapons, whereby he seekes to destroy us. And in this case, we must deale with death, as the Philistims  dealt with Sampson. They saw by experience, that he was a mighty man, and by his power and strength had given them many foiles; and therefore they laboured to know, in what part of his body his strength did lie. And after inquiry, finding it to be in the haire of his head, they never rested, till they had spoiled him thereof. And questionlesse, the time will come, when we all must encounter with this strong and powerful Sampson, Death; In the meane while, it is a point of wisdom, to inquire wherein his power might consisteth. When this search hath been made, we shall finde that his weapons, are our manifold sins, and corruptions, both of heart and life. For as Paul saith, 1. Cor. 15. 56. The sting of death is sin. Therefore, that we may spoile him of this his furniture, we must exercise our selves in the practise of two duties.

First, use all means for the cutting off of the locke of our sins, whereby alone Satan hath the vantage of us; and these means are the duties of humiliation, invocation, true repentance. We must therefore humble our selves before God, be instant in prayer, for the pardon of our sins past, and present, and in this point give the Lord no rest, until we have obtained in our consciences, the sweete certificate of his favour and mercy in Christ, whereby our minds may be stayed and comforted.

This done, it stands us in hand to turne unto God, to be careful to leave sin, to entertaine in our hearts, a resolved purpose and intention  of new obedience, and conformity to the will and commandment of God in all things. And this is the only way in the world, to bereave this our enemy of his armour, to pull the sting out of the mouth of this serpent, and consequently, even in death to prevaile against him.

Thirdly; in way of preparation, our duty is, even before-hand (while we live in this world) to endeavour, to have some true tast of life everlasting, and the joyes of heaven. The due consideration whereof, will be of great use. For it will stir up in our hearts, a desire and love of perfect happinesse in heaven, yea a fervent expectation of Christs comming to judgement,  and it will further cause us to say with Simeon; Lord, now let thy servant depart in peace: and with the Apostle, I desire to be dissolved, and to be with Christ.

Touching this spiritual joy and comfort in the holy Ghost, these Questions of Conscience are moved.

I. First, how may we in this life have and nourish in our hearts, a true taste of eternal happinesse, and of the joyes of the world to come?

Answ. First, by a serious consideration of the evils that do hinder, or prejudice our happinesse: and they are principally foure.

One is, the Misery of our lives, in respect of sin; and the consequents thereof. For  there is no man in the world, be he never so righteous, that can truly say of himselfe, I am cleane from my sin, Prov. 20. 9. Yea even the regenerate, that have received grace to believe, to turne unto God, and to live according  to the Spirit, do finde by experience, corruption and rebellion in their minds, wills, and affections, which daily affordeth matter, of sinning against God: and on the other side, hindereth and quencheth, all the good motions of the Spirit, that are in them. Againe, such is the irreconciliable malice of Satan, that he takes vantage of mans corruption, and neglects no time or opportunity, to entrap the children of God, in the snares of his temptations. And hence it is, that man, by reason of his owne corruption, and the wicked suggestions  of the Devil, is at continual strife with himselfe, hath daily occasion of sorrow, worketh out his salvation with feare and trembling, wading (as it were) even while he liveth in a sea of many miseries.

The second evil, is the Vanity of all things that are in the world. For whether weconsider the world it selfe, or the things therein contained, done, or suffered, there is nothing so sure and steady, whereunto man having attained, can possibly rest fully satisfied, and contented; or which in the end, will not prove to be most vaine vanity. And the truth hereof appeareth, in the experience of Salomon himselfe, who (being king over Israel) wanted neither authority, nor ability, and opportunity,

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to take knowledge and trial, of all worldly  things in all estates and conditions. And having even of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was unprofitable vanity, and vexation of minde, as we may reade in his Ecclesiastes.

The third evil is, the Changeable condition of our life in this world, whereby it comes to passe, that we are alway in a fleeting and  transitory state. For we are (as Saint Peter speaketh) but strangers and Pilgrims, that wander to and fro in the earth, as in a strange countrey, and still are making forward to our owne home. We have here no abiding city. Heb. 13. 14. The houses wherein we dwell, are but  Inns, in which we sojourne for a time: yea the bodies which we have, are but tents tabernacles, alway ready to be shifted, and our selves to be translated into an other place.

Fourthly, by remembering, that Christ our Head, being now in heaven, and we his members upon the earth; during our life, we are in presence separated from our Head, and consequently, from that happy and glorious fellowship, which we shall enjoy with him, and all the Saints our fellow members, in the kingdom of heaven. This S. Paul noteth, when he saith, 2, Cor. 5. 6. Whilst we are at home in the body, we are absent from the Lord: and thereupon himselfe desired to be dissolved, and to be with Christ. Phil. 1. 13.

Having thus entered into the due consideration  of the fore said evils, we must in the second place exercise our selves in the frequent meditation, of the blessed estate of Gods chosen, in the kingdom of glory: who being translated out of this life, into the bosome of Abraham, are fully and perfectly freed from sin, from Satan, from vanity and misery: have all tears wiped from their eyes: do behold  the face of God; are made like unto Christ in holinesse and honour: and do with him inherit the kingdom, prepared for  them, from the foundation of the world.

In the third place, having throughly considered of these things, we must compare the estate of this present life, in the respects before named, with the estate of that, which is to  come in the kingdom of heaven: and laying them in a parallel together, we shall finde the one, infinitely far to excel the other in regard of true joy and comfort. And this will make us, though living in the world, yet to use it, as if we used it not: to have our conversation  in heaven: to thinke with Paul, that to be loosed, and be with Christ, is best of all for us to have a true and lively tast of the joyes of the world to come, and accordingly with Abraham, Isaac, and Jacob, to looke for a city that hath foundations, whose builder and maker is God.

II. Secondly, it is demanded, how a man may truly discerne, whether this joy of the Spirit be in him yea or no? For answer hereunto, it is to be remembered, that there are sundry properties whereby it differeth from carnal joy. And these are principally five.

First, this joy is brought forth (as it were) of sorrow for sin, and for the want of Christ. Ye shall sorrow (saith our Saviour Christ to his  Disciples, meaning for his departure,) but your sorrow shall be turned into joy. These words are not only meant of his Disciples, but of all believers, who upon consideration of their sins, and the spiritual want of Christ Jesus, do mourne and lament. For not only they, but all true believers, are there opposed unto the world. Againe, Math. 5. 4. Blessed are they that mourne: that is, being touched with causes of exceeding griefe, do withall mourne for their sins: for they shall be comforted. On the other side, carnal joy, as it hath his beginning from the flesh, and arising of things pleasing thereunto, so it ends in sorrow and heaviness. In the end rejoicing is turned into mourning, saith Salomon, Prov. 14. 13. And Woe be to you that now laugh, for ye shall weepe. Luke 6. 25.

Secondly, the joy of the Spirit, is a fruite of righteousnesse: that is it issueth and floweth from Christ known and believed, to be made unto us of God, wisdom, righteousnesse, sanctification, and full redemption. For from  hence, follows peace of conscience and from peace, comes joy in the holy Ghost. Contrariwise, the joy of the flesh, ariseth only from the sudden feeling of some worldly delight: and therefore cannot bring any sound peace unto the conscience of the man possessed of it.

Thirdly, spiritual joy is founded in the holy use of the Word, Sacraments, and Prayer: and in the practise of Christian duties of mercy, love, justice, c. The other is not so. For the world conceives a joy besides the word, out of the exercises of invocation and repentance: which stands in the practise of cruelty, malice, oppression, injustice, and all manner of impiety. And hence it is, that having spent their days in matter of rejoicing, at length in a moment they go downe to hell. Job 21. 13, 14, 15.

Fourthly, heavenly joy is so fixed and rooted in the heart, that it cannot be removed thence. Your joy shall no man take from you, saith Christ. Joh. 16. 22. It must needs therefore be true and sound, yea able to swallow up all matter of griefe and heavinesse: whereas the other is never sincere, but with the sweetness thereof, hath always mingled some bitterness. Even in laughter (saith Salomon, speaking thereof) the heart is heavy. Prov. 14. verse 13. When the face of the wicked man shineth, and his countenance is pleasant, even then is he inwardly sorrowful, and his minde is troubled.

Lastly, the joy of the Spirit is eternal, abiding in the minde of man, not only for the terme of this life, but for ever in the world to come. So is not the rejoicing of the world in earthly things: for it is fading and deceitful,

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as the things themselves be, wherein it is placed:  it hath the beginning in corruption, and endeth with this present life. The example of  the two rich men in the Gospel, do manifest this truth. And to this purpose, is the speech of Zophar, in the booke of Job, that the rejoicing of the wicked is very short, and the joy of hypocrites is but a moment, c.

By these five properties, may we put a true difference, betweene earthly and heavenly rejoicing, and consequently discerne of them, even in our selves. And if we perceive this joy of the Spirit, (rightly conceived and grounded in the right use of the word and Sacraments; as also in the exercises of invocation, faith, and repentance,) to take place in our  soules and consciences, we shall finde it of force, to moderate and allay the very terrours of death. And so much of Preparation.

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

Touching Meditations, we must in the first place, consider Death in a double respect, one, as it is in it owne nature, and another, as it is changed and qualified by the death of Christ. Death in it owne nature, is a Curse, or forerunner of condemnation, the very gates and suburbes of hell it selfe: but being qualified by Christ, it is a blessing, and end of all miseries, a full freedome from all dangers, a  short passage unto joy, an entrance into everlasting life, a quiet sleepe, voide of all annoyance, by dreams and fantasies: And the grave a resting chamber, yea, a bed perfumed by the death of Christ, for the bodies of all the Elect; out of which when they awake, they shall be admitted and received into the presence of God in heaven.

Secondly, we are to consider, that there be three degrees of eternal life. The first whereof, is in this world before we die; and it is then, when we begin to repent and believe in Christ, and to be assured in conscience, that God the Father is our Father, Christ our Redeemer, and the holy Ghost our Comforter. For this is eternal life, to know God, and him whome he hath sent Jesus Christ. John 17. 3. The next degree is in death: for death cuts off  all sin, original and actual; death frees us from all worldly miseries: death prepareth the body, that it may be fit to enter into eternal happinesse together with the soule, which is already in heaven. The last degree is, when body and soule reunited, go both together into eternal and everlasting glory.

Our third meditation is, that there is a mystical union conjunction, betweene Christ and every believer, and that not only in regard of soule, but of body also; which being once knit, shall never be dissolved, but is eternal. Whereupon the dying, dead, rotten, and consumed body remaineth still a member of Christ, abideth within the covenant, and is, and shall be ever, a temple of the holy Ghost. Thus Adam, and Abraham, which was dead so many thousand years ago, yea every true believer, from them to the end of the world, shall arise at the last day in body to glory, by the power of their conjunction with Christ. In the winter season, we see the most trees void of leaves, buds, and blossoms: so as they seeme to us to be dead, and yet neverthelesse there is a sap in the roote of them, which in the Spring will ascend, and revive the decayed branches. Even so it is with our bodies, which though they be corrupted, rotten, burnt, or eaten with worms, or devoured by wilde beasts, so as they may seeme to be utterly perished; yet there is (as it were) a secret and hidden sap in them, (by reason of their union with Christ) by which they shall be raised, revived, and quickened, being made like unto the glorious body of Christ their head, with whom they shall reigne, and live for evermore.

Helpes in practise are two; First, he that will beare with comfort the pangs of death, must labour that he may die in faith: and that is done, by laying hold of the promise of God touching forgivenesse of sins, and life everlasting by Christ. All these (saith the Holy Ghost, Heb. 11. 13.) died in faith, namely, Abel, Enoch, Noe, Abraham, and Sarah, all laying hold on the promise of life by Christ When Jacob on his death-bed, was blessing of his children, he brake forth into this heavenly speech, O Lord, I have waited for thy salvation. Gen. 49. 18. In which words it is plaine, that his faith rested on the mercy of God, and by hope he waited for his salvation: and our Saviour Christ saith: John 3. 14. 15. As Moses lift up the serpent in the wildernesse, so must the Son of man be lift up, that whosoever believeth in him, might not perish, but have life everlasting. Out of which words the forenamed duty may be learned; that like as the children of Israel, being stung with fiery serpents, and that unto death, were healed by looking up to the brasen serpent erected by Moses: so when we are stung with sin and death, we must ever remember by faith to looke upon Christ. But especially when we are dying, then it is our part, to fixe the eyes of our soules, by faith upon him; and thereby shall we escape death, and be made partakers of eternal life and happinesse. Notable is the example of Christ, who as he was a man, always fixed his trust and confidence in his Fathers word, especially at his end. For when he was dying, the pangs of death seazed unto him, he cries unto the Lord, My God, my God, why hast thou forsaken me? and againe, Father, into thy hands I commend my spirit: which words are full of faith, and do bewray what great affiance he placed in his Fathers love, c. When David in an extremity, saw nothing before his eyes but present death, the people intending to stone him, at the very instant (as the text saith) he comforted

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himselfe in the Lord his God: but how? by calling  to minde the merciful promises that God had made unto him, and by applying them unto his heart by faith. And Paul saith of himselfe, and the rest of the faithful, that they received the sentence of death in themselves, that  they might not trust in themselves, but in God.

From these examples it follows, that they which desire with comfort to beare the pangs of death, must die by faith, that is, they must set before their eyes, the promise of remission of sins, and life everlasting, and depend upon it, wrapping (as it were) and enfolding themselves in it, as in a close and warme garment, that will keepe them safe and sure against the winde and weather of temptation.

The second practise in the time of death  is, to die in obedience; which is nothing else but willingly, gladly, and readily, without murmuring, to submit our selves unto Gods will, in bearing the pains of death. A most worthy president of this obedience, we have in our Saviour Christ, when he said unto his Father, Not my will, but thy will be done; thereby submitting his will to his Fathers will, touching the death which he then suffered. Yea when he was dying, it is said of him, that he gave up the Ghost: that is, he did most willingly surrender up his soule into the hands of God his Father. And this his example at the time of his departure, must be a rule of direction unto us, upon the like occasion. Hence it is, that in the third petition of the Lords prayer, amongst  other things, we pray for obedience to the will of God in suffering afflictions, yea even in the last and greatest, which is death it selfe. True it is, that obedience to God in death, is against corrupt nature; and therefore our duty is the more to inure our selves to the performing of it: and that which the blessed Apostle said of himselfe, I die daily, ought to be continually our resolution and practise.

If we shall inquire, how this may be done? the answer is, when God layeth afflictions upon us in our life time; then by endeavouring to beare them with patience, meeknesse, and lowlinesse. For every affliction is (as it were) a petty death: and if we do in it subject our selves to the hand of God, we shall the better obey him in the great death of all: and thus doing whensoever God strikes us with death, we shall with comfort endure the same.

Sect. 4.

The third particular affliction or distresse, is Satanical molestation, whereby both persons,  and places of mansion or abode, are either possessed, or otherwise molested by the malice of the devil.

I. Touching this affliction: the question of Conscience is, How such persons as are possessed, or feare possession, or else endure molestations by the devil in their houses, may have their minds quieted and stayed; and consequently in that case be remedied? And here two things are generally to be considered in way of answer.

First, it is to be remembered, that possession is known by two signs. The one is, when the devil is evidently present, either in the whole body, or in some part of it. The other, when he hath rule of the said body, either in whole or in part: so as the party himselfe hath not that use of his body which he wold. As for example: when the devil possesseth the instruments of the voice, as the tongue, and makes a man to speake Latine, Greeke, Italian, or other tongues, which he understandeth not. Both these things were found in them that were possessed in the time of our Saviour Christ.

Secondly, we must consider, it falleth out oftentimes, that strange diseases do seaze upon men, arising from corrupt humours in the body; yea men and women may have strange passions upon natural causes unknowne; and these will sometimes have strange and extraordinary effects in them, which the arte of Physic neither can search out, nor cure: and yet they are neither acts of witchcraft, nor real possessions. As when God laid extraordinary diseases on the Corinthians, for the contempt of his word and Sacraments, 1. Cor. 11. 30. Like unto which he worthily inflicts upon men in these days, for the same and other sins.

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

First of all, it is to be remembered, that though Satans malice and power be very great and large: yet he cannot practise the same against the children of God, when, where, and how he listeth. The malice which Satan doth beare to mankind, and principally to the members of Christ, appears in this, because he is said Revel. 12. 10. to accuse them before God day and night. And, as a roaring lion, to walke about the world, seeking whom he may devoure, 1. Pet. 5. 8. Againe, the Scripture notes him to be a powerful spirit, whose strength far exceedeth and surpasseth the might of any man or creature, that is not of an angelical nature, as himselfe is. For he is termed a Prince of the aire, and the god of this world; his power reacheth even to the spirits and soules of men, whereby he worketh in the children of disobedience, Eph. 2. 2. His principality is so great, that no strength, no defence of man, is able to withstand it, unlesse man take unto himselfe the whole armour of God. Eph. 6. 10.

Now although the devil be so malicious an enemy of mankinde, that he ceaseth not to devise whatsoever may be hurtful unto them, and withall so powerful in his attempts, that no man by his owne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especially two. D

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The one is, his owne nature, whereby he is a  creature, and therefore finite. Hence it is, that he can neither know, nor do any thing that is beyond the reach or capacity of his nature, or above the power and skill of a creature. For example he cannot directly and immediately know the deepe things of God, unlesse they be revealed unto him; nor yet the secrets of mans heart. None knoweth the things of a man, save the spirit of a man which is in him: even so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Againe, he cannot do that which is truly and properly a miracle, the cause whereof is hidden and utterly unknowne, and which comes not within the power and order of nature. For this is proper unto God,  who only doth things simply wonderful, Psalme 77. 14.

The second thing whereby Satans power is restrained, is the will of God. For looke as the sea, being by nature, apt to overflow the whole earth, is kept in, and shut up within the shore, (as it were) with doors or gates, that it cannot breake forth; and that by the Lord himselfe, who hath established his decree upon it, Job. 38. So though Satan be by nature strong, and his malice great, yet can he do nothing at all, no not execute his natural power, to the hurt and prejudice of any man, without the will and permission of God. Thus the evil spirit could not go forth to deceive Ahab, until the Lord had said unto him, Go, and  thou shalt prevaile, 1. King. 22. 22. Thus the devil could not touch the body, children, goods, or friends of righteous Job, whilest he was fenced and fortified by the power and providence of God. But when the Lord, in regard of Jobs outward estate, had given leave, and said, Lo, all that he hath is in thine hand, then did he exercise his power to the utmost: yet so far only, as he was permitted, and no further, Job. 1. 12.

The consideration of this first point, that Satans power is determined by God, will serve to stay the minds of those, whose persons, houses, or friends are molested by him. For hereupon it followeth, that God, who hath the devil bound up (as it were) in chains,  will not suffer his power to be enlarged against his owne children, to their destruction and confusion: but so far-forth alone, as shall be expedient for their good and salvation. Againe, that God being their Father in Christ Jesus, they may in the time of such affliction, have accesse unto him, and call upon him, for the restraint of Satans power and malice, and consequently, for the deliverance of them and theirs.

A second rule is this: Such persons must have recourse to God in his word, in which he promiseth his presence and protection, to his children, in their greatest danger. And namely, that there shall no evil come unto them,  neither any plague shall come near their dwelling: because he will give his Angels charge over them, to keepe them in all their ways. Again, that he will be a wall of fire round about his people. Zach. 2. 5. that he will extend peace over his Church, like a flood, Isa. 66. 12. And that there shall be no sorcery against Jacob, nor soothsaying in Israel. Num. 23. 22. And yet if God sees it to be good for his children to be tried by possessions or witchcraft, in this case the promise freeth them not. For all temporal blessings are promised conditionally, so far-forth as they may stand with Gods good will and pleasure, and withall may make for the good of his children. Howbeit herein lies the comfort, that though such calamities befall them, yet they shall turne to their good, rather then to their hurt. This point well considered by the way, bewrayeth the great presumption of some, who are not afraid to say, their faith is so stronge, that the devil cannot touch them.

Thirdly, it must be considered, that the best servants of God have been in their times molested by the devil. Christ in his second temptation, was carried by the devil from the wildernesse, to a wing of the Temple in Jerusalem, Matth. 4. 5. The children of Job were destroyed by the devil, and he himselfe was filled with blotches and sores. A certaine woman, even a daughter of Abraham, that is, one following the faith of Abraham, was troubled with a spirit of infirmity, eighteene years together, Luk. 13. 16. And the daughter of the woman of Canaan, was grievously vexed with a devil, Mat. 15. 21, 22.

Fourthly, men in this case ought by faith to lay fast hold upon the promise of life everlasting, wait the Lords leisure, not limiting him in respect of time, or means of deliverance. This was the practise of Job, Though he kill me, yet will I trust in him, Job 13. 15. And of holy Abraham, Heb. 11. 17. who did not limit God, but was content to do with Isaac what the Lord would: and though it was in likelihood, a means to bereave him of all posterity, yet still he kept himselfe to the promise.

Lastly, men must in this case, seeke, and sue unto God by prayer, either for deliverance, if it may stand with his good will and pleasure, or else for patience, that they may meekely and patiently beare that particular affliction.

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

First, men must not consort together, and abide there, where, it is certenly knowne, that the Lord hath given the devil power and liberty; lest in so doing, they tempt the Lord. Our Saviour Christ did not of his owne private motion and will, betake himselfe into the wildernesse, but by the direction of the Holy Ghost, Matthew 4. 1. Paul in like manner, did not of his owne head go to Jerusalem, but upon the motion of the Spirit, Act. 20. 22. In the light of these examples men are taught, not to cast themselves into any places of apparent danger: much lesse to frequent those which God hath delivered

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up into the power of Satan. And this condemns  the rash and heady conceits of some persons, who upon confidence of their owne strength, do put themselves into needelesse dangers, having neither extraordinary calling from God, nor any sufficient warrant out of his word.

If it be asked, what men are to do in this case? I answer, First, that they ought rather to fly to God by prayer, and to draw near unto him in their hearts: and he in mercy will draw near unto them.

Secondarily, that which we do in meates and drinks, is also to be done in the houses and places where we dwell. And what is that? We must sanctify them to our use, by the  word and prayer. Noah at Gods commandment, went into the Arke, abode in it, and came out againe: and when he came forth of it, into the earth afterward, it is said of him, Gen. 8. 20. that he built an Altar, gave thanks to God for his deliverance, and prayed the Lord to vouchsafe him the use of the  earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posterity for ever, yet he went not out of his countrey toward it, till the Lord commanded him: and when he was come thither,  he built an Altar for the worship and service of God. The like he did afterward at  Bethel. And many years after did Jacob offer sacrifice unto God, in the same Bethel,  when he came to dwell there. And for this very end, in the law by a special ordinance, the first fruits of the harvest were offered to sanctify the rest of the corne. And so much touching the second distresse.

CHAP. X.
Of the third special Distress, arising
of the Temptation of Blas-
phemy.

The third kinde of trouble of minde, is that which ariseth of the Tentation of Blasphemy,  which in regard of the vilenesse, and uglinesse thereof, is not amisse termed by  some, the foule Tentation. And it is when a man is troubled in his minde with blasphemous cogitations, and thoughts, directly against the Majesty of God, the Father, the Son, and the holy Ghost. As for example: to thinke that God is not just, or merciful; that he accepteth mens persons: that he hath not knowledge of things that are done here below, or at least, that he doth not regard them: that God cannot do this or that: that he is injurious to some men, and partial to others, c. These, and such like blasphemous thoughts there be, which are not fit to be uttered amongst men, forasmuch as they are most horrible, and execrable, as any can be conceived.

Sect. 1.

That we may the better know this Temptation,  let it be considered, what are the forrunners thereof, and by what means it takes place in the heart possessed of it.

Sometimes it commeth merely and only of the suggestion of the devil; which troubleth the fantasy, even of those which are in that regard innocent, and casteth into their hearts impure and ungodly thoughts. Sometimes againe it comes upon men by an evil custome: when as they willingly lend their ears to lewd and cursed speeches, that imdiately tend to the dishonour of God, or the wilful abuse of his word, his judgements, and mercies; and upon the hearing, either give their applause and approbation, though not expressely: or do not hinder or stay them, as much as in them lieth. Otherwhiles it creeps into the heart of man by degrees, when he begins to waxe cold in Gods service, to make little conscience of those duties, that imdiately concerne his worship, consequently inures himselfe to the taking of the name of God in vaine, by often and causelesse swearing, forswearing, cursing, c. By these and such like means, is this foule and horrible tentation conveyed into the minde of man.

Now the danger of it, whether it ariseth from these, or any other causes, is exceeding grievous, specially to those that have begun to choose the way of truth, and to apply their hearts to serve God, and to feare his name. For it bringeth forth strange and feareful effects; as namely, desperation, and manifold horrors and troubles of minde. Yea divers persons have hereupon beene astonished in such sort, that they have been moved to make dispatch of themselves; being in their owne judgement no better then the very firebrands of hell.

Sect. 2.

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

For the first: Inquiry is to be made, whether the present distresse, had his beginning from the thoughts of a mans owne minde, or from the suggestion of the devil. For this is in all likelihood, the next way to minister comfort to the afflicted party.

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

First, by the entrance of them into the minde. For those that come from the devil, come speedily, as lightning into a house: and they are after a sort, forced into the minde by violence, so as the party cannot avoid them; and they come into the mind again againe, D2

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yea a thousand times in a day, so as by their  often comming, they weaken the memory, dull the senses, weary confound the braine. These are thoughts that come from the devil, and by him are conveyed from without, into the minde of man. And if such cogitations, were from a mans owne selfe, they would not come with so great vehemency and celerity, but with leisure: and they would rise with more moderation, and lesse violence. Yea further, the frequent use of them would not produce so many, and so feareful effects as it doth.

Secondly, such thoughts may be discerned, to come from the devil, by this signe;  because they are directly against the very light of nature, the sparks whereof are not quite extinct in us by sin. For every man thinks reverently of God by nature. But these cogitations are most wicked and devilish, fastning upon God, things that are most vile and monstrous: whereas commonly the thoughts that arise from our selves, are not against the light of nature, though they be most corrupt.

The third signe is, that at the first conceiving of them, the party is smitten with an extraordinary feare, his flesh is troubled; and oftentimes, sicknesse and fainting do follow. But the thoughts that men conceive of themselves, cause neither feare, nor faintings, nor sicknesse.

Fourthly, blasphemous thoughts cannot  come ordinarily from the heart of any, save of those alone, that are of reprobate minds. But the parties that are thus distressed, are honest, civil, and such as professe the Gospel, at least in show; yea sometimes they befall such as are the true members of Christ. Therefore it is manifest, that they come from without, even from the devil casting them into the minde, and not from within a mans owne selfe.

In the next place inquiry must be made, whether the party doth approve, love, and like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors them as the devil and hell it selfe. Thus even natural men will answer, and that  truly.

After inquiry thus made, the remedy is to be applied. And the first and principal remedy pertains to doctrine, and instruction: in which the party is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sins, but his crosses. For they are the devils sins, and he shall answer for them: and they are not ours, till we entertaine, receive, approve, and give consent unto them.

For proofe hereof, let this be considered, That uncleane thoughts which have their residence in the minde of man, are of two sorts: Inward, and Outward. Inward are such as have their original from the flesh, and arise of the corruption of mans nature, though stirred up by the devil. And these at the very first conceiving, are our sins, though they have no long abode in our minds: and they are directly forbidden in the tenth commandment. Outward thoughts are those, which have relation to an outward cause or beginning: of which sort are those evil thoughts that be conceived into the mind by the devil: and if we take no pleasure in them, nor yield consent unto them, they are not to be accounted our sins, but the devils, by whom they are suggested. The truth hereof appears in Christs example; into whose mind the devil cast this blasphemous tentation, thereby moving him to infidelity, covetousnesse, and idolatry: which neverthelesse were not his sins, because his holy heart gave not the least approbation to them, but abhorred and repelled them, and therefore was free from any taint of sin, in or by them.

This distinction of thoughts must be remembered. From hence it follows, that blasphemous thoughts, not consented to by us, are not our sins, but the devils. Even as in like case, when one wickedly disposed, sollicites another to treason, or murder: if the said party listen not, nor yield thereto, he cannot be holden guilty of those crimes. Therefore men must not feare those kinde of thoughts overmuch: at least, if they please not themselves overmuch in them: because, though they be indeede their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. Againe, they must let them go as they come: they are not to strive against them, for the more they labour to resist them, the more shall they be entangled with them.

The second thing to be used in way of remedy, for the staying of the minde in this tentation, is, that though it should be granted, that the fore-said evil and blasphemous thoughts are our sins, yet we are to remember, that they may through the mercy and goodnesse of God, be pardoned: if they be heartily and unfeinedly repented of: yea further, that neither they, nor any other sins (except that against the holy Ghost) do condemne him that prayeth against them, and is heartily sorry for them.

It was Pauls complaint, Rom. 7. 19. That he did not the good which he would do, speaking of the inward indeavour of his heart: and againe, that he did the evil which he would not, meaning in respect of the corruption of his nature. Now upon this, that he endeavoured to do that which was agreeable to the will of God, that he loathed and detested the contrary, and strove against his corruptions, how did he comfort himselfe? Marke the words following, v. 20. If I do that I would not: that is to say, if against my general purpose, I sin against God; if I be sorry for it, if I be

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displeased with my selfe, because I cannot obey God in that perfection I desire, It is no  more I that do it, but sin that dwelleth in me. From this example of Paul I gather, that if a man have in his minde evil thoughts, and doth (as Paul did) grieve, because he hereby offendeth God; it he do abhor them and pray against them; he shall not be condemned for them; they shall never be laid to his charge. The party then that is troubled with these thoughts, may upon these grounds stay his minde; and comfort himselfe. For if he shall not be condemned for them, then let him not feare them above measure.

The third point to be remembered is, that the party must not be alone. For this Tentation begins, and is confirmed and increased  by solitarinesse; and the parties thus distressed, love to be apart by themselves from the society of others. And for that cause, in case they be liable to this distresse, they must use to converse with such company, as may afford them matter of speech and conference meet for them, and may exercise their minds with heavenly meditations in the word, and singing of Psalms, and such like sit and convenient recreations. Our first patent Eve was tempted by Satan, when she was apart from Adam: and our Saviour Christ, when he was alone out of company and society, then did the devil most maliciously assault him with strong and powerful temptations in the wilderness.

The fourth point, to be remembered of the  party troubled, is, that he must as heartily and earnestly repent him of those his evil thoughts, as of evil words and deeds. For the truth is, because men are loose-minded, have no more care of their thoughts, then commonly they have; therefore the Lord justly suffers the devil to plague and torment them, by conveying into their hearts most vile and damnable cogitations. Furthermore, the said party must labour to be renewed in the spirit  of his minde, that is, to have his minde inlightened by the Spirit, whereby he may know and understand the will of God in his word. After repentance for evil thoughts, there must follow watchfulnesse, and a careful circumspection over all his ways; but principally he must have an eye unto his heart, the fountaine of all: Keepe thine heart with all diligence, saith Salomon, Prov. 4. 23. that is, above  all things, see that thou counterguard thy thoughts, desires, motions, and affections.

That the heart of a man may be guarded, two rules are to be observed. First, that the word of God dwell plentifully in it, Col. 3. 18. by daily meditation of the commandments, promises, threatnings revealed in the same. It is noted by David, as a property of a blessed man, that he exercised himselfe in meditation of Gods law day night, Psal. 1. By this means the heart will be cleansed, and purged from uncleane and polluted motions, and so guided and directed, that it swerve not from God. This rule is of special use. For therefore do men hatch, breed evil thoughts in their hearte, because they are not taken up with holy meditations and hence it is, that the heartt of man is made even a prey unto the devil, because Gods word is not lodged there in Excellent was David, practise in this case, who kept the word of God in his heart, that he might not sin against him, Psal. 119. 11.

The second Rule of the keeping of the heart, is to establish our thoughts by counsel. It is the wise mans advice in so many words, Prov. 20. 18. wherein he would teach us, that it is the property of a worldly wise man, in matters of weight, not to trust to his owne wit, but to follow the direction and counsel of wise skilful men. And if this he a sound course in matters of the world, much more ought it to be taken in the maine matters of religion, and conscience, concerning the heart and soule of man. And therefore by the law of proportion, it gives us direction, not once to thinke or conceive so much as a thought, but upon advice and direction taken at God his word. They testimonies (saith David, Psal. 119. 24.) are my delight, and my counsellors. And what benefit had he by taking such a course? Surely by the word of God, which was his continual meditation, he got understanding, he became wiser then the ancient; it made him to hate all the ways of falshood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practised of us, in the use of our senses, our speeches and actions, and then shall the heart be kept cleane, and free from these temptations.

And seeing this temptation is so dangerous and feareful, as hath beene said, and doth often befall men, our duty is to make conscience of practising the fore-said rules. And thus much concerning the third kinde of distresse of Conscience.

CHAP. XI.
Of the fourth special Distress, arising from
a mans own sins.

The fourth Distresse of minde, is that which ariseth from a mans owne sins, or rather from some one special sin committed. And this kinde of Tentation is two-folde: For either it is more violent, and lesse common; or lesse violent, and more common.

Sect. 1.

The violent Distresse of minde, shows it  selfe by feare and terrours of the Conscience, by doubtings of the mercy of God, by lamentable and feareful complaints made to others.

Now Question is moved, How this violent distresse of mind, arising from our owne sins, is to be cured? Answ. That it may be  D3

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cured by the blessing of God, three things  must be done.

First, that particular sin must be knowne which is the cause of this violent distresse. And here we are to know by the way; that it is an usual thing with the parties thus distressed, to dissemble and cloake their sins: and therefore they will alleadge, that their trouble ariseth from some evil thoughts, from wicked affections, and from the corruption of nature: whereas commonly men are not distressed in violent manner, for evil thoughts, affections, c. but the violent distresse commeth from some actual and odious sin or sins done, which wound the conscience, are the causes of great distraction of minde:  and they are many, which having beene upon occasion before rehearsed, I will not now repeate them. Only this must be remembered,  that the greater sins against the third, sixt, and seventh commandments, are the maine and proper causes of violent distresses: and the more secret the sin is, in regard of the practise thereof, the greater horror of Conscience it bringeth, and open offences do not give so deep a wound unto it, as secret and hidden sins.

Secondly, the particular sin being known, Inquiry must be made, as much as possibly may be, by signs, whether the party distressed repenteth, yea or no. For except he hath repented, he cannot be fitted to receive comfort, and unlesse he be first fitted to receive  comfort, he cannot be relieved in Conscience. Now if it be found out, that the party hath repented, then care must be had in the next place, that his repentance may be renewed for the particular sin committed.

Thirdly, having thus done, the comfort must be ministred for the moderating or taking away of the distresse. And here remember by the way, that the comforts ministred, usually and ordinarily, must not go alone, but be mingled and tempered with some terrors of the Law: that being thereby feared with the consideration of sin, and of the wrath of God due unto the same, comfort may appeare to be the sweeter. The ministring whereof, in case of this distresse, would not be  direct and present, but by certaine steps and degrees: except only in the point of death, for then a directer course must be used. These degrees are two.

First, the party is to be informed of a possibility of pardon, that is, that his sins are pardonable, and though in themselves they be great and hainous, yet by the mercy of God in Christ, they may be remitted. Now put the case, that the afflicted apprehendeth only the odiousnesse of his sins, and the wrath of God due to the same, and in this sit put off the pardon from himselfe, and cannot be persuaded that his sin may be forgiven, what then is to be done? Answ. Then for the effecting of this first degree, certaine Grounds are to be laid downe, whereupon assurance in that case may be built up in his heart.

The first Ground of possibility of pardon  is, That the mercy of God is infinite, yea over all his works, Psal. 145. 9. That the death of Christ is of infinite price, merit, and value before God. That God is much in sparing, Isa. 55. 7. That with the Lord is mercy, and with him is plenteous redemption, Psal. 130. 7. That Christs satisfaction is not only a (b) price, but a (c) counterprice, 1. Tim. 2. 6. able to satisfy for the sins of all men, yea for  them that have sinned against the holy Ghost. For that sin is not therefore unpardonable, because the offence thereof is greater then the merit of Christ, but because the party offending, neither doth, nor can apply the merit of Christ unto himselfe. An ancient Father upon Cains words, saith, My punishment is greater then I can beare. Thou liest Cain: for  Gods mercy is greater then the sins of all men. The mercy of God was very great to Manasses,  to Salomon, to Peter, and to many others, though they were great offenders.

The second Ground. Men of years, living in the Church of God, and knowing the doctrine of salvation, shall not be condemned simply for their sins, but for lying in their sins. Upon this ground I say, that men distressed must be grieved, not so much for committing of sin, as for lying and continuing in sins committed.

A third Ground. It pleaseth God many times to leave men to themselves, and suffer them to commit some sin that woundeth conscience. It is true and cannot be denied. But we must withall remember, that sins committed do not utterly take away grace, but rather make it the more to shine and show it selfe. For God in mercy turneth all things, even sin it selfe, to the good of them that be his: and therefore sin committed, cannot either wast, or extinguish grace received, but by divine dispensation, serves to amplify and inlarge the fame; so as where sin aboundeth, there grace aboundeth much more, Rom. 5. 20. And the Lord said to Paul, being in great extremity, 2. Cor. 12 9. My grace is sufficient for thee: for my power is made perfect through weaknesse. Hence it appeareth, that Gods grace is not utterly lost, but appeareth lively in the time of distresse.

The fourth Ground is this: The promises of God touching remission of sins, and life eternal, in respect of believers are general, and in regard of all and every man, indefinite: that is, they do not define or exclude any person, or any sinner, or any time; only they admit one exception of final impenitency. Here a question may be moved, How long he that ministreth comfort, must stand upon the possibility of pardon? I answer, until he hath brought the party distressed to some measure of true repentance: and this being done, then he is to proceed to the second degree of comfort.

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The second degree of comfort is, to teach,  that the sin, or sins of the party distressed, are indeede pardoned. But it may be asked, upon what signs may this comfort be applied? I answer, upon these two. First, if the party distressed confesse, that he or she is heartily grieved, that by their sin or sins, they have offended so loving and so merciful a God. Secondly, if they professe, that they desire with all their heart, to be reconciled unto God in Christ: and at least do desire to repent for their sins; and withall do carry in heart, a purpose to sin no more, but in all things, (as much as in them lieth) to perform new obedience unto God, Luke 15. 11. c. Now for the better enforcing of this comfort,  some texts of Scripture sitting this purpose must be rehearsed, as for example, Matth. 9. 12, 13. I came not to call the righteous, that is to say, those that judge themselves righteous, but sinners, that is, those which are grieved, because in their owne conscience, they are vile and hainous offenders; to repentance. Again, Math. 11. 28. Come unto me all ye that are weary, and heavy laden, and I will refresh you. And Christ saith, it was the end of his comming, to preach deliverance to the Captives, and to set at liberty them that are bruised. Luke 4. 18.

To conclude this point, there remains  yet a further question to be resolved, and that is this. A man after repentance for some  grievous sin, falles into it againe, and is distressed more then before: It is a case somewhat grievous. For we know, that if a man be recovered of an ague, and through distemper in diet or otherwise, makes a relapse into it againe, his case is often desperate, and he hardly scapeth with his life. In the same manner it is a dangerous case, if after repentance, men make a relapse into the same sin againe. It may then be asked, how such persons may be recovered after a relapse?

I answer, though we finde not any one particular example in Scripture, of any one person, that was restored againe after a relapse: yet neverthelesse there is some comfort for such persons. Upon what grounds may some say? Answ. Men that have not so much as a  drop of mercy, in comparison of God, must forgive their brethren often and many times, yea, as our Saviour Christ saith to Peter, till seventy times seven times, if they returne and say, it repents them. Now God is infinite in all his attributes. He is much in sparing: with him is plenteous redemption: and therefore he will questionlesse, upon true repentance, often forgive and forget, even the same sin iterated againe and againe.

Now these persons are to be relieved in this sort. First, they must have their Consciences setled in this point, that their relapse is pardonable, though very dangerous. For proofe hereof, reade Esay, 1. 18. where mention is made of divers Apostates, that were by God called to repentance, with promise of pardon if they turned unto him. And in Luke 15. the prodigal childe, (by whom I understand one that after grace received, fell from his repentance and obedience to God) when he did purpose in his heart to returne againe, was pardoned, and received into favour. In the 2. Cor. 5. 20. Paul saith to the Corinths, that were fallen away, We pray you in Christs stead that ye be reconciled unto God.

Secondly, being thus setled in conscience, they must againe repent them of their sins.

Thirdly and lastly, they are to be comforted, with the promise of remission of sins, after that some signs of renewed repentance for sins past, have beene given.

Sect. 2.

The second kinde of this Tentation of  trouble of mind, which is more common and lesse violent, befalls the children of God: and it is a griefe of heart, more or lesse, whereby men are troubled in respect of the want of grace in their hearts, and defects of obedience in their lives. Paul the dear servant of God, was possessed with this trouble of minde, as we may reade, Rom. 7. 23. And indeede there is no childe of God, but more or lesse, one time or other, he feeles the stings of sin, and the buffeting of Satan, which cause griefe in his heart. But this griefe is a notable grace of God, and therefore they which want it, must labour to have it, and they which have it, must not seeke to put it out, but to keepe it in measure and order.

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

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

First of all, God gives grace, according to the measure, and manner of our receiving of it, which in this life is imperfect. Some gifts of God in Christ, bestowed on his servants, as remission of sins by his death, and justification by his obedience, are not put into us, but are only applied and made ours by imputation. Some other gifts there be, which are infused and put into us, as namely, sanctification, regeneration, the love of God and man: and by one of these two means, to wit, either by imputation, or infusion, are all the gifts of God in Christ made ours. Yet before we can have them, we must receive them, and the means whereby we receive them is faith, which God hath ordained, to be the hand of our soules, to receive his benefits bestowed on us. Which faith because it is weake and imperfect in this life, therefore the gifts which we receive thereby, are also imperfect. For thogh Gods benefits be like a bottomless D4

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sea, yet the faith, whereby we lay hold of them,  is like unto a vessel with a narrow necke, which though it be cast into the great Ocean, receives but a little water at once, and that by degrees, drop by drop, according to the widenesse of the mouth. And hence it is, that thought the gifts of God without us, which are ours by imputation, be perfect; yet all such graces as are put into us are weake and imperfect.

Secondly, if any servant of God, should be perfectly regenerate, and made absolutely holy in this life: then he should fulfill the moral law, and so become a Saviour to himselfe: and by the tenour of the law have life; and so should not Christ be a Saviour properly, but  only an instrument, to dispose us to the keeping of the law, whereby we might save our selves. But there is one only all sufficient Saviour, Christ Jesus, and the beginning, the middle, and the accomplishment of our salvation, is to be ascribed to him alone.

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

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

First of all, we must heartily bewaile our sinful lives past, and seriously humble our selves in regard of our owne sins, both of heart and life; and if by occasion we fall into any sin, we must not lie therein, but by speedy repentance, recover our former estate.

Secondly, in regard of the sinfulnesse of our hearts and lives, in times past, we must rest our selves: on Gods mercy alone, flying to the throne of mercy for the pardon of them all.

Thirdly, we must indeavour in the course of our lives after ward to performe obedience to God in all his commandments, that thereby we may show our selves thankeful to him for his mercy, and profit in our obedience.

For proofe hereof; First, consider the examples of this practise in Gods children. All that David, that worthy servant of God could do, after his sins committed, to bring himselfe againe into the favour of God, whom he had offended, consisted of these very heads, which have beene named; Repentance, Confidence, and Affiance in Gods mercy, Performance of new obedience. And this his practise was verified, amongst many other places, specially in the 116. Psalme, and in all the Psalms commonly called penitential. Againe, the Prophet Daniel was accepted of God only for the doing of these things, Dan. 9. And in like manner was Paul, and the rest of the Apostles, Rom. 7. 1. Tim. 1. 12. Againe, for further proofe, let it be considered; what it is that makes a man to become a Christian, and servant of God: not this, that he is pure from all sins, and never slides or swerves from obedience unto God; but because when he sinneth and falleth, he is grieved with himselfe, and laboureth every day, to mortify his corruptions, which are the matter of sin, in his heart, and life, and suffereth not sin to reigne in his mortal body, but crucifieth the flesh, with the affections and lusts thereof.

Yet here remains a great difficulty. Many a good servant of God, may, and doth truly say of himselfe, I bewaile my sins, and do in some sort rest on Gods mercy, and withall I endeavour to performe new obedience: but alas, here is my griefe, I can not do these things as I would. In matter of sorrow and griefe, I am troubled with hardnesse of heart; in occasions of boldnesse and confidence, with doubtings: indeavour to obey, with many slips, and sundry falles. For the staying and moderating of this griefe, these rules may further be remembered.

The first Rule. If there be in the minde, a purpose not to sin: in the will, a desire to please God: and in the whole man, an endeavor to performe the purpose of the minde, and the desire of the will: marke what follows upon this: God in mercy accepteth the purpose will to obey, for obedience it selfe. Yea, though a man faile in the very act, and do not so well as he should, the Lord accepteth the affection and endeavour for the thing done. Excellent is the saying of an ancient Father, God accepteth that which is his, and  forgives that which is thine. His is the grace whereby we are enabled to endeavour to obey in the want of obedience, and that he accepteth: ours is the sin and weaknesse in performance of the duty which he requireth, and that he doth in mercy forgive. Herein appeareth the great goodnesse of God unto us, and we can never be sufficiently thankful for the same. But yet that we may not here delude our hearts with conceits, and blesse our selves in vaine: we must know, that God doth not always accept the will for the deede, unlesse there be a constant purpose in heart, a true desire in will, and some resolved endeavour sutable in the life. Malach. 3. 17. God spares them that feare him, as a father spares his owne childe.

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How is that? Though the sicke or weake child  being commanded some businesse, goeth about it very unhandsomely, and so the deede be done to little or no purpose: yet the father accepts it as well done, if he see the child yield unto his commandment; and do his endeavour, to the uttermost of his power. Even so will God deale with those that be his children, though sicke and weake in obedience.

But how, will some say, can God accept a worke of ours that is imperfect? Ans. So far forth, as the obedience is done in truth, so far forth God accepts it, because it is his owne worke in us: and as it is ours, he pardons it unto us, because we are in Christ.

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

And this is the estate of the child of God in this life, who in this regard, is like unto a dis eased man, who loves his health, and therefore observes both diet and physic: and yet he often falls into his fit againe (though he be never so careful to observe the rules of the Physician) by reason of the distemperature of his body: and hereupon is faine to go to the Physician the second time for new counsel. In like manner, Gods children have indeede in their hearts a care to please and obey God; but by reason of sin that dwelleth in them, they faile often, and so are faine to humble themselves againe before him, by new repentance. Againe, the servants of God are like to a man, by some sudden accident cast into the sea, who in striving to save himselfe from drowning, puts to all his strength, to swim to  the shore, being come almost unto it, there meetes him a wave or billow, which drives him cleane backe againe, it may be a mile or further; and then the former hope and joy conceived of escape, is sore abated, yet he returns againe, and still labours to come to the land, and, never rests till he attaine unto it.

III. Ground. He that is indeede regenerate, hath this privilege, that the corruption of nature is no part of him, neither doth it belong to his person, in respect of divine imputation. Paul saith of himselfe, Rom. 7. 17. It is no more I, but sin that dwelleth in me. In which words, he distinguisheth betweene his owne person, and sin that is in him. For in man regenerate, there be three things, the body, the soule, and the gift of Gods image restored againe. Now touching the corruption of nature that is in his person, and so may be said to be his; but it belongs not to the man regenerate: it is not his, because it is not imputed to him, and so indeede is, as thogh it were not in him. The Apostle, 1. Thess. 5. 23. prays for the Thessalonians, that God would sanctify them throughout, and preserve their whole spirit, soule, and body. Of which place (amongst many) this exposition may be given. The Apostle speaking of men regenerate, and sanctified, makes three parts in them: body, soule, and spirit: and by spirit, we are to understand, not the conscience, but the gift of regeneration, sanctification, which is the whole new man in body and soule, opposed to the flesh, which in a natural man is, called the old man, Romains 7. And the prayer which Paul makes in the behalfe of the Thessalonians, teacheth us in effect thus much, that though corruption remaine in the regenerate, after regeneration; yet in respect of divine acceptation, he is accounted as righteous, and so continueth, his sin (by the mercy of God in Christ) not being imputed to him to condemnation. And so much for that point.

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

CHAP. XII.
Of the fifth special Distress, arising from a
mans own body.

The fift and last kinde of Temptation or Trouble of minde, arising from a mans owne body.

Before I enter to speake thereof, one Question, in the meane time, must be answered, namely, How the body being an earthly substance, should trouble or annoy the minde, considering that the minde is not bodily, but spiritual: for nothing can worke above it own power; it is against reason, that that which is bodily, should either alter or trouble a spirit. For answer hereunto, these things must be considered.

Sect. 1.

First of all, the actions of man, though they  be sundry yet they all proceed from one only fountaine, and common cause, the soule; and are done by the power thereof. The body of it selfe, is not an agent in any worke, but as it were a dead instrument, in and by which the soule produceth all actions and works.

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Secondly, though all the actions of men  come from the soule, yet the most of them are such, as be performed by the body, and the parts thereof, and by the spirits that are seated in the body, as by instruments. Indeed some actions of the soule and minde, are done without the helpe of the body, but I say that the most of them, are wrought by the body, and spirits therein contained. And yet notwithstanding the spirits in themselves, are no agents at all: but the only agent in any worke, is the soule it selfe. For example, the using of the outward senses, as of sight, hearing, tasting, touching, smelling, as also of the inward, as imagination, memory, c. all this is done by the braine, and the parts of  the braine, as proper instruments. All affections both good and bad, come from the soule, but yet they are done and acted in, and by the means of the heart, and vital spirits. So also the powers of life and nourishment proceede from the soule; and yet they are done and wrought by the liver, and other inward parts, as instruments whereby the soule nourisheth the body. In a word, there is no natural action in man, but for the effecting thereof, the parts of the body are used as it were the hands and instruments of the soule; all this comes by reason of the union of the body with the soule, whereby they make one person.

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

This may be conceived by a comparison. A skilful artificer in any science, having an unfit toole to worke withall, though his skill be good: and his ability sufficient: yet his instrument wherewith he worketh being bad,  the worke which he doth must needs be an imperfect worke. Howbeit, the toole takes not away the skill of his workmanship, nor his power of working, only it hinders him from showing his skill, and doing that well, which otherewise he should and could do well. In like manner, the body being corrupted, hinders the worke of the soule; not by taking away the worke of the soule, or the ability of working: but by making it to bring forth a corrupt worke, because the instrument which it useth is corrupt and faulty. And thus we must conceive of all the annoyances of the soule by the body.

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

Sect. 2.

Touching that which comes by Melancholy,  sundry things are to be considered for our instruction, and for the Remedy of that evil.

1. And first of all, if it be asked what Melancholy is? I answer, It is a kind of earthly blacke blood, specially in the spleene, corrupted distempered; which when the spleene is stopped, conveys it selfe to the heart, and the braine; and there partly by his corrupt substance, and contagious quality, and partly by corrupt spirits, annoyeth both heart braine, being the seats and instruments of reason and affections.

2. The second is, what are the effects and operations of Melancholy? Answ. They are strange, and often feareful. There is no humour, yea nothing in mans body, that hath so strange effects, as this humor hath, being once distempered. An ancient Divine calles it the devils baite, because the Devil being  well acquainted with the complexion and temperature of man, by Gods just permission, conveys himselfe into this humor, and worketh strange conceits. It is recorded in Scripture, that when the Lord tooke his good spirit from Saul, whereby he did carry himselfe well in the government of his people, and an evil spirit came upon him, he was in so feareful a case, that he would have slaine him that was next unto him: how: so? Surely, because God in justice withdrew his Spirit from him, and suffered Satan to enter into the humour of choler, melancholy, or both, by this means caused him to offer violence to David.

Now the effects thereof in particular, are of two sorts. The first, is in the braine and head. For this humour being corrupted, it sends up noisome fumes as clouds or mists which do corrupt the imagination, and make the instrument of reason unfit for understanding sense. Hence follows the first effect, strange imaginations, conceits and opinions framed in the mind: which are the first worke of this humor, not properly: but because it corrupteth the instrument, and the instrument being corrupted, the faculty cannot bring forth good but corrupt actions.

Examples hereof are well knowne, I will only touch one or two. One is called the Bestial or Beastlike Melancholy, a disease in the braine whereby a man thinks him to be a beast of this or that kind, and carries himselfe accordingly. And herewith have all those been troubled, which have thought themselves to be * wolves, and have practised wolvish behaviour.  Againe, it is said of Nebuchadnezzar, Dan. 4. 30. that he was driven from men and did eate grasse as the oxen, that is, behaved

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himselfe, and fed as a beast. Now some  are of opinion, that his humane shape was taken from him, and that he was transformed into a beast; at least that he had the soule of a beast in stead of an humane soule for a time. But they are deceived. For there is no such transportation of soules into bodies, either of men or beasts. Others thinke, that Nebuchadnezzar was smitten in the braine with this disease of beastlike melancholy, whereby he was so bereft of his right minde, that he carried himselfe as a beast. And this interpretation is not against the text: for in the 31. verse of that chapter it is said, that his minde came to him againe: and therefore in the disease, his understanding, and the right use of his reason  was lost. And the like is true in history, by divers examples, though it were not true in Nebuchadnezzar.

Againe, take another example, that is common and ordinary. Let a Melancholic person upon the suddaine, heare or see some fearful thing, the strength of his imagination is such, that he will presently fasten the thing upon himselfe. As if he see or heare that a man hath hanged himselfe, or is possessed with a Devil, it presently comes to his mind, that he must do so unto himselfe, or that he is, or at least shall be possessed. In like manner, upon relation of feareful things presently his fantasy works, and he imagineth, that the thing is already, or shall befall him. And this  imagination, when it enters once and takes place, it brings forth horrible and feareful effects.

The second effect or worke of Melancholy, is upon the heart. For there is a concord and consent between the heart the braine, the thoughts and the affections: the heart affecting nothing but that which the minde conceiveth. Now when the minde hath conceived, imagined, and framed within it selfe feareful thoughts; then comes affection and is answerable to imagination. And hence proceede exceeding horrors, fears and despairs, even of salvation it selfe, and yet the Conscience for all this untouched, and not troubled or disquieted.

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

First, when the conscience is troubled, the affliction it selfe is in the conscience, and so in the whole man. But in Melancholy, the imagination is disturbed, and not the conscience. Secondly, the conscience afflicted, hath a true and certen cause, whereby it is troubled, namely, the sight of sin, and the sense of Gods wrath: but in Melancholy, the imagination conceiveth a thing to be so, which is not so: for it makes a man feare and despaire upon supposed and fained causes. Thirdly, the man afflicted in Conscience, hath courage in many other matters: but the melancholic man fears every man, every creature, yea himself, and hath no courage at all, but fears, when there is no cause of feare. Fourthly, imaginations in the braine caused by Melancholy, may be cured, taken away, and cut off by means of Physic: but the distresse of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of Gods favour.

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

Secondly, search and trial must be made, whether he hath in him any beginnings of grace, as of faith and repentance, or no. If he be a carnal man, and wanteth knowledge of his estate, then means must be used, to bring him to some sight and sorrow for his sins, that his melancholy sorrow, may be turned into a godly sorrow. If he want faith and true repentance, some good beginnings thereof must be wrought in his heart.

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

Moreover, though the former promises may stay the minde, yet will they not take away the humour, except further helpe be used. Therefore the fourth and last helpe, is the art of Physic, which serves to correct and abate the humour, because it is a means by the blessing of God, to restore the health, and to cure the distemper of the body. And thus much touching the trouble of minde, caused by melancholy.

Sect. 3.

The second means whereby the body annoys  the mind, is, when it occasions trouble to the minde, by strange alterations incident to the body. When a man begins to enter into a Phrensy, if the braine admit never so little alteration, presently the mind is troubled,

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the reason corrupted, the heart terrified, the  man distracted in the whole body. Thus from the trembling of the heart come many feareful imaginations and conceits, whereof a man knows not the cause. The same is procured by the swelling of the spleene, by the arising of the entrals, by strange cramps, convulsions, and such like.

The remedy hereof is this. First, it is still to be considered, whether the party thus troubled, hath the beginnings of true faith and repentance, or no. If he hath, it is so much the better: If he hath not, (as usually such persons are mere natural men) then the first duty  is, to use all means, to stir up in him some godly sorrow for his sins, to bring him to the exercises of invocation, and to some confidence in Gods mercy for pardon.

Secondly, this being done, means must be used to take away the opinion conceived, which will be done by giving him information of the state of his body, and what is the true and proper cause of the alteration thereof. This being knowne, the griefe or feare conceived will easily be stayed. For take away the false opinion, and informe the judgement,  and the whole man will be the better.

Thirdly, the opinion being altered and reformed, it may be the alteration in the body will remaine: the party therefore in that case must be taught, that it is a correction of God, and that God doth not barely suffer the correction to be inflicted, but is the very author of it: and therefore the party is to be well pleased, and to rest himselfe in that will of God.

For every present estate, whether it be good or bad, is the best state for us, because it comes by Gods will and appointment.

And thus much touching the distinct kinds of distresses of minde: whereunto I add this one thing further; that if we make examination of the estate of such persons as are troubled with any of these five temptations, we shall not usually finde them single, but mixed together, especially Melancholy, with terror of Conscience, or some other temptations.

For the distraction of the minde will often breed a distemper in the body, the distemper of the body likewise will sometime cause distraction of mind. Againe, Melancholy will often be an occasion, (though no direct cause) of terrour of conscience, in the same manner the conscience touched and terrified with sense of the heinousnesse of sin, and the heavinesse of Gods wrath, will bring distemper of body by sympathy, and cause Melancholy.

In this Case, if Question be made, what is to be done, I answer, that for mixt distresses, we must have recourse to mixt Remedies, using in the first place the best means for the rectifying of the mind, the principal grounds whereof have beene before delivered; and then taking the seasonable advice of the Physician, whose calling and service God hath sanctified for the cure and reliefe of the body in case of extremity.

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

The end of the first Booke.

THE SECOND BOOKE
OF THE CASES OF CONSCIENCE, Con-
cerning Man as he stands in relation to God. CHAP. I.
Of the order of the Questions.

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

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

I. Concerning the Godhead.
II. Concerning the Scriptures.
III. Concerning religion, or the worship that is due unto God.
IV. Concerning the time of the worship of God, namely, the Sabbath.
CHAP. II.
Of the Godhead.

Touching the Godhead, there are two maine Questions.

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I. Question.
Whether there be a God?

Before we come to answer  the Question, this one caveat must be remembered, that it is a maine Ground and Principle in all Religions whatsoever, not to be doubted of, or called  into question, That there is a God. Hebrews 11 6. He that commeth to God, must believe that God is. As for those that are commonly termed Atheists, which deny that there is a God, they are to be punished with death, as not worthy to live in humane society; and the greatest torment that can be devised by the wit of man, is too good for them. For if those be holden as traitors to an earthly Prince, and are most deservedly adjudged to death, that revile his person, and deny his lawful authority: then they that call into question the Godhead, are much more worthy to be esteemed traitors to God, and consequently to beare the just punishment of their rebellion, death it selfe.

For this cause I do not meane to dispute the question, whether there be a God or no; and thereby minister occasion of doubting and deliberation in that which is the only maine Ground and pillar of Christian religion: but rather my purpose is, in showing that there is a God, to remove, or at least to helpe an inward corruption of the soule, that is great and dangerous, whereby the heart and conscience by nature denieth God and his providence. The wound in the body that plucks out the heart, is the most dangerous wound that can be: and that opinion that taketh away the Godhead, doth in effect rend and plucke out the very heart of the soule. This caveat premised, I come to the point in hand, to show that there is a  God.

And for our better knowledge and assurance of this truth, we are to remember thus much, that God hath given unto man a threefolde light: the one of nature; the other of grace, and the third of glory. And by these, as by so many degrees of knowledge, the minde being inlightened by God, receiveth direction in the truth of the Godhead, both for this present life, and for that which is to come.

If it be demanded, in what order God hath reveiled this light unto man: I answer, that the light of nature serveth to give a beginning and preparation to this knowledge: the light of grace ministers the ground, and gives further proofe and evidence: and the light of glory yields perfection of assurance, making that perfectly and fully knowne, which by the former degrees was but weakly and imperfectly comprehended. Of these three in order.

Sect. 1.

The light of nature is that light, which  the view and consideration of the creatures both in general and particular, affordeth unto man. From the light of nature, there are five distinct arguments, to prove that there is a God: the consideration whereof will not be unprofitable, even to him that is best setled in this point.

I. The first is taken from the creation and frame of the great body of the world, and the things therein contained. Romans 1. 20. The invisible things of him, that is, his eternal power and Godhead, are knowne by the Creation of the World, being considered in his works. And out of this excellent frame of the world, the truth of the Godhead may be sundry ways proved and maintained.

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

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

Againe, if the world hath no beginning then it hath also no ending. For that which is without beginning, is without ending. Now all things in the world are liable to corruption, and consequently are subject to an end. For whatsoever is corruptible, the same is finite: therefore the world had a beginning.

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

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some substance eternal and Almighty, that  framed this goodly Creature the World, besides it selfe.

If a man comes into a large forrest, and beholds therein goodly faire buildings, and sundry kinds of hearbes, and trees, and birds, and beasts, and no man: he will presently reason thus with himselfe: These buildings are the workmanship of some man, they were not from all eternity, they did not reare themselves, neither did the hearbs, the trees, the birds, or the beastes build them: but of necessity they must have some first founder, which is man. In like manner, when we consider this world, so goodly a creature to behold, though we see not the  maker thereof, yet we cannot say, that either it made it selfe, or that the things therein contained made it, but that the Creator of it, was some uncreated substance, most wise, most cunning, and everlasting, and that is God.

Secondly, from this frame of the world, and the consideration thereof, I reason thus: In the world there are foure sorts and kinds of creatures. The first, bare and naked substances, that have neither life, sense, nor reason in them: as the Sun, the Moone, and the Stars. The second, that have substance and life, but no sense nor reason: as plants, trees, and hearbes. The third, that have no reason, but both substance, life,  sense, and power to move themselves: as the beastes of the land, and fishes of the sea. The fourth are such as have all, namely, substance, life, sense, and reason: as men.

Now these foure sorts of creatures excel one another in properties and degrees. For the first of them which are mere substances, do serve those that have life, as the trees and the plants. The trees and the plants serve the creatures that have sense and life, as the beastes and the fishes. The beastes and the fishes serve man, that hath substance, life, sense, and reason. And amongst them all we see, that those which have more gifts are served of those which have lesse, as the  Sun and Moone serve the plants, the plants and hearbs serve the beastes, and the beastes serve man, and that creature that hath most gifts is served of all. Man therefore excelling all these must have something to honour and serve, which must be more excellent then the other creatures, yea then himselfe, and that is a substance uncreate, most holy, most wise, eternal, infinite, and this is God.

Thirdly, all particular creatures whether in heaven or in earth, are referred to their certaine particular and peculiar ends, wherein every one of them, even the basest and meanest, is employed, and which they do all accomplish in their kinde. And this is a plaine proofe, that there is one that excelleth in wisdom, providence, and power, that created all these to such ends, and hath power to bring them thereunto: and who is this but God?

II. The second sort of arguments drawne  from the light of nature, are taken from the preservation and government of the world created; and these are touched by the Holy Ghost, when he saith, Acts 14. 17. That God left not himselfe without witnesse, in that by his providence he did good, and gave raine from heaven, and fruitful seasons, filling our hearts with joy and gladnesse.

The particulars drawne from the government of the world, are these:

First, our foode whereby we are nourished, is in it selfe, a dead foode, voide of life: and yet it serveth to maintaine and preserve life: whereas in reason, it is more fit to choke and stuffe our bodies, then to feede them.

Secondly, our garments which we we are, are in themselves colde, and voide of heate, and yet they have this use to preserve heate, and to sustaine life in the extremity of colde. Therefore there must needs be an omnipotent and divine power, that giveth unto them both such a virtue, to feede and preserve the life and health of man.

Thirdly, the raine falling, and the Sun shining upon one and the same plot of ground, causeth it to bring forth in his season a hundred several kinds of hearbes and plants, whereby every one hath a several, and distinct flower, colour, forme, and favour: Whence commeth this? Not from the raine, for it hath no life in it selfe, and besides it is in it selfe all one: not from the Sun, or the earth: for these also in their kinde are all one, having in them no such power whereby they should be the authors of life; therefore the differences of plants in one ground, may convince our judgements, and teach us thus much; that there is a divine and heavenly power above and beside the power of these creatures.

Fourthly, take an example of the bird and the eg. The bird bringeth forth the eg: the eg againe bringeth forth the bird. This eg considered in it selfe, hath in it neither life nor soule, and the bird can give it neither; for all that the bird can do, is to give it heate, and no more. Within the shell of this eg, is made a goodly creature, which, when it commeth to some perfection, it breaketh the shell. In the shell broken, we shall see the nib, the wing, the leg, and all the parts and members of a bird. Now let this be considered, that the eg brought not forth this goodly creature, nor yet the hen. For the eg hath no such power or virtue in it selfe; and the hen gave but her heate; neither did man do it: for that which was done,

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was within the eg, and within the shell. It  therefore was some other wonderful power and wisdom that made it, and brought it forth, that surpasseth the power of a creature.

Againe let us consider the generation of the silke worme, one of the least of the creatures, and from it we have a notable demonstration of a divine providence. This little worme at the first, is but a smal seede, like unto linseede: the same smal seede breedeth it and bringeth it forth. The worme brought forth, and growing to some bigness, at length weaves the silke; having woven the silke, it winds it selfe within it, as it were in a shell: and there  having lodged for a time, it conceiveth a creature of another forme, which being within a short space perfected, breaketh the shell, and commeth forth a fly. The same fly, like a dutiful creature, bringeth forth the seede againe, and so continues the kinde thereof from yeare to yeare.

Here let it be remembered, that the fly having once brought forth the seede, leaves it, and dieth immediately: and yet the seede it selfe, though exposed to winde and weather, and utterly neglected of man, or any creature, at a certaine time within few months, becomes a worme. Whence should all this proceede, but from a Creatour infinitely  powerful and wise, who by his admirable power and providence, dispenseth life, being, and propagation, even to the least things in their particular sorts and kinds?

III. The third sort of Arguments from the light of nature, are taken from the soule of man. The soule is endued with excellent gifts of understanding and reason. The understanding hath in it from the beginning certaine principles, whereby it knoweth and discerneth both good and bad, things that are to be done, and things that are to be left undone. Now man cannot have this gift to discerne betweene good and evil, of, or from himselfe: but it must needs proceede from another cause, which is, power, wisdom,  and understanding it selfe: and that is God.

Againe, the conscience, another gift of the soule of man, hath in it two principal actions; testimony, and judgement: by both which the truth in hand is evidently confirmed,

Touching the testimony of conscience; let it be demanded of the Atheist, whereof doth conscience beare witnesse? He cannot deny, but of his particular actions. I aske then, against whom, or with whome doth it give testimony? The answer will easily be made, by the heart of any man, that it is with, or against himselfe. Furthermore, to whome is it a witnesse? Neither to men, nor to Angels: for it is unpossible that any man or Angel, should either heare the voice of conscience, or receive the testimony thereof, or yet discerne what is in the heart of man. Hereupon it follows, that there is a substance, most wise, most powerful, most holy, that seeth and knoweth all things, to whome conscience beareth record: and that is God himselfe.

And touching the judgement of conscience; let a man commit any trespasse or offence, thought it be done in secret, and concealed from the knowledge of any person living: yet Conscience, that knoweth it, will accuse him, terrify him, cite him before God, and give him no rest. What, or where is the reason? man knoweth not the trespasse committed: and if there be no God, whome shall he feare? and yet he feareth. This also necessarily proveth, that there is a just and mighty God, that will take vengeance upon him for his sin.

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

First, the Gentiles worshipping idols, made of stocks and stones, do acknowledge herein thus much, that there is something whereunto honour and service is due. For man by nature is proud, and will never yield to bow the knee of his body before a stocke or a stone to adore it, unlesse he thinke and acknowledge, that there is in them a divine power, better then himselfe.

Secondly, the oath that is taken for confirmation, which is commonly termed the assertory oath, is used in all countries. And it is for the most part, generally taken to be a lawful means of confirming a mans word, when it is bound by the oath taken. Jacob and Laban being to make a covenant, Jacob sweareth by the true God, Laban by his false gods, and by that both were bound to stand to their agreement, and not to go backe; therefore neither of them did, or durst breake their oath. And among the Gentiles themselves there are very fewe or none to be found, that will falsify their word given and avowed by an oath. Whereupon it is a cleare case, that they acknowledged a Godhead, which knoweth and discerneth their hearts, yea, that knoweth the truth, and can, and will plague them for their disgracing the truth by lying.

Thirdly, we are not lightly to passe over the usual terms and ordinary speech of all nations, who are woont upon occasion E2

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to say: It rains, It thunders, It snows,  it hails. For, saying this, one while they rejoice and are thankeful, and other whiles they feare and are dismayed. They say not, Nature or Heaven rains or thunders: for then they would neither rejoice, or tremble. In that therefore they speake this commonly, sometimes rejoicing, and sometimes fearing, it may probably be thought that they acknowledge a divine power, which causeth the raine to fall, and the thunder to be so termed.

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

If it be said, that some histories do make mention of sundry, that have in plaine terms, denied there is a God, and that this is no lesse dangerous, then if a treatise of that subject should be written, and set forth to the open viewe of all.

I answer, indeede in the writings of men, we do reade of some that did blaspheme God, and lived as without God, and they have always beene properly and deservedly termed Atheists. Other have denied, that made and feigned gods, that  is, idols, are gods. And amongst the Heathen, that lived only by the light and direction or nature, all that can be brought is this, that some men in their writings have doubted whether there were a God or no, but none did ever positively set downe reasons to prove that there was none.

V. The fifth and last argument from nature, is that which is used by all Philosophers. In the world there is to be seene an excellent wise frame and order of all things, One creature dependeth upon another by a certaine order of causes: in which some are first and above in higher place, some are next and inferiour, some are the basest and the  lowst.

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

Notwithstanding all these reasons grounded in nature it selfe, it may be some man will say, I never saw God, how then shall I know that there is a God? Answer. Why? wilt thou believe no more then thou seest? Thou never sawst the winde or the aire, and yet thou believest that there is both. Nay, thou never sawst thine owne face but in a glasse, and never out of a glasse, and yet this contenteth thee. Why then may not this content thy heart, and resolve thee of the Godhead, in that thou seest him in the glasse of the creatures?

True it is, that God is a Spirit invisible, that cannot be discerned by the eye of flesh and blood, yet he hath not left us without a means, whereby we may behold him. For looke as we are woont by degrees to go from the picture to the Painter, and in the picture to behold the Painter himselfe: even so by the image of God, which is written (as it were) in the face, and other parts of the creatures in the world, may we take a view of the wisdom, power, and providence of the Creator of them all, who is God himselfe. And these are the principal proofes of the God. head, which are revealed in the booke of nature.

Sect. 2.

The second Ground of proofes, is taken from the light of Grace. And it is that light  which God affordeth to his Church in the writings of the Prophets and Apostles, and this gives a further confirmation, then nature doth. For the light of nature is only a way or preparation to faith; But this light serves to beget faith, and causeth us to believe there is a God.

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

First, expresse testimonies which do in plaine terms, note unto us the Godhead.

Secondly, expresse Prophecies and Revelations of things to come, even many hundred and thousands of years before they came to passe. Yea, things that are to come are fore-tolde in the word of God, so, and in that very manner, that they shall be in the time, wherein they are to be fulfilled. Now there is no man able of himselfe to know or foresee these things to come; therefore this knowledge must rest in him alone, who is most wife, that perfectly understandeth and beholdeth things that are not, and to whom all future things are present, and therefore certen.

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Thirdly, the word of God revealeth many  miracles, which do exceede and surpasse whole nature, yea all natural causes: the doing and working whereof, is not in the power of any mere creature in the world. As for example: the making of the Sun, against his natural course, to stand still in the firmament; of the waters, which are naturally flowing, to stand as a wall, and the bottome of the sea to be as dry land. The maine end where of is, to show that there is an absolute and Almighty power, which is the Author or nature it selfe, and all natural things, and ordereth both it and them, according to his pleasure.

Sect. 3.

The third Ground of proofes is fetched  from the light of Glory. And this is that light  which God affords unto his servants after this life ended, in the kingdom of heaven, wherein all imperfection of knowledge being taken away, they shall see God face to face, and have a full and perfect knowledge of the Godhead.

To this purpose the Apostle saith, 1. Cor. 13. 12. that in the world we know in part, and we see as it were in a glasse. The comparison is worth the marking. For there he compareth our knowledge of God, that we have in this life, to a dim sighted man, that can see either very little, or nothing at all, without his spectacles.  And such is our sight and comprehension of God, darke and dim, in that we cannot behold him as he is, but only as he hath manifested himselfe unto us, in and through the glasse of the Word and Sacraments, and by the spectacles of his creatures. But the time will come, when the scales of our eyes shall be washed off, and they shall be made as cleare as crystal, when the imperfection and weaknesse of our understanding shall be cleane removed, and then we shall be inabled to see God clearely and fully face to face. Thus the first Question is answered, that there is a God.

II. Question.
Whether Jesus the Son of Mary, be the
Son of God, and Redeemer of the world?

By propounding this question (as in the former) I meane not to make a doubt touching the Godhead of Christ, which is one of the principal Grounds of our Religion: but to take away, or at least, prevent an inward corruption of the heart in them that are weak in knowledge; whereby they may be brought sometimes to make doubt and question of the Divinity of Christ, and therefore have neede to be resolved in the truth hereof.

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

I. The sum and substance of the Bible is to conclude, that Jesus the Son of Mary, is the Son of God and the Redeemer of mankinde; and it may be concluded in this syllogisme.

He that shall come of the seed of Abraham, and David, and in time shall be borne a Virgin; that shall preach the glad tidings of the Gospel, satisfy, the Law, offer up an oblation of himselfe for the sins of them that believe: overcome death by his death and resurrection; ascend into heaven, and in fulnesse of time come againe to judge both the quicke and the dead; is the true Messias and Saviour of the world.

But Jesus of Nazareth the Son of Mary, is he in whom alone all these things shall come to passe.

Therefore he only is the true Messias and Saviour of the world.

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

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

By which prophecy it is manifest, that the Messias is already come into the world. For from that time till now, there are at the least 2000. years, as may plainely be seene by humane histories, and by the motions course of the heavens. It is also plaine from hence, that having beene exhibited and come in the flesh, he hath made satisfaction by his death to the wrath of God for sin. Hence it follows, that he is the very true Messias, and Redeemer of the world, because from that time there was never any to whom this title and the forenamed properties, might so truly agree, as to this Jesus the Son of David.

III. Ground. Jesus the Son of Mary did teach, professe, and dispute, that he was God, that he and his Father were one, and he tooke unto himselfe the honour of God, Joh. 7. and 8. An evident argument that he was so, as he professed and preached himselfe to be. For never any creature challenged to himselfe the honour of God falsely, but was discovered and confounded.

Adam for affecting and aspiring to it, was cast out of Paradise. And Herod for it died miserably, Act. 12. And divers Popes are recorded in Ecclesiastical stories, to have taken this honour unto themselves: and there was never any sort of men in the world, that had more feareful judgements upon them, then they. But Christ challenged this to himselfe, and prospered: and God did most severely revenge his death both upon Herod and Pilate, as also upon the Jews, and Emperours of Rome, that persecuted the Church.

IV. Ground. Christ while he was on earth before he ascended into heaven, promised his Disciples to send his spirit unto them, so to assist them, that they should be able to do greater works then himselfe did, Joh. 14. 12. c. Now when Christ was ascended, the event E3

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was strange, and yet fully answerable to his  promise. For the disciples were but few, twelve in number, and all unlearned, and yet they preached in the name of Christ, and by bare preaching (without humane eloquence, and the gifts of nature) converted many nations, yea, the whole world. And though themselves were but weake men, and preached things absurd to the corrupt reason of man, yet they won many soules to God, and converted the world.

The V. Ground is borrowed from the testimony of the Heathen, who have recorded in their writings, the very same thing touching Christ, which are revealed in the Scriptures. Josephus a Jew, and an enemy to Christ, in his  18. booke of antiquities, Chap. 4. speakes the same things of Christ that Matthew doth, that he was a most worthy man, that he wrought many miracles, and that he arose from the dead. Others affirme, that he was crucified,  under Pilate in the time of Tiberius, and that Tiberius would have put him in the number of his gods. Againe, heathen writers report,  that at his death, under the reign of Tiberius, all the oracles of the world ceased, and that the great Pan (as they say) then died.

CHAP. III.
Of the Scriptures. The second main Question, is touching
the truth of Scripture:
Whether the Scriptures be the true word
of God?

The answer is, that they are. And the Grounds of this Assertion may be reduced to sixe heads.

Sect. 1.

The first is taken from the causes, namely, the Author and writers of the Scriptures.

Touching the Author, the Scripture referreth  it selfe unto God. Therefore he alone is  the true and undoubted Author thereof, and  none but he. The sufficiency of the consequence, stands upon these grounds:

First, if God were not the Author of the Scriptures, there would be no one booke in the earth so fabulous, so full of errors as it, which to say is blasphemy. For it speakes such things, as never any could speake, but God.

Secondly, if it were not the booke of God, then all Gods will should be hidden, and God should never yet have revealed his will to man.

Thirdly, if it had not beene the word of God, the falshood thereof would have beene detected long agone. For there hath beene nothing falsely said of God at any time, which he himselfe hath not at some time or other, opened and revealed. Even as he did detect and discover the falshood of the false prophet Hanani, Jerem. 28. 16. And Gods heavy hand, no doubt, would long since have beene upon the ministers and preachers of the word, if they had unjustly and wrongfully fathered it upon him.

Againe, for the writers and pen-men of Scripture: Moses, the Prophets, and Apostles in their writings, do not set forth their owne glory, nobility, or virtues: but all with one consent, have acknowledged directly and plainely their owne errours and faults; yea, such faults as may be disgraceful to themselves and their posterity, and yet they have done it. A plaine proofe, that they were not carried by policy, natural reason, but were holy men, guided by the holy Ghost. For if they had beene guided by reason, they would never have written that, which would have tended to their owne disgrace: but would rather have commended themselves, their name, stocke, and linage. Againe, humane authors in their discourses, do commonly write of the praises and virtues of men, of whom they write: but the pen-men of Scripture, with one consent, give all to God; yea, when they speake of commendation due to men, they give it all to God in men. God is in their writings, the beginning, the end, and all.

Sect. 2.

A second head of reasons, is taken from  the matter and Contents of the Scriptures, which are manifold. The principal are these:

First, the Scripture doth that which no other bookes can do. For it sets out the corruption of mans nature by sin; the fountaine of this corruption; and the punishment of the same, both in this life, and the life to come: it discovereth sinful mans particular thoughts, lusts, affections, which never any booke hath done beside it. No Philosopher was ever able to make so true record, and so plaine declaration of the thoughts, motions, and affections of the heart. The reason of man cannot discerne them by nature, unlesse it receive a further light by grace, then it hath naturally in it selfe. Yea the Scripture sets down things that no mans heart can imagine, and yet are true by experience. For example: that it is an evil thought to thinke there is no God, man by nature cannot imagine, but yet it is true in experience, and by the light of the word. And therefore David saith, Psal. 14. 1 The foole hath said in his heart, there is no God.

Secondly, the maine Contents of this booke, are sundry articles of faith, all which are far above the reach of humane reason, and yet they are not against it, but at least some of them may be proved by it.

For example; that there is a Redeemer of the world, is an article of faith, above reason; yet not above the same. For in natural understanding, God is not all justice, and no mercy. But if there were no Redeemer, then

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should God be all justice, without mercy. Now  because he hath revealed himselfe to be as well merciful, as he is just, reason concludes, there is a redeemer. Againe, that this Redeemer should be God and man, is above reason; yet not against it. For reason teacheth, he must be God, that he might satisfy the infinit justice of God for sin; which none but God can do. Againe, that he must be man, because man having sinned, man must be punished for the sin of man.

Thirdly, in the Scripture there are sundry predictions made before-hand particularly, which notwithstanding were not to come to passe, till an 100, 200, 300. years after, and all these predictions in the same manner as they  have beene foretold, have beene fulfilled.

Jacob in his Will foretold, that the scepter should not depart from Judah till Shiloh, that is, the Messias came. This was verified, even as it was foretold. For a little before Christs birth, the scepter was taken from the Jews, and translated unto the Romane Empire. And Herod put the whole College of the Jews, called their Sanhedrin, to the sword, in which College was the heire apparent of the kings blood.

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

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

Fourthly, the law, a part of the Scripture, is propounded most purely perfectly without exception or limitation. Whereas in all  mens laws some sins are condemned, but some be tolerated and permitted: but in Gods law every sin is condemned, and none either forborne or excused.

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

Sect. 3.

The third reason to induce us to receive  the Scriptures, as the word of God, is taken from the Effects: whereof I not only two.

I. The doctrine of Scripture in the law, and specially in the Gospel, is contrary to the corrupt nature of man. Whereupon Paul saith, Rom. 8. 7. The wisdom of the flesh in enmity against God. And yet the same word, being preached by the Minister appointed by God,  converteth nature, and turns the heart of man unto it, in such sort, as in this last age it hath won a great part of the world, to the embracing thereof. Now in reason this is impossible, that a thing which is so flat against mans corrupt nature, should not withstanding prevaile with it so far, as to cause man to live and die in the profession maintenance thereof. We are wont to reject the writings of men, if they please not our humors; whereas the word of God, is of force to move and incline our affections, though never so much censured, crossed, and controlled by it. And this shows that God is the Author thereof, from whom the word of creation came, to which every thing at the first yielded obedience.

II. The word of God hath this effect, to be able to minister comfort and reliefe, in all distresses of body or minde, yea in the greatest and most desperate troubles, and vexations of the conscience. And when the helpes of humane learning and Philosophy (which are of great use and force in other cases) have done all that they can, to the very utmost, without effect or successe: even then the sweet promises of the Gospel, will revive and raise up the heart and give it full contentment and satisfaction. Experience shows this to be a confessed truth in particular cases: and it teacheth, whence and from whom this word proceedeth, wherein these promises are contained, namely, from God. For when he sets the conscience upon the racke, the Word that relieveth and refresheth the same, must needs proceede, and come from him alone.

Sect. 4.

The fourth reason is taken from the properties  of Scripture. I will name only two.

The first is antiquity, which most plainely appears in the history, though the doctrine it selfe be as ancient. The Scripture contains a continued history, from age to age, for the space of 4000 years before Christ, even from the beginning. Humane histories, that are of any certenty or continuance, begin only about the time of Ezra, and Nehemiah. As for those which were written before, they are only fragments, and of no certenty.

The second property, is Consent with it selfe, in all parts, both for the matter, scope, and end. The writings of men do dissent from themselves, by reason of ignorance, and forgetfulnesse in the authors. But the word of God agrees with it selfe most exactly, and the places that seeme to disagree, may easily be reconciled; which shows that holy men, by whom it was penned, were not guided therein by their own private judgement, E4

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but were directed by the wisdom of the spirit  of God.

Sect. 5.

The fift reason is drawne from the Contraries.  The Devil and wicked men, are in judgement and disposition, as contrary to Scripture, as light to darknesse. I prove it thus: Let a man reade any booke of Philosophy, and labour to be resolved of any one point therein, he shall never be tempted to infidelity. But if the same man, reade the bookes of Scripture, and labour to understand them; he shall have within himselfe, many motions and temptations, not to believe and obey it. Now what should be the cause thereof, but that these bookes are the word of God,  which the Devil laboureth to oppugne with might and maine?

Againe, consider the same in the practise of wicked men. They will not brooke the rebuke of their sins, namely, their Idolatry, blasphemy, and other notorious crimes by Scripture; but will seeke the blood and life of him, that shall sharpely taxe and reprove them. And hence it was, that wicked Kings so persecuted the Lords Prophets. Yea further, let it be marked, that these wicked men that are tainted with these horrible crimes, and cannot abide the word, nor teachers thereof to the death, have commonly feareful ends. Now the opposition of Satan wicked men to the word, shows the Scriptures to be a  most holy word, and indeed the very word of God.

Sect. 6.

The sixt reason is taken from sundry testimonies.

First, of holy Martyrs, in the Old and new Testament, who have given their lives for the maintenance of this word, and sealed the same with their owne hearts blood; yea suffered the most horrible and exquisite torments, that the wit of man could devise, and that most patiently and willingly, not being daunted or dismayed. The stories of Martyrs in all ages, confirme this truth, especially of those that suffered before, in, and after the times of the ten bloody persecutios. And unlesse they had beene supported by a divine power, in so good a cause, they could never, so many of  them, have suffered in such manner.

The second is, the testimony and consent of Heathen men, who have recorded the very same things, at least many of the principal that are set down in the Bible. If this were not so, man should have some colourable excuse of his unbeliefe. And these things which they record, were not all taken out of the Scripture, but were registered to memory by Historiographers, that lived in the times, whe they were done. Such are the stories of the Creation, and Flood, of the tower of Babel, of the Arke, of Abraham and his possessions, of Circumcision, of the miracles of Moses, of the birth of Christ, and the slaughter of the young children, of the miracles of Christ, of the death of Herod, Agryppa, and such like. And these we take for true in humane stories; much more then ought we to do it in the word of God.

The third testimony is, of Miracles. The doctrine of Scripture was confirmed by miracles, wrought by the teachers thereof, the Prophets and Apostles, above all power and strength of nature, and such as the Devil can not counterfeit; as the staying of the sun, raising of the dead, c.

The fourth is the testimony of the Holy Ghost, which is the argument of all arguments, to settle and resolve the Conscience, and to seale up the certainty of the word of God.

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

First, by resigning our selves to become truly obedient to the doctrine taught. John 7. 17. If any man will do my Father will, (saith Christ) he shall know of the doctrine whether it be of God. Secondly, by praying unto God for his Spirit, to certify our consciences, that the doctrine reveiled, is the doctrine of God. Aske (saith our Saviour Christ) and it shall be given you: seeke, and you shall finde: knocke, and it shall be opened unto you. For he that asketh, receiveth, Mat. 7. 7, 8. Againe, Your heavenly Father will give the Holy Ghost, to them that desire him, Luk. 11. 13, And, if any man lacke wisdom, let him aske it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given him, Jam. 1. 7.

Sect. 7.

Now having set downe the proofes of this point, before I come to the next Question,  some special Objections against this doctrine are to be answered, and resolved. For there have not beene wanting in all ages, both Atheists, and others, who have professedly expected against it, and of set purpose have undertaken to call the written word of God into Question. Such were Celsus, Lucian, Julian, Pophyry, Apelles, others. From whom some of latter times having received the poison of Atheisme, and prophanenesse, have not ceased as much as in them lieth, to oppugne sundry parts and portions of Holy Scripture. Their principal reasons and exceptions, I will propound, and answer one by one.

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

I answer, First, we must put a difference betweene cause and cause. For of causes, some be the highest, some subordinate unto them. The

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highest and first cause of all creatures, is God  himselfe, from whom all things at the first immediately flowed, without any relation to their causes in nature. And thus were the first, second, and third days created and appointed immediately from God, and distinguished from the night, by an intercourse of light, ordained by him for that purpose.

But the subordinate and inferiour cause of the day, in order of nature, was the sun, and that cause was not set in nature, as the cause of the day, before the fourth day of creation; for then it pleased him to make it his instrument. to distinguish the day from the night; as also for other ends and uses. And therefore it is  no marvel, though the day was created before the sun, the instrumental cause thereof: considering that it was created before the sun was set in the heaven, by the Creator himselfe.

Secondly, we must distinguish of times: which are either of creation, or government: and there is one regard to be had of things while they were in making; and another after they were created. Now it is true, the sun is the cause of the day and the night, in the time of government of the world, but it was not so in the time of the first making of all things. For in the three first days of the world, there was a day and night without the sun, by a vicissitude of light darkness, which  the Lord made, and nature could never have found out, had not the word revealed it.

But since the creation, in the time of government, the sun is but an instrument appointed by God to carry light; and he that made the light, can now in the government of the world, if it pleased him, put downe the Sun from this office, and by some other means distinguish the day from the night: therefore no marvel though he did so in the beginning.

The second Objection, is touching the  light of the Moone. Moses saith, Gen. 1. 16. it is one of the great lights which God made. Now, say they, in all reason, according to humane learning, it is one of the least of the  planets, and lesse then many stars.

Ans. It is true which the holy Ghost saith by Moses, and yet the Moone is lesse then the Sun, yea, then many of the stars. For one and the same star, in a divers and different respect, may be termed greater and lesser. And in that place the Scripture speakes of the Moone, not in regard of other stars greater then it; but in respect of our sense, because it appeareth greater in quantity, and really communicateth more light: yea, it is of more operation and use to the earth, then any of the stars in the heaven, saving the sun.

The third Objection. Moses saith, Man  and Beast was made of the earth, and Fishes of the waters. But all humane learning avoucheth, that the matter of every creature, consisteth of all the foure Elements, earth, water, fire, and aire.

Answ. Moses speaketh only of two, which were the principal, and in them includes the other, because they are impure, and mixt with the other since the fall. Againe some learned men avouch that all creatures are made of earth water only, as being the two maine material principles of them all; not of aire, nor of fire. And this accords with Moses, and is no doubt, a truth, that he speakes only of the principal matter of these creatures: and yet the fire and aire, are, and may be called elements, or beginnings, because they serve to forme, preserve, and cherish the creatures.

The fourth Objection. Genesis 3. it is said,  that Eve before her fall, was deceived by the Serpent. Now this, saith the Atheist, is absurd. For even in the estate of corruption, since the fall, there is no woman so simple, that will either admit speech, or suffer her selfe to be deceived by a Serpent, much lesse would Eve, in the estate of her innocency.

Ans. Though Adam and Eve in their innocency, had an excellent knowledge, yet they had not all knowledge. For then they should have been as God himselfe. But in that estate ignorance befell Eve in three things. For first, though Adam himselfe was a Prophet in the time of his innocency, yet both he and she were ignorant of the issue of future things, which are contingent. Secondly, they knew not the secrets of each others heart. For to know the event of things contingent certainly, and the secrets of the heart, belongs to God only. Thirdly, though Eve knew the kinds of creatures, yet she knew not all particulars, and all things that were incident to every kind of creature, but was to attaine unto that knowledge, by experience observation.

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

It will be said, that all ignorance is sin:  but Eve had no sin: and therefore she could not be ignorat. Ans. Ignorance is twofold; some ignorance (a) ariseth of an evil disposition, when as we are ignorant of those things which we are bound to know, and this is sin properly. But there is another ignorance, (b) which is no sin, when as we are ignorant

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of those things which we are not bound to  know. And this was in Christ: for he was ignorant of the fig trees bearing fruit: and he knew not the day of judgement, as he was man. And this also was in Eve, not the other.

The fift objection, is about the Arke, Gen. 6. 15. God commanded Noah to make an  Arke of 300. cubits long, of 50. cubits broad, and of 30. cubits high. This Arke, saith the Atheist, being so smal a vessel, could not possibly containe two of every sort of creatures, with their foode, for the space of a yeare.

The first author of this cavil, was Apelles the heretic, that cavilled with Christians about the Arke. And the answer is an ancient as the heresy: namely, first that the cubite of the  arke must be understood of the Egyptian cubite, which is, with some, sixe foote, and with others, nine foote, by which measure the arke would be in length halfe a mile at the least: And by this means, any man may see a possibility in reason, that the Arke might containe, and preserve all creatures, with their fodder, and roome to spare.

The second answer is, that as the Jews had a shekle of the sanctuary; which was greater then the ordinary shekle, so they had beside the ordinary cubite, a sacred cubit, the cubit of the sanctuary, whereof mention is made in the prophecy of Ezechiel, Chap. 40. and that was bigger by the halfe, then the ordinary cubite. And by this measure, some say, the  arke was made. But both these answers are only conjectural, without good ground in the Scripture.

To them therefore I add a third. In the days of Noah, the stature of man was far bigger then it is at this day, And looke as the stature of man was great and large, so was the cubit proportional thereto; containing the length of the arme, from the elbow to the longest fingers end. And this being considered, that the Arke was built by that measure, and not by the ordinary cubit, as it is now; it will appeare, that the Atheist hath greatly deceived himselfe, abused that part of Gods word that declares the story of the Arke.

Againe, the length of this vessel, being  300. cubits, it is plaine that it was five times the length of Salomons Temple, which contained only 60. cubits. The breadth being 58. it was twise and a halfe the breadth of that, which was but 20. broad.

Besides that, it is to be remembered, that in the Arke were three lofts or stories, one above an other: whereof each contained 10. cubits in height, and a chamber of floore of square measure, 15000. cubits.

As for the creatures that were put into it: the Fowls of the aire, though they were of many sorts, yet the biggest sort of them, being the Eagle and his kinde, they could not take up and very large place for their residence. The Water creatures, as some fowls, the fishes, c. kept the waters, and were not lodged in the Arke. And the beasts of the earth, (such being excluded, as were bred either by accident all generation, as Mules; or by putrifaction as serpents, and other creeping things, which might afterward be restored in other creatures that were preserved,) though for multitude and greatnesse they excelled the rest, yet (as some write) there are of them in all not above an 150. distinct kinds. And though there were as many more not knowne, yet in probability, they could not be either many or great. And of those that are great, there are thought not to be above 40. kinds.

Now though it be granted, that there were in the Arke 300. distinct kinds of beasts, yet this number compared with the roome, it will easily appeare, that there might be allotted to every kinde, in one only story 50. square cubits, which in all likelihood might well suffice them all one with another, specially seeing all were not of an equal greatnesse: and therefore some might have that or more space, some lesse. All these things duly considered, the vessel being of such capacity, might comprehend all those beasts, and many more together with their provision for a longer time then a year. Other doubts touching this history, of lesse moment, I omit, and passe to the next.

The sixt Allegation, is out of Genesis 21. 9.  where Ismael is said to mocke Isaak when he was wained, at which time Ismael was fifteene years of age at the least. For he was borne when Abraham was 86 years old, Genesis 16. and Isaak was borne, when Abraham was about an hundred, Gen. 21. 5. both which put together make 14. years, whereto one yeare being added, before Isaak was wained, makes up the age of Ismael, as before. And yet afterward in that chapter, v. 14. Hagar is said, to carry her childe in her arms, and to cast him under a tree, when he and his mother were cast out of Abrahams house; which argues him to have beene but a little childe: whereas before he was said to be 15. years old.

Ans. A foolish cavil, which blind Atheists do draw from the error of some translation. For the text is plaine, that Ishmael with his mother Hagar, by reason of extreme heate and drought, was almost dead, wandering in the wildernesse of Beersheba: and being in this extremity, she carried him not, but, v. 18. led him in her hand, and set him downe under a tree, and there left him to die. For in those countries, men for want of water, were at deaths doore: as we may see in the example of Sisera, Judges chap. 4. 19. and Sampson, chap. 15. 18.

The seventh Allegation, Gen. 43. 8. Judah  Josephs brother calles his brother Beniamin a lad, or a boy, Send the boy with me, c. and yet this lad (saith the Atheist) the yeare following, when he went downe into Egypt, with Jacob his father, is said to have ten

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children, Gen. 46. 21. How can these two  stand together.

Answ. This cavil ariseth from the grosse ignorance of the Atheist, in the original text. For Beniamin is called jeled, which word commonly signifies a child, but sometimes also a young man. Thus Ismael that was 15. years old, is called Jeled, a lad, Gen. 20. 15. And so Gen. 4. 23. Lamech saith, I will slay a man in my wound, and [ieled] or a young man in my hurt; that is, if a man should wound me, and a young man hurt me, I would slay him. Now it is not like, that a child could hurt Lamech. Neither must this seeme strange: for the most valiant men that David and Ishbosheth had, are called hannegnarim, the bodies of Abner  and Joab, 2. Sam. 2. 14. and the like phrase is used in other languages, For the Grecians do call young men by the name of [παῖδες] and the Latins by the name of [pueri] boys, or children.

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

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

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

Ans. First we must put a difference between a common plague or judgment, and an universal. A common plague is, when no sort or  kind escapeth, but all sorts are smitten: and such was the murren. For no mans cattle were free, no kinde of cattle were saved. But the universal is when no particular of any kinde is extempted; but all destroyed. Such was not this plague, but some escaped, and were reserved for other judgements that followed. The ground of this distinction, is this. The word [all] in Scripture is often taken indefinitely for many. Thus the Prophet Esay speakes, c. 66. 23. From month to month, and from Sabbath to Sabbath, shall all flesh come to worship before me: that is, many or great multitudes. And so in the New Testament, Math. 4. 23. Christ healed all diseases, that is, many, and of all kinds some. And in like manner the text before alleadged, must not be taken generally, to include all without exception, but indefinitely for many, or the most part of the cattle that were in the land of Egypt.

The tenth Allegation. Exod. 10. 22. we reade that one of the plagues was a palpable  darkness, and so great, that for three days together, no man either saw an other, or rose up from the place where he sate. And yet, v. 23. Moses is sent for, and called to come before Pharaoh. How should this be, seeing no man could stir from his place, nor have any light to go before him? for there was none to be had, the darknesse was so palpable, and the aire was so thicke.

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

The eleventh Allegation. Judg. 16. 29. the  Atheists make a mocke at the history of Sampson, as fabulous, where it is said, that all the Philistims came together in one house, to make sport with him, and on the roofe sate about 3000 persons to behold him while he prayed: and yet there were but two pillars whereupon the whole house stood, and those also standing in the midsts so near together that a man might reach them both with his arms. This, say they, is most absurd, and impossible.

Answ. Although the full resolution of this cavil, belongs to them that have skill in Architecture; yet thus much may be said in way of answer: That the house might be capable of so many persons, they also that stood about might well see and behold Sampson. For first, the whole house was not sustained by two pillars only, but by many more, whereof two were the principal. For in likelihood the middle part whereon the building was knit together, from the bottome to the top, being the weightiest of all, was supported by two master pillars. The other which was more outward, and lesse weighty, might be upholden by lesser props, which Artificers in that kinde call by the name of false pillars. Hence it appeareth, that the  two maine ones standing so nigh together, being shaken, the whole house together with them must needs fall. Neither will this seeme strange, that two pillars should beare up a building of such capacity; if we do but consider what is recorded of Curio the Romane, who devised the frame of a great Amphitheater, two parts whereof were supported only  by two things; and yet was so large, that it contained the whole people of Rome. Secondly, old buildings in those countries were made for the most part, with open roofe. Againe, they were full of windows on every part like unto great gates: and that they might be the more fit for sight from above, they were reared up in some sort after

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the manner of the Egyptian Pyramids, wider  below, and narrower above towards the top. And by this means it is probable, not only that they might containe a great company, but that all those which stood about the sides and upon the roofe, might very well behold what Sampson did below; specially considering that he stood in the midst of the Theater, betweene two middle pillars.

The twelfth Allegation, 1. Sam. 16. 19. c.  it is said that David played before Saul, and that Saul knew him. But chap. 17. 55. when he was to fight with Goliah, Saul knew him not Here is a plaine contradiction in the Atheists judgement.

Answ. This sort of men do still bewray their grosse ignorance, both in the matter  and in the order of Scripture. For the word of God doth not alway set downe things, as they follow in order of time just one after an other: but sometime it doth anticipate, putting such things in former histories, as are already done and accomplished, which in regard of their event should be related afterward. Sometime againe it useth by recapitulation to declare things as following in order of time, which do properly belong to a former narration. An example of the latter (to omit many other that might be brought) is the text alleadged. For that part of the 16. Chap. from the 9. verse to the end, should by order of history follow the 17. as will easily appeare by comparing the place. And the like displacing  of things said and done, is elsewhere to be found in the Scriptures. Which being considered, the Atheists supposed Contradiction, falls to the gound. For David was to fight with Goliah before he played before Saul, and though he was not then known, yet Saul after that time tooke better knowledge of him.

The thirteenth Allegation is out of 2. Chro. 21. 2. where the Papist playes the right  Atheist, in going about to improve the original copies. There (saith he) Jehosaphat is called king of Israel, when as indeed he was King of Judah, and so is he called in the former booke of Chronicles. In like manner Ahaz is termed king of Israel, 2. Chron. 18. 19. whereas the truth is, he was king of Judah. Answer. After the death of Salomon the kingdom was divided, and the ten tribes were  called Israel, and the other two Judah and Beniamin did beare the name of Judah. Now after the division, for some time the name of Israel common to both sides, was given to either, and both were named after it. And in this respect Jehoshaphat, and Ahaz, may be termed kings of Israel. Againe, the name of Israel sundry times in Scripture, and namely in the Prophets, is taken only for the two Tribes, which bare the name of Judah after the defection. And thus also might Ahaz have that name given unto him, though he were king of Judah. Further more, the word Israel, is sometimes put for a true worshipper of God, that is, for him that is a Jew not without, but within, not in the letter, but in the spirit, Rom. 2. 29. Thus our Saviour saith of Nathaniel, John 1. 48. Behold a true Israelite in whom is no guile, that is, a man of an upright heart, that serveth God in spirit and in truth. And in this sense Jehoshaphat might be termed king of Israel, because he was a king and patron of all true worshippers of God. For even then the Israelites sorted themselves together, and the godly among them came to live under him in Judah, though the distinction of the kingdoms did still remaine.

The fourteenth Allegation is out of Acts 7. 16. where the Papists and Atheists alleadge  the Scripture to be contrary to it selfe, in that there it saith, Abraham bought a field of Emor, when as, Gen. 33. 19. the same field was bought by Jacob.

Answ. 1. Some say that there is fault, because Abrahams name is put for Jacob. Yet not a fault of the Bible, but of them that wrot out the Bible. Neither doth this diminish the authority of Scripture, though the pen-men did err and slip in writing, so long as we may finde out the truth by Scripture.

2. Answ. That this field was bought twice: first by Abraham, and then afterward recovered by Jacob, that he might maintaine his fathers possession.

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

CHAP. IIII.
Of Religion.

The third Question concerning man, as he stands in relation to God, is touching Religion, where it is demanded:

What is that Religion, that is due unto
the true God?

Ans. The name Religion, is not always taken in one and the same sense. For sometime it is used, to signify the whole body of doctrine, revealed in the written word, that teacheth and prescribeth, whatsoever is to be believed or practised, as necessary to salvation. Otherwhiles it is put for the inward virtue of the minde, where the same doctrine is believed, and the duties therein required, practised, and

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performed to the Majesty of God. And being  thus taken, it is called by the name of Piety or Godlinesse, in the Scripture. And in this second sense I take it in this place.

Now Religion or Piety hath two distinct parts. The first is knowledge of God; the second, the Worship of God. These two are notably described by David, in his last will and testament, wherein he commends unto Salomon his son before all other things, the care and love of Religion and Piety; the sum whereof he reduceth to these heads; the knowledge of God, and worship of God. 1. Chron. 28. 9. And thou, Salomon my son, KNOW thou the God of thy father, and SERVE him with a perfect heart, and with a  willing minde.

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

I. Question.
How God is to be conceived in our minds,
when we perform any service or worship
unto him?

For answer hereunto, this Ground is first to be laid: That we must not, neither can possibly  know or conceive God as he is in himselfe. For God in himselfe is infinit, and therefore incomprehensible in regard of us. But we are to conceive him so, as he hath and doth reveale himselfe to us in his creatures, principally in his word. The truth hereof may appeare in this one example, (to allege no more:) when Moses desired to see the glory and Majesty of God, for a further confirmation and assurance of his calling, answer was  made him by God, that he could not see his face, but he should see his backe parts, as he passed by him. The meaning of this answer is, that God would manifest his glory unto him by his effects, by which, as by a glimpse or imperfect representation, he might discerne  some part of his Majesty, so far forth as he was able in the infirmity of flesh and blood, to behold the same. But the perfect and full sight thereof, no creature was ever able to attaine unto, it being reserved for the life to come; when (and not before) they shall see him as he is in himselfe face to face.

This Ground being laid, the full answer to the question I propound in foure rules.

I. Rule. When we are to pray, or to worship God, we must not conceive him in the forme of any earthly, or heavenly, bodily, or spiritual creature whatsoever: for thus not to conceive him, is a degree of conceiving him a right.

II. Rule. God must be conceived of us, not by his nature, but by his attributes, and works. By his attributes, as that he is infinite in mercy, justice, goodness, power, c. By his works, of creation, and governement of the world, of redemption, c. Thus the Lord revealed himselfe to Moses, Exod. 6. 15. I AM hath sent me unto you: that is, one which hath his being in himselfe, and of himselfe, that gives being to all creatures by creation, and continues the same by his providence: one that gives a being and accomplishment, to all his merciful promises. When the Lord appeared to Moses, he showed not his face unto him, but passed by him with a voice, The Lord, the Lord, strong, merciful, and gracious, long suffering, and plenteous in goodnesse and truth. Exodus 34. 6. In which place, the Lord proclaims his name by his attributes. So in the Prophecy of Jeremy, Jer. 9. 24. I am he that showeth mercy, judgement, and justice in the land. The same Daniel confesseth in his prayer, when he saith; Dan. 9. 4. O Lord God, which art great and feare full, keeping covenant and mercy toward them that love thee, and keepe thy commandments. And lastly, the author to the Hebrews, Heb. 11. 6. He that comes to God, must believe that God is, and that he is a rewarder of them that seeke him.

III. Rule. God must not be conceived absolutely, that is, out of the Trinity: but as he subsisteth in the person of the Father; Son, and the holy Ghost, so he must be knowne and conceived of us. The ancient rule of the Church is, that the Unity must be worshipped in Trinity, and the Trinity in Unity.

By this do the Protestant Churches, differ from all other assemblies of worshippers. The Turke conceives and worships a God, Creator of heaven and earth, but an abstracted god, which is neither Father, Son, nor Holy Ghost. The Jew worshippeth God, but out of Christ, and therefore a feigned and idol god. The Papist in word acknowledgeth and so worshippeth God, but indeede makes God an idol, because he worships him not in a true, but in a feigned Christ, that sits at the right hand of the Father in heaven, and is also in the hands of every mass-priest, after the words of consecration. But the Protestant knows God as he will be knowne, and consequently worships him as he will be worshipped in Father, Son, and Holy Ghost.

IV. Rule. When we direct our prayers, or any worship to any one person, we must include the rest in the same worship; yea further, we must retaine in minde the distinction and order of all the three persons; without severing or sundering them: for so they are  named, and propounded in the Scriptures. The reason is, because as they are not severed, but conjoined in nature, so they neither are not must be severed, but conjoined in worship. For example: the man that prays to God the father for the forgivenesse of his sins, most aske it of him for the merit of the F

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Son: and by the assurance of the holy Ghost.  Againe, he that prays for remission of his sins to God the Son, must pray that he would procure the Father to grant his pardon, and withall assure it by his Spirit. He also that prays for the same to God the holy Ghost, must pray that he would assure unto him the remission of his sins, from the Father, by, and for the merit of the Son.

CHAP. V.
Of the second part of Religion touching the
worship of God, and first of the In-
ward worship. II. Question.
How God is to be worshipped and ser-
ved?

For the full answer hereof, we must remember  that the worship of God is two-folde; Inward, or Outward. Inward is the worship of the minde, the heart, the conscience, will, and affections: for man by all these jointly and severally performeth worship and service to his Creator. The Outward is that worship whereby the Inward is testified outwardly in the speech and actions. The former of these two, is the spiritual worship of the inward  man, and the very ground and foundation of all true worship of God: for God is a Spirit,  and therefore must be worshipped in spirit, that is, in the minde, conscience, will, and affections. Indeed all the worship of God is spiritual, even that which we call outward; yet not of it selfe, but by virtue of the inward, from which it proceedeth.

Sect. 1.

The heads of Inward worship are two; Adoration  of God, and cleaving to God. For as they are two different actions of the heart, so they may fitly be termed two distinct parts of Gods worship. This distinction is in  some part propounded by Moses, where he exhorteth the Israelites, To feare Jehovah their God, to adore him, to cleave unto him, and to sweare by his Name, Deut. 10. 20.

Adoration, is that part of Gods worship, whereby a man, upon a vile and base estimation of himselfe, as being but dust and ashes, submits and subjects his soule to the glory and Majesty of God.

This hath two principal grounds in the heart, which if they be wanting, there can he no true worship of God. The first is, Abnegation or denial of our selves, when we esteeme ourselves to be merely nothing. The second is, Exaltation, or Advancement of Gods Majesty, above all the things in the world. Examples of these we have many in the Scriptures, as of Abraham: who called God his Lord, and himselfe dust and ashes, Gen. 18. 27. Of the Angels, Esa. 6. 2. whom in a vision the Prophet saw standing before God, with one wing covering their feete, which signified the abasing of themselves; and with another covering their faces, which betokened their adoration of Gods Majesty: Of Daniel, Dan 9. 7. when he confesseth, To thee, O Lord, belongeth righteousnesse is selfe, but to us shame and confusion of face: Lastly, of the woman of Canaan, who calls Christ Lord, and her selfe, a dog.

Now in Adoration, there are foure Virtues; Feare, Obedience, Patience, Thankfulnesse.

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

First, it is absolute: for by it God is reverenced absolutely. S. Paul exhorteth to yield  tribute, feare, and honour to the Magistrate, not for himselfe, but for God, whose Minister he is. And our Saviour saith, Matth. 10. 28. Feare ye not them which kill the body, and are not able to kill the sold, but rather feare him which is able to destroy both soule and body in hell. As if he should say, I allow and command you to feare men, only for God, who hath set them over you; but feare God for himselfe.

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

The second virtue of Adoration, is Inward Obedience of the hidden man of the heart. The Lord prefers this obedience before all sacrifice, 1. Sam. 15. 22. This standeth in two things. First, in yielding subjection of the Conscience to the commandments, threatnings, and promises of God, so as we are willing that it should become bound unto them. Secondly, when the rest of the powers of the soule, in their place and time, performe obedience unto God. And by this means do we bring into captivity, every thought unto the obedience of Christ, as Paul speaketh, 2. Cor. 10. 5.

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

The fourth virtue of Adoration, is Thankfulnesse to God, which shows it selfe in two things. First, in an acknowledgement of the heart, that our selves, whatsoever we have,  is Gods, proceeds from his blessing alone. Secondly, in a consecration of our bodies, soules, lives, callings, and labours to the honour and service of God. Thus much of the first head of Inward worship, or the first action of the heart, standing in Adoration.

Sect. 2.

The second Action of the heart in Inward worship, or the second part thereof, is Cleaving unto God. Now we cleave unto God by  foure things: by Faith, Hope, Love, and inward Invocation.

By faith, I meane true justifying faith, whereby we rest upon Gods mercy for the forgivenesse of our sins, and life everlasting: and upon his providence, for the things of this  life. Thus Abraham, being strengthened in his faith, and relying by it upon Gods promises made unto him, gave glory unto God; Rom. 4. 20. This saving faith is the very root and beginning of all true worship. For Love, which is the fulfilling of the Law, must come from it, 1. Tim. 1. 5.

The second is Hope, which follows and depends upon faith: and it is that grace of God, whereby with patience we waite the Lords leisure, for the performance of his promises, especially touching redemption, and life eternal. If we hope (saith Paul) for that we have not, we do with patience expect it, Rom. 8. 25.

The third is Love of God; which hath  two effects in the heart. First, it maketh the heart to cleave unto God, and to be well pleased with him simply for himselfe. In this manner God the Father loving Christ, testifieth that he was well pleased in him. Mat. 3. 17. Secondly, it moves the heart to seeke by all means possible, to have true fellowship with God in Christ. This the Church notably expresseth in the Canticles.

The fourth is Inward prayer, or Invocation of the heart; and it is nothing else but the lifting up of the heart unto God, according to his will, by desires and groans unspeakable. Or, it is a worke of the heart, whereby it flies unto God for helpe in distresse, makes him a rocke of defence. When the children of Israel were afflicted, They remembered that God was their strength, the most high God their redeemer, Psal. 78. 35. Of this kind of prayer Paul speakes, when he saith, Pray continually, 1. Thess. 5. 17. For solemne prayer continued, and uttered in forme of words, cannot always be used: but we are to lift up our hearts unto God, upon every occasion, that by inward and holy motions and affections, they may be (as it were) knit unto him.

Now to conclude this point touching Inward worship, we must remember that it alone is properly, simply, and of it selfe, the worship of God: and the Outward is not simply the worship of God, but only so far forth as it is quickened by the Inward, and grounded upon it. For God is a Spirit, and therefore the true worship that is done unto him, must be performed in spirit and truth, John 4. 24.

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

Thus much of the inward worship of God. The outward is that which is performed by the body externally, either in word or deed. To this belong many particulars, which I will reduce to eight several heads.

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

Touching Prayer conceived and uttered by the voice, there are many Questions of Conscience; the principal where of are foure.

I. Question.
How shall a man make a lawful, and ac-
ceptable prayer to God?

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

Sect. 1.

Conditions to be observed before prayer,  are three.

First, he that would make such a prayer as God may be pleased to heare, must repent.

First, he that would make such a prayer as God may be pleased to heare, must repent.

Esa. 1. 15. God would not heare the prayers of the Jews, because their hands were full of blood: that is, because they had not repented of their oppression and cruelty. John, 9. 31. F2

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God hears not sinners: that is, such as live and lie  in their sins, and turne not unto God by true repentance. 1. John 3. 22. By this we know that God hears our prayers, if we keepe his commandments. I add further, that the man which hath before time repented, must again renew his repentance if he desire that his prayers should be accepted. For the very particular sins of men, whereinto they fall after their repentance, do hinder the course of their prayers, from having accesse unto God, if they be not repented of. And for this cause, the worthy men of God, the Prophets in the olde Testament, do usually in the beginning of their prayers, still humble themselves, and confesse their sin, as we may see  in the example of Daniel, chap. 9. v. 5, 6. c. and of Ezra, chap. 9. v. 6, c.

Secondly, before a man make a prayer, he must first (if neede require,) be reconciled unto his brother. If thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee, leave there thine offering, and go thy way, first be reconciled to thy brother, and then come and offer thy gift, Mat. 5. 23. When ye shall stand and pray, forgive, if ye have any thing against any man, c. Mark. 11. 25.

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

In this preparation foure things are required. First, the minde is to be emptied of all  carnal wordly thoughts. Secondly, there must be in the minde, a consideration of the things to be asked. Thirdly, a lifting up of the heart unto the Lord, Psal. 25. 1. Fourthly, the heart must be touched with a reverence of the Majesty of God, to whome we pray, Eccles. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God. For the neglect hereof, the Lord threatneth to bring a judgement upon the Israelites, Esa. 29. 13. 14.

Sect. 2.

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

I. Every petition must proceede from a lively sense and feeling of our owne wants,  of our spiritual poverty. For without this, no prayer can be earnest and hearty; and consequently become acceptable unto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, have in our hearts a sense of the corruption of our nature, whereby we are prone to dishonour the name of God.

II. Our prayer must proceed from an earnest desire of that grace which we want: and this desire is indeed prayer it selfe. Moses uttering never a word, but groaning in the spirit unto God, in the behalfe of the Israelites, is said, to cry unto the Lord, Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit it selfe maketh request for us with sighes that cannot be expressed, Rom. 8. 26.

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

IV. Every petition must be grounded upon the word of God, and not framed according to the carnal conceit and fancy of mans braine. And this is the assurance that we have in him, that if we aske any thing ACCORDING TO HIS WILL, heareth us, 1. Joh. 5. 14. Now we have a double ground of our prayer in Gods word; a commandment to make the prayer, either general or particular; and a promise, that our requests shall be granted.

Here we must remember two rules. First, Things to be asked are either spiritual, or temporal. Spiritual are such as concerne God; where of some are more necessary to salvation, as remission of sins, faith, repentance, and such like: some are lesse necessary, as hope, joy in the feeling of Gods mercy in distresse, c. Temporal things are such as belong to this life, as meate, drinke, clothing, preferment, and such like.

Now touching things spiritual, that are more necessary to salvation, we are to pray for them absolutely, without any exception or condition. But for things lesse necessary to salvation, and for temporal blessings, we must aske them at Gods hand with this condition; if it be his will and pleasure, and so far forth, as he in his wisdom shall judge to be most expedient for us. Herein we must follow the example of Christ, who in his agony prayed to his Father to take that cup from him, yet with this condition. Not my will, but thy will be done. The reason is this: Looke how far forth God commands us to aske, promiseth that we shall receive, so far forth are we warranted to aske, and may hope to receive: Now God commands us to aske, and promiseth us the first sort of spiritual things, freely and simply, without any condition or exception. But the other sort of spiritual things, that are lesse necessary, and temporal blessings, he promiseth us with condition; and therefore in like sort ought we to aske them.

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

V. Our prayers being thus framed, (as hath beene said) are to be presented and offered to God alone, and to none but him. For first, none else can heare all men in all places, at all times; and helpe all men, in all places, and at all times, but only he. Againe, the Spirit of God makes us to pray, and in prayer to call him Abba, Father. Furthermore, all prayer must be grounded upon the word; wherein we have not the last warrant either expressly set downe, or by consequent implied, to

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prefer our suites and requests to any of the  creatures.

VI. Prayer is to be presented to God, in the name, merit, and mediation of Christ alone. For we our selves are not worthy of any thing, but shame, and confusion. Therefore we cannot pray in our owne names, but must pray only in the name of Christ. Our prayers are our sacrifices, and Christ alone is that Altar, whereon we must offer them to God the Father. For this Altar must sanctify them, before they can be a sacrifice of a sweete smelling savour unto God. Hence it is, that not only our petitions, but all other things, as Paul wisheth, are to be done in the name of the Lord Jesus, Coloss. 3. 17. And Christ himselfe  saith, Whatsoever you aske the Father in my name, he will give it you, Joh. 16. 23.

VII. There must be in prayers, Instancy and Perseverance. The heart must be instant, not only in the act of prayer; but afterwards, till the thing asked be granted. This instancy, is commended unto us in the parable of the widow, and the unrighteous Judge, Luke 18. 1. Hereunto the Prophet exhorteth, when he saith, — keepe not silence, and give the Lord no rest, c. Esa. 62. 7. And S. Paul in like manner wisheth the Romans, to strive with him by prayers to God for him, Rom. 15. 30.

VIII. Every true prayer, must have in it some thanksgiving unto God for his benefits. In all things let your requests be showed unto  God, in prayer and supplication, with giving of thanks, Phil. 4. 6. Christ himselfe gave direction touching this, in that forme of prayer which he taught his Disciples, For thine is the kingdom, power and glory.

Sect. 3.

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

The first is, a particular faith, whereby he that prayeth must be assured that his particular request shall be granted, Mar. 11. 24. Whatsoever ye desire when ye pray, BELIEVE that ye shall have it, and it shall be done unto you. And  that he may have this particular faith, he must first have that whence it ariseth, namely, true justifying faith, standing in a persuasion of his reconciliation with God.

The second is, that a man must do and practise that which he prays for; and he is not only to pray for blessings, but also to use all lawful means that he can, whereby the blessings he asketh may be obtained. For example: As thou prayest for the pardon of thy sins, so thou must leave thy sins, and use all good means, whereby the same may be mortified and crucified. And the like is to be done in all other things which we aske of God.

Thus we have the first question of conscience resolved touching Prayer; that then the prayer is acceptable to God, when he that prayeth observes, as much as in him lieth, all these conditions before, in, and after prayer.

II. Question.
Whether may a man lawfully make Im-
precations, that is to say, pray against his ene-
mies? and how far forth is it lawful. Sect. 1.

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

First, we must distinguish betweene the cause and the person that defends and maintains the cause. The evil cause which an evil man defendeth, is to be condemned of us; and we may always, and that lawfully, pray against it; but we may not in like sort, condemne and pray against his person.

Secondly, we must distinguish of the persons of our enemies; Some be private enemies, some public. Private I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Public are those, which are not only our enemies, but the enemies of God, of his kingdom, of his truth, and religion. Now we may not pray against private enemies: we may (as before) pray against their evil cause, but not against their persons. Mat. 5. 44. Blesse them that curse you, do good to them that hate you, and pray for them which hurt you and persecute you. And we are commanded to love our enemies as our selves.

Againe, public enemies of God and his truth, are also of two sorts, either Curable, or Incurable. Incurable are such as offend of ignorance, or some other humane frailty, so as there is some hope of their conversion, and repentance. We must not pray against the persons of these, but only against their dealings and bad causes, and pray for their persons, and for their conversion. Thus Christ prayed for those that crucified him; Father forgive them: and Stephen, Acts 7. for them that stoned him. Incurable are those that sin obstinately and of malice, so as there is no hope of their amendment and conversion.

And further, for the better answering of this Question, we must marke another distinction. There are two sorts of men, that are to make prayer unto God. Some that have extraordinary gifts; as the Prophets and Apostles. Now he that is an extraordinary man, hath, and must have these two gifts; namely, first a spirit of Discerning, to discerne and judge whether the person against whom he prayes, be incurable or no: and secondly a pure Zeale of Gods honour and glory. The extraordinary man, that is qualified with these two gifts, may pray not only against the cause of him that is an enemy to God, but against his person. Thus David did, especially F3

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in the 109. Psal. which Psalme is full of  terrible curses against his particular enemies, and typically against Judas. For he had the spirit of discerning, by which he knew that they were incurable enemies: and a pure zeale of the glory of God, which made him break out into such imprecations. So Paul prays, Gal. 5. 12. that they might be cut off which troubled the Church, c. 2. Tim. 4. 14. he prays directly against the person of Alexander the Coppersmith, that had done him much wrong, The Lord reward him according to his works. Which must not seeme strange: for Paul had in that imprecation, the spirit of prophecy, and consequently both the spirit of discerning, and of pure zeale: and therefore he might pray against  him as he did.

But for ordinary men, such as have nothing but ordinary gifts, and want the spirit of discerning, and have also a zeale mingled with choler, stomache, anger, and hatred; they may use no extraordinary prayer against the person of any man. All that they may do, is to pray, that God would restraine their malice, hinder their bad practises, and turne them to his glory, and the good of his Church. Therefore, Act. 4. 29. when there had beene a Councell holden at Jerusalem, against the Apostles Peter and John, in the first beginning of the great persecution of Christians, in the Primitive Church, it is said that they departed from the assembly, and prayed together with the rest  of the Church, in this manner; And now, O Lord, behold their threatnings, c. Wherein they prayed not against the Councell, nor against the men that sate in counsel, but against their proceedings, courses, devices, and threatnings. And their practise may be a patterne for ordinary men to follow. In Luke 9. 54. the Disciples asking our Saviour Christ whether they should call for fire from heaven, to destroy his enemies, he sharpely reproveth them for their intemperate heate against the Samaritans, and tells them, that they had not that extraordinary Spirit, to effect such a thing, because they were but ordinary men. Ordinary men therefore may not pray against the persons of Gods enemies. The Pope at this day  is a professed enemy to Christ and his Gospel, yet no man may pray against the person of the Pope, but only against his state, kingdom, and regiment, which is Antichristian; whereby he sets himselfe against God and his kingdom.

Sect. 2.

Upon the answer to this Question, there followeth another. Sundry Psalms of David are Psalms of imprecation, wherein David curseth his enemies fearfully, especially in the 109. Psalme; now all these Psalms were penned for our use: It may therefore be demanded, how we may use these, and such like, when we reade or sing them?

Answ. I. We must not use them as David did, namely, as prayers against the persons of our enemies, but only as prophecies against the enemies of God, wherein the punishment of incurable men, that were enemies to God and his truth, is fore-tolde. For we have not, as David had, an extraordinary spirit, or a pure zeale: therefore we cannot pray as he did.

II. I answer, whereas these Imprecations were directed against particular enemies, we may use them in some sort as prayers, but how? As general prayers against all the incurable enemies of God, not against any particulars among the Jews, Turks, or Papists. As therefore we may use these Imprecations as prayers, so we must use them without any particular application, to the persons of any particular men.

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

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

Sect. 1.

Concerning the Voice, this Question may  be moved?

Whether a voice or words are to be used in prayer or no?

Ans. Prayer is either Public, or Private. In public prayer, a forme of words must always be used, in a knowne, plaine, and distinct voice. The reasons are these: First, the Minister is the mouth of the whole Congregation in prayer, as he is the mouth of God to the people in preaching. Now as the Minister is their mouth to God in prayer, so the people must give their assent, and approbation to his prayer, by the word Amen: But there can be no professed and public assent, without a voice. Secondly, God is the Creator, not only of the soule of man, but also of his body; and we blesse God, not only with the heart, but also with the tongue: therefore the whole man must pray in public.

Now in private prayer, made in private and secret places, by private persons, the Voice is profitable, but not simply necessary. It is profitable, because it stirreth up the affections of the heart, it serveth also to keepe the wandering minde in compasse, to expresse the affection, and to procure attention of the heart to the prayer. Yet it is not simply necessary. For a man is not bound in conscience to use a forme of words, in all his prayers. Moses prayed, he spake never a word, and yet it was a prayer: for the Lord says unto him, Exod. 12. 15. Why criest thou? Anna praying in the temple, her lips did move only, her voice was not heard, yet she is said to pray, 1. Sam. 1. 13.

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Againe, the spirit is said to pray in the Elect,  with groans that cannot be uttered; and yet the holy Ghost gives them the name of prayers, Rom. 8. 26. Paul bids us pray continually, 1. Thess. 5. 17. which is not to be understood of a continual use of a forme of words, but of the groans and sighes of the heart, which may be made at all times.

Out of this Question ariseth another;

Whether it be lawful, when we pray, to reade a set forme of prayer? for some thinke, that to do so is a sin.

Ans. It is no sin: but a man may lawfully, and with good conscience do it.

Reasons. First, the Psalms of David were delivered to the Church, to be used and read  in a set forme of words, and yet the most of them are prayers. Secondly, to conceive a forme of prayer, requires gifts of memory, knowledge, utterance, and the gifts of grace. Now every child and servant of God, though he have an honest heart, yet hath he not all these gifts: and therefore in the want of them, may lawfully use a set forme of prayer, as a man that hath a weake backe, or a lame leg, may leane upon a crutch.

It is alleadged, that set forms of prayer, do limit and bind the holy Ghost.

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

Sect. 2.

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

Ans. God in his word hath not prescribed any particular gesture of the body, and therefore our consciences are not bound to any particular. Besides that, Religion stands not properly in bodily actions and gestures. Yet  touching gesture, the word of God gives certaine general rules to be observed in prayer, both public and private.

In Public prayer, these rules of Gesture are prescribed. First, when public prayer is made in the congregation, our gesture must always be comely, modest, and decent. Scondly, all gesture used publicly, must serve to expresse, as much as may be, the inward humility of the heart without hypocrisy. Now these kinds are manifold. Some concerne the whole body, as the bowing thereof, the casting of it downe upon the ground. Some againe concerne the parts of the body, as lifting up of the head, the eyes, the hands, bowing the knees, c. Touching these, the Scripture hath not bound us to any particulars; but in them all, we must have regard, that they serve alway to expresse the humility of our hearts before God. Thus have the holy men of God behaved themselves; yea, the holy Angels standing before the Arke, do cover their faces, in token of reverence of the Majesty of God, Esay 6. 2. Thirdly, we must in public prayer, content our selves to follow the laudable fashion, and custome of that particular Church, where we are. For to decline from customs of particular Churches, in such cases, often causeth schisme and dissentions.

In private prayer, done in private and secret places, there is more liberty. For in it we may use any gesture, so it be comely and decent, and serve to expresse the inward humility of our hearts. An ancient writer is of opinion, that it is an unreverent, and unlawful thing, to pray sitting. But both the learned before, in, and after his time, have judged his opinion superstitious; specially considering that Religion stands not in the outward gesture of the body, and it skills not much what that is, so the inward humility of a sincere heart be expressed thereby.

Sect. 3.

The third Circumstance, is the Place. Where Question is made, In what place we  must pray? Ans. In regard of conscience, holinesse, and religion, all places are equal, alike in the new Testament, since the comming of Christ. The house or the field is as holy as the Church. And if we pray in either of them, our prayer is as acceptable to God, as that which is made in the Church. For now the days are come, that were foretold by the Prophet, wherein a cleane offering should be offered to God in every place, Mal. 1. 11. which Paul expounds, 1. Tim. 2. 8. of pure and holy prayer, offered to God in every place. To this purpose, Christ said to the woman of Samaria, That the time should come, when they should not worship in Jerusalem, or in Samaria, but the true  worshippers of God, should worship him in spirit and in truth, wheresoever it be. Yet neverthelesse, for order, decency, quietnesse sake, public prayer must be made in public places; as Churches and Chappels appointed for that use. And private prayer, in private houses and closets, Math. 6 5. Now the opinion of the Papist is otherwise. For he thinks that in the new Testament, hallowed churches are more holy then other places are, or can be; and do make the prayers offered to God in the, more acceptable to him then in any other: hereupon they teach, that private men must pray in Churches, and private prayers must be made in Churches, if they will have them heard. For proofe hereof, they alleadge the practise of some particular persons in the Scriptures. Of Anna, who prayed privately in the Temple, Luk. 2. 37. Of David, who in his exile, desired greatly to have recourse unto the Temple. And of Daniel, who is said to F4

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looke out at the window toward the Temple,  and pray, Dan. 6. 10.

Answ. These places are abused by the Popish Church. For there is a great difference betweene the Temple at Jerusalem in the olde Testament, and our Churches in the new. That was built by particular commandment from God: so were not our Churches. That was a type of the very body, and manhood of Christ, Heb. 9. 11. and of his mystical body, Col. 2. 7. Againe, the Arke in the Temple was a pledge and signification of the covenant, a  signe of Gods presence, a pledge of his mercy, and that by his owne appointment: for it was his will there to answer his people: but the like cannot be showed of our Churches or  Chappels.

It will be said, that the Sacrament is a signe of Gods presence, for in it God is present after a sort. Answ. It is true: Christ is present in the Sacrament, but when? not always, but then only when the Sacrament is administred. And the administration being ended, Christ is no more present in the bread and wine. And in the very act of celebration, he is not carnally, but spiritually present.

Sect. 4.

The fourth Circumstance, is the Time.

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

For answer to this Question, it is first to be considered, that there is a twofold manner of  praying, and consequently two kinds of prayer. The first is, the secret and suddaine lifting up of the heart to God, upon the present occasion. The second is, set or solemne prayer. The first sort of prayers, have of ancient times beene called ejaculations, or the darts of the heart. And the time of this kind of prayer, is not determined, but is, and may be used at any time without exception. This point I make plaine by these reasons.

The first is, the commandment of God, 1. Thess. 5. 17. Pray without ceasing. Eph. 6. 18. Pray always, with all manner of prayer and supplication in the spirit, and watch thereunto with all perseverance— for all Saints. In both these places, by prayer and supplications, Paul understandeth the suddaine lifting up of the  heart unto God.

Secondly, whatsoever we speake, thinke, or do, we must do all to the glory of God. Now God is glorified, when we do in all things, from our hearts acknowledge his power, wisdom, justice, mercy, providence, and goodnesse. And these we do acknowledge, when we daily and hourely lift up our hearts to him, in petition, for some blessings, and in thanksgiving for his mercies.

Thirdly, we are subject to innumerable infirmities, frailties, and wants, so as we cannot of our selves, so much as thinke one good thought: therefore we are every day houre to lift up our hearts to God, partly in prayer, partly in giving of thanks that he would make a daily supply by his grace.

Fourthly, Satan seekes by all means to overthrow our soules continually; and in that regard it behooveth us always, and upon every occasion, to lift up our hearts to God, for his merciful protection.

Fifthly, the gift of faith must grow and increase in us day by day. And the means whereby it groweth and thriveth in us, are the exercises of faith, not seldome and rare, but daily and continually used. Now of all the exercises of faith, none is more excellent then Invocation and Thanksgiving.

The second kinde of prayer, is set and solemne; when a man sets himselfe apart, to pray unto God usually fervently: or, when men come reverently and solemnly together into the congregation, to call upon the name of the Lord. The word of God appoints no set time for this kind, but leaves it to the liberty, wisdom, and discretion of men. And the ground of this liberty is this; There is now no difference betweene time and time, in regard of Conscience, for performing the worship of God, and the duties of religion, (the Sabath only excepted) but the principal and only difference, is in regard of outward order and conveniency, whereby one time may be thought fitter then another, and that must be discerned by the wisdom of men. In the new Testament, the distinction of days and houres, is taken away. Paul was afraid of the Galatians, because they made difference of days, times, months, and years, in respect of holinesse and religion, Gal. 4. 10. 11.

By this doctrine, we may see what to judge of the Romane religion, touching set times of prayer. They prescribe certain houres, which they terme Canonical, and they distinguish them in this manner. The first, they call the Matutine, before the Sun rising. The second, the Prime, from the first houre of the day to the third. The third, from thence to the sixt houre. The fourth, from the sixth to the ninth. The fifth, from the ninth to the twelfth, which they call the None. The sixth, is in the evening about the Sun-setting. The seventh and last, is after the Sun-setting, which they call the Completory. Now in these seven prescribed houres, by the doctrine delivered, I note three notable abuses.

First, in that the Popish Church binds men in conscience to observe them, upon paine of mortal sin. Whereas in regard of Conscience, there is no difference of times. Secondly, they binde the Masse priest, the Deacon, Subdeacon, and the Beneficed man, only to canonical houres: whereas those houres differ not from others, in regard of performance of Gods worship, neither are these men more bound to pray in them, then others. Thirdly, that a man may say and reade his canonical houres this day for the morrow, and in the morning, or after dinner, for the whole day: wherein we may see their grosse superstition.

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IV. Question touching prayer is,
How their minds are to be pacified,
which are troubled by sundry accidents, that
fall out in their prayers? These Accidents are principally
three.

First, when they should pray, they cannot  frame or conceive a forme of prayer, as other men do.

For removing of which trouble, let them remember this one thing: That the unfained desire of the touched heart, is a prayer in acceptance  before God, though knowledge, memory, and utterance, to frame and conceive a forme of prayer in words, be wanting, Psal. 10. 17. God hears the desire of the poore, that is, of humble persons, and them which are in distresse, Psal. 145. 19. God will fulfill the desire of them that feare him: he also will heare their cry, and will save them. Rom. 8. 26. We know not how to pray as we ought, but the spirit of God, that is, the spirit of adoption, maketh request for us by groans sighes, which cannot be uttered. Where we may observe, that the prayer of the holy Ghost, which must needs be an excellent prayer, is made by groans, which cannot be uttered in words.

The second Accident is, that they finde  themselves full of heavinesse and deadnesse of spirit, and their minds full of by-thoughts and wandering imaginations.

This trouble may be removed upon this ground; that the defects of our prayer shall never condemne us, if we be heartily displeased with our selves for the same; and by prayer and other good means, do struggle and strive against them. Rom. 8. 1. There is no condemnation to them that be in Christ. In which place it is not said, They do nothing worthy of condemnation; but thus, There is no condemnation to them being in Christ, though they deserve it never so much.

The third Accident is, that though they pray, they receive not the fruit of their prayers.  For the removal of this distresse, we may consider these foure things.

I. The man that is thus troubled, is to examine himselfe, whether he hath made his prayer to God aright, or no? For if he pray amisse, he may pray long and never be heard. Our Saviour would not grant the request of the sons of Zebedeus, because they asked they knew not what, Matthew 20. 22. Jam. 4. 3. Ye aske and receive not, because ye aske amisse, that ye might consume it on your lusts. Paul prayed three times, and had the repulse, because he asked things inconvenient for him to receive: therefore answer was made, My grace is sufficient for thee, 2. Cor. 12. The man therefore that would make a prayer aright, must have respect unto the matter and forme thereof, as also to the disposition of his owne heart: if he faile in any of these, then God will not heare; or if he doth, he hears in justice.

II. Though men make lawful prayers unto God, and aske things that are to be asked, and which God will grant, yet God will somewhat defer the accomplishment of their prayers, and not give eare unto them at the first. David prayed night and day, and yet was not heard, Psal. 22. 2. Againe, His eyes failed, his throat was dry, while he waited for his God by prayer, Psalme 69. verse 3. The Angel Gabriel said to Zachary, Luke 1. verse 13. Thy prayer is heard. Now in all likelihood, that prayer of Zachary was made long before, even in his youth, yet it was not granted him till he was old.

The Lord defers the grant of our requests upon good reason. For hereby he stirreth up the dulnesse of our hearts, and quickeneth our faith and hope. Againe, he makes us when we enjoy the blessings desired, to have them in higher estimation, and to be more thankful unto him; yea in the want thereof, to strive the more earnestly with him by prayer for them. The woman of Canaan was repulsed, and called a dog, by our Saviour Christ, not for that he intended to reject her prayer, but to stir up her faith, to make her more earnest in asking; as also more thankful for the benefit, when she had received it.

III. The Lord useth to grant our petitions, two manner of ways. First, by giving the very thing we aske. Secondly, by giving something answerable thereto, when he granteth not the thing it selfe. Thus Christ was heard in that which he feared. Heb. 5. vers. 7. He prayed to be delivered from that cup, which notwithstanding he dranke of. How then was he heard? Though he had not that which he asked, yet God granted him the thing which was proportionable to his request; namely, strength, and power, whereby he was enabled to overcome the woeful pangs of that death.

IV. We must thinke this sufficient, that we can, and do pray unto God, though we never have any request in this world granted. For by whose grace have we always continued in prayer, but by the gift and grace of God? Paul in the like case, was answered by God, My grace is sufficient for thee, 2. Cor. 12. 9. that is, thine infirmity shall not be removed: content thy selfe in this, that thou art in my favour, and hast received my grace, by which thou doest withstand this temptation. To this purpose S. John saith, If we know that he heareth us, whatsoever we aske, we know that we have the petitions granted which we desired of him, 1. Joh. 5. 15. His meaning is, if we can perceive, and discerne that God listeneth to our prayers, hereby we may assure our selves, that he grants our requests. Now by this we may

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perceive that he doth listen, and give eare to  us, because the grace whereby we pray, is from him alone.

CHAP. VII.
Of the second head of Gods worship, the
Hearing of the word
preached.

Thus much touching the first head of Outward worship, namely, Prayer. Now follows the next, which is the Hearing of the word preached.

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

For the second sort, concerning Hearers, one Question may be moved:

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

The necessity of this Question appears, by that special Caveat, given by our Saviour Christ, Luke 8. verse 18. Take heede how ye heare.

Answ. To the profitable hearing of Gods  word, three things are required, Preparation before we heare, a right Disposition in hearing, and Duties to be practised afterward.

I. In Preparation, sundry Rules of direction are to be observed.

First Rule. We must be swift to heare, Jam. 1. 19. And this we shall do, by disburdening our selves of all impediments, which may hinder the effectual hearing of the word. These Impediments are especially three; all which are named by the Apostle James, together with their several remedies.

The first is, presumption; when the hearer presumes of his wisdom, knowledge, and ability to teach, (if neede were) his teachers. The remedy hereof is, to be slow to speake, that  is, not to presume upon our owne gifts, thinking our selves better able to teach others, then to be taught by them. For so the Apostle afterwards expounds himselfe, when he saith, My brethren, be not many masters, Jam. 3. 1. Let not private persons take upon them to become instructers of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seeme to be wise, let him be a foole, that he may be wise: that is, let him be willing to learne, even of his inferiours. And in this regard, let him follow the practise of Naaman, who submitted himselfe to the advice and counsel of his maid.

The second Impediment is, troubled affections, specially rash anger, either against the Teacher or others. The remedy of this also is laid downe in the place before alleadged, Be slow to wrath, v. 19. The third, is superfluity of maliciousnesse, that is, the abundance of evil corruptions and sins, which hearers shall by experience finde in their owne hearts and lives. This Impediment hath many branches, principally three. 1. Hardnesse of heart, noted by the stony ground, in the parable of the sower, Matthew 13. 20. 2. The Cares of the world, signified by the thorny ground, v. 22. 3. The itching eare, 2. Tim. 4. 3. when a man will heare no other doctrine, but that which is sutable to corrupt nature, not being willing to frame his heart to the word, but to have the word framed to his wicked heart.

The remedies of this Impediment, are these. First, every hearer of the word, must lay apart all superfluity of maliciousnesse, that is, cut off, as much as in him lieth, all corruptions both of heart and life. Hence it is, that God speaketh thus to the wicked man, Psal. 50. 16. What hast thou to do, to take my word in thy mouth, seeing thou hatest to be reformed, and hast cast my words behinde thee? To this purpose, the Prophet Jeremy exhorteth the Jews, to be circumcised to the Lord, and to take away the foreskins of their hearts, c. Jer. 4. 4. And Moses by Gods commandment, was to sanctify the people three days, before they came to heare the Law delivered by himselfe in Mount Sinai, Exod. 19. 11. Againe, every man will and ought to have a care, to prepare himselfe more or lesse, to the receiving of the Lords Supper: which duty is as well to be performed, before the hearing of the word, considering that in substance it differeth not from the Sacraments, they being the visible, and preaching the audible voice of God. Secondly, every hearer must receive the word with meeknesse, that is, with quietnesse subject himselfe to the word of God in all things. Esa. 57. 15. I dwell with him that is of an humble spirit, to revive the spirit of the humble, c.

The second Rule of Preparation. We must lift up our hearts in prayer to God, that he would give us the hearing eare. This hearing eare, is a gift of God, enabling the heart, when it heareth, to conceive and understand the doctrine taught; and to yield obedience thereunto.

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

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

First, when the word of God is in delivering, every hearer must heare with judgment. But some will say, many preachers bewray faults and infirmities in their Preaching. To this Paul answereth notwithstanding, Despise

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not prophecy, 1. Thess. 5. 20. Yea but what if  they deliver untruths? Paul answers againe, in the next verse, Try all things, and keepe that which is good: and Saint John to the like purpose, 1. John 4. Believe not every spirit, but try the spirits whether they be of God.

Here by the way we must remember one caveat. There be three kinds of judgement. The first is private, whereby every private person may judge of the doctrine which is taught: For he must not heare, hand overhead, but judge of that which he heareth. Of this Saint Paul speakes to the Corinth, Judge ye what I say, 1. Cor. 10. 5. The second is, the judgement of the Prophet or Minister: And this is a surer kinde of judgement then the  former, proceeding from a greater measure of Gods grace. The third is, the judgement of the holy Ghost in Scripture; and this is sovereign and absolute. For the holy Ghost judgeth all, and is judged of none. These three kinds of judgement are set in this order. The first depends upon the second, the second upon the third, and the third is absolute judged of none.

Upon this caveat, two things do follow; First, that a private hearer, though he may judge of doctrine delivered, yet he may not censure the Teacher, or his ministry. Ministers are to be judged, but their spirit is not subject to every private man; but to the prophets. For the spirit of the Prophets, that is, the  doctrine which the Prophets bring, being inspired by the Holy Ghost, is subject to the Prophets, 1. Cor. 14. 32. Secondly, a private man, is not to publish or broach any point of doctrine, but that which is plainly propounded in the word, and taught by the ministers thereof. This is a necessary rule; and the want of observation thereof, is the cause of many schisms and heresies in the Church. The Lord commands the people. Mal. 2. 7. to require the Law at the mouth of the Priest in all maine points of faith and manners.

The second Rule to be observed in hearing. Every hearer must have care that the word of God be rooted and grounded in his heart, like good seed, in good ground: which Saint  James expresseth, Jam. 1. 21. Receive with meeknesse the ingrafted word. Here generally it is to be remembered, that not only ignorant people, but even the most learned, ought to be hearers of the word preached. For the preaching thereof serves not only for the increasing of knowledge, but also for the reformation of the affection, which may be inordinate, where knowledge doth abound.

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

First, a true and right understanding thereof.

Secondly, it must be mingled with faith, Heb. 4. 1. For the word is as wine, or water of life: our faith is the sugar that sweeteneth it, and gives it a pleasant relish. The word therefore must be tempered, and mixed with our faith, that it may become profitable unto us. Now in this mixture, there is required a double faith: the first general, whereby we believe the doctrine delivered to be true, so as we never call the same into question; Our Gospel to you (saith Paul) was in much assurance, 1. Thess. 1. 5. The second special, whereby we apply the word preached unto our selves, for the humbling and comforting of our hearts.

Thirdly, we must labour to be affected with the word. Thus Josiah his heart is said to melt at the reading of the law, 2. Chron. 34. 27. And the people rejoiced greatly, because they understood the word which the Levites had taught them. Neh. 8 12. The hearts of the two disciples that went to Emmaus, burned within them, when Christ opened unto them the Scriptures, Luke 24. 32. And the Jews at Peters sermon, were pricked in their hearts, and said, Men, and brethren, what shall we do? Act. 2. 37.

Fourthly, the word of God must dwell plenteously in us, Col. 3. 16. This it doth when it rules, and hears the greatest sway in the heart, and is not overturned by any corrupt affection.

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

First, the doctrine delivered, must be treasured up in the heart, and practised in life, Psal. 119. 11. I have hid thy word in my heart, that I might not sin against thee.

Secondly, a man must meditate on the word which he hath heard, with lifting up of his heart unto God. The beasts that were cloven footed, and chewed the cud, were fittest both for meat unto man, and for sacrifice to God, Lev. 11. It was the old and ancient opinion of the Church, that this chewing the cud, signified holy meditations. And he that hears the word, must do as the beast doth, fetch up the meat out of his belly againe, and chew it over anew. The man that doth so, is the fittest for the Lords use.

Thirdly, he must have experience of the word of God in himselfe, Psal. 34. 9. Taste and see how gracious the Lord is.

Fourthly, he is to examine himselfe after he hath heard the word. Thus David saith of himselfe, Psal. 119. 59. I have considered my ways, and turned my feet unto thy testimonies.

Fifthly, he must be obedient unto it, and testify his obedience, though not at all times, yet whensoever occasion is offered. Jam. 1. 22. Be ye doers of the word, and not hearers only, deceiving your owne selves.

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

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

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

First, Hardnesse of heart, when a man is not inwardly moved and affected with the word preached, but remains in the same state he was before. This is set forth by the hard ground that is by the high way side, and by  the stony ground, Matth. 13, 4. 5. And such is the heart that is not moved nor affected either with joy, sorrow, feare, or consolation. The hardnesse of heart ariseth from a custom in sinning, and from the deceitfulnesse of sin, Heb. 3. 13.

Secondly, worldly Cares, that is, a heart possessed with desires of profits, pleasures, honors, preferments, and such like; which be as thorns that choake the seed of the word, and suffer it not to grow and fructify: yea, that fill the heart full of wandering imaginations, which steale away the minde from attending to the word preached. Those that are thus hindered from profiting, are rather to be reproved, then comforted: for that the cause of their  non-proficiency, is in, from themselves. They are therefore to use all good means for the removal of their sins, that of hard hearted and carnal, they may become good and profitable hearers of the word. The means are these.

First, they must labour to be touched in heart, with sense and feeling of their spiritual poverty, and want of Gods favour and mercy in the pardon of their sins. The reason is given of David, Psal. 25. 9. The Lord teacheth the humble his ways: And by Mary in her song, Luk. 1. 53. He hath filled the hungry with good things, and the rich he hath sent empty away. The second means is, to heare the word of God with an honest heart, joined with a constant purpose of not sinning. The third, to be as careful to bring good affections, as a good  understanding. For affections, are the feete that carry the heart, and Salomon bids us to take heed to our feete, when we enter into the house of God, Eccles. [5.1]. They are the very key of knowledge and memory; and therefore David says, The secret of the Lord is revealed to those that feare him, and his covenant is to give them understanding, Psal. 25. 14. And that which he saith of Feare, may be said also of other good affections.

The second sort of Causes, are ordinary and usual defects of natural gifts; as of capacity, or conceipt, of memory, and understanding. For all men have not the like gifts of nature, and therefore all men cannot reap like benefit by the word preached. These wants may be discerned thus; If the minde and memory be weake or wanting, as well in common worldly matters, as in divine things that belong to Gods kingdom. And to this kind of men, which are thus troubled for not profiting, there belongeth comfort, Yet not simply, but upon these conditions. First, if they know the principal grounds of religion. Secondly, if they have care to profit increase in knowledge. Thirdly, if they live according to the measure of their knowledge, in obedience to Gods will. These being observed, such parties are to comfort themselves in this, that God in mercy will accept of their indeavour, forgive their ignorance, and beare with their infirmities. This is to be seene in the example of Peter, whose faith was highly commended by Christ, when he said, the gates of hell should not prevaile against it, Matth. 16. 16. And yet at that very time, Peter was ignorant of many maine points of Religion, as of the death, resurrection, ascension of Christ. And in his person, the other disciples are commended also for their faith, because they held Christ to be the Messias and Saviour of the world, though they were ignorant of the manner of his redemption, thinking he should have beene an earthly king. Act. 1. Againe, the want of knowledge in such as have natural defects, may be supplied by good affection, if they be not wanting in an honest heart, and careful indeavour of godly life. Thus the Church of the Jews in the olde Testament, did far exceed the Church of the new in good affection, though it came far short of it in knowledge and apprehension.

CHAP. VIII.
Of the Sacraments in general, the
receiving, and use of
them.

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

Touching the receiving of the Sacraments in general, there is one only Question:

Whether the Sacraments ministred by He-
retics, Idolatours, and unsufficient mini-
sters, be Sacraments or no?

For answer hereunto, we are to know, there are three sorts of men that may administer the Sacraments. Some are true and lawful

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ministers, lawfully called by God man  to that function, keeping the right forme of the Sacrament according to the institution. Some againe are mere private persons, that have no authority at all to administer, whom we may oppose to the former sort, as contrary to them in this action. Others againe be admitted to stand in the roome of lawful ministers by the acceptation and consent of men, or by custome, though corrupt: and these are in a meane between the two former sorts. Of the first there is no question. But the Sacrament administred by the second sort, is a mere nullity; because they have no calling thereto, neither can they do it of faith: for as much as they have neither precept nor  example out of the word of God. Now for the third sort, though they be not indeed lawful pastours; yet being in the place of such, by the consent, allowance, and custome of men, though corrupt; their action is of force, and the Sacrament which is administred by them, is indeede a true Sacrament: which I prove by these reasons:

First, the preaching of the word, and administration of the Sacrament, are all one in substance. For in the one the will of God is seene, in the other heard. Now the word preached by Heretics, is the true word of God, and may have his effect. The Scribes and Pharisies, great Doctors of the Jews, were not all of the Tribe of Levi, but descended  from other Tribes. Againe, even the principal of them lived by extortion and bribery, and were wicked men, yea Heretics and Apostataes, deposed and excommunicated persons. And yet because they occupied the places of good teachers, and sate in the chaire of Moses, that is, read the doctrine of Moses law, Christ biddeth his disciples to heare them, Matthew 23. 3. Provided only, that they tooke heede of the leaven of their false doctrine, wicked life. Now if the word taught by their ministery was powerful, why may not the Sacraments ministred by the Heretics standing in the roome of the true ministers, be true Sacraments? In the days of Paul, Philippians 1. 15. some preached Christ through envy and strife, and some of good will: what was the Apostles judgement in this case? Himselfe answereth, vers. 18. What then?  yet Christ is preached all manner of ways, whether it be under a pretence, or sincerely, and therein I joy, yea, and will joy.

Secondly, this point is plaine by examples. The Levitical Priests under the law were Heretics, and taught after a sort the breach of the moral law. Yea, they held Justification by works, Rom. 10. 3. and yet Circumcision by them administred, was in force; neither was the Passeover celebrated by them, or the sacrifices which they offered, any other then the true Passeover, and true sacrifices. Judas was a very hypocrite, yea Christ calls him a Devil, John 6. 70. and yet he preached the word at Christs commandment, and baptized with the rest of his Disciples, John 4. verse 1, 2.

Thirdly, the Sacrament, if it be administred in the name, and by the power of Christ, is the ordinance of God, being received by faith, yea a true Sacrament of Christ; and the force and efficacy thereof, doth not depend upon the worthinesse of the Minister, but upon Christ. The letters or Epistle sent from one man to another, are authentical, serve fully to expresse the minde of the author, though the messenger or carrier be a wicked or a naughty man. And in like manner, the sin of any man that stands in the roome of a lawful Minister, doth not nullify the Sacrament, and therefore not heresy or insufficiency. S. Cyprian, who lived near 300 years after Christ, was of this opinion, that Sacraments administred by Heretics, were no Sacraments. But the Churches of Africa in those times concluded the contrary against him, according to the doctrine that hath been delivered.

The use. I. By this doctrine they are justly to be blamed, who would have their children rebaptized, which were before baptized by the Popish Priests; because the Sacrament, though administred by a Papist, if he stand in the roome of a true Pastour, and keepe the forme thereof, is a true Sacrament. II. Others by this doctrine come to be reproved, that refuse to receive the Sacraments at the hands of unpreaching Ministers. For though the Minister be unsufficient, and preach not, yet if he be called by the Church, he hath the place of a lawful Pastour, his administration is warrantable, and the Sacrament by him administred, a true Sacrament.

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

And so much of the Administration of the Sacraments in general. I come now to the particular Sacraments.

CHAP. IX.
Of Baptism.

The first Sacrament in order, is Baptisme. And the Questions touching it, I reduce to five heads. G

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I. Question.
Whether Baptism be necessary to Salva-
tion, or no?

For answer to this Question, we must  rightly distinguish of Necessity. A thing is said to be necessary, two manner of ways; either absolutely and simply, or in part. Absolutely necessary is that, which is in all respects necessary, and the contrary whereof is utterly unnecessary. Necessary in part is that, which in some respects, or upon certaine causes and considerations, is necessary. This distinction  premised, answer:

Sect. 1.

First, that Baptisme is necessary the second  way, in part and respectively, that is, in divers and sundry regards.

I. As the lawful use thereof is a note, whereby the true Church of God is discerned and distinguished from the false church. Not that the Church of God cannot be a Church without the Sacrament; For it may want Baptisme for a time, and yet remaine a true Church; as well as the Church of the Jews in ancient times, wanted circumcision, for the space of forty years, Josh. 5. 6. and yet ceased not to be a true Church, and  loved of God.

II. As it serves for necessary uses and purposes to men of years, that are to be baptized: as first, to testify unto the Church and themselves, that they are received into the body of Christ, which is the company and society of the faithful. Secondly, to testify their obedience to Gods commandment, and their subjection to his ordinance appointed by him for their good. Thirdly, to be a necessary prop to upholde their weakness, a seale to confirme their faith in the covenant of grace, and an instrument to convey Christ unto them with all his benefits.

III. It is necessary to infants, as it serves to enter and admit them into the visible Church, and withall to signify their interest  in the covenant of grace, and consequently their right and title to life everlasting.

Sect. 2.

Secondly, I answer that Baptisme is not  absolutely or simply necessary, so as the party that dies without it, remains in the state of damnation, and cannot be saved, My reasons are these:

I. Baptisme is appointed by God, to be no more but a seale annexed unto, and depending upon the covenant: therefore we must put a difference betweene it, and the covenant.

The Covenant of grace, and our being in Christ, is absolutely necessary: for no man, woman, or childe, can be saved, unlesse they have God for their God. But the signe thereof is not. For looke as to the essence of a bargaine, the consent and agreement of the parties alone, is of mere necessity required; and this being yielded, the bargaine is a bargaine, though it be neither sealed, subscribed, nor confirmed by witnesse; so likewise a man may be saved, if he be within the covenat of grace, though he have not received the seale and signe thereof, the Sacrament of baptisme.

II. The bare want or privation of baptisme (when it cannot be had) is pardonable, and doth not condemne the party unbaptized. The thiefe upon the crosse was saved, though he was never baptized, Luk. 23. And sundry Martyrs in former times, who were Gods deare children, and died for the maintenance of his truth, though they wanted the outward and visible baptisme, yet by Gods mercy they were not destitute of the inward, and consequently were not condemned, but saved. And so many children under the law died before the eight day, uncircumcised. Yea, when any among them were weake, and could not endure to have the foreskin of their flesh cut, in probability their circumcision was deferred, and some of them died in the meane time: which neverthelesse being borne of believing parents, were undoubtedly saved; according to the promise of God made to Abraham, I will be thy God, and the God of thy seede. For as Christ saith of the Sabbath, so may we say of circumcision; It was made for man, not man for it. And it were a judgement both rash and uncharitable, to thinke that all the males of the children of Israel that died before circumcision, were condemned.

Yet on the other side, the wilful contempt, and carelesse neglect of this ordinance, when it may conveniently be administred and received, is deadly and damnable. And to them that are guilty of this sin, is the threat of God justly denounced, Gen, 17. 14. Even that person shall be cut off from his people.

III, The grace and mercy of God is free, and not tied or bound to the outward elements. John 3. 8. The wind bloweth where it listeth, that is, God gives grace, and vouchsafeth favour, to whom, where, and when it pleaseth him. And hence it is, that they whom he would not have perish, but come to eternal life, shall be saved, though they be not partakers of this Sacrament.

IV. Infants borne of believing parents, are holy before baptisme, and baptisme is but a seale of that holinesse, 1. Corinth. 7. 14, The children of believing parents are holy. Rom. 11. 16. If the first fruites be holy, so is the whole lumpe; and if the roote be holy, so are the branches. Yea, to them belongs the kingdom of heaven as well as to others. Christ saith, Suffer little children, c. for to them belongeth the kingdom of heaven; Mark. 10. 14.

It is alleadged, that those which are sanctified

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have faith, which infants have not. Ans.  God saith, I will be thy God, and the God of thy seede. By virtue of this promise, the parent lays holde one the covenant, for himselfe and for his childe, and the child believes, because the father believes.

It is objected again, that infants are borne in Original sin, and therefore cannot be borne holy and sanctified. Answ. Every believing parent sustains a double person. First, as he is a man, descending of Adam, by corrupted seede; and thus, being himselfe corrupted and uncleane, his children also are corrupt and impure. Secondly, as he is a holy and believing man, ingrafted by faith into Christ the second Adam. And thus by his  faith, comes his childe to be in the covenant, and partaker of the benefits and privileges thereof; and by the same faith he being a believer, the guilt of original corruption, which is in the infant new borne, is not imputed unto him to condemnation. And for these causes, the Sacrament of Baptisme, is not absolutely and precisely necessary to salvation, but so, and in that sort, as hath beene declared.

Against this doctrine it is objected, that Christ saith to Nichodemus, Except a man be borne of water and the holy Ghost, he cannot enter into the kingdom of God, Joh. 3. 5.

To this objection, sundry answers are given. First, if the place be understood of Baptisme, then the words may carry one of those  two senses. First, that our Saviour directs this speech principally against Nichodemus, who was a timorous professour, and remained ignorant, and had long neglected his baptisme. Secondly, that the kingdom of heaven is here put, not for everlasting happinesse, but to signify the visible estate of the Church of the new Testament; and then the meaning is, no man can be admitted into the Church, and made a visible member thereof, but by the water of baptisme: neither can any man be made a lively member of Christ Jesus, but by the spirit, that is, by regeneration, which alone makes the party that is entered into the Church by baptisme, to be a lively member of the body of Christ. Secondly, others answer, that this place is to be understood not of Baptisme, but simply of regeneration, and that Christ alludes to the sayings  of the Prophets, which speake of cleane water, Ezek. 36. 25. and expounds the same in this sort; Thou Nichodemus, art by profession a Pharisee, usest many outward washings: but know this withall, that unlesse thou be washed inwardly by cleane water, that is, be regenerated and renewed by the holy Ghost, thou canst not enter into Gods kingdom. Lastly, it is answered, that the necessity of salvation lies not in both, but only in the new birth by the holy Ghost; as if Christ should say, Except ye be regenerate, and borne anew of the Spirit, which as cleane water, purgeth and cleanseth you from your sins, ye cannot be saved.

The Use. By this doctrine touching the necessity of Baptisme, are justly challenged two sorts of men.

The first is the Popish sort, who build the absolute necessity of Baptisme upon false and unstable grounds. For they teach in their writings, that all men are borne in sin and corruption, and unlesse they be cleansed from it, they can never be saved. Now Baptisme (they say) is appointed by God, as the only remedy and sole means whereby they may be purged from sin, and come to salvation. And this they show by a comparison of Baptisme with the brazen Serpent: which as it was the only remedy for the cure of those which were stinged by serpents, so is this Sacrament the only means, set apart by God, to keepe them that are partakers thereof, from the sting of death and eternal destruction.

But the answer is plaine out of the former doctrine. That though all men be conceived and borne in sin, and cannot enter into the kingdom of heaven, except they be cleansed; yet baptisme is not of absolute necessity for this purpose. For it is not appointed by God, as the only remedy of this evil, but only to be a signe and signification of the purging and cleansing of sin, by the blood of Christ. Now those that are within the covenant, may have their sins remitted by the mercy of God, and that according to the forme of the covenant, though they receive not the signe thereof; so be it they do not wilfully contemne nor neglect the same when it may be had. Againe, the serpent lifted up by Moses, in it selfe, and by it owne virtue was a bare signe, and was no remedy to cure the diseased Israelites: but they were cured by their faith in the word of Gods promise annexed unto the signe: according to which David saith, He sent his word and healed them, Psal. 107. 20. And to the same effect Augustine saith, That the cure and health  of the Israelites, came not from the Serpent, but from Gods commandment obeyed, and his promise  believed. And so is Baptisme a remedy, and no otherwise.

The second is, the common ignorant sort of people, who thinke that an infant dying without baptisme, dies without christendom; and that it cannot possibly be a Christian, unlesse it be baptized. This their opinion is very erronious. For by it they make baptisme the seale of the covenant, to be as necessary as the covenant it selfe. Whereas on the contrary, baptisme is not simply and absolutely necessary, so as the party dying without it, cannot be saved, but only in part, as it serves to distinguish the true Church from the false, to be a necessary signe of our admission entrance into the Church, yea, to confirme our faith in the promise of God. Neither is baptisme of force to make a Christian, but only G2

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to signify and declare a man to be a Christian, by being within the covenant of grace.

II. Question.
Whether witnesses, which we commonly
call God fathers and Godmothers, be necessa-
ry?

To this there are given two answers.

First, that the use of Godfathers and Godmothers, is not simply necessary to the Sacrament of baptisme. For first, it seems that of ancient times, the parents of children which were Heathens, and newly converted  to Christian Religion, were either ignorant and could not, or carelesse and would not bring up their children agreeably to the word of God, and the Religion which they newly professed. And hence it was thought meete, that some persons of good knowledge and life, should be called to witnesse the Baptisme, and promise their care for their childrens educations. But now parents among us being better taught and qualified, the other is not of such necessity. Secondly, Christ hath instituted and ordained in his word, all things fit, convenient, and necessary unto lawful Baptisme, amongst all which, he hath not any where expressly prescribed the use of Sureties. Thirdly, the whole congregation assembled together at the administration of this  Sacrament, do present the child to the Lord, and are witnesses that the child is admitted into the Church, and is externally in the covenant. And therefore I take it to be a fault, when the congregation doth depart before the child be Baptized. Fourthly, that which is required of them to promise and performe, may, yea must and ought to be performed by the parents of the Baptized; who are by the word of God to bring up their children in the feare of God.

The second answer is, that though such persons are not necessary to the essence of Baptisme, yet they are not simply to be rejected; this alway presupposed, that they be fit  men, and well qualified. Their fitnesse stands in foure things.

First, that they be of years of discretion, sufficient to undertake such a charge. And therefore it is a fault, when children are called to be Godfathers and Godmothers, which neither are come to years of discretion, not able to consider what they do, or ought to do.

Secondly, that they have at least some knowledge and understanding, not only in general of the principles and grounds of religion; but also of the nature and ende of the Sacrament, and of the substance of the promise wherewith they binde themselves, in the behalfe of their godchildren. It was in ancient times required of such persons as were to be witnesses, that they should know and understand the Creede, and the Lords prayer. Therefore those are justly to be blamed, that call such persons to be witnesses to their children, which thogh they have years sufficient, yet they have little or no knowledge of the grounds of the Catechisme, or of the bond whereby they oblige themselves for the good and godly education of the infants in time to come.

Thirdly, that they be knowne to be of an honest and reformed life, not justly charge able of impiety, incivility, or dishonesty: that by their example the children may in time to come be drawne to holinesse of life and conversation. For how can he that is of a dissolute and wicked life, be able to bring others committed to his charge, to the embracing of true religion?

Fourthly that they be careful to performe their promise made in the face of the church, for the good education and instruction of the childe in the feare of God, specially when the parents be negligent and carelesse in that behalfe.

Now the reasons why these Sureties are not to be simply rejected, if they be qualified, as hath beene said, are these: I Because this custome though it be not directly grounded upon Scripture, yet it is not repugnant thereunto. For being rightly used and kept, it tendeth to the furtherance of religion and godlinesse in particular families, and consequently to the edification of the Church. II. It is no new thing, but an ancient commendable practise, continued in the Church of God above the space of 120. years. III. Because these parties do supply the defect of natural parents when they be wanting, either by death or by negligence while they live; if they be answerable to their promise made in the behalfe of the children, touching the things that belong to their salvation.

Yet further touching these persons, three Questions are moved.

1. Q. What duty are they to do in the behalfe of the party baptized?

Ans. Papists teach, that the principal and proper act of the Surety is, the taking of the infant baptized from the hands of the Priest, into his owne arms and custody. But this, though it be an action neither good nor evil, yet considering it may as well be done by another as by him, and the doing of it by an other, is no whit prejudicial to the ende, for which, such persons were first appointed in the Church; namely, the good education of infants baptized; it cannot be the principal duty of the Surety.

But the things required of them, are especially these:

1. To be special witnesses of the admission and entrance of the party baptized, into the Church of God.

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II. To binde themselves by solemne promise,  in the name of the childe, before the whole Church assembled, that they will be careful so soone as he comes to years of discretion, that he be brought up in the feare and service of God, and be instructed in the principles of faith and repentance, and acquainted with the promise made by them in his behalfe, that he may frame his life thereafter.

III. To have special care of the performance of their promise; that by all good means which God hath appointed, both public, as hearing the word, and receiving the Sacraments; and private, as exhortations and admonitions: in time to  come he shall be moved and incited to forsake the Devil, c. and to pay his vows made at his Baptisme.

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

The Papists answer yea, and they explain their answer in this manner: Looke as by carnal propagation, a man hath a natural being; so by the Sacrament of Baptisme, he hath a spiritual being in the state of grace, according to to which he is borne againe. Now, as by carnal propagation, ariseth a bond of kindred betweene one man and another: so by the receiving  of Baptisme, there ariseth a bond of kinred betweene the members of the Church; by means whereof, the Sureties become as Fathers and Mothers to the parties baptized.

We on the other side answer negatively, that persons baptized, do not by their Baptisme become spiritually akin to the Church. Now that this is the truth, and the contrary doctrine of the Papists erroneous, will appeare by these reasons:

1. The Sacrament it selfe, doth not give a spiritual being, to any man that is partaker thereof: neither is it of force to make a a man a Christian, or a member of the invisible Church of God. But that which doth this, is the Covenant of grace, wherein is promised  remission of sins, and life eternal, in and by Christ. And the Sacrament, is only a seale of that covenant, and no more.

Now if baptisme cannot make a Christian, much lesse can it give unto him a spiritual being in the body of Christ, and consequently any such spiritual alliance, whereby one member may be allied unto another.

II. There is not the same reason of Baptisme, that is of carnal propagation or birth. For Baptisme is not regeneration it selfe, but the Sacrament, that is, the signe and seale regeneration. And therefore though natural kinred comes by carnal seede and birth, yet spiritual kinred, cannot come to any by baptisme. III. The Scripture mentions only two sorts of kinred, and no more; the one, which ariseth properly, from society and Communion of blood, which we call Consanguinity; the other, which comes by carnal conjunction of man and woman, in the estate of marriage, commonly termed Affinity. And besides these, the Scripture acknowledgeth none.

If it be said, that God is the Father of all believers, and that they are his sons and daughters, Christ their elder brother: and therefore there must needs be a spiritual alliance betweene them all. I answer, it is true: but that this kinred hath his original from baptisme, and beginneth with that relation, that is betweene the Sureties and their godchildren in that Sacrament, it is a Popish invention, devised by the wit of man, without ground or warrant in the word of God.

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

Whether spiritual kinred contracted by baptisme, can be a just impediment of mariage betweene the witnesses themselves, or their children?

The Papists in their writings answer, that  spiritual alliance, being far more excellent  then carnal, is of much more force, both to  hinder a man from marriage, before he marry,  and to breake off marriage, when it is consummate.

But this doctrine (as the former) is not warrantable. For first, they themselves affirme,  that this impediment doth not depend upon  the Law of nature, but upon the judgement of the Church. But the estate of marriage,  stands by Gods ordinance, who hath given liberty of entrance into it, to all men, that are out of the degrees forbidden in his Law, without exception: and therefore the laws and constitutions of men, cannot prejudice, or take away mans liberty in that behalfe.

Secondly, all believers are brethren and sisters in Christ, and therefore are spiritually allied each to other. Now if this spiritual alliance be polluted by marriage, or makes marriage undertaken, a mere nullity; then no believer shall marry in the Lord: for Christians by this means must never match with Christians, but with Pagans and Infidels.

Thirdly, this impediment is a superstitious invention of Popish Canonists, only to increase the Treasury of their Church, by their multitude of dispensations. And it seems that they are either ashamed of it, or weary to beare the imputation thereof. For some of their owne Canons are against it, which do  allow Godfathers children to marry, and a  man to marry his Godfathers wife. And the Councell of Trent, hath drawne this affinity  into a narrow compasse, which before was  so far inlarged, allowing the Witnesses themselves to be man and wise, not urging G3

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all the three kinds of kinred, but only some  degrees of compaternity.

III. Question touching Baptisme.
Whether children of excommunicate per-
sons, which are cast out, and not holden as
members of the Church, have right to Bap-
tism?

For better resolving of this Question, the ground of the Answer is first to be laid down, and then the Answer directly to be made.

There are two Texts of Scripture commonly alleadged, concerning the force  and use of Excommunication. The first, is Matthew 18. the second, is 1. Corinth. 5. The scope of them both is, to show, that the man which is excommunicated, is barred from the kingdom of heaven. For he is not to be holden a true member of the Church, but as a Heathen and a publicane: and therefore is put out of Gods kingdom, and delivered up to Satan. Of this weight is Excommunication.

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

The first is, when God doth hold any obstinate sinner, guilty of his offence, and consequently  guilty of condemnation, unlesse he repent. This is the first sentence. The second is, the judgement of Gods Church upon the offender, after that God hath holden him guilty. For the judgement of the Church followeth the judgement of God, and doth indeede nothing, but pronounce the party guilty, and subject to condemnation. And the difference betweene them both, is only this; That God holdes the offender guilty, and the Church declareth him so to be. Now the second indgement is not to be given absolutely, but with condition of repentance, and so far forth, as man can judge by the fault committed, as also by the word, which gives direction, how to discerne of the impenitency of the sinner. The third and last Judgement is Gods, whereby he ratifies and confirms that in heaven, which the Church  hath done on earth: and this in order follows the second.

This ground being laid downe, I come now to the Answer.

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

They are not, in two regards. First, in that they are cut off from the company of believers, by lawful excommunication, and so have no participation with them, either in prayer, hearing the word, or receiving the Sacraments. The reason is: for that the action of the Church stands in force; God ratifying that in heaven, which the Church doth upon earth. Secondly, because by their sin, they have (as much as in them lieth) deprived themselves of the effectual power of Gods Spirit, which might rule and governe them.

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

Some are members not actually, and in present, but in the eternal counsel of God, and are to be in time when they shall be called. Thus was Paul before his conversion, and therefore he says of himselfe, that God had separated him from his mothers wombe, and called him by his grace, Gal. 1. 15. Also of himselfe and other believers he says, When we were enemies, we were reconciled to God, by the death of his Son, Rom. 5. 20. Some againe are members only in show and appearance; of which sort are hypocrites, which seeme by their outward profession to be that they are not indeede: wherein they resemble the wooden leg, that is cunningly fastened to the body, but indeede is no leg, nor part of the body, whereto it is adjoined. A third sort are lively members, which are united unto Christ by faith, and have fellowship with God in him, being justified, sanctified, governed and preserved by his spirit; and withall do feele, and show forth the power of the same spirit dwelling in them. Of these Paul speaketh, Rom. 8. 14. As many as are led by the spirit of God, they are the sons of God. The fourth sort are decayed members, which thogh they belong to Gods election, and are plants truly ingrafted into the vine Christ Jesus, yet for the present, have not a lively sense of the power, and virtue of the Spirit of Christ in them. These may fitly be resembled to the leg of a man, or some other part, that hath the dead palsy, which though it remaine for some time, without feeling, and uncapable of nourishment, yet being joined to the body, it may by virtue of some strong medicine, be recovered, and made whole as the other.

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

One in regard of men, because they are excluded from their holy communion with the faithful, by the Churches censure. The second, in regard of God, because that which the Church rightly bindeth on earth, is bound in heaven. The third, in regard of themselves, because for a time, they want the power and efficacy of the Spirit, until they be throughly touched with repentance, and begin (as it were) to live againe.

Now, though in these respects, they be not esteemed members of the Church, yet the truth is, they are not wholly cut off from the society of the faithful. For the seede of faith remaineth in them, and that knits the

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bond of conjunction with Christ, though  the sense thereof be lost, until they repent.

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

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

Yet further, besides the former grounds, consider these reasons.

First, children of parents, that are professed members of the Church, (though cut off for a time, upon some offence committed) have right to baptisme, because it is not in the power of man, to cut them off from Christ, though they be excommunicated. Secondly, the personal sin of the parent may not keepe the blessing from the childe: and therefore not deprive him of participation of the  ordinance of God. Thirdly, we must alway put a difference betweene them, which do not make separation from the Church, and yet are grievous offenders: and open Apostataes, that joine themselves with the enemies of the Church, to the ruine and overthrow of the truth of the Gospel. Fourthly, we must put a difference betweene those, that have given up their names, to Chirst, though fallen grievously; and Turks, and Infidels, that are forth of the Covenant, and never belonged to the Church. Lastly, if the mercy of God enlarge it selfe to thousands, yea to infinite generations: why should man be so hard hearted, as to make question, whether such Infants belong to the Covenant, and consequently keepe them from the Sacrament of  Baptisme?

Out of this Question, ariseth a second;

Whether children borne in fornication, have right to baptisme?

Ans. They are not to be kept from it. For the wickednesse of the parent, ought not to prejudice the childe, in things that belong to his salvation.

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

IV. Question.
How men are to make a right use of their
Baptism, when they be come to years?

The not observing hereof, is the cause of many sins and corruptions in the lives of men. It is commonly holden a great fault in civil matters, for a man not to keepe his covenants. Much more is it a hainous sin before God, not to keepe the promises, and pay the vows made unto him.

For answer therefore to the Question, we must first take this for a ground, That baptisme both for signification, force, use, fruit, continues not for a moment of time, but for the whole course of a mans life; It doth not respect only the time past or present, but that which is to come, yea, that whole time that a man hath to spend, from the very act of his baptisme to his death. Againe, Baptisme is the true Sacrament of Repentance, for remission of sins: which being once received, remaineth a perpetual testimony and pledge of the everlasting covenant of God, and of the continual washing away of sin in the blood of Christ.

This Ground premised, I come to the use of Baptisme, which is two fold.

The first is, that it serves to be a token, and pledge of Gods favour towards us, and that principally three ways.

First, in that it sealeth and confirmeth to us, the free pardon and forgivenesse of our sins. Thus Cornelius was baptized of Peter, after he had heard the Gospel preached, and received the holy Ghost, that it might be unto him a pledge of the remission of his sins, Act. 10. 48. And in like manner doth Peter exhort the converted Jews, to repent them of their sins, and to receive the Sacrament of Baptisme, as a seale and pledge of Gods mercy, in the forgivenesse thereof by Christ, Act. 2. 38.

In regard of this use, baptisme is of great force, to relieve the heart in distresse. For when any childe of God, feeles himselfe loaden with the burden of his sins: the consideration remembrance thereof, that God hath pardoned them all, and given him a special, certaine pledge of his pardon in baptisme, will serve to stay and support his soule. Yea, though his sins were of force, to make a separation betweene God and him: yet remembering, that his name is written in the Cournant of God, and that he hath by Gods mercy received the seale of the Covenant, he shall not neede to be much dismayed. When

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Satan tempteth him to doubt of his owne estate, in regard of his corruption; even then let him have recourse to his Baptisme, and thinke of the earnest and pledge of Gods favour, which he hath received. Let him draw out his evidences, signed with the seale of Gods covenant, made unto him in Jesus Christ: and that shall be sufficient to stop the mouth of Satan, and to repel his temptations.

Secondly, Baptisme is a pledge of the virtue of Christs death. Do you not know (says Paul) that all we which have beene baptized into Jesus Christ, have beene baptized into his death? Rom. 6. 3. For they that believe, are by baptisme conformed to Christ their head, because they are by it, buried together with him  into his death, verse 4.

This point is of excellent use in our lives. For it teacheth a man, when his owne corruption moveth him to sin, and he is now even in the combate, the spirit lusting against the flesh, and the flesh against the Spirit; even then, to call to memory his baptisme, wherein it pleased God, to seale unto him the mortification of his sin, by the power of Christs death: and consequently to pray earnestly unto him, for the continuance of the same power in his heart; for the continual crucifying of the old man; and the utter destroying of the body of sin, Rom. 6. 6.

Thirdly, baptisme is a pledge unto us, of  the Life of Christ, and of our fellowship with him therein. For looke, as he being dead in the grave, raised himselfe to life, by his owne power; even so, and more then so, being now in heaven glorified, doth he by the power of his Deity, raise up his members from death to life, Rom. 6. 4. A certaine pledge whereof, he hath given us in this Sacrament. Which also affordeth singular comfort joy unto a man, even in his greatest extremity. True it is, that man by nature is dead in sin; yet God of his mercy, sealeth unto him in baptisme, his rising from the death of sin, to newnesse of life. True it is againe, that all men must die. Yet this is our comfort, that in baptisme God hath sealed to us, even our rising from  the grave to life everlasting, and all by the virtue power of Christs resurrection. This is a comfort of all comforts, able to uphold the soule of man, even in the houre of death.

The second Use of Baptisme is, that it serves to be a notable means of our death unto sin, and that three ways.

First, by putting us in minde, of mortifying the flesh, and crucifying our owne corruptions. For if we be baptized into the death of Christ, as Paul saith, Rom. 3. then ought we not to continue in sin, but to labour by all means, as by prayer, by fasting, by the word preached, and by avoiding all occasions of offence, to kill and destroy the corruption of our nature, and the wickednesse of our hearts, Gal. 5. 24.

Secondly, it causeth us to dedicate our selves wholly, unto God and Christ, remembering, that we once offered our selves to be baptized, (in the presence of the whole congregation) in token that we should ever afterward, consecrate our soules and bodies unto the Lord, and wholly renounce and forsake the flesh, the world, and the devil.

Thirdly, it causeth us to labour, to keepe and maintaine peace and unity with all men; but specially with Gods people. For Baptisme is a solemne testimony, of the bond of mutual love and fellowship, both of Christ with his members, and of the members one with another. To this end Paul saith, that we are all by one spirit, baptized into one body, 1. Chr. 12. vers. 13. yea, and Baptisme is one of those things, whereby the unity of the spirit is perserved  in the bond of peace.

V. Question.
Whether a man falling into sin, after he
is baptized, may have any benefite of his
Baptism?

Answ. He may, if he repent. And the reasons are these.

First, his Indentures and Evidences remaine whole, in respect of God, and his name is not put out of the covenant. Which is other wise in the Evidences of men. For if they be once cancelled, a man cannot have his name put into them againe.

Secondly, Baptisme is indeed (as hath been said) the Sacrament of Repentance; and (as it were) a plank or board to swim upon, when a man is in danger of the shipwracke of his soule. Therefore if a man repent, and be heartily sorry for his sins committed, he may have recourse to his baptisme, wherein was sealed unto him, the pardon of all his sins past, present, and to come: he standing to the order of his baptisme, believing and repenting.

Thirdly, to them that fall even after Baptisme, there is hope of repentance, and consequently of the favour of God, if they be touched in heart with true remorse and sorrow for their offences. For hence it was, that Paul calles the Galatians (fallen after they had been baptized) to the remembrance of the favour of God, promised unto them in the Covenant, and sealed in their baptisme, Galat. 3. verse 3. 19. 27. In the same manner doth John call the Churches of Asia, that had left their first love, to repentance and conversion, Apoc. 2. verse 5. 16. And the said John, in the Ecclesiastical history  is said, to have reclaimed a young man, who had most grievously fallen after his Baptisme.

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CHAP. X.
Of the Lords Supper.

Thus much concerning the Sacrament  of Baptisme. Now we come to the Sacrament of the Lords Supper; concerning the use whereof there are two principal Questions moved.

I. Question.
How far forth men have liberty, to use
or not use the Lords Supper?

For the answering hereof, I propound  three Rules.

The first: Every man of years, living in the Church, and being baptized, is bound in conscience by Gods commandment, to use the Lords Supper. In the institution of the Supper, the Lord gave a Sacramental Word; whereof there be two parts: a Commandment, and a Promise. The commandment is expressed in these terms: Take, eate, drinke, do ye this. And it binds all men in the Church that are baptized, to the use of the Lords Supper.

The Second Rule. Every man of years baptized, is to receive it often. 1. Cor. 11. 26. As oft as ye shall drinke it in remembrance of me.  The reason is, because we have need continually to feed on Christ. And herein the Lords Supper differeth from Baptisme; because by Baptisme, a man is once only grafted into Christ: but being in Christ, he hath neede often and continually to be fed in him, to life eternal. And this often nourishment of the believer, is sealed unto him, by the often use of this Sacrament.

The third Rule. Every man is to receive, and use the Lords Supper, according to the laudable custome of that Church, whereof he is a member, unlesse there be a just impediment. A just impediment is that, which bars a man from the use of the Supper, as Suspension, Contagious and incurable sicknesse, Absence upon a just and weighty cause, as when  a man is in his journey, and such like.

The reason of the Rule is; first, if any man refuse to receive it, when he may conveniently, having no just Impediment; so doing, he neglects and contemns the ordinance of God. Secondly, for a man to abstaine, when he is called to receive it, though haply he may be excused, in regard of some reason inwardly knowne to himselfe; yet his abstinence is a bad example, and may give offence to others. Thirdly, the man that may receive and yet will not, doth in effect, suspend, and withhold himselfe, from the benefit of this holy Sacrament.

Now these three Rules, as they serve directly to answer the Question in hand, so they do plainely discover some errours and faults in the practise of sundry persons in these days. Some there be, that thinke it sufficient to receive the Communion once by the yeare, namely, at Easter time. Whereas on the contrary, it is to be used, as oft as may be; considering that it is nothing, but the showing forth of the Lords death till he come: which is not once or twise in the yeare, but often, yea continually to be remembered. Other there are that take liberty to themselves, to come to this Table, and abstaine at their pleasure; as if it were a thing arbitrary to themselves; which notwithstanding the Lord hath enjoined by expresse commandment, as hath been said.

But some alleadge for this their practise, that they are at variance with such and such persons, that have done them wrong, and whom they cannot forgive; and in this respect, they were better abstaine, then come unprovided. To whom it may be said; that their unfitnesse in this and other respects, ought to be a strong motive to induce them, at least to use all holy indeavour, to prepare themselves every day, rather then a means to keepe them backe. For if a man should abstaine upon every occasion of variance, discontentment, and infirmity, he should never receive, and so consequently have no benefit by this ordinance of God. Daily preparation therefore is the more necessary, that when they be called and have opportunity, they may come as welcome guests, unto that heavenly banquet.

II. Question.
How may a man rightly use the Lords
Supper, to his comfort and Salvation?

Answ. Three things are required thereunto, A right Preparation, a right Receiving, and a right Use of it afterward.

Sect. I.

That Preparation is needeful, the commandment of the Apostle plainely shows, which is directed to all Communicants without exception. 1. Cor. 11. 28. Let a man, that is, let every man examine himselfe.

Now that a man may be rightly prepared, he must bring with him foure several things.

First, Knowledge of the foundation of Religion, specially of the use of both the Sacraments. That this is necessary to Preparation, it appeareth by that which Paul requireth in a good Communicant, 1. Cor. 11. verse 26. to wit, the showing forth of Christs death, which is done by confession and thanksgiving: and these two cannot be performed without knowledge.

The second thing required, is Faith. For all

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Sacraments are seales of the righteousness of  faith, Rom. 4. 11. Now Faith is hereby discerned; when the heart of the believer, contents it selfe only with Christ, the matter of salvation; and doth believe, not only that there is a remission of sins in general, but that his sins are forgiven to him, in particular.

The third, is Repentance, standing in a hearty sorrow for sins committed, in a hatred and detestation of the same, and in a resolved purpose of amendment, and obedience for time to come.

Here we must remember, that renewed Repentance for sins committed, is principally required before the Sacrament. For the Apostle chargeth the believing Corinths, with  unworthy receiving, because they came in their sins, without renovation of their repentance.

The fourth, is Charity towards man. For this Sacrament is a Communion, whereby all the receivers, jointly united together in love, do participate of one and the same Christ. And therefore, as no man in the old law, might offer his Sacrifice, without a fore-hand agreement with his brother; so no Communicant may partake with others at this Table, with out reconciliation, and charity.

Now further touching Preparation, there are three Cases of Conscience to be resolved

I. Case. What shall a man do, if after preparation, he finds himselfe unworthy?

Ans. There are two kinds of unworthiness; of an evil conscience, and of infirmity: Unworthiness of an evil conscience is, when a man lives in any sin, against his conscience. This we must especially take heede of. For it is proper to the Reprobate; and he that comes to the Table of the Lord unworthily, in this sense, questionlesse he shall eate his own judgement, if not condemnation. The unworthiness of infirmity is, when a man truly repents and believes, and makes conscience of every good duty, but yet sees and feeles wants in them all, and in regard thereof, himselfe unfit to the Supper. Such unworthiness cannot justly hinder a man from comming to this Sacrament, neither is it a sufficient cause to make  him to abstaine. The reason is, because the Lord requires not therein, perfection of faith, and repentance; but the truth and sincerity of them both, though they be imperfect.

If it be demanded, how the truth of faith and repentance may be knowne? I answer, by these notes. I. If our faith be directed upon the right object, Christ alone. II. If there be a hungering and thirsting after his body and blood. III. If we have a constant and serious purpose, not to sin. IV. If there follow a change in the life. Thus we reade, that many of the Jews, in the days of Hezechias, came to Hierusalem, and did eate the Passeover, which had not cleansed themselves, according to that which was written in the Law. And yet, for those among them, that had prepared pared their whole hearts, to seeke the Lord, the text saith, that God heard the prayer of Hezechias, and healed the people, though they were not cleansed, according to the putrification of the Sanctuary, 2. Chro. 30. 18, 19, 20.

II. Case. Whether it be requisite to preparation, that a man should come fasting to this Supper?

Ans. It is not necessary. For in the Primitive Church, Christians did first feast, and at the end of their feast, received the Lords Supper. And if receivers bring with them, attentive minds, reverent and sober hearts, it matters not, whether they come fasting or not. The kingdom of God stands not in meates and drinks, as Paul saith, Rom. 14. 17.

III. Case. Whether such persons, as are at contention, and go to law one with another, may with good conscience, come to the Lords table? The reason of the Question is, because men thinke, when they go to law, that they do not forgive.

Ans. There be three kinds of forgivenesse; of revenge, of the penalty, and of judgement. Of revenge, when men are content to lay aside all hatred and requital of evil. Of penalty, when being wronged, they are content to put the matter up, and not proceede to revenge by inflicting punishment. Of judgement, when a man is willing to esteeme and judge things badly done, as well done, and to judge, a bad man, no evil person, nor an enemy, though he be an enemic.

Of these three, the first is always necessary. A man is bound in conscience, to forgive the revenge, and leave that to the Lord, to whom vengeance properly belongeth. But to the forgivenesse of penalty and judgement, we are not always bound. We must shun and decline injuries offered, as much as possibly we can; but when they be offered, we may with good conscience, seeke a remedy of them, and use any lawful means to defend our selves.

Therefore I answer to the Question thus: That if a man going to law with another, forgives him in regard of revenge, when he comes to the Lords table; he doth his duty. For doing that, he is not bound to the other, as hath beene said.

Sect. 2.

The second thing, in the right use of the Lords Supper, is the right receiving of it. Wherein there be two things required.

First, the renewing of our Knowledge, or General faith. And then secondly, the renewing of our Special Faith in Christ.

Let the reason of both be observed. This Sacrament containeth many particular signs; as not only the bread and wine, but the actions about the same. The Signs may be thus distinguished. Some of them are representing signs, some are signs applying.

Representing signs are such, as do lively set forth unto us Christ with all his benefits, as the bread and the wine, the breaking, and

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the pouring. Applying are those, that do appropriate  the same; as, the giving and receiving of the bread and wine. The first sort serve properly to renew our knowledge: the second, to confirme the same by application.

Now answerable to the scope of the Sacrament, must be our right receiving, which consisteth in renewing of our knowledge and faith, in the mystery thereof.

Our knowledge is renewed principally, by meditation in the use of the Supper, after this manner.

First, when we see two signs to be received, we must call to minde, that Christ is our perfect  Saviour, that is, both bread and water of life.

Secondly, when we behold the bread and wine, set apart by the Minister, and consecrated, by repeating the promise, and prayers made for that end, we must remember, that Christ was ordained and appointed by God, to be our Mediatour and Saviour, John 6. 27. Act. 3. 23. [2]6.

Thirdly, when we see the bread broken, and wine poured out, we are to meditate of Christ, that was crucified for us, and broken, both by the first death, and pains of the second, whereby life and righteousnesse was procured unto us.

Fourthly, the giving of the elements into the receivers hands, offers unto our meditation, thus much: That God doth truly and really give Christ, with his merits and efficacy,  to every believing receiver.

On the other side, our Faith is renewed by apprehension and application, in this manner. When the Minister gives the bread wine, and the Communicant receives them, at the same time, are we to life up our hearts to heaven, to apprehend Christ by faith, believing him, with all his benefits to be ours: that he was made man for us, that he suffered, and died for the remission of our sins. For these outward symbolical or sacramental actions serve to no other end, but to signify unto us these inward actions of the minde and will, whereby we apprehend and receive Christ, to our salvation.

Here by the way, two Cases are propounded.

I. Case. What is to be done, if a man, after often receiving, still doubteth, whether he hath faith or no?

Ans. He must strive against doubting, and indeavour to believe; being heartily sorry for the weaknesse and infirmity of his faith. And let him withall consider and remember, that God hath not only given his promise, but set a part this Sacrament, to be a special signe and pledge of his mercy contained in the promise, for the upholding and strengthening of mans faith.

But some man will say: Mine indeavour is nothing, if doubting prevaile. Answ. It is not so. For if a man can be heartily sorry for his infirmity, if he strive to believe, if in heart he hungereth and thirsteth after Christ, faith is begun, and he in some sort doth apprehend Christ. The poore begger by the high way side, enjoyeth the alms that is given him, though he receive it with a lame and leperous hand. The stomache that loaths physic, if it receives into it at the first, but one drop of the potion prescribed, and that in very weake and fainting manner, it will be able at length to take benefite by a greater quantity, and in the meane time it receives good. The man that is in close prison, if he sees but one little became of the Sun, by a small crevice: by that very beame he hath use of the Sun, though he seeth not the whole body of the Sun. In like manner, though our faith, the hand of our soule, be mingled with weaknesse and corruption; though we feele never so little measure of Gods grace in us: yea, though our knowledge be never so smal, yet it is an argument, that the Spirit of God begins to worke in our hearts, and that we have by Gods mercy, begun to lay hold on Christ.

It will be said further: If I feele not Christ given unto me by God, I do not, nay, I cannot believe. Answ. In nature it is true, that Experience begins first, and then follows Assurance, but in spiritual and divine things, there is a contrary course to be taken. For here we must begin with faith, and in the first place, simply believe Gods promises, afterward we come, by the goodnesse of God, to feele and have experience of his mercy. This point was notably practised by Jehosaphat, who being in a great extremity, and seeing no way to escape, practised his faith in the first place, and said, Lord, we know not what to do, but our eyes are towards thee, 2, Chr. 20. 12. And the like he taught the people at the same time, vers. 20. Put your trust in the Lord, and shall be assured. Thus Abraham is said, above hope to believe under hope the promise of God, even against sense, reason, and experience, Rom. 4. 18.

II. Case. If in the very instant of receiving, a man feele his heart so hard, that he cannot lift it up unto God, what is then to be done.

Ans. First, hardnesse of heart is twofold. sensible, and insensible. The insensible hardnesse of heart, is a great and dangerous judgment. But the sensible felt hardnesse, which is in Gods children, and which they feele and bewaile in themselves, is rather a blessing, then a curse. Of this, the people of God complained, Esa. 63. 17. And it must not discourage any Communicant, but rather comfort him, because it is a signe of grace. For if there were no grace in the heart, corruption and hardnesse could not be felt.

Secondly, I answer, that the benefit of the Sacrament, is not tied to the very instant of receiving: but if before and after, a man lift up his heart to God, he shall finde comfort, though for the present, he hath not so lively sense and feeling thereof, as he desireth. This

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alway provided, that the same party be displeased with himselfe, that he cannot do that  which he would and ought, nor in that measure that is required. And such a one must consider this to his comfort, that though he do not apprehend Christ, yet Christ apprehendeth and accepteth him.

Sect. 3.

In the third place; after the receiving of  the Sacrament, two things are required.

First, that Thanks be given unto God, not only in word, but in every action of our life, for Christ and all his benefits. Secondly, that not only for the present, but ever afterward, still we renew our faith, repentance, and obedience.

But what is a man to do, if after receiving, he finde no comfort? Ans. First, he must examine, whether he hath truly believed and repented, yea or no. If he hath not, then the fault is in himselfe, and not in Gods ordinance. If he hath, let him not be dismayed, for the joy of the Spirit is sowne in his heart; and though it lie hid for time, yet at length it will show it selfe, Psal. 97. 11.

CHAP. XI.
Of Adoration.

The Fourth Head of the outward worship of God, is Adoration; wherein we  consider two things. First, what it is? Secondly, what be the Questions propounded concerning it?

Sect. I.

For the former. Adoration in general, is an  outward Worship, signifying and testifying the inward worship of the heart. More specially, by it we must conceive, the bowing of the head, and knee; the bending and prostrating of the body; the lifting up of the hands, eyes, and such like.

Adoration is two-fold; Religious, or Civil.

Religious Adoration, is that worship of God, in which Religion and godlinesse is exercised, expressed, and signified. In it there be two things always joined together, and yet  distinctly to be considered. The first and principal, being the foundation of all the rest, is the intention of the minde, whereby God is conceived, as an absolute and omnipotent Lord, knowing all things, yea the heart of man; hearing the prayers of all men, in all places, at all times; the author, preserver, and giver of all good things. The second, depending upon the former, is the outward prostrating of the body, as the bowing of the knee, and such like, for this end, to testify our subjection unto God, as our absolute Lord, c. This is it, which makes Adoration a true religious worship.

The other kinde of Adoration, is Civil, pertaining to the second Table, termed by some social; because it is the adoration or worship, that fellow creatures give one to another. And this (as the former) hath in it two things. The one is, the Intention of him, that performeth it, which must be this; That the creature worshipped, is indued with excellent gifts of God: or, that he hath a power of governement over us. For one of these two, is ever the Ground of civil Adoration. The other is, the Action or outward Gesture of the body, in token that the creature worshipped, is indued with excellent gifts, and graced with authority before named. Here we must remember, that the bowing of the body, c. and in general, all bodily gesture performed, is one and the same, both in Religious, and Civil worship, and the distinction standeth only in the intent of the minde.

Sect. 2.

Now the Questions about Adoration, are two.

I. Question.
To what thing is Adoration due, and in
what manner?

Ans. We must distinguish the things that are, and they be of three sorts, or ranks: In the first ranke, comes God the Creator, in the second, the creatures: in the third, the Worke of the creatures.

For the first, Adoration that is due to God the Creator, must not be social, (for we are not Gods mates and companions) but only Religious. Yea, all religious worship is due to God, and to him alone: which I prove thus. The Devil when he tempted our Saviour, desired no more of him, but the prostrating of his body; yet upon this ground, that he was the giver and disposer of all the kingdoms of the earth. But Christ denies it, and answers: Thou shalt worship the Lord thy God, and HIM ONLY shalt thou serve, Mat. 4. 10. Againe, the very scope of Religious Adoration is, to acknowledge the Godhead, and the properties thereof. And hereupon, it must be given to God alone, and consequently not to the creature, unlesse we will acknowledge a godhead in the creature.

Here we are to remember two Caveats, touching Religious Adoration.

First, if Adoration be given to the true God, with a false and erronious intention, it makes him an Idol. For example: If the body be bowed, with this intent to worship God out of the Trinity, as the Turke doth, or if he be worshipped out of the Son, with the Jew; thus doing, we worship not the true God, but an Idol. The reason is, because God is so to be conceived of us, as he hath manifested himselfe in his owne word, and no otherwise. If otherwise, God is not conceived, but an Idol or fiction of the braine, and the Adoration is not done to God, but to the Idol.

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Secondly, to worship God in, at, or before an  Image, is idolatry and superstition; and God so worshipped, is made an Idol. For he that thus worships him, bindeth his presence, operation, and grace, to those places, to which God never bound himselfe, or his presence, c. God hath not appointed Images, to be pledges of these things, either by promise, or commandment. Hence it follows, that the man, which worships God otherwise then he would be worshipped, or lookes to be heard where God will not heare, is an Idolater. Againe, God expressely forbids the worship of his Majesty, in, at, or before any creature in heaven or earth, Deut. 4. 16, 17, 18, 19.

But the Idolater in excuse of his sin, is  wont to pretend many things.

First, that when he worshippeth, he intends not to worship the Image, but God in the Image. To this we answer, that it matters not what his meaning is. For let him intend what he will, if God detesteth that manner of worship, it is not to be tendered unto him, in any sort. The Israelites worshipped not the calfe it selfe, but God in the calfe, Exod. 32. 8. yet then Moses saith, that they worshipped an idol.

Secondly, he alleadgeth, that in the olde Testament, God was worshipped before the Arke; and that there he promised to heare the prayers of his people. Answer. The reason is not alike. For they had an expresse  commandment given them by God, touching Adoration before the Arke; and a promise that they should be accepted and heard. but the idolater hath no such commandment, or promise.

Thirdly he objecteth, that Subjects do kneele downe before the chaire of estate in the absence of the King or Queene, in token of subjection due unto them: and therefore much more may they to the Images of God, and Saints in heaven glorified. Answ. This reason is also insufficient. For the kneeling before the chaire of estate, is a mere civil testimony of civil worship, and being referred to this end, to show loyalty and subjection to lawful Princes, it stands in force by the commandment of God. But there is  no such warrant from Gods word, for bowing to images: neither is it his will that they should be tokens, and pledges of his presence.

The second sort of things that be, are the creatures, which must be distinguished into foure kinds. I. Wicked spirits. II. Good Angels. III. Living men. IV. Men departed.

Touching wicked spirits or devils, the question is, What is the Adoration that is due unto them.

Answer. They are the enemies of God, and accursed of him: therefore no honour or service belongs unto them, by his will and appointment. And for that very cause, we are to have no dealing with them at all. Nay, we are utterly to renounce, and abandon whatsoever things come from the devil, or his instruments: as namely, all Spells, Charms, Inchantments, c. which serve to the working of wonders, and yet have no such virtue given them from God for that ende, either by creation, nature, word, or institution.

Now concerning the good Angels; If they did now appeare unto us, and we had certen knowledge thereof, we might adore them. But how? only with civil and social worship. For so we reade, Gen. 19. 1. that Lot seeing two Angels comming toward Sodome, rose up to meete them, bowed himselfe with his face to the ground. By which example it appeareth, that though Angels may be adored, yet not with Religious, or that which is mixed with Religious worship, but with worship purely and merely civil. Whereupon it was, that the Angel refused the worship done unto him by John, saying, See thou do it not: I am thy fellow servant, and one of thy brethren, c. Rev. 19. 10. I add moreover, that sith at this day, the Angels appeare not unto us; we may not worship them at all, either in civil or religious manner, albeit we must ever have a reverent estimation of them.

As for living men, Adoration merely civil is only due unto them, that in respect of the gifts of God, which we see to be in them, as also of their authority place, which they have amongst men. This is expressly enjoined in the fifth Commandment, Honour thy father, c. and confirmed also by the example of Abraham, who stood up, bowed himselfe before the people of the land the Hittites, Gen. 23. 7. Provided always, that this adoration be according to the laudable custome of the countrey, where they live.

But for worship either simply religious, or mixt, it is in no sort to be yielded them. Thus Peter (when Cornelius met him, and fell downe at his feete) refused to accept of the honour done unto him; which notwithstanding was not a divine, but a mixed kinde of worship, performed unto Peter in a reverent opinion of his person, as being more then an ordinary man, Act. 10. 25, 26. In like manner, Mordecai the Jew denied to worship Haman, because the honour which the king appointed to be given unto him, was excessive honour, having some divine worship in it, such as was done to himselfe. Of the same sort is the kissing of the Popes feete, which indeede is civil worship, but mixed with religious. For it is tendered unto him, as to the Vicar of Christ, and one that cannot err: the like to which, is not done to any Emperour or Potentate on earth.

Lastly, touching dead men, or Saints departed, as Peter, Paul, and the rest; all the worship we owe unto them, is no more but a reverent estimation of their persons, and imitation of their virtues. Religious or civil H

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Adoration due unto them, we acknowledge  none: because neither we have to deale with them, nor they with us. Therefore Romish Adoration of them we renounce, as flat idolatry: considering it gives unto them a Divinity, making them present in all places, to know our hearts, and heare our prayer at all times, which is the prerogative of God alone.

Now for unreasonable creatures, no Adoration at all appertaineth to them, but only a reverent, and holy use of them. For Adoration, is a signe of Subjection of the inferiour to the superiour; but man is their superiour: and therefore he is to do them no worship or service. And hereupon we justly condemne the Adoration of the relics of Saints, of  the bread and wine in the Sacrament, c.

The third sort of things, is the worke of the creature, to wit, images. Where, if it be demanded, what Adoration is due to them? I answer, none at all. Reasons. 1. We have an expresse inhibition to the contrary, in the second commandment, Thou shalt not bow downe to them, nor worship them, c. 2. The superiour must performe no adoration to the inferiour. Now though it should be granted, that they were the Images of God, yet man is a more excellent image then they, and they are inferiour not only to him, but even to the baser sort of creatures. The worme is one of the basest creatures upon the earth, yet it is the worke of God. The image is a worke not  of God, but of man. Man therefore may as well in all reason, and better, worship the worme, then the image.

CHAP. XII.
Of outward Confession.

The fifth Head of Gods outward worship, is Confession. I meane not the Ordinary or Ecclesiastical Confession, but that which is made before the Adversary. Concerning which, there be many Questions commonly made.

I. Question.
Whether Confession of faith be necessary,
and when?

Answ. That confession is necessary, it appears  by manifest testimonies of Scripture, 1. Pet. 3. 15. Be ready to give an answer always to every man, that asketh you a reason of the hope that is in you. Here is a flat commandment for Confession. Againe, Rom. 10. 9 19. If thou shalt confesse with thy mouth, believe with thy heart, thou shalt be saved. For with the heart man believeth unto righteousnesse, and with the mouth man confesseth to salvation. And Mark. 8. 38. whosoever shall be ashamed of me in this adulterous generation, of him shall the Son of man be ashamed also, when be commeth in the glory of his Father, with his holy Angels. This is granted of all Divines, save only of some pestilent Heretics.

The second part of the Question is, when Confession is to be made?

For answering whereof, this must be remembered for a Ground, that there is a distinction to be made, betweene Commandments affirmative, negative. The negative bindeth at all times, and to all times. For it is not lawful at any time for a man to do evil. The affirmative binds at, and in all times, but not to all times. For it commands a duty to be done, which neverthelesse is not at all times to be done. For example: To give alms, is prescribed by an affirmative commandment, and yet alms are to be given only at fit times and occasions. Hereupon it pleaseth the Lord to propound part of the Moral Law, in negative terms, because negatives are of greater force. Now confession being commanded not by a negative, but by an affirmative commandment, we are not bound thereunto, at, and to all times, but when just occasion is offered.

When then (may some say) are the especial times, in which Confession is to be made before the Adversary?

Ans. There are two principally, to which all the other may be reduced. The first is, when we are examined touching our Religion, by them that are in authority, as by Magistrates, Princes, Judges, c. For at such time we are lawfully called to make confession of our faith, and may do it with boldnesse. Thus much the place before named importeth, where we are enjoined to be ready to make an account, c. 1. Pet. 3. 15. that is, not to every examiner, but to those alone, who have power and authority given them by God, for that purpose. And the same is implied in Christs speech to his Apostles, Matth. 10. 18. And ye shall be brought before governours and Kings for my sake, in witnesse to them, and to the Gentiles. And in this case, not to make profession of our faith, is in effect to deny Christ, to scandalize the Church, and greatly to prejudice the truth. The second time of confession is, when in the want of thereof, Gods glory is directly impeached, the salvation of men hindered, and our neighbour offended. And then we are necessarily to confesse, though no examination be made.

If it be here asked, How we may be able to discerne of this time? The answer is, by Christian wisdom, which teacheth us, that when by our silence, wicked men are emboldened to speake evil of Gods word, and weake ones occassioned to fall from the faith, then is the fittest time to stand in the defence and maintenance of the truth. Out of these two times and cases, Christians have liberty not to confesse, but may lawfully conceale

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their faith; nay (which is more) their persons;  by changing their habite and attire, upon this ground, because the affirmative commande ment doth not always binde.

Here it is objected. First, that we are saved only by faith, and therefore confession is not necessary. Answer. We must consider faith two ways. First, as an instrument created in the heart, whereby we apprehend, and apply Christ with his benefits to our selves, for our justification and salvation. Secondly, faith must be considered more largely, as it is a way to bring us to life everlasting. Now in the first acception, it may be truly said, that we are saved by faith alone. For there is no grace of God,  whereby we take hold of Christ, but faith. But if we take it in the second sense, as a way to life, then we may truly say, that it alone saveth not, but hope, love, repentance, good works, and all divine virtues. In this sense Paul saith, we are saved by hope, Rom. 8. verse 24. because by it we waite for our salvation: and hope is the way, in which all must walke that looke to be saved. Againe he saith, Moment any afflictions do worke unto us an eternal weight of glory, 2. Corinthians 4. vers. 17. But how? Not as causes, but as ways, signs, and marks, that give us direction to our journeys end. And thus the woman is said to be saved by bearing of children, 1. Timothy 2. verse 15. Which bearing  and bringing up of children, is no cause, but only a way wherein she must constantly walke to glory. And though in mans judgement, that may seeme a way of misery and death, yet indeede it is otherwise, if the children continue in faith, love, and holinesse with modesty. Againe, the Apostle James saith, that Abrahams saith wrought together with his works, Jam. 2. vers. 22. which are likewise not to be understood as working causes, but as testimonies and evidences, declaring and manifesting, that he was just in the sight of God.

Secondly, it is objected, that confession of our faith to God is Sufficient. For so Saint Paul seems to say, Rom. 14. vers. 22. Hast  thou faith? have it with thy selfe before God: therefore confession before man is not needful. Answer. The Apostle speaketh not of that faith whereby we are justified and saved, but of that which standeth in persuasion of the use or not use of things indifferent. And this a man may keepe to himselfe, that is, he may so use it, as he shall not thereby offend his brother. That commandment was given by Paul for those times, when men were not fully persuaded of the use of Gods creatures, as meates, drinks, c. but to these times it is not.

II. Question.
Whether it be lawful for a man being
urged, to go to idol-service, and hear Mass,
so as he keep his heart to God?

Answer. It is not: and I prove it by the scope of the eight and tenth chapters of the first Epistle to the Corinthians, where the Apostle disputes the question, whether the Corinthians might go into the temples of idols, and eate of meat offered unto them; in the meane time, not partaking with idolaters in the worship of the idols? This he avoucheth to be utterly unlawful, and for that purpose tells the Corinthians, That they cannot drinke of the Lords cup, and of the cup of devils. Now as this was unlawful for them, so it is unlawful for any Protestant to go to a ny Popish assembly, to heare Masse. Againe, God is the Creator of the body and soule: therefore he is to be worshipped in both; and consequently we rob him of his due, when we reserve our heart to him, and give our bodies to idols. To this purpose Paul exhorteth the Romans, to give up their bodies a living sacrifice, holy, and acceptable unto God, Rom. 12. 1. Which place utterly condemneth the errour of some, who thinke that God will be content with the soule, that they may bestow their body in the service of the devil.

But against this doctrine sundry things are alleadged. The first is the example of Naaman, 2. King. 5. 18, 19. who said to the prophet, When I how my selfe in the house of Kimmon, the Lord be merciful to me in this thing. To whom Elisha answered, Go in peace. Here (say some) the Prophet gives leave to Naaman, to worship in an idols temple.

To this there be sundry answers given. Some affirme, that Naaman speakes only of Civil and Politic worship, and not of Religious. For his office was to kneele downe in the temple, that the King might leane upon his shoulder, when he worshipped the idol. And Naaman makes open protestation, verse 7. that he will worship no God but the God of Israel.

Others answer, and that more truly, that Naaman doth acknowledge it a sin, to go to the house of Rimmon, and therefore he craves pardon for it at Gods hands, twice togither, vers. 18. and withall makes a vowe, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other God, save only to the Lord: and hereunto Elisha answereth, Go in peace.

Yet further it is answered, that Naaman requesteth the Prophet to pray for him, that he might be constant in the service of the true God. And (in case he were drawne against his purpose, by humane frailty, to how againe before Rimmon, with his King;) that the Lord in mercy would pardon his offence. And to this the Prophet yieldeth saying, Go in peace. As if he should say, Go to; I will pray for thee to this ende and purpose. H2

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This text therefore gives no warrant  for bodily presence, in idolatrous assemblies.

The second Object. Jehu openly professed the worship of Baal, and yet he dissembled, meaning nothing lesse: 2. King. 10. 18. And the Lord commends him for his diligent execution of that, which was right in his eyes, vers, 30.

Answ. Jehu is commended, not for his dissembling, but for his diligence in destroying Ahabs house, his religion, and the Priests, with all that belonged unto them; though in other matters belonging to the service of God, he departed not from the sins of Jeroboam.

The third Object. Daniel 3. 6. Nebuchadnezzar made a decree, that whosoever would not fall downe and worship the golden Image, should the same houre be cast into the midst of an hot fiery furnace. Now we do not reade, that any more refused to obey but three, and therefore it seems that Daniel did worship the Image, as well as others.

Answ. Daniel was not accused as the three children were, and for that cause there is no mention made of his refusal. Againe, put the case he had beene accused, yet the King tooke no knowledge of his accusation, because he was in favour, both with him, and the people.

The fourth Object. Paul togither with  foure men, that had made a vow, yielded to purify himselfe, according to the law of Moses, because he would not offend the weake Jews, Act. 21. 24. And yet that Law concerning purification, as also the whole body of Ceremonies, was abrogated in the death of Christ. Now if he might do that which was unlawful, for the avoiding of offence; why may not a man go to Masse, and so prevent the scandal, which may be taken on the behalfe of the Papists?

Answ. It is true, that there was an end put unto the ceremonial law by Christs death; yet it was not at the first wholly to be abolished, but by little and little. Againe, the use of ceremonies, remained as a thing indifferent in it selfe, till the Temple of Jerusalem  was destroyed by Titus, and the Church of the new Testament throughly planted. And till both these were accomplished, the use of the ceremonial law was no sin; provided, that it were not holden, or urged, as a thing necessary to salvation.

Now whereas it is said, that we may be present at the Masse, for the avoiding of offence; it may further be answered: first, that we are to do our duties, though men be never so much offended; for it was the rule of Christ in like case, Let them alone, they be the blinde leaders of the blinde, Matth. 15. 14. Secondly, we ought not to do evil, that good may come thereof.

The fift Object. The Masse is Gods ordinance, appointed by Christ, though now it be corrupted by men. Answer. It is a most damnable idol, yea worse then an idol of the Gentiles; and the Adoration performed therein is most abominable, and hath more affinity with grosse Gentilisme, then with the Institution of our Saviour Christ.

III. Question.
Whether any man, especially a Minister,
may with good conscience fly in persecution?
and if he may fly, when? Sect. 1.

This Question consisteth of two parts.  Touching the first: Sundry men are of opinion that it is utterly unlawful to fly in persecution; as Tertullian, who hath written a whole booke of this argument: and besides him, certain Heretic named Circumcellions, in that part of Africa, which we now call Barbary, and some also of the sect of the Anabaptists. But the truth is, that sometimes it is lawful to fly, though not always. For proofe whereof, consider these reasons.

First, Christs commandment, Matth. 10. 25. When they persecute you in one citty fly into another. If it be said, that this commandment was limited to the times, wherein the Apostles preached in Jewry, and therefore is temporary: I answer, No: for there cannot any text of Scripture be brought, to show that it was ever yet repealed. And the Apostles (who had received this commandment, even after Christs ascension, and the giving of the holy Ghost,) being persecuted, did fly from one place to another, as we may read, Act. 9. 25. 30. 2. Cor. 11. If it be alleadged, that if this be a commandment to fly, then all must fly: I answer againe, that though the commandment be general to all persons, and therefore every Christian may lawfully shun apparent danger: yet the same is particular, in regard of circumstances, of time and place. For though all may fly, yet there be some places and times, wherein men may not use that liberty, as shall appeare afterward.

The second reason is taken from the example of many worthy men recorded in Scripture. Jacob the Patriarch fled from the presence of his brother Esau into Haran, to Laban, Gen. 27. and againe, from thence to the land of his fathers, Gen. 31. Moses, after he had slaine the Egyptian, fled out of Egypt into Madian, where he lived 40. years, Exodus 2. And this was no rash flight, but a worke of faith, Heb. 11. 27. Obadiah the governour of Ahabs house, hid an hundred men of the Lords Prophets, by fifty in a cave, and fed them with bread water, when Jezabel would have destroyed them, 1. Kings 18. 13. Eliah being in feare of his life, fled from Jezabel

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into Mount Horeb, 1. King. 19. 3. Againe,  in the new Testament, our Saviour Christ being in danger, withdrew himselfe, John 10. 39. and that sundry times till the hour of his passion was come. Paul, when the Jews tooke counsel together to kill him, was let downe by the brethren in a basket through a wall in Damascus, Act. 9. 25. And when the Grecians went about to slay him, he was brought by the brethren to Cesarea, and sent to Tarsus, vers. 29, 30. Againe, being in danger, he used Christian policy to save himselfe. For by saying he was a Pharisee, he made a division betweene his accusers, the Pharisies Sadduces, and so escaped, Act. 23. 6, 7. And if that were lawful for him to do, then it is also lawful for  a man, by flight to save himself, in case of danger, whether he be a private man or a Pastor.

Yet for the better clearing of the Answer, some allegations to the contrary, are to be examined.

Object. I. Persecution is a good thing, and that which is good, may not be eschewed.

Answ. Good things are of two sorts. Some are simply good, in, and by themselves; as virtues, and all moral duties: and these are not to be eschewed. Some againe are good only in some respects. Of this sort are things indifferent, which be neither commanded nor forbidden, but are good or evil, in respect of circumstances. And these may be eschewed, unlesse we know that they be good for us,  Now persecution being of this kinde, that is to say, not simply good, but only by accident, may be avoided; because no man can say that it is good or bad for him.

Object. II. Persecution is sent of God, for the trial and good of his Church. Answer. First, evil things sent of God, may be avoided, if he shows a meane or way, how they may be avoided. For example: God sendeth sicknesse, famine, the plague, and sword; he sends also means, and remedies for the preventing, and removing of them, as physic, and food, c. And these we may lawfully use for the said purposes: and in like manner may persecution be avoided, if God offer means of escape. Secondly, there is a two-fold will of God, his revealed and his secret will. By his revealed will he hath appointed, that in case of  present danger, when means of escape be offered, they may be used. Now because they that fly lawfully, are assured of Gods revealed will, therefore in obedience thereunto, they use the means to save themselves from danger. As for his secret will, because it is unknowne, and therefore uncertaine unto us, we may not rashly presume thereof, and against his expresse will, refuse the means offered, but use them rather, til God reveale the contrary.

Object. III. To fly in persecution is a kind of denial of Christ, and against confession: he therefore that flies, seems to make no confession, but rather to deny Christ.

Ans. Christian confession is double, open, or implicite. Open confession is, when a man boldly confesseth his faith before the Adversary, even to the death. This is the greatest and highest degree of confession; and in it the holy Martyrs in former times continued, even to the losse of their lives, undergoing the punishment of death, inflicted upon them by the Adversaries of Christ Jesus, for the maintenance of the truth. Implicite is: when a man to keepe his Religion, is content to forsake his countrey, friends, and goods. This is a second degree, inferiour to the former, and yet it is a true Confession, acceptable to God. And under this kind, comes flight in persecution. Whence it appears, that lawful flight in times of danger, is no denial of Christ, nor yet against confession. For sometimes it pleaseth God to call men to professe his name openly, by suffering: sometimes againe, not openly by suffering, but by flying: and this latter way, though it be not so high a degree, as is the former, yet it is in deede and in truth, in the measure, a true profession of Christ, and pleasing unto God.

Obiect. IV. Our Saviour Christ commands us, Feare not them that can kill the body, Matthew 10. 28. Now if a man must not feare them, then he must not fly.

Answer. The text speaketh not of all feare, but of such feare as tendeth to Apostasy, and causeth men to renounce faith, and good conscience. Againe, it speakes of that feare, whereby man feareth man more then God. Thirdly, it speakes of such feare, as by which a man is urged to tempt God, by doing some thing that is repugnant to his will, and that out of his calling. Now when the Question is of flight in persecution, we understand not such a flight as tendeth to Apostasy, or argueth the feare of man, more then of God, or that is repugnant to Gods will; but that alone, whereby we use the means offered, according to his appointment; lest we should seeme to tempt him, and bring upon our selves unnecessary danger. And thus the first part of the Question is answered.

Sect. 2.

The second is concerning the Time, when a man may fly, Minister, or other? And for better resolution thereof, we are to remember, that there be eight Conditions required in Christian flight, especially that which pertains to the Minister.

The first is, if there be no hope of doing good by his abode in that place, where the persecution is. But while he conceives any hope of doing good, by teaching, preaching, or otherwise he may not fly. This the Minister shall easily discerne in Christian wisdom. To this purpose Paul, Act. 18. vers. 10. having a while preached at Corinth, and finding that the Jews detested him, and his ministery, intended a present departure thence. But the Lord appearing unto him by night in a vision, warned him to stay: for (saith he) H3

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I have much people in this city: that is, many that  are to be converted, and brought unto the faith. Every Minister in his place, must have a special care of furthering Gods kingdom, whether it be by flying, or not flying.

The second Condition. Consideration must be had, whether the persecution be personal, or public. Personal is that, which is directed against this, or that mans person. Public, which is raised against the whole Church. If it be directed against the person of the Pastor, he may use his liberty. For it may be, that his flight will bring peace to the Church.

But what if the people will not suffer him to fly? Ans. They should be so far from hindering of him in this case, that they ought rather  to succour and relieve him. Thus, when Demetrius had raised a tumult against Paul, under pretence of Diana, and he would have presented himselfe unto the people, in the common place; the disciples suffered him not, Act. 19. 30. And what care they had of his preservation, the same ought the people to have of their Pastor, in case of like peril. But, if the persecution be common to the whole Church, then he is not to fly. For it is necessary, at such times especially, that those which are strong, should support and confirme the weake.

The third Condition, If there be in the Pastor a moderation of minde. For he must take heede of these two extremities, that he be  neither overcome with excessive feare, nor through overmuch confidence, run headlong into apparent danger. And that he may avoid these extremities, he must first pray to God, for wisdom, courage, and constancy: and secondly, use the consent and advice of the Church, for his direction in this behalfe; that all things may be done in wisdom.

The fourth condition of lawful flight is, that the Minister withdraw himselfe only for a time, and not utterly forsake his charge, and calling. Yea, if he be principally aimed at in the persecution, he may lawfully go apart; and it is the duty of the Church also, to see him conveyed away in safety, till the persecution be over. And thus doing, he neither forsakes the Church, nor his calling; but only useth  the means of his preservation, for the keeping of faith, and a good conscience. This warrant our Saviour gives to his Apostles, Mat. 10. 23. When they persecute you in one citty, fly into another. The end of that commandment was, that the Apostles might preserve themselves in safety, till they had preached the Gospel to all the cities of Israel, as the next words do declare.

The fifth Condition. If after due trial and examination, he finde not himselfe sufficiently armed with strength, to resist or beare the extremity. For then he may retire himselfe into some places of safety, where he may live to the glory of God, keeping faith and a good conscience.

The sixt Condition is: If he he expelled, or banished by the Magistrate, though the cause be unjust. For subjection is simply to be yielded to the punishments and corrections of Magistrates, though we do not always tender obedience to their commandments.

The seventh is, If God offer a lawful means and way of escape; doth (as it were) open a doore, and give just oportunity to fly. In this case not to fly, (especially if he have not strength sufficient to stand out) is a tempting of God.

The eight Condition. If the danger be not only suspected, surmised, and seene afar off; but certen and present. Otherwise the Pastor falls into the sin of Jonah, who forecasted dangers in his calling, and therefore prevented them by flying to Tarsus.

These Conditions being observed, it may be lawful both for Pastor and people to fly in times of persecution.

Sect. 3.

In the next place it may be demanded,  When a Pastor, or other may not fly?

For answer hereunto, the signs of unlawful flight are to be considered, and they are principally foure.

The first is, when God puts into a mans heart, the Spirit of courage and fortitude, whereby he is resolved to abide, and stand out against the force of all enemies. Thus Paul, Act. 20. 22. went bound in the spirit to Jerusalem. Where, though he knew that bonds afflictions did abide for him, yet he would not be dissuaded, but uttered these words of resolution, I passe not at all, neither is my life deare unto my selfe, so that I may fulfil my course with joy, and the ministration which I have received of the Lord Jesus, to testify the Gospel of the grace of God. This motion of the Spirit is not ordinary, yet in the time of hot persecution, it hath been found in many worthy instruments of Gods glory, as may be seene in the histories of sundry Martyrs, in the dayes of Queene Mary. But one especially, (of whome I was credibly informed) that having this motion, to stand out, and yet flying: for that very act, felt such a sting in his conscience, that he could never have peace till death.

The second signe is, when a man is apprehended, and under the custody of the Magistrate. For then he is not to fly, because he must in all his sufferings, obey the Magistrate.

Here a Question is moved, Whether a man that is imprisoned, may breake prison?

To this Popish Schoole men answer, that he may, if the cause of his imprisonment be unjust. And surable to this assertion, is the common practise of Papists. We on the contrary say, and that truly, that no man being in durance, may use any unlawful or violent means to escape; for we may not at any hand, resist the Magistrate in our sufferings. Servants are commanded to subject themselves

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with patience, unto the unjust corrections  of their masters, 1. Pet. 2. 19. And this reason is given; For it is thank worthy, if a man, for conscience toward God, endure griefe, suffering wrongfully. The Apostles, being in prison, used no means to deliver themselves; but when the Angel of the Lord had opened the prison doores, then they came forth, and not before, Act. 5. 19. And that which Peter and the other Apostles did, must Pastours and other men also do, in the like case, for religion sake.

The third signe. When a man is bound by his calling and ministery, so as in it, he may glorify God, and do good to the Church by preaching; then he must not fly. For, the, duties  of a mans calling, must be preferred before any worldly thing whatsoever, whether body, goods, friends, or life, c.

The fourth signe. When God in his providence, cuts off all lawful means and ways of flying; he doth then (as it were) bid that man stay and abide. I say, lawful means; because we may not use those that are unlawful; but rather rest contented, and resigne our selves wholly to Gods will and pleasure. We must not do any evil, that good may come thereof; and of two evils, not only not the lesse, but neither of both is to be chosen. So much of Confession.

CHAP. XIII. Of an Oath.

The sixt Head of Gods worship, is an  Oath: concerning which, three Questions are to be handled.

I. What an oath is?
II. How an oath is to be taken?
III. How far forth it bindeth, and is to be kept?
Sect. 1. I. Question.
What is an Oath?

Ans. An Oath, is a religious necessary confirmation  of things doubtful, by calling on  God, to be a witnesse of truth, and a revenger of falshood.

First, I call it a Confirmation: for so the holy Ghost speaketh, An Oath for confirmation is among men an end of all strife, Heb. 6. 16.

Secondly, I terme it a religious confirmation, because an Oath is a part of Gods religion and worship. Yea, it is sometimes put for the whole worship of God: Esa. 19. 18. In that day, shall they sweare by the Lord of hosts: that is, they shall worship the true God.

Thirdly I add, a necessary confirmation, because an oath is never to be used, in way of confirmation, but only in case of mere necessity. For when all other humane proofes do faile, then it is lawful, to fetch testimony from heaven, and to make God himselfe our witnesse. In this case alone, and never else, it is lawful to use an Oath.

Fourthly, I say, in which God is called upon, as a witnesse of the truth, and a revenger of falsehood. This is added in the last place, because herein alone, stands the forme and life of an Oath, that in things doubtful, we call God as a witnesse of truth, and a just revenger of the contrary. There be sundry kinds of confirmation, as the affirmation, the asseveration, and the obtestation. And by this Clause, an Oath is distinguished from them all: because in it, we call upon God to give witnesse to the thing avouched, but in the other three we do not.

Now touching this last point, of the forme and life of an Oath, three Questions are to be answered, for the better clearing of the whole doctrine.

I. Question. Whether an Oath taken by creatures, be a true oath, and to be kept?

Ans. An Oath by creatures, is an Oath, though unlawful. For though there be not in it, a direct invocation of God for witnesse, yet when we call the creature to give testimony, we do then indirectly call upon God, because he is seene in them, and looke how many creatures there be in the world, so many signs are they of Gods presence. This answer Christ himselfe maketh, Mat. 23. 21. 22. He that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon, that is, by God himselfe.

II. Quest. Whether an oath by false gods, be a true oath or no? for example: the oath of the Turke by Mahomet, the oath of Laban, by the gods of Nachor, that is, by his Idols: when as in them, there is no invocation of the true God of heaven and earth.

I answer as before, though it be not a lawful oath, yet it is in value and effect an oath. For though that thing be a false god indeede, by which it be taken, yet it is the true God, in the opinion of him that sweareth. Thus Mahomet is to the Turke, in stead of the true God, and is honoured of him as God: and therefore his oath by Mahomet, is a true oath. Thus when Jacob in the covenant that he made with Laban, swears by the Feare of his father Isaac, and Laban by the Idols of Nachor; Iacob accepted the oath which was tendered to him in the name of a false god; which he would not have done, if it had not beene an oath at all. And hence the Case is plaine, that swearing by a false god is an oath, and therefore bindeth the swearer in conscience, though it be unlawfully taken.

III. Quest. If in every oath, God ought to be cited as a witness, how then can God sweare by himselfe, seeing none can witnesse unto him? H4

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Answ. This description of an oath, where by  the creature sweareth, includes not that oath, whereby God sweareth. For the end why God sweareth is, to bind himselfe (as it were) with a bond unto man, whereby he would have man to repute him a lier, and no God, if he failes and keepes not his promise. Thus the Lord swears in his wrath, Heb. 3. 11. If they shall enter into my rest. The words of the oath, are to be understood with this clause, If, c. then let me be holden as no God, or as a false God. And in this manner is God said to sweare, when he manifesteth to man, that he is content to be counted no God, if that which he avoucheth by oath, be not performed.

Furthermore, in every Oath, there be foure distinct things. First, an Asseveration of the truth; which should be avouched, though there were no oath taken. Secondly, a confession of the omnipotent presence, wisdom, justice, and truth of God; whereby we acknowledge, that he is the searcher and knower of the heart; yea, that he is both witnesse, judge, and revenger of falshood and lying. Thirdly, Prayer and Invocation, whereby God is called upon, to give testimony to the conscience of him that sweareth, that he speakes nothing but the truth. These two actions, of Confession and Invocation, do make an oath, to be no lesse a true and proper part of Gods worship, then prayer it selfe. Fourthly,  Imprecation, in which a man acknowledging God the just revenger of a lie, binds himselfe to punishment, if he shall sweare falsely, or speake an untruth wittingly or willingly.

Now, though these be the distinct parts of an Oath, yet all of them are not expressed in the forme of every oath; but sometimes one, sometimes two of the principal, and the other concealed, but yet always understood. For example: the Prophet Jeremy teacheth the people of Israel a forme of swearing. Thou shalt sweare, the Lord liveth. Jer. 4. 2. In which, there is expressed only the second part, Confession, and in that, the rest are to be understood. Againe, the words of Ruth to Naomi, Ruth 1. 17. The Lord do so to me, and more also,  if ought but death depart me and thee, are only an Imprecation, in which the other parts are infolded. So, the oath which God maketh, Heb. 3. 11. If they shall enter into my rest, is expressed only by imprecation, and the other parts understood, though they be not mentioned. In common speech betweene man and man, it is usually avouched, (though most wickedly.) If it be not thus or thus, let me be hanged, I would I were dead, I would I might never move hence, c. Now this avouchment, howsoever it may be taken, is indeede a forme of swearing, in value and force all one with the oath of God, when he saith, If they enter into my rest, let me be no God, but a deceiver.

Sometimes two parts of the foure, are expressed, and the rest understood, 2. Cor. 1. 23. Now I call God to record unto my Soule. Here Invocation with Imprecation, is uttered in speech, and the other two conceived in the minde. By these particulars, we see it usual in Scripture, to propound forms of swearing by expressing some one or two particular parts in stead of the rest; yet so, as the parts concealed be all understood: for otherwise the oath is not formal and entire.

Sect. 2. II. Question.
How an oath is to be taken in a good and
godly manner?

For the answering hereof, two Rules are to be remembered.

The first Rule. He that will take an Oath by the name of God, must sweare in truth, in judgement, in righteousnesse, Jeremy 4. 2. Here three virtues are required in a lawful Oath.

First, that it be made in truth. And we must know, that there is a double truth; the one, of the thing spoken: the other, of the minde wherein it is conceived. Truth of the thing is, when a mans speech is framed according to the thing, as it is indeede, or as near as possibly may be; and that because God is truth it selfe. This is called by Schoolemen, Logical verity. Sometimes by reason of mens frailty, the truth is wanting, because we know not things as they are. The truth of the minde is, when a man speakes or swears as he thinketh, or is in conscience persuaded of the thing; and this the Schoolemen terme Moral verity. Now though the first of these two be wanting, yet the latter must necessarily be in an oath, lest we fall into perjury.

The second virtue is Judgement, that is, prudence or wisdom. This Judgement requires discretion, and consideration, principally of five things. First, of the thing in question, which is to be confirmed. Secondly, of the nature of the oath, that is taken. Thirdly, of the minde, and true meaning of him that sweareth. Fourthly of the particular circumstances, of time, place, and persons, when, where, and before whom he sweareth. Firstly, of the event or issue of the oath. All these are duly to be regarded, that we sweare not rashly, or unadvisedly.

The third is Justice, where in also care must be had of two things. First, that the point to be confirmed, be lawful. And it is then lawful, when it may stand with piety, and charity. Secondly, that the occasions of taking the oath, be also just; and they be chiefly foure. I. When it may further Gods glory and worship: or serve to prove some doctrine of salvation, in whole, or in part. II. When it may tend to the furtherance of brotherly love, or to the preservation of our neighbours life, goods, or good name: or further, to the confirmation

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of some league, covenant, or contract  made, betweene parties, upon good ground, and for good and necessary purposes. III. When it serveth, to relieve a mans owne private necessity; as when one swears to maintaine his owne good name, goods, or life; to confirme his owne faith and truth in contracts. An example hereof we have in Paul; who to confirme the Romans, in the persuasion of his love and care of their salvation, saith, God is my witnesse (whom I serve in my spirit, in the Gospel of his Son) that without ceasing, I make mention of you, Rom. 1. 9. And againe, to keepe his owne credit good name among the Jews, I say the truth in Christ, I lie not, my conscience bearing me witnesse, in the holy  Ghost, Rom. 9. 1. IV. When the Magistrate doth exact it, by order of justice. This though it be a just occasion, and warrant of an oath, yet three Caveats are in it to be observed.

First, that the oath be ministred lawfully, not against piety or charity. Secondly, he which takes an oath, tendered by the minde and meaning of the Magistrate, who exacts the oath, and not according to his owne private intent. Thirdly, he must not sweare ambiguously, but in a simple sence, so as the words of his mouth, may be agreeable with that which he conceiveth in his heart, as Psalme 15. 2. And whatsoever oath is taken without observation  of these Caveats, the same is not taken in truth, but in fraud and deceit. Popish teachers affirme, that in some cases, they may sweare in a doubtful meaning. And this they practise in time of danger, when being convented before the Magistrate, and examined, they answer Yea in word, and conceive a negation, or No in their minds. A practise most impious, and flat against this excellent Rule of the Prophet, that a man should sweare in truth, judgement, and justice.

The second Rule is, That the forme in which the oath is propounded, must be a plaine, simple, and direct forme, wherein God is directly called to witnesse. For his worship is directly to be given to him: and therefore the oath  also, being an Invocation of his name, and a part of his worship, is directly to be made.

That the meaning of this Rule, may the better appeare, one Question is to be answered; Whether in the forme of an oath, a man may not sweare, directly by creatures, and indirectly by God?

Most of the Popish sort, and some Protestants hold that he may. But the truth is otherewise. I say unto you (saith our Saviour) sweare not at all, neither by heaven— nor by the earth— nor by thy head, c. Math. 5. 34. In which words, he forbids all indirect oathes whereby men sweare indirectly by creatures, and directly by God: for so did the Pharisies. Againe, if a man might sweare by creatures, and conceale the name of God, It would diminish his Majesty and authority, much deceit might be used: for the swearer might say, that he sware not, but only used an obtestation.

Against this it is objected. I. That Joseph sware by the life of Pharaoh, Genesis 42. 25. therefore it may seeme, that oathes by creatures are not unlawful. Answer First, it may be said, that Joseph sinned in so swearing: for therein he imitated the Egyptians, who sware by the life of their King. Secondly, it may be answered, that Joseph doth only make an asseveration, and not an oath.

Object. II. The church in the Canticles takes an oath, by the creatures, Can. 2. 7. I charge you, daughters of Jerusalem, by the rows and by the hinds of the field, c. Answer. It is no oath, but an obtestation, whereby the church calls the creatures, to witnesse her earnest affection to Christ. The like is made by Moses, Deut. 30. 19. when he faith, I call heaven and earth to record against you this day. And by Paul in his charge to Timothy, 1. Timothy, 5. 21. I charge thee, before the elect Angels. In which, and the like speeches, there is no swearing but a kind of citation, or summoning of the Creatures as witnesses. And there is great difference betweene an oath and an obtestation. In the Obtestation, there is no more, but a calling of the creature to give testimony, the matter being already apparent and manifest. But in an Oath, where the matter is not so manifest, God is made not only a witnesse, but also a judge and revenger.

Object. III. Saint Paul swears by his rejoicing in Christ, 1. Cor. 15. 31. which rejoicing was a created passion, or a creature. Ans. That was also an obtestation, or a word of avouchment, and asseveration; and not an oath. For it is all one, as if he had said thus; My sorrows and afflictions, which I endure for Christ, would testify (if they could speake) that as certenly as I rejoice in Christ, so certainly I die daily,

Object. IV. Abigail sware to David by the creature; As the Lord liveth, and as thy soule liveth, 1. Sam. 25. 26. Ans. The former part of her speech, may be called an oath, but the latter is only an obtestation, or earnest avouchment, joined with an oath.

Now, although it be in no sort, lawful to sweare by creatures, yet when a man sweareth directly by God, he may name the creatures in way and forme of an oath; specially if he make them as his pawns, and pledges, set before God, that he may in justice, be revenged upon him in them, if he lieth and sweareth not a truth.

Sect. 3. III. Question.
How far-forth doth an Oath bind, and
is to be kept?

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The answer to this Question is large, and  therefore for order sake I distinguish it into two parts, and first I will show when an oath binds; secondly, when it bindeth not.

For the first; an Oath taken of things certaine, lawful, and possible, is to be kept, yea and binds always, thogh it be rendred even to our enemies. To this purpose God hath given special commandment in sundry places, Numb. 30. 3. Whosoever sweareth an oath, to binde his soule by a bond, he shall not breake his word, but shall do according to all that proceeds out of his mouth: Math. 5. 33. Thou shalt not forsweare thy self, but shalt performe thine oathes unto the Lord: Exod. 20. 7. Tho shalt not take the name of the Lord thy God in vaine; that is, lightly  and rashly. But Gods name is taken in vaine, when an oath made of things lawful and possible is not kept. David, at the humble request of Shemri, (who had before cursed him) pardons his fault for the time, and swears to him that he should not die, 2, Samuel 19. 23. David made conscience of this oath, knowing himselfe to be bound thereby, and therefore till his death he kept it; only he charged Salomon not to count him innocent, 1. King. 2. 9.

Now for the better clearing of the answer, we are to consider soure particular causes touching this point.

I. Case. What if a man take an oath by false Gods, whether is he bound to keepe it,  yea or no?

Ans. He is, and the reasons are these, First, from the like. There was a question among the Scribes Pharisies, Matth. 23. 16. whether a man swearing by the creature were a debter or no? The Pharisies taught, that if a man swore by creatures, the oath did not binde: But Christ, vers. 20. affirmeth, that the that swears by the Temple, or by the Altar, or by heaven, swears by God indirectly, and so takes an oath, though not a lawful oath, and thereupon remains bound, and is a debter: now by proportion he that swears by false Gods, swears by God indirectly, because the false God is, in the opinion of him that swears, a true God, and so his oath bindeth, and is to be kept. Secondly, Abraham  accepteth the oath that Abimelech tendereth unto him in the name of a false God, Gen. 21. 23. So doth Jacob accept of the oath made unto him by Laban, Gen. 31. 53. which they could not have done, if their oathes had not beene sufficient bonds, to binde them to observation, and performance.

It will be said, He that admits of an oath by an Idol, doth communicate in the sin of him that sweareth. Ans. In case of necessity, a man may admit of such an oath without sin. A poore man, being in extreme want, borroweth of an usurer upon interest: it is sin to the usurer to take it, but it is not so in the poore man, who is compelled by the usurer to give interest: Thus the poore man doth use well the iniquity of the usurer: So it is in an oath: A godly man may well use, and take benefite by the wicked oathes of idolaters, so far forth as they shall serve for the ratifying, and confirming of lawful covenants.

II. Case. If a man take an oath, and afterward endure hurt or damage by it, whether is he then bound to keepe his oath or no?

Answ. It the losse be but temporary and private, (the oath being made of a thing lawful) it must be endured. For David reckoneth it among the properties of a good man, That he sweareth, and changeth not, though it be to his hurt, Psal. 15. 4.

And here a difference is to be made betweene a promissory oath, and a single promise. A single promise may be reversed by the will, and consent of him, to whom it is made, but a promise made by an oath, is to be kept, thogh losses and hinderances ensue thereupon. For the reverence we beare to the name of God used in the oath, ought to be of greater force with us, then any private hinderance or inconvenience, which may befall us, upon the performance of the same.

III. Case. Whether doth an oath binde conscience, whereunto a man is drawne, by fraud and subtlety.

Answ. If the oath be of things lawful and possible, it bindeth, and is to be kept, though we were induced to it by deceipt. Joshua deceived by the Gibeonites, was brought to make covenant of peace with them, and to bind it by an oath: now perceiving after three days, that they had wrought it by craft, he would not touch them, in reverence of the oath, that he had taken. Josh. 9. 18. 19. 20. And about 300. years after, when Saul had slaine certaine of the Gibeonites, the Israelites for that fact, were punished with three years famine, which could not be stayed, till seven persons of Sauls house were hanged up in Gibeah. 2. Sam. 21.

IV. Case. What if a man take an oath by feare and compulsion, is he to keepe it, yea or no? For example; A man falling into the hands of thieves, for the safety of his life, is urged to take a solemne oath, that he will fetch and deliver them some portion of money, and withall never disclose the parties. The oath being thus taken, the Question is, whether he be bound to keepe it.

Ans. Some Divines are of opinion, that the oath is to be kept, and some say no: but generally it is answered, that it must be kept, because this feare did not abolish the consent of his will. But if it be alleadged, that in so doing, he shall hurt the common-wealth: Answer is made, that if he do not sweare secrecy, he may in probability bring greater damage to the weale public, in depriving it of a member, by the losse of his owne life. But it will be said, by this means he maintains a thiefe. Answ. Be it so: yet he remains excusable, because

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that was not his intent, but only to preserve  his owne life, to the good of the Common-wealth.

Thus the most and best Divines do hold. But for my part, I leave it in suspense; though it seems in likelihood that the party which swears silence, doth after a sort maintaine theft, and communicate with the sin of the robber: and further gives occasion, that others may fall into the like hazard and jeopardy of their lives. And so much of the first part of the Answer.

The second part of the Answer to this third maine Question follows: namely, to show when an oath binds not. An oath doth not binde in sixe cases.

I. When it is against the word of God, and  tends to the maintenance of sin. The reason is, because when God will not have an oath to binde, it must not binde. For an oath must not be a bond of iniquity. Hereupon David having sworne a rash oath, to destroy Nabal and his house, and being stayed from it by the Lord in the means of Abigail; he praiseth God in this manner: Blessed be the Lord God of Israel, which sent the this day to meete me, and blessed be thy counsel, and blessed be thou, which hast kept me this day, from comming to shed blood. 1. Sam. 25. 32, 33.

II. If it be made against the wholesome laws of the Commonwealth; because every soule must be subject to the higher powers,  Rom. 13. 1.

III. If it be taken of such persons, as want reason; as of children, madmen, or fools; because they know not what they sweare: and there can be no binding of conscience, when he that sweareth wanteth reason to discerne what he doth.

IV. If it be made by those who are under the tuition of their superious, and have no power to binde themselves; as by children which are under the governement of their Parents: For these are part of their parents goods; and therefore not fit to undertake an oath, without their consent. Neither are they to choose a calling, or make any contract of themselves, but only by the direction and  advise of their parents, though some of the Popish sort do erroneously teach, that a childe may binde himselfe by oath, to become a Monke of this or that order without consent of parents.

V. If it be made of things impossible: for then it is a vaine oath.

VI. If at the first it were lawful, and afterward become impossible and unlawful. For such oathes God himselfe may be said to reverse. Thus if a man binde himselfe by oath to live in single life without marriage, and after finds that God hath not given him the gift of continency, in this case, his oath becomes impossible to be kept, and therefore being reversed by God, and becoming unlawful, it may be broken without impiety.

To these sixe, the Papists add two other. The first, when the oath is made upon custom. And they put this example; If two men going out of a door, or over a bridge, the one swears by God that he will not go first, likewise swears the other: yet at the last after contention, one of them goes first. In this case, says the Papist, the oath binds not. Answ. Custome cannot make that which is sin, to be no sin, or perjury, to be no perjury: but rather doubles the sin, and makes it above measure more vile and abhominable; and they that give themselves to this usual and customable swearing, cannot but oftentimes become guilty of flat perjury.

The second Case is, when the Superiour power, that is, the Pope, or other inferiour Bishops, give order to the contrary, by relaxation or dispensation. Answ. It is false. For in every lawful oath there is a double bond, one of man to man, the other of man to God. Now if in the oath taken, man were only obliged to man, the oath might be dispensable by man: But seeing man, when he sweareth to man, sweareth also to God, and thereby is immediately bound to God himselfe, hence it followeth, that an oath taken, cannot have release from any creature. Therefore our Saviour Christs commandment is, Thou shalt not for sweare thy selfe, but shalt performe thy oathes, to whom? to the Lord, Matth. 5. 33. And the oath that passed betweene David and Jonathan, is called the Lords oath, 2. Sam. 21. 7. and 1. Sam. 20. 8. God will have the oath to binde, as long as seemeth good unto him, yea and cease binding, when it pleaseth him, And that which himselfe bindeth, or will have to be bound, no creature can loose: The things which God hath coupled, let no man separate, Matth. 19. 6. And herein the Pope shows himselfe to be Antichrist, in that he challengeth power to dispense with a lawful oath, made without errour or deceit, of things honest and possible.

Out of this answer, an other Question may be resolved, namely, when doth a man commit Periury.

Answ. I. When a man swears that which he knows to be false. II. When he swears that which he means not to do. III. When he sweareth to do a thing, which he also means to do, yet afterwards doth it not. In these three, the not performing of an oath made, is flat perjury.

That we may yet be informed concerning the sin of Perjury, one Question of moment is to be skanned. In Societies and Corporations, there be Laws and Orders, to the keeping whereof, every one admitted to an office takes a corporal oath: Afterward it falls out upon occasion, that he breakes some of the said Statutes: The Question is, whether he be not in this case perjured?

Answ. Statutes are of two sorts. Some are principal or fundamental, which serve to maintain the state of that body or corporation.

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Others lesse principal, or mixt, that serve for  order or decency. In the statutes principal, the law-maker intends obedience simply; and therefore they are necessary to be kept. But in the lesse principal, he exacts not obedience simply, but either obedience, or the penalty; because the penality is as much beneficial to the state of that body, as the other. The breach of the former makes a man guilty of perjury; but it is otherwise in the latter, so be it the delinquent party be content to beare the mulct, if it be imposed. Thus students and others belonging to such societies, may in some sort excuse themselves, from the sin of perjury, though not from all fault, in breaking some of the lesser local statutes,  else few could live in any society without perjury.

Yet one more Question is propounded touching perjury, whether a man may exact an oath of him, whom he fears or knows will forsweare himselfe? Answ. A private man must not; but a Magistrate may, if the party offer to take his oath, (not being urged thereto,) and be first admonished of the grievousnesse of the said sin of perjury. In the execution of Civil Justice, Magistrates must not stay upon mens sins: Moses expected not the I sraelites repentance, for their idolatry; but presently proceeded unto punishment. Neither must the public good of the Common-wealth be hindered, upon the likelihood  or suspicion of a mans perjury.

CHAP. XIV.
Of Vows.

The seventh head of the Outward worship of God, is concerning a vow. All the Questions whereof may be reduced to these foure.

I. Question.
What is a Vow?

Answ. A vow, is a promise made to God of  things lawful and possible. I call it a promise, to distinguish a vow from a single purpose. For a purpose may be changed, but a vow lawfully made cannot. Againe, there is great difference betweene these two: for in a vow, there is first a purpose to do a thing: secondly, a binding of our selves to do that we purpose. For this cause I terme it a promise, because it is a purpose with a bond, without which there can be no vow made.

In the next place I add a promise made to God; not to Saint, Angel, or Man. The reasons are these. First, a vow is properly the worke of the heart, consisting in a purpose. Now God alone knows the heart, and he alone is able, to discerne of the purpose and intent of the same: which no Angel, Saint, or other creature can possibly do. Secondly, when the vow is made, none can punish and take revenge of the breach thereof, but God. Thirdly, in the old Testament, the Jews never vowed, but to God; because the vow was a part of God worship: Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not be slack to pay it, for the Lord thy God, will surely require it of thee, and so it should be sin unto thee. Where by the way, we may take notice of the superstition of the Popish Church, that maketh vows to Saints and Angels, which is in effect to make them gods, and to worship them as the Jews worshipped God in the old Testament.

II. Question.
Whether a vow, be now in the new Testa-
ment, any part of Religion, or Gods worship?

The answer is three fold.

First, if a vow be taken for a promise of moral obedience; the answer is, that a vow is indeed the worship of God, and so shall be to the end of the world. For as God (for his part) promiseth mercy, in the covenant of grace; so we in Baptisme, do make a vow, and promise of obedience to him, in all his commandments; and therefore Peter calleth Baptisme a stipulation, that is, the promise of good conscience to God. This promise once made in Baptisme, is renewed so oft as we come to the Lords Supper, and further continued in the daily spiritual exercise of Invocation, and Repentance.

But it may be said, we are already bound to the obedience of the Law, by order of divine Justice; therefore we cannot further bind ourselves. Answer. He that is bound by God, may also binde himselfe. David though he was bound by God in conscience, to keepe the Law, yet he binds himselfe freely by oath, to helpe his owne weaknesse, and to keepe himselfe from falling, when he saith: I have sworne and will performe it, that I will keepe thy righteous judgements, Psalme 119. vers. 106. And the same bond is no lesse necessary and behooveful for us, if we consider how prone and ready we are to fall from the worship of God.

The second Answer. If a vow be taken for a promise of some ceremonial duty, as of Sacrifices and Oblations, or of giving house, lands, and goods to the Temple, then we must put a difference betweene the Old Testament and the New. In the Old Testament, the vow of such duties, was part of Gods worship, but in the New it is not, and that for these Reasons.

First, the Jewish ceremonies were to the Jews, a part of Gods worship, but to us Gentiles they are not, considering they are all in Christ abolished, and none of them do now

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stand in force by Gods Law to us. Thus the  Passeover was a ceremony, or service appointed by God to be observed of the Israelites and their posterity, Exod. 12. 24, 25. and therefore stood as a part of Gods worship to them for a perpetual ordinance. But to us in the new Testament, both it and other Legal ceremonies are abrogated, and we have only two Sacraments to be administred and received, as seales of the promises of God, and parts of his worship, Baptisme, and the Supper of the Lord.

Secondly, that which is not commended unto us by God, in the name of worship, is no worship to us, Now, the ceremonies of the Jews, are no where commended unto us in  that name; and therefore it is a vaine thing for any man to vow the observation thereof.

Thirdly, vows of ceremonial duties, did, in a peculiar manner, upon special respects, pertaine to the Jews. Hereupon, when they vowed house, lands, goods, c. to the use of the Temple, this they did, as being the Lords Tenants, of whom alone they held their possessions: and hereby they acknowledged, and also testified their Homages and Services due unto him. And this particular respect concerneth not the Church and people of the new Testament: whence it followeth, that they are not tied by the same bond, to performe worship unto God by the vows of ceremonies, gifts, oblations, and sacrifices.

The third and last part of the Answer. If a vowe be taken for a promise of some bodily and outward worke, or exercise; as fasting, giving of alms, abstaining from certaine meates and drinks, c. then it is not any part of Gods worship, but only an helpe, slay, and furtherance of the same. For first, we have liberty of conscience in Christ, to use, or not to use all indifferent things. Now Gods worship is not a thing of that nature, but absolutely necessary. Secondly, Paul, 1. Tim. 4. 8. affirmeth, that bodily exercise profiteth little, but godlinesse is profitable for all things: In which words, he opposeth godlinesse to bodily exercise; and therefore godlinesse, or the worship of God, consisteth not in them.

But the words of David are alleadged to the contrary, Psalm. 76. 11. Vowe, and performe unto the Lord your God. Where we have a double command, one to make vows, another to say them. To which I answer: first, if David speaketh of the vow of all moral duties, then the commandment concerneth every man; because the thing commanded, is a part of Gods worship. For it is as much as if he had said, Vow thankful obedience unto God, and performe it. Againe, if the place be meant of the vow of ceremonial duties, then it is a commandment peculiar to the old Testament, and so binds the Jews only: howbeit not all of them, but only such as had just cause to make a vow: for otherwise they had liberty to abstaine from vowing, Deut. 23. 22. When thou abstainest from vowing, it shall be no sin unto thee. Of one of these two kinds, must the place alleadged necessarily be understood, and not of the third, which os of bodily exercise: for then it should reverse Christian liberty in the use of things indifferent, which no commandment can do.

By light of this Answer, we may discerne the errour of the Popish Church, which maketh vows a part of religion, and the worship of God. Nay further, it teacheth that some vows, as namely those of Poverty, Continency, Regular Obedience to this or that Order, are works of merit and supererogation, tending to a state of perfection, even in this life; and deserving a further degree of glory in heaven, then the works of the Moral Law.

III. Question.
When a Vow made, doth bind, and when
not?

Before I give answer to the Question, I will lay downe this Ground.

In making of a lawful Vow, foure Conditions are to be observed.

The first concerns the person of him that voweth; that he be a fit person. His fitnesse may be discerned by two things. First, if he be at his owne liberty, (as touching the things whereof he makes his vowe,) and not under the government of a superiour. Thus in the old Testament, if a daughter had made a vow, without the consent or allowance of her father, it might not stand in effect, Numb. 30. 4, 5. Secondly, if the party keepe himselfe within the compasse of his calling general and particular. Hence it follows, that vows of going a Pilgrimage, to worship this or that idol, in this or that place: for example, Saint James of Compostella, and the Lady of Lauretto, c. are utterly unlawful; because such persons, by this practise do leave their calling and condition of life, and take upon them a calling not warranted by the Lord.

The second Condition is concerning the matter of a Vow. It must be Lawful, Possible, Acceptable to God. Hereupon it follows, that there be foure things, which cannot be the matter of a Vow. The first is sin. Thus the Jews bound themselves with a Vow, that they would neither eate nor drinke, till they had killed Paul, Act. 23. 12. 14. This their vow was nothing else, but a threatning of God himself: and therefore utterly unlawful. Secondly trifles, and light matters; as when a man voweth not to take up a straw, or such like. And this is a plaine mocking of God. Thirdly, things impossible: as to fly, or to go on foot to Jerusalem. Fourthly, things merely necessary: as to die, which cannot be avoided.

The third is touching the Forme of a Vowe. It must be voluntary, and free. And I

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that it may be so, three things are necessarily  required. First, that it be made in judgement, that is, with reason and deliberation. Next, that it be done with consent of will. And thirdly, with liberty of conscience.

Hence it appears, that the Vows of children, mad men, and fooles, or such as are taken upon rashnesse, or constraint; also the vow of perpetual abstinence from things simply in different, are all utterly unlawful. For the first sort are not done upon judgement, the next without due consideration, and the last are greatly prejudicial to Christian liberty.

The fourth concerns the End; which is not to be a part of Gods worship, but only a stay and prop to further and helpe us in  the same. Now there be three particular ends of a vow. First, to show our selves thankeful to God for blessings received: secondly, to prevent sin to come, by keeping sobriety and moderation: thirdly, to preserve and increase our faith, prayer, repentance, and obedience.

This Ground being laid, the Answer to the Question propounded, is this: When in vowing, we observe the conditions pre-required, the vow is lawful, and consequently binds the party vowing, so as if he keepe it not, he dishonoureth God. But when the said conditions, do not concur in the action of vowing, it becomes unlawful, and the party remains free, and not bound to performance.

Here by the way, a Question of some moment is made; Whether Jephte upon his Vowe, did offer his Daughter in sacrifice or no? considering that it is plaine, even by the light of nature, as also by the doctrine before taught, that a man is bound by the vow which he maketh.

This Question admitteth sundry answers, according to the divers opinions and judgement of men, upon the place written, Judges 11. 39. And my purpose is not to examine that which others have brought in way of resolution, but briefly to deliver that which I take to be the truth. I answer therefore, that Jephte did not offer his daughter in sacrifice  upon his vowe; but only dedicated her unto God, after the manner of the Nazarites, to the end of her days; to leade her life apart in a single estate. The truth of this answer will appeare by these reasons:

First, in the 37. verse of the chapter, the daughter of Jephte craves leave of her father, to go apart into the mountains, for two months space, to bewaile her virginity. Where it may be observed, that she went not to deplore the losse of her life, but her future estate and condition, because she was (upon her fathers vowe) to live a perpetual single life. And why? surely because (as the text saith, v. 39.) she had not knowne a man: and it was accounted a curse in Judea, for a woman always to live unmarried.

Secondly, in the last verse it is said in our common English translation, that the daughters of Israel went yeare by yeare, to lament the daughter of Jephte: but I take it, it may be as well, or better translated out of the Hebrew, they went to * talke or confer with her, and so to  comfort her: and that this interpretation may not seeme strange, the very same word is observed in this sense, Judg 5. 11. there shall they * take or confer of the righteousnesse of the  Lord. Now if they went yeare by yeare to comfort her, then she was not put to death.

Thirdly, Jephte is commended by the holy Ghost, for the excellency of his faith, and that out of the same history. Now the commendation of his faith, and the unnatural murder of his daughter, cannot stand together. But it will be said, that Jephte vowed, that whatsoever came out of his doores to meete him, should be the Lords, and he would offer it for a burnt offering, vers. 31. Answer. The words may more truly be read thus; or I will offer it in sacrifice. And the meaning of the vow was this: That thing which first meeteth me, if it be a thing to be sacrificed, I will sacrifice it: if not, I will dedicate it to the Lord. For it seems to consist of two parts, whereof the latter is coupled to the former, by a discretive conjunction, as the Grammarians speake. In this manner the word is elsewhere taken, so as it may either way be expounded. In the fourth commandment, Exodus 20. vers. 10. in our common translation it is read, thou and thy son, and thy daughter; but out of the Hebrew it may be translated either and, or or.

I will be said againe, that Jephte rent his cloathes, because his daughter met him, when he returned from the victory. Answ. That was in regard of her vowed virginity: which was a curse among the Jews. And besides, he had but one daughter, and by this means of sacrificing her, all hope of posterity after him was cut off.

But it seems, that Monastical vows of virginity, by this example are lawful. Answ. Indeede the custome of vowing virginity began in those days, but they thought it not a state of perfection, but rather an estate of misery, as may appeare, in that he rent his cloathes, when she met him; and the daughters of Israel went to comfort her, as being now in a woful and miserable estate.

Upon these reasons I conclude, that Jephte did not offer up his daughter in sacrifice, but only set her apart, to live a single life, to the honour and service of God. And Jephte might know, even by the light of nature, that it was a sin to vow his daughters death, and a double sin to kill her.

IV. Question
Whether Monastical or Monkish vows
bind or no?

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To this the Papists answer affirmatively,  placing the greatest part of their religion, in practise and observance of these vows.

That we may know them the better, they are in number three. The first is, the vow of continency, whereby a man renounceth Mariage for ever, and voweth unto God perpetual virginity. The second, of Voluntary Poverty, which is, when a man gives over all property of his goods, and binds himselfe to live by begging. The third is, of Regular obedience, when a man resigns himselfe in conscience to be ruled by another, and to keep some devised order, in all actions and duties pertaining to religion.

Now the question being, whether these  vows binde or no? I answer in a word, they do not, and that for these reasons.

I. First, they are flat against the law of God, which I make manifest in the particulars. The vow of perpetual chastity, is expressly against Gods commandment, 1. Cor. 7.9. If they cannot obstaine, let them marry: for it is better to marry then to burne. To this text the Papists answer, three ways.

First they say, that this place of Scripture is only a divine permission, and not a commandment: we reply againe directly, that it is a plaine commandment. For the intent of the holy Ghost in that text, and in the whole chapter is, to ordaine a necessary remedy for incontinency, which Paul calls burning, and  for the avoiding of fornication, which brings destruction to the soule. And for that purpose, he speaks not in permitting manner, but in imperative terms, Let them marry.

Secondly they answer, that the words concern only incontinent persons, that commit fornication. We one the other side affirme, that they are not only given to them that live incontinently, but to all persons, which are subject to burning, which burning may be without incontinency.

For the better understanding whereof, let it be considered, that there be three distinct degrees of lust in man. The first is, when the temptation is first received into the minde. The second, when the same temptation prevaileth, though with some resistance trouble of the minde and conscience, which also  (though no outward offence as yet follow) is a degree of burning. The third is, when the temptation so far prevaileth, that the heart and will is overcome, and the duties of religion for the time utterly hindered. This is the highest and worst kinde of burning. And if we consider these degrees well, it will easily appeare, that there may be burning, without incontinent living.

Thirdly the answer, that this text speakes of those persons alone that are free, not of those who are bound from marriage by solemne vowe. We contrariwise affirme and holde, that the words are general, and plainly directed to all persons, bound by vowe or otherwise; and that appears by verse 35. where he says. I speake not this to tangle you in a snare. These words do show, what Pauls minde was, touching the vow of perpetual virginity: For he leaves every man according to Gods ordinance, to his own liberty, willing none by vowe to binde himselfe from the use there of,

Now for the vow of Regular Obedience, that also is against the word of God, 1. Cor. 7. 27. Ye are bought with a price, be not the servants of men. Where the Apostle forbids us to subject our hearts and consciences to the laws and ordinance of men, in matters of Religion; and consequently overthrows the vow of Regular obedience. For, in that man binds himselfe to be ruled (in all things belonging to Gods worship) according to the will and pleasure of his Superiour, yea to eate, drink, sleepe, to be cloathed, c. according to a certaine rule given and prescribed by him; whereas in regard of conscience we are bound only unto God.

Lastly, the vowe of voluntary Proverty, is also a plaine abuse of Gods owne ordinance and appointment, Deut. 15. 5. that there should be no begger in Israel.

But it may seeme, that this law is not perpetual For in the New Testament we reade, that there were beggers, as namely one, that was laide at the gate of the Temple, daily to aske alms, Act. 3. Ans. This Law neither was then, not is now abrogated by God, but the observation of it (at that time, and since) was much neglected. And the neglect of provision for the poore, is the cause of begging; and the vowe of perpetual poverty, still remains as a manifest breach of Gods holy ordinance, notwithstanding any thing that may be pretended to the contrary.

II. The second reason follows. Monkish vows, as they are against Gods commandment, so are they also against the Liberty of Conscience, which we have by Christ touching the use of the creatures, and ordinances of God; as riches, marriage, meates, drinks, and apparel. Stand fast, saith the Apostle, in the liberty wherewith Christ hath made you free, Gal. 5. 1. Againe, Let no man judge you in meate, or in drinke, or in respect of an holy day, Col. 2. 16. In these places there is granted unto man, a free use of all things indifferent, so it be not in case of offence.

Now in Monkish vows, those things which God hath made indifferent, and put in our liberty, are made necessary: whereas no ordinance of man, can make things simply necessary, and parts of Gods worship, which he himselfe hath made indifferent, and left free to the will of man. And hence it was, that the forbidding of meates and marriage, were termed by the Apostle, The doctrine of devils, 1. Tim. 4. 1.

But (will some say) doth not the civil Magistrate in our Common-wealth, forbid I2

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the use of some meates? Ans. He doth. But by  his commandment he takes not away the liberty that we have in the use of the things indifferent, but doth only moderate it for the common good, which he may lawfully.

III. The third reason. Some of them are out of the power ability of him that voweth; as the vow of perpetual chastity in single life. For our Saviour saith, All men cannot receive this word, but they to whome it is given, Matth. 19. 11 that is, Continency is a gift of God, whereof all men are not capable, but those only to whom he giveth it, when, and as long as it pleaseth him: neither is it denied unto some, because they will not, but because they are not able.

Against this the Papist objecteth, that we may receive any good gift of God, if we pray for it: for Christ hath said, Aske, and ye shall receive, Mat. 7. 7. Ans. It is false. Gods gifts are of two sorts. Some are common to all that believe, and necessary to salvation: as faith, repentance, obedience, the feare of God. Some againe are special gifts, not given to all, nor needful to salvation, but peculiar only to some: as health, wealth, continency, single life, c. Now the promise of our Saviour, Aske and ye shall receive, is meant of things necessary to salvation, and not of particular and special gifts. For some may pray for them, yet never receive them. Thus Paul prayed thrice, that the pricke in his flesh, the messenger of Satan, might be removed from him, yet he was not heard, nor  his petition granted. And why? because that which he prayed for, was not a common gift necessary to salvation, but a special grace, for the time of the temptation, wherewith he was presently assaulted: whereupon Answer was given, My grace is sufficient for thee.

And hence we learne in what manner to aske things at the hands of God, when we pray. Such as are necessary to salvation, we may aske absolutely and simply; but things that are lesse necessary, with this condition: If it may stand with the good will and pleasure of God.

Againe, the Papist alleadgeth an example of two married persons; the one whereof being smitten by the hand of God, with the dead  palsy, the other must needs pray for the gift of continency. Answ. In this case a married party may aske it, and by Gods mercy obtaine it, because now there remains unto him or her no other remedy. But it is not so with single persons, considering that they have another remedy, which is marriage: and therefore they may not looke, or hope to obtaine such a gift.

Thirdly, they say God hath given to all men sufficient aide strenght, that if they will use the means, they may have the gift of chastity. For sufficient grace is given to all, though not effectual. Answer. It is false: there is neither sufficient, nor effectual grace given to all, to live a single life: but it is a rare and special gift given only to some. Paul to Timothy, willeth younger women, not to endeavour to forbeare, when they have not the gift, but in want thereof to marry. 1. Tim. 5. 14. Where he takes it for granted, that they had no such power given them of God, to live in perpetual chastity though they would.

IV. The fourth reason. Popish vows do abolish that order, which God hath set in the society of mankinde, to wit, that men should not only serve him in the duties of the first Table, but in the duties of the second, by serving of men, Gal. 5. 13. By love serve one another Againe, Rom. 13. 10. Love is called the fulfilling of the Law: because the law of God is practised, not apart by it selfe, but in and with the love of our neighbour. From this order it followeth, that every man beside the general calling of a Christian, must have some particular kind of life, in the which he must walke, and therein do service to men: which if he refuse to do, he must not eate, according to the Apostles rule, 2. Thess. 3. 10.

Now these vows make a separation betwixt these two: for they bring men into a general calling, but they utterly frustrate and make void the particular, and the duties of it: so as a man keeping them, cannot be serviceable to man, either in Church or common wealth. Besides, by the vow of poverty, the Apostles rule is disanulled, 1. Tim. 5. 16. which is, that if a man be able to maintaine himselfe, or have any kinred able to do it, he should not be chargeable to the Church: and so there might be sufficient alms to them that are truly poore.

V. The fift Reason. They bring in againe Judaisme: for Jewish Religion by Gods appointment, stood in bodily rites, and outward ceremonies, actions, and gestures, yea in outward things, as garments, meates, drinks. And their rule was, touch not, taste not: from all which we are wholly freed by Christ.

VI. Sixtly, these Vows are idolatrous and superstitious: for they are made and observed with an opinion of Gods worship, of merit, and of the state of perfection, whereas nothing can be made Gods worship, but that which himselfe commandeth. And bodily exercises are unprofitable, as Paul saith, and therefore they cannot be meritorious. And further to dreame of a state of perfection beyond the Law of God, is to make the Law it selfe imperfect: whereas contrariwise, the Law of the Lord is perfect, righteous, pure, Psal. 19. 7, 8.

VII. Lastly, these vows are against the preservation of nature: for by them, specially that of perpetual chastity, men are brought to destroy even their owne bodies and lives, which they are bound to preserve and maintaine, Eph. 5. 29. No man ever yet hated his owne flesh, but nourisheth and cherisheth it. The Apostle, even in his days, noted it as a fault in a voluntary Religion, that was then taken up by some, that for the maintenance

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thereof, they spared not their owne bodies,  Col. 2. 23. And like unto that, is the practise of the Popish Votaries, which tendeth to the ruine and overthrow of nature and life it selfe.

These be the reasons. In the next place, we are to consider the Allegations that are commonly made, in the favour and defence of Popish Vows.

And first it is objected: In the Old Testament, Vows were a part of Gods worship: therefore they are so to be holden in the New. Ans. There is great difference betweene them. For first, they had their warrant out of Gods word: these have not so: nay, there be expresse testimonies of Scripture against these vows.

Secondly, in their Vows, there was always right reserved to superiours, to reverse them, if they liked them not. But in Monastical vows, all right is taken form superiours. For children are permitted to vowe, and their promises must stand against parents consent. And wives (acoording to Popish doctrine) may vow against the expresse consent of their husbands.

Thirdly, they were not perpetual, but ceased with the ceremonial law: But these are supposed to have a perpetual equity, that must continue till the end of the world.

Secondly, they alleadge that which is written, Matth. 19 12. Some have made themselves chaste for the kingdom of heaven. Answer. The  meaning of the text is not, that some have vowed single life, but that there are some, who being assured that they have the gift of continency, upon that gift, do endeavour to maintaine their present estate, that so they may the better serve God, and advance his kingdom, both in themselves and others.

Thirdly, they object 1. Tim. 5 12. where Paul speakes of certaine young women, which have damnation, because they have broken their first faith; that is, (as they interpret it) their vow of single life. Answer. The words are not to be understood of the faith of the vow; but either of that faith and promise, which was made to God in their Baptisme, or the faith and promise of service and reliefe to be  performed to the poore; and for the breach of either of these, they may be said to incur damnation.

Fourthly, they say Christ himselfe was a begger, and therefore why may not we also be beggers? Ans. Though Christ was poore, yet was he no begger. For he kept a family, and had a treasure: Judas was the steward of his family, and bare the bag, John 13. 29. Againe, there is mention made of 200 pence, John 6. 7. which in likelihood was in the bag that Judas kept: yea, of the money which he had, the Disciples are said to buy meate, John 4. 8. And though it were granted, that Christ was a begger, yet it follows not, that we should be so. For his poverty was expiatory, and part of his sufferings. So saith the Apostle, He being rich, for our sakes became poore, that we through his poverty might be made rich, 2. Cor. 8. 9.

Fiftly, they alleadge, that the Disciples forsooke all, and lived in poverty; and their example is propounded for our imitation. Ans. They forsooke all indeede, yet how? not for ever, but for a time; and that not by vowe, but only in affection and disposition of thier hearts. For after they had forsaken all, we reade, that they came to their nets and boats againe, John 21. 3. Againe, the Apostle Paul speakes of himselfe and the rest, when he saith, Have we not power to leade about a wife being a sister? 1. Cor. 9. 5. By which it is plaine, that they put not away their wives.

Sixtly,Mat. 19 21. If thou wilt be perfect (saith Christ to the young man) go sell all that thou hast, and give to the poore, and thou shalt have treasure in heaven, and come and fellow me. Here (saith the Papist) our Saviour prescribes perpetual poverty, by expresse counsel.

Answ. The words are no counsel, but a special Commandment of trial, directed to this young man And the end of it was, to discover unto him his secret pride and hypocrisy, in that he boasted, that he had kept all the commandments, when as indeede he knew not what they meaned.

Lastly, they object the example of the Recabites, who according to the commande ment of their father Jonadab, would drinke no wine, nor dwell in houses, nor build, nor plant, nor sowe, Jer. 35. 8, 9, 10. and the Lord approveth their practise. Ans. They did obey their fathers command in these things, as being things indifferent, but not as parts, of Gods worship, in the doing whereof they placed Religion. And they obeyed it carefully, for this end, that they might inure themselves unto hardship. Secondly, this their obedience touching these things, stood not by any vow, much lesse was it perpetual. For then they should have observed all the things which they vowed, equally, which they did not; for they dispensed with their fathers voluntary injunction for dwelling in Tents: and as we reade, vers. 11. They came up, for feare of the Chaldeans, that were in the land, and dwelt at Jerusalem.

And so much touching Popish Vows, whereof to conclude, this may be said: That they are all, but a mere will worship, standing upon no ground or warrant of Gods word, and therefore of no force to binde the consciences of men, but are to be holden as they are in truth, wicked and abhominable.

CHAP. XV.
Of Fasting.

The eight Head of the outward worship of God, is fasting. I3

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By Fasting I understand the Religious Fast,  which is joined with the duties of Religion; and namely, the exercises of Prayer and Humiliation. Touching it, there are three principal Questions to be handled in their order.

I. Question.
What is a Religious Fast?

Ans. It is a voluntary and extraordinary abstinence, taken up for a religious end: what this end is, we shall see afterward.

First, I call it voluntary, because the time, and particular manner of Fasting, is not imposed, or determined, but left free to our own  liberty. Againe, I tear me it extraordinary, to distinguish it from ordinary fasting, which stands in the practise of temperance and sobriety, whereby the appetite is restrained in the use of meates and drinks, that it do not exceed moderation. Now this kinde of fast is to be used of all Christians, at all times: whereas the extraordinary is not daily and ordinarily to be practised, but upon special occasions, and at special times, in as much as it is a more strait and severe abstinence then the other.

II. Question.
How a Religious Fast is to be observed?

Ans. For the observation of it, three things  are required.

I. A just and weighty cause.
II. A right manner.
III. Right ends.
Sect. I.

Fasting is then to be used, when a just and  weighty cause or occasion thereof is offered. There be two just causes of a fast.

The first is, when some judgment of God hangs over our heads, whether it be public, as Famine, Pestilence, the Sword, destruction, c. or private. The Prophet Joel in the name of the Lord, calls the Jews to a straight solemne fast, and that upon this just occasion, because the Lord had sent a great dearth  upon the land, Joel 2. 14, 15, c. Hester and her company fasted when she had heard news of the intended destruction of the Jews, Ester 4. vers. 16. The people of Ninive, which were not Jews, but foreigners in regard of the Covenant, when the Prophet came, and denounced destruction unto them for their sins, they gave themselves generally to fasting and prayer, Jon. 3. 5. 8.

The second cause of fasting is, when we are to sue, and seeke by prayer to God for some special blessing, or for the supply of some great want. Thus, when Daniel desired to obtaine the deliverance of the children of Israel, out of captivity in Babylon, he gave himselfe to fasting, Dan. 10. 3. Thus Christ fasted, and spent the whole night in prayer unto God, before he chose his twelve Apostles, Luk, 6. 12. And in like manner, Paul and Silas when they were to found and plant Churches, used prayer and fasting, Act. 14. 23. because in these matters of so great importance, they looked for special direction from God himselfe. Lastly, Anna, that she might be more servent in prayer, fasted night and day in the Temple, Luk. 2. 37.

Sect. 2.

The second point is the Right manner of fasting, which stands in three things.

The first is, abstinence from meat drink: for therein consisteth the very nature of a fast: and if that be wanting, it is no fast at all. Thus Ester commanding the Jews to fast for her, bids them neither eate nor drinke for three days, Ester 4. 16.

The second is, an abstinence from all delights, which may any way cheare and refresh nature. In this sort Daniel fasted three whole weekes of days, abstaining from all pleasant bread, flesh, wine, and ointments, Dan. 10. 3. So when David fasted, it is said that he lay all the night upon the earth, that he neither washed, nor annointed himselfe, nor changed his apparel, 2. Sam. 12. 16. 20. In the solemne fast of the Jews, the bridegroome and bride must come out of their chambers, Joel 2. 15, 16. By these places it is manifest, that in a true fast, there is required not only abstinence from meate and drinke, but from all delights, recreations, and other things that might refresh the nature of man. By this the Popish fasting is justly reproved: wherein, though men are enjoined to abstaine from flesh, yet there is given liberty to use other delicates.

The third thing in the manner of a Fast is, so far forth to abstaine from meate, and other delights, as the body may be thereby afflicted. Ezra proclaims a fast, and he gives a reason thereof, that himselfe and the people might afflict themselves, Ezra 8. 2. This afflicting of a mans selfe is expounded by Paul, 1. Cor. 9. 27. where he saith, I beate downe my body, and bring it into subjection. Now though we must humble and afflict our bodies by fasting, yet we ought not to weaken, abolish, or destroy nature, or do that whereby the strength of nature may be taken away. For such afflicting is forbidden, Col. 2. 23. And contrariwise, we are commanded by Christ to pray for daily bread, that is, such food as is fit to sustaine our substances, and therefore we may not by such exercises, over throw the same.

Yet for the better understanding of the manner of Fasting, three Questions are to be answered.

I. Question. How long the Fast must continue?

Ans. The beginning and end of a Fast, is left unto our liberty. But it is so long to be kept, as the principal actions of the fast, that

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is, humiliation and prayer, do continue. And  though the beginning and end thereof be free to us, yet it is most meete and convenient, that solemne fasts should begin in the Morning, and last till the Evening. This was the usual custome of the Church in the olde Testament.

II. Question. Whether in the day of a solemne fast, a man may eate any thing or no? and if he may, what? and how often?

Answer. We may eate, and that (if neede require) once or twise. Yet here we must take with us two caveats. First, concerning the quantity of our meate: it must be lesse then ordinary, and only that which is necessary  to preserve nature, and no more: for if it be otherewise, we abolish our fast. Secondly, concerning the quality of that we eate; It must not be dainty and pleasant, but the meanest food, and such as hath least delightsomness delicacy in it. Thus Daniel fasted for three weekes of days, from morning to evening; in which time he eate but a smal quantity of meate, and that which was none of the daintiest, Dam. 10, 3.

These caveats observed, a man may lawfully take some sustenance, even in the time of a solemne fast. For there is no kind of meate but may then be eaten, quantity and quality being observed. In the old Testament, no cleane beast was forbidden to be eaten in the day of a fast. And in the New, To the pure, saith  Paul, Tit. 1. 15. all things are pure. And the kingdom  of God, stands not in meates and drinks, but in righteousnesse, peace, and joy in the holy Ghost.

III. Quest. Whether all persons, are bound to keepe the forme prescribed, in the day of the solemne fast?

Ans. All that are able, and can abstaine, are bound. Yet because Gods worship stands not in eating or in not eating, some persons are here exempted.

First; all those that are weake, as children, aged persons, and those that are sickly. Secondly, they that, by reason of the constitution of their bodies, do find themselves unfit to pray, and heare the word cheerfully, when their stomachs are empty. These persons may eate in the day of a solemne fast, so that they observe the caveats before remembered. It is  not with us in these countries, as it was with the Jews: They could fast one, two, or three days together, without any inconvenience; we cannot do the like. And the reason is plaine. Men that live in those hot countries, have cold stomaches, so may fast the longer; but in colder climates, such as ours is in respect of theirs, men being of hotter stomaches, are not able to continue fasting so long as they,

Sect. 3.

The third point is, concerning the Right  ends of a religious fast, and they are foure.

The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts, into subjection to the will and word of God. By eating and drinking the body is made heavy, the heart oppressed, the senses dull, and the whole man unfit for the duties of humiliation, prayer, and hearing of the word, Luk. 21. 24. That therefore this unfitnesse may be taken away, not only the body it selfe, but the unruly lusts of the flesh are to be mortified and subdued, by this exercise of fasting.

The second end is, to stir up our devotion, to confirme the attention of our minds in hearing and in prayer. To this purpose in the Scripture, fasting and prayer are for the most part, if not always, joined together, because, when the stomache is full, the body and minde are lesse able to do any good duty; and contrariwise, when abstinence is used; the heart is lighter, the affections in better order, the whole man more quicke and lively in the service of God. For this very cause Anna is said, to worship God night and day with fasting and prayer. Luke 2. 37. And the intent of the holy Ghost there, is to commend her for the fervency of her prayer, which she testified, in that by such exercises, she stirred up and increased the attention of her minde.

The third end is, to testify the humility and contrition of our hearts, that is to say, our inward sorrow and griefe for sin, and our repentance and effectual turning unto God. Without this end, the fast is but a vaine ceremony. And therefore the Prophet Joel calls upon the people to turne unto the Lord with all their hearts, with fasting, weeping, mourning; to rent their hearts, and not their garments, c. Joel 2. 12, 13. The Prophet Esay in like manner, reproveth the Jews, because when they fasted, they would afflict their soules for a day, and bow downe their heads as a bullrush, and lie downe in sackecloath and ashes: but made no conscience to turne from their evil ways, Esay 58. 5, 6. Therefore their outward humiliation was but hypocrisy.

The fourth end of a fast, is to admonish us of our guiltiness before the Lord, and to put us in mind of the acknowledgement of our sins, whereby we become unworthy of any blessing, gift, or mercy, yea, unworthy to go upon the ground, to breathe in the aire, to eate, drinke, sleepe, or enjoy any other benefit. In a word, that we have deserved by our sins, all the plagues and punishments threatned in the Law against sinners. The Malefactour in the day of Assises, cannot give greater testimony of the true confession of his guiltinesse, then by comming before the Judge, with the rope about his necke; neither can we bring a more notable signe of our true humiliation before God, then by comming before him, in the day of the solemne fast, with open confession and proclamation of our guiltinesse, both of sin and punishment. Hence it was, that in the fast of Ninive, not only men, but even the beasts were forbidden to feede or drinke I4

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water; for this very end, that the Ninevites  might acknowledge their sins to be so great, and heinous in the sight of God, that in regard thereof, not only the reasonable creatures themselves, but also the beasts of the field, for their sakes, were unworthy of life and nourishment.

III. Question.
Whether Popish Fasts be lawful, and ap-
proved of God?

Ans. They are wicked, and therefore neither approved of God, nor to be observed  by man, and that for three special causes.

First, the patrons and maintainers of them, do appoint set times of fasting, which are necessary to be kept, upon paine of mortal sin. And abstinence from flesh (with them) is made a matter of conscience. Now to prescribe set times necessarily to be observed, is contrary to that liberty, which the Church of God and the governours thereof have for this purpose, only upon special occasion. When the question was moved to our Saviour by Johns Disciples, Why they and the Pharisies fasted often, whereas his fasted not, Answer was given in this manner, Can the children of the marriage chamber mourne, as long as the bridegroome is with them? But the days will  come, when the bridegroome shall be taken away from them, and then shall they fast, Matth. 9. 15. Form whence we may gather, that times of fasting must be, according to the times of mourning. For Christ gives them to understand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enjoined a set time for fasting, but must be left to the liberty of the Church, to be prescribed, as God shall give occasion. Againe the Apostle reproveth the Church of Galatia, for observing set days, month, and times, and years, in way of Religion. Gal. 4. 10. Montanus the Heretic is  thought (in Ecclesiastical stories) to have been  the first, that made laws of set-fasting. And  the Churches of God in ancient times, fasted of their owne accords freely, not enforced by law or commandment, but as time and occasion served.

It is alleged, that this doctrine seems to chalenge the Church of England of Heresy; for it appointeth and observeth set times of fast. Ans. Nothing lesse. For our Church injoineth and approveth these times, not upon necessity, or for religions sake, but for civil and politic respects: whereas the Romish Church, holds it a mortal sin, to put off a set fast appointed, so much as till the next day following.

The second reason. They of the Church of Rome make a distinction of meates. For they wholly forbid flesh to be eaten upon days of fast, and allow whit meats only then to be used; and that of necessity. Now this difference of meates is partly impious, partly absurd and foolish.

Impious it is, because they make it for Religions sake. For since the comming of Christ, there is a liberty given to all men whatsoever, to eate of all kinds of meates, without any distinction: commanding abstinence from nothing, which God hath created, to be received with thanksgiving. It is true indeede we hold a difference betweene meate and meate, but how? not in way of religion, but in regard of temperance and health, for civil and politic uses and respects. As for the other, we rest upon the word of God, and hold it with Paul, a doctrine of Devils, to command for bearance of meates, in regard of conscience, 1. Tim. 4. 3.

But to this place of Paul, they give answer and say, that it is spoken of Heretics, such as the Manichees, and Novatians, c. were, that held meates in their owne nature uncleane. We on the other side reply, and say, that this text condemns those that make meates any way uncleane. And that the Papists do put this difference, in way of religion, and conscience; as appeareth by their straight prohibitions of flesh as uncleane, and that for conscience sake. And this text they shall never be able to shift off: for it plainely condemneth any such distinction, seeing to the pure, all things are pure: and every creature of God is good, and nothing to be refused, so it be received with thanksgiving, 1. Tim. 4. 4.

Furthermore, this difference of meates is also foolish. For first, the light of nature and common sense teacheth, that in such meates, as they permit, there is as much delicacy, pleasure, and contentment, yea, as much (if not more) strenght: for example: in some fish, fruits, and wines, as in flesh by them forbidden. Yea, Saint Paul ascribes flesh unto fishes, 1. Cor. 15. 39. There is one flesh of men, an other of beasts, an other of fishes, c. Secondly, I call it foolish, because in their set Fasts they forbid flesh, but permit divers wines, and the daintiest juncates that the Apothecaries shop can afford: whereas in a solemne fast, all meates, drinks, and all other delights, of what kinde or nature soever, are to be forborne. For this was the practise of the Church in former times, to forbeare not only ordinary foode, but soft apparel, sweete ointments, and whatsoever it was, that served to refresh and cheare the heart, as hath beene showed.

The third Reason. The Church of Rome giveth to their fastings, false and erronious ends: as namely, to merit something at the hands of God thereby, to satisfy his justice for sin, and to be true and proper parts of his worship. And that these are false and erronious, I prove by these reasons.

First, they do wholly frustrate the death

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of Christ, which is the only thing in the  world appointed by God, to be meritorious and satisfactory.

Secondly, Fasting of it selfe, is a thing indifferent, neither good nor evil. For though it be referred to a religious end, which is the humbling of the soule; yet it is not good in it selfe, but only in regard of the end. Neither is it any part of Gods worship, being so referred; but only a prop and furtherance, serving (in the right use thereof) to make a man more fit for the duties of Gods service.

Thirdly, these ends if they be well considered, cannot be the true ends of fasting, as will appeare by this example. A begger at our  doores, entreats an alms, we give it, and he receives it. But will any man say, that by begging he doth merit or deserve his alms? In like manner we are all beggers, that have nothing of our own, neither foode, nor raiment, nor any other blessing we do enjoy, but all we have, commeth unto us only from God. Well, upon just occasion we give our selves to fasting, we pray earnestly unto him for mercy, in the pardon of our sins. In this case, is it not great madnesse to thinke, that we by begging mercy can merit mercy at the hands of God? But prayer (saith the Papist) as it is prayer, merits nothing, but as it is a good worke. Ans. Prayer as it is a good worke, is no other then begging: and then it is unpossible, that it should be meritorious, unlesse it be  granted, that begging is meritorious, which cannot be.

These reasons considered; I conclude, that Popish fasts, which stand in force among them at this day, are wicked and damnable, and consequently to be ablished, if it were no more, but for the blasphemous ends which they make of them.

And thus much touching this point of Fasting, as also concerning the other Heads of Gods outward worship.

CHAP. XVI.
of the Sabbath day.

The fourth maine Question touching man, as he stands in relation to God, is  concerning the Time of Gods worship. Wherein certaine particular Questions are to be resolved touching the Sabbath day.

The first, and most principal of all the rest, is this;

Whether it be in the liberty of the Church of God upon earth, to alter the Sabbath day from the seventh day, to any other?

In answering to this Question I will not resolutely determine, but only propound that which I thinke is most probable.

First therefore I answer negatively: That it is not in the Churches liberty, to alter the Sabbath, from the Seventh day. The reasons are these.

I. Reason. The substance of the fourth commandment is unalterable. Now the sanctifying of a rest upon the seventh day, is the substance of the fourth commandment. Therefore the sanctifying of the rest of the seventh day, is unalterable in regard of any creature.

That the truth of this reason may appeare, two things are to be considered. First, what is changeable and temporary in the Sabbath: and then what is moral and perpetual.

Sect. I.

The things which are temporary and ceremonial  in the Sabbath day, are these.

1. That rigorous and precise rest, prescribed to the Jews, which stood in the straight observation of three things.

First, the Jew might not on the Sabbath go forth, to take a journey any whither, for any matter or business of his owne. For of this there was a special commandment given, Exod. 16. 29. Tarry every man in his place, let no man go out of his place the seventh day: namely, to do any worke or businesse of his owne whatsoever.

Secondly, the Jew might not kindle a fire upon the Sabbath day. For so saith the Lord by Moses, Ye shall kindle no fire throughout your habitations, c. Exod. 35. 3. It will be then said, How did they for meate and fire in winter?

Ans. They prepared and dressed their meate, the day before: as they were commanded, Exod. 16. 24. And for fires in winter, if they had any upon the Sabbath, it was necessary (as I suppose) that as they dressed their meate the day before, so they should then begin their fire also, which being thus begun, might be preserved on the Sabbath.

Thirdly, the Jew might not carry a burden. This the Lord did expressely forbid them by the Prophet Jeremy. Thus saith the Lord, Carry no burdens upon the Sabbath day, neither bring them in by the gates of Jerusalem, c. Jeremy 17. vers. 11. And Nehemiah charged the men of Judah, with the prophanation of the Sabbath in that kinde, Nehemiah 13. 15, 16, 17. In these three particulars, stood the strict observation of the Jewish rest; which is altogether temporary, and doth not concerne the times of the New Testament; because it was only typical, the Sabbath being (in regard of that manner of rest) a sigue of the most strict spiritual rest from all sin, in thought, word, and deede, required of every true believer.

II. Againe, in the Sabbath this was ceremonial and temporary, that it was a special signe betweene God and his people, of the blessings that were propounded and promised in the Covenant, Exod. 31. 13. And these

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were principally two. First, it was a signe of  their sanctification, to teach them, that as the Lord had set apart a day of rest, so he did and would sanctify the observers thereof unto himselfe, by forgiving their sins, and receiving them into his favour, in by the Messias to come. Secondly, it was ordained by God, to figure and signify the everlasting rest of Gods children, in the kingdom of heaven. Of this the Prophet Esay Speakes, when he saith, that from month to month, and from Sabbath to Sabbath, all flesh shall come to worship before God, Esa. 66. 23. And the author to the Hebrews, There remains therefore a Subbatisme, or rest to the people of God, Heb. 4. 9.

III. Furthermore, this was temporary in the Sabbath, that it was to be observed upon a set day, namely, the seventh from the Creation, and that with set rites and ceremonies. So saith Moses, The seventh day is the Sabbath, Deut. 5. 14. Againe, On the Sabbath day, ye shall offer two lambs of a yeare old, without spot, and two tenth deals of fine flower, for a meate offering mingled with oile, and the drinke offering thereof: and the burne offering of every Sabbath, beside the continual burnt offering, and the drinke offering thereof, Numb. 28. 9, 10.

IV. This also was Ceremonial, that it was to be observed, in remembrance of their deliverance out of Egypt. Remember that thou wast a servant in the land of Egypt, and the Lord thy God brought thee out thence, by a mighty hand, and  stretched out arme: therefore the Lord thy God commanded thee to observe the Sabath day, Deut. 5. 15

Sect. 2.

Now, as there were some things temporary and Ceremonial in the Sabbath, so there are some things in it perpetual and Moral: and those I take it are three especially.

First, that there should be a day of rest, in which man and beast might be refreshed after labour.

Secondly, that this day should be sanctified; that is, set apart to the worship of God. These two first, are therefore moral, because they are expressely mentioned in the Commandment  touching the Sabbath.

Thirdly, that a seventh day should be sanctified to an holy rest, and that this holy rest should be observed in a seventh day. I say not, in this or that seventh day, but in one of the seven.

Now that this also is moral, it appears by these reasons.

First, the Sabbath of the seventh day, was instituted and appointed by God in Paradise, before the fall of man, and the revealing of Christ; yea even then, when there was one condition of all men. This is plainely set downe in Gen. 2. as also in the fourth Commandment. And upon this ground it is manifest, that a Sabbath of a seventh day cannot be a Ceremony simply, considering the ordination thereof was in time, long before all Ceremonies. If it be objected, that it was made a ceremony afterward: I answer, that the reason is naught. For matrimony was ordained in Paradise, and afterward made ceremonial, to signify the spiritual union betweene Christ and his Church, and yet Matrimony is perpetual: and so is a Sabbath of a seventh day. If it be againe alleadged, that God did then keepe a seventh day in his own person, and afterward injoined it to man by his commandment: I answer, that the institution of the Sabbath in Paradise, consisted of two parts; Blessing, and Sanctification: and the meaning of the holy Ghost is, that God did both blesse it in regard of himselfe, because he kept it in his owne person, and hallowed it also in regard of man, by commanding it to be sanctified, and kept in performance of holy duties.

Secondly, the reasons of the fourth Commandment are general, and the equity of them is perpetual, and they have this end to urge the rest of a seventh day. Let them be considered in particular. The first, in these words, Sixe days shalt thou labour. Which some take to be a permission; as if God should have said thus; If I permit thee sixe, thou shalt allow me a seventh. But they may be also taken for a commandment, injoining labour in the sixe days; first, because they are propounded in commanding terms: Secondly, because they are an exposition of the curse laid upon Adam, Thou shalt eate thy bread in the sweate of thy face, namely, in the sixe days: and thirdly, because idleness, the spoile of mankind, is there forbidden. This being so, there must needs be a seventh day, not only of rest, to ease them that labour in the five days, but also of an holy rest, that God might be worshipped in it. The second reason is taken from Gods example: For in sixe days, the Lord made heaven and earth, c. That which the Lord himselfe hath done in person, the same must man do by his commandment: But the Lord himselfe in sixe days laboured, and rested the seventh: therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he hath not done, nor doth. If then these reasons do not only enforce a rest, and an holy rest, but a rest on the seventh day; then this rest on the seventh day, is a part of the fourth Commandment: and consequently, the Church cannot alter it from the Sabbath day, because they cannot alter the substance of that Commandment which is eternal.

II. Reason. The Sabbath day in the new Testament, (in all likelihood) is tied to that, which we call the Lords day, and that (as I take it) by Christ himselfe. The reasons thereof are these.

I. The Sabbath day of the new Testament is called the Lords day, Apoc. 1. 10. Now I

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suppose, (for in these points still we must go  by likelihoods) it is called the Lords day, as the last supper of Christ is called the Lords Supper, for two causes. First, as God rested the seventh day after the Creation, so Christ having ended the worke of the new creation, rested on this day from his worke of redemption. Secondly, as Christ did substitute the last Supper in roome of the Passeover, so he substituted the first day of the weeke in roome of the Jews Sabbath, to be a day set apart to his owne worship.

II. The Church of Corinth every first day of the weeke, made a collection for the poore as we may reade, 1. Cor. 16. 2. and this collecti on for the poore in the Primitive Church  followed the preaching of the Word, Prayer, and the Sacraments, as a fruite thereof, Act. 2, v. 42. For these be Sabbath exercises, that went alwayes together in the Apostolical church. But it will be said, that collecting for the Saints, is a matter of indifferency, may be done upon any day, as well as upon the Sabbath. To this I answer, that Paul commands the Corinths to do it, as he had ordained it in the church of Galatia: whereby he makes it to be an Apostolical, and therefore a divine ordinance. Yea, that very text doth in some part manifest thus much, that it is an ordinance and institution of Christ, that the first day of the weeke should be the Lords day. For Paul commandeth nothing, but  what he had from Christ.

III. Christ and his Apostles kept the first day of the weeke as the Sabbath. For Christ rose againe the first day of the weeke, and appeared to his Disciples, Joh. 20. 19. and eight days after he appeared againe to Thomas, vers. 26. which was the next first day of the weeke. And this hath beene the opinion of sundry ancient Divines. (a) Cyril upon  John sayes, that this eight day was without doubt the Lords day, and so ought to be kept, because it is likely Christ himselfe kept it holy. And the same is affirmed and taught by (b) Augustine and (c) Chrysostome. Againe, the  Apostles also kept it. For when the Holy Ghost descended upon them, they were again  assembled upon this day, Act. 2. v. 1. which I prove thus. The day of Pentecost was the  first day of the weeke: for the Jews were  commanded to bring a sheafe of their first  fruits, the morrow after the Sabbath in the  Passeover, Levit. 23. 10. c. and betwixt that Pentecost, they were to reckon fifty days. Hence it followeth, that the day of Christs resurrection, falling the morrow after the Jews Sabbath, which is the first day of the weeke; Pentecost must needs fall on that day; and therefore the Apostles met the same day, and not they only, but also the whole church gathered themselves together, and celebrated this day with preaching of the Word, and administration of the Sacraments, Act. 20. 7. And according to this institution of Christ, and the examples of his Apostles, hath been the constant practise of the Church, from their times until now.

IV. That which was prefigured, in that it was prefigured, was prescribed: but the Lords day was prefigured in the eight day, wherein the children of the Jews were circumcised: therefore it was prescribed to be kept the eight day. Thus the ancient Fathers, by name Cyprian Augustine, have reasoned taught. Againe, the day of Christs resurrection was prefigured by that day, wherein the stone which the builders refused, was made the head of the corner, Psal. 118. vers. 24. in that it was prefigured, it was appointed by God. For then it appeared to be true which Peter saith of Christ, that God had made him both Lord and Christ, Act. 2, 36 And the same may be said of the Sabbath of the new Testament, that it was in the figure preordained, and therefore limited and determined by our Saviour Christ unto the Lords day. Other reasons might be added, but they are only conjectures: these be the principal.

III. Reason. God is Lord of times and seasons, and therefore in all equity, the altering and disposing thereof is in his hands, and belongs to him alone, Act. 1. 10. Times and seasons the Father hath kept in his owne hand. Againe, Christ is called the Lord of the Sabbath. And Antiochus Epiphanes is condemned by the holy Ghost, because he tooke upon him to alter times, Dan. 7. 25. Besides that, Daniel saith, that it is God alone that changeth times and seasons, Dan. 2. 21. Now if it be proper unto God, as to create, so to appoint and dispose of times, then he hath not left the same to the power of any creature. And therefore, as the knowledge thereof, so the appointment, and alteration of the same, either in general, or particular, belongs not to the Church, but is reserved to him. The church then, neither may nor can alter the Sabbath day. And this is the first part of the answer.

Sect. 2.

The second is this: If the Church had liberty to alter the Sabbath, then this alteration must be made within the compasse of the weeke, to the sixt, or fift, or fourth, or second or third, or first day; and not to the eight, or ninth, or tenth days, without the compasse of the week. The reason is plaine. The Church of the new Testament, hath more knowledge and more grace, then the people of the olde Testament had; and in that regard, ought to have more zeale, and greater alacrity in the worship of God then they had, that it may exceede the Jews according to the measure of grace received. And thus the first and principal question touching the Sabbath, is answered and resolved,

Sect. 3.

Now, before I come to the next, let us in the meane while see and examine the Reasons that are brought against the answer presently

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made. First therefore it is alleadged, that  in the new Testament there is no difference of days. For if we have or make a difference of days, we are in truth no better then Jews. That there is no distinction of days, they prove out of two places. The first is, Col. 2. 16. where the Apostle says, Let no man condemne you in respect of an holy day, or of the new Moone, or of the Sabbath day The second, Gal. 4. 10. where the same Apostle reproves the Galatians for observing days, and months, and times, and years.

To this I answer, that both the places speake of the Feasts of the Jews, and of difference of days, that stands in force by the Jewish ceremonial law. Paul to the Colossians,  warns them to give no occasion to others, whereby they might justly condemne them, for observing of days in superstitious manner, upon opinion of holinesse and necessity, as if mens consciences were bound to such observation. And he reproves the Galatians, for observing days (as it is likely they did) not only in the Jewish, but also in the heathenish manner. To which purpose Paul saith, ver. 11. He is afraid of them. His meaning was, because they placing their salvation (in part) in their Jewish observation of days, after they had beene informed touching their liberty in Christ, did thereby mixe the Gospel with the Law: and therefore he feared, least by that means Christ should become unto them unprofitable,  and so his preaching to smal or no purpose.

Againe, they alleadge Rom. 14. 5. where Paul saith, One man esteems one day better then another, and another man counteth every day alike. In which words the Apostle blameth not them, which thinke all days as one.

Ans. In the new Testament, all dayes be as one, in regard of the aptnesse thereof to the worship of God: and yet thee may be difference of days in regard of order: and this Paul no where condemneth. That we may the better conceive this distinction, we must consider a difference betweene the Jews Sabbath and was both the time of the worship of God, and  also a part of his worship. But the Sabbath of the new Testament, though it be a necessary time of Gods worship, yet it is not a part thereof. If it be said, that it is commanded, therefore it must needs be a part of Gods worship: I answer, It is commanded not as Gods worship for substance, but in respect of the duties of the worship, that are to be kept and performed in it. And hence it is manifest, that in regard of Gods worship, there is no difference of days in the new Testament, but in regard of order.

Thirdly, they object, that Paul kept the Jews Sabbath, as well as the Lords day. For he and Barnabas came to Antiochia, and went into the Synagogue on the Sabbath day, Act. 13. 14. And againe, he and Timothy converted Lydia upon the same day. Act. 16. 13.

Ans. The Apostle did this upon very good ground, not because he held the observation of it as necessary as the other; but in regard of the weaknesse of the Gentiles and Jews newly called. For the Church that consisted of such persons in those days, was not yet fully persuaded and resolved of the Abrogation of the Jewish Sabbath: and therefore for the time, he yielded to their weaknesse, observed it as well as the other. But afterward when they were confirmed in that point, he forbare that liberty, and taught the full abolishment both of it, and other ceremonies.

Fourthly, Act. 18. 3. 4. Paul is said to come to Corinth to Aquila and Priscilla, and to worke with them in their trade of tent-making: and further it is said, that he disputed in thy synagogue every Sabbath day, that is, on the Jews Sabbaths, and exhorted the Jews Grecians. Hence it is gathered by some, that Paul did only keepe the sabbath of the Jews, and that both on the Lords day, and on the weeke days, he wrought with Aquila and Priscilla.

Ans. First, we must remember this rule, That Charity and necessity do dispense with the Sabbath, and with ceremonies. If a Towne should be on fire, or if a city or countrey should be presently assaulted by the enemy, in the time of the word preached, on the Sabbath day; the preaching of the word, in these cases, must cease for a time, till by convenient helpe the fire be quenched, and the enemy be taken, or driven backe. Now where as Paul in the ordinary days of the weeke made tents, and on the seventh too, not observing it, but the Jews Sabbath; we must know, that he did it upon necessity, for the salvation of the Jews. For Priscilla and Aquila were Jews unconverted, and Christ was not yet revealed unto them. And if Paul had but once named Christ, he could have done no good among them. Yet afterward, when he saw better opportunity, at the coming of Silas and Timotheus from Macedonia, then he could no longer containe himselfe, but burned in the spirit, and testified to the Jews, that Jews was the Christ. vers. 5. Now if there was cause why he did not speake of Christ for the time, then was there cause also why he did not make profession of a Sabbath. Secondly I answer, though Paul did not then openly sanctify the Sabbath; yet it is to be supposed, that he kept it privately by himselfe, reserving some special time for that purpose: and the contrary cannot be showed.

The second Question touching the Sabbath.

How the Sabbath of the New Testament is to be observed

Ans. In observing a Sabbath of the new Testament, there are two things required; a

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Rest, and a sanctification of the same Rest to  an holy use. This answer is made out of the very substance of the fourth Commandment, which is moral, and hath nothing ceremonial in it. And the fourth Commandment (for substance) consists in a ceasing from labour, and a holy dedication of our rest to an holy use, that is, to the worship and service of God.

Sect. I.

Now touching the first point, the Rest of the Sabbath, there are three several opinions, whereof two are contrary, and the third is a meane betweene both.

The first opinion is, that we are bound as strictly to keep the outward rest of the Lords  day, as the Jews were to keepe the Sabbath: and sundry men are of this minde. But I take it, this opinion is not warrantable. For (as we said before) the Jewish manner of keeping the Sabbath in straitnesse, is a Ceremony. And if we be bound to keep it as straitly as the Jews did, then Judaisme must still remaine, and the ceremonial Law (at least in some part) must still be in force.

But in favour of this opinion, it is alleadged: First, that the fourth Commandment is a Law given as well to Christians, as to Jews, and therefore it binds both alike. Ans. The fourth Commandment bindeth Christians to keepe a seventh day for the Sabbath, both in respect of Rest, as also in regard of sanctification  thereof; but that it bindeth them to the same strait manner of keeping the Rest, as it did the Jews, we utterly deny.

Secondly, That the reasons used to enforce the Commandment, do equally binde all therefore the Commandment it selfe. Answ. It is true for the duty commanded, but not for the manner of performance. Againe, the reason alleadged doth not follow: for sometimes the holy Ghost useth a reason that is perpetual, to enforce a Ceremony. That Levi should have no part, nor inheritance among his brethren, was a Ceremony commanded by God; and yet the Lord enforced it, with a reason that was perpetual, namely, because himselfe was the part and inheritance of Levi,  among the children of Israel, Numb. 18. 20.

Thirdly, that the Sabbath is a figure (to believers in the new Testament) that God is their God, and they his people; and the same it was to the Jews: therefore the bond is as strict to the one, as to the other. Ans. 1. Believers under the Gospel, have two only signs of the Covenant; Baptisme, and the Lords Supper, and no more. 2. The Scripture restraineth the Sabbath, as a signe, only to the Jews, It is a signe betweene me and you in your generations, Exodus 31. 13. Againe, vers. 16. the children of Israel shall keepe the Sabbath —for an everlasting covenant. 3. The Sabbath was not a signe in the first institution in Paradise. For the covenant of grace was made after the fall of man, and the signe thereof must needs be appointed after it; considering that before the fall, Ceremonies signifying sanctification had no place. And this is the first opinion.

The second opinion touching the Rest of the Sabbath, is flat contrary to the former; namely, that on the Sabbath day, (after the public worship of God is ended, and the Congregation dissolved,) men have liberty either to give themselves to labour, or to honest pleasures and recreations. This opinion doth quite abolish one of the Commandments of the Decalogue: For it presupposeth all days to be alike, this only provided, that the public worship of God be solemnly kept Now this may be done in any day of the weeke; and there will be no neede of appointing a set time for Gods service, if all days be equal, without any difference or distinction. But the fourth Commandment (for substance) is eternal, and requireth (upon paine of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holinesse and religion. And if it command abstinence from ordinary labour, then much more from pleasures and recreations.

The third last opinion, holds the meane between the two former extremities, and that I take to be the best and safest. The substance hereof consists of these two conclusions.

1. That upon the Sabbath day of the new Testament, men are to rest from the ordinary labours of their callings. Thus much is commanded in the fourth Commandment. For the Rest it selfe was not a Ceremony (as I said before) but the strait and precise manner of resting. Againe, it is most necessary, that religion, and the power thereof, should be maintained amongst Gods people, which cannot possibly be; unlesse men (at some times) set themselves apart unto it. The student that desires learning, doth not attaine unto knowledge, unlesse he do daily consecrate and devote himselfe to the study thereof In like manner religion cannot be preserved and maintained in the Church, except men do wholly continually employ themselves in the practise of the same. Furthermore, it is the liberty that Gods Law gives to servants, yea and to beasts, that they shall not be oppressed with labour by working on the Lords day; and this liberty is grounded upon the law of nature, and common equity.

Here the common sort are woont to reply and say: If we must rest from the labour of our callings the whole day, we shall not be able to maintaine our selves and our families. To which it may be answered, that they which gathered Manna only in the sixe days, had as much as they that went out to gather it on the seventh day: for though some of the people went out thereon to gather, yet they found none. They therefore which rake rest on the Sabbath day, must not be distracted with needelesse cares; but live by faith, K

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and depend upon Gods providence for meat,  drinke, and cloathing. And the labour of the calling then used, when it is expressly forbidden by God, brings rather a curse with it, then a blessing. Againe, such persons must remember, that godlines hath the promises of this life, and the life to come, 1. Tim. 4. 8. and if they will first seeke the kingdom of God and his righteousnesse, all things necessary shall be cast unto them in way of advantage, Matth. 6. 33. Therefore, if they keepe his commandment, and rest upon the seventh day, God will in mercy give a blessing, and they shall no lesse receive from him their daily bread, in that day, then in another.

II. Conclusion. In this Rest, sundry kinds of works may be done, and that with good  conscience; principally two.

The first are works both holy, and of present necessity. And they are such as cannot be done before or after the Sabbath. These are likewise of two sorts. The first are those, that do necessarily pertaine to Gods worship, so as without them God cannot be worshipped. Of this kinde is the Sabbath days journey, Act. 1. 12. allowed among the Jews to the people, to go and heare the word preached: Thus we reade, that the Shunamite went ordinarily upon the Sabbath and new Moone, to the Prophet, to heare him. For when she demanded leave of her husband, to go to the Prophet, he askes her, Why wilt thou go, seeing it is neither new Moone, nor Sabbath day? 2. King. 4. 23. Of the same sort were the killing  and dressing of sacrificed beasts, in the time of the law, whereof our Saviour saith, Have ye not read in the law, how that on the Sabbath days, the Priests in the temple breake the Sabbath, and are blamelesse? Matth. 12. 5. The next sort of works of present necessity, are those that belong immediately to the preservation of the temporal life of man and beast, or that serve to the good estate of them both. Such are works of mercy: the watering of cattle, Mar. 12. 11. the drawing of a beast out of a pit, Luk. 14. 5. and such like.

The second kinde of works, that may be done upon the Sabbath, are works of Christian liberty, out of the Case of necessity. These  were such as the Jews might not do; and yet we in the new Testament may do them. For example: provision and dressing of meate, making fires, and carrying of burdens. Yet upon this liberty, men ought not to gather, that they may do what they will, because they must cease from the ordinary execution of the works of their callings. For the word of God giveth no such warrant: men are in this case, to submit themselves to his will expressly revealed, and to use their liberty according to the same.

Here two cases are propounded.

I. Case. Whether we may not lawfully use recreations on the Sabbath day, as shooting, bowling, hunting, hawking, wrestling, c.

Ans. I take it, we are not denied to rejoice and solace our selves upon this day. For to some men, at some times, recreations may be more necessary then meate, in case of weakness, for present preservation of health. And though not in that regard, yet being well used, it may be a furtherance to men, in the performance of the duties of godlinesse, as well as in the duties of their calling. But this rejoicing must be such, as was the rejoicing of the Jews, Nehem. 8. 12. which was only spiritual, and in the Lord. For they rejoiced only for this, that they understood the Law of God, that was taught them.

But for the recreations and pastimes aforenamed, as bowling, and such like, they are not at this time to be used. My reason is this: That which is the more principal and necessary, namely, labour in the execution of a mans calling, is forbidden; recreation therefore which is with labour, must cease on that day when labour ceaseth. Againe, if the duties of the ordinary vocation, otherwise lawful and commendable, be therefore forbidden, because they destroy the Rest commanded, and take up the minde, that it cannot be freely employed in the affaires of God, then much more are the works of pleasure forbidden, because they do the same things much more, though otherwise in themselves they be not unlawful. Object. Servants must have recreation, otherwise how shall they be able to worke in the weeke day? Answ. True, but their recreation must be granted them in the days of labour. For recreation pertaineth not to rest, but to labour, and is therefore used, that a man by it may be made more fit to labour.

II. Case. Whether men upon any occasion, may not do a worke of their callings, in the morning or evening of the Sabbath day, as Tradesmen for example. I answer, that they may, so be it they observe foure caveats. I. That the worke done be no scandal to any person. II. That it withdraw not the mind of the worker, or any other from sanctifying the Sabbath, either publicly, or privately. III. That it be not a worke of gaine, but a worke of mercy, or tend to a worke of mercy. IV. That it serve for the immediate preservation of life, health, or goods. Of life; thus Elias continued his flight from Jezabel many Sabbaths together, 1. King. 19. 8. And the reason is good: the Sabbath was made for man (saith Christ,) that is, not for the hurt, but for the good of man. Of health; and thus our Saviour Christ visited the sicke, Joh. 5. 3. and cured the blinde man upon the Sabbath, John 9. 14. By whose example the Physician and the Chirurgion may lawfully go, not only to give necessary counsel, but to minister necessary physic, do cure. Lastly, of goods which are in present danger of losing. Thus Christ would have the oxe presently pulled out of the pit, Luk. 14. 5. and the ship on the shore full fraught with wares, requires present

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helpe, if it be in apparent danger of sinking.  Thus much concerning the first thing, required in the observation of the Sabbath.

Sect. 2.

The second thing required in the hallowing  of the Sabbath of the new Testament, is the sanctification of rest, which is nothing else but the dedicating of it to a religious use, that is, to the practise of divine worship. This sanctification is either public, or private.

The public is the solemne performance of spiritual works, commanded in the second and third Commandments, and tending to public worship. And this may be  reduced to foure principal heads. I. The reading or preaching of the word, when the Minister publicly in the Congregation assembled, doth faithfully deliver unto the people pure sound doctrine, and applies the same as necessity requireth, and occasion serveth, to the edification and salvation of all and every hearer in public audience: and the people on the other side, do reverently and attentively heare the same word read and preached. II. The administration of the sacraments according to Gods institution, by the Ministers of the Church lawfully called. III. Public prayer, wherein the Minister calleth upon the name of the Lord, and the whole congregation, in servent affection, lift up their hearts unto  him, and in minde, give assent to the prayers made in the name and behalfe of them. IV. Collection and giving of alms for the reliefe of the poore, whether they be captives and strangers, or those that dwell among us, the sicke, the needy, orphans and widows, and such like. Upon these foure heads doth stand the whole public worship of God. For proofe and declaration hereof, reade these places, Neh. 8. Act. 2. 42. Act. 13, 14, 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1, 2, c.

Private sanctification, (which serveth to answer the second opinion) stands in these things: I. That every man in the beginning of the Sabbath, in the morning, do privately prepare himselfe to the public service  that followeth, by private prayer, by examination and humbling of himself before God, in respect of his particular sins. This the wise man exhorteth unto, when he saith, Take heede to thy foote when thou enterest into the house of God, Eccles. [5.1]. and his meaning is, that before a man betakes himselfe to the public congregation, there to performe service and worship unto God, he should looke into his heart, and examine his affections thoughts, that he come not unprepared: which duty, though it be always to be done, yet principally on the Sabbath day. The children of Israel rose up early in the morning on the Sabbath day, to offer up burnt offerings, peace offerings to an idol, Exod. 32. 5, 6. much more ought we, c. And it is said of our Saviour Christ, that he rose very early in the morning before day, and went into a solitary place to pray; and the day following was the Sabbath, when he preached in the Synagogues, Mark. 1. 35. 39. II. That when the congregation is dissolved, we spend the rest of the Sabbath in meditation and conference of the word before preached, and of the creatures. Thus it is said of some that heard Paul preach, that they received the word with all readiness, and searched the Scripture whether those things were so, Act. 17. 11. And the whole 92. Psalme was penned, that it might be a song of the Sabbath, and it contains nothing but a meditation of the works of God. III. That men privately exercise themselves in the works of charity and mercy; as in visiting the sicke, in making peace betweene those that are at discord, in relieving the poore, in teaching and instructing the ignorant, in comforting those that are distressed and comfortlesse. Neh. 8. 12. Then all the people went to eate, and to drinke, and to send part abroad to the poore, and to make great joy.

The third Question touching the Sabbath.

When the Sabbath doth begin?

To this some do answer, in the evening, and some in the morning. My answer is this, that the Sabbath of the new Testament amongst us, is to begin in the morning, and so to continue till the next morrow, and not in the evening, till the evening.

The reasons be these. 1. The Sabbath is to begin, when other ordinary dayes begin, according to the order and account of the Church wherein we live. 2. It was the practise of Christ and the Apostles. For Christ (as it hath beene thought of ancient times) consecrated the Sabbath, in that he rose from the dead early in the morning, when the first day of the weeke began to dawne, Matth. 28. 1. and therefore it is fit that the Sabbath day should then begin when he rose, for as much as it is kept in remembrance of his resurrection. The same was the practise of the Apostles. For Act. 20. 7. the first day of the weeke the Jews came together at Troas in the morning, and there Paul preached from that time till midnight, being the next morning to depart, having stayed there, as is plaine out of the sixt verse, seven days. In that text I note two things. First, that the night there mentioned was a part of the seventh day of Pauls abode at Troas. For if it were not so, then he had stayed at least a night longer, and so more then seven days, because he should have stayed part of another day. Secondly, that this night was a part of the Sabbath which they then kept. For the Apostle keeps it in manner of a Sabath, in the exercises of piety divine worship, namely, in preaching. Yea further, he continues there till the rest was fully ended: He communed with them till the dawning of the day, K2

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and so departed, vers. 11. Besides this text, David  saith in the Psalme of the Sabbath, that he will declare Gods loving kindnesse in the morning, and his truth in the night, Psal. 92.2. making the night following a part of the Sabbath.

Against this doctrine it is alleadged, first; that the Sabbath is to begin in the evening,  because in the first of Genesis it is said, sixe several times, the evening and the morning made the first day, and so the second, and third, c.

Ans. First: in that text when it is said, the evening and the morning, made such and such days, by the evening is understood the night, and by the morning the day, and the evening was the end of the day, and the morning the end of the night. This exposition is  ancient, and yet in Scripture we finde not one place, where the evening is put for the night. Secondly, I answer, that the collection from that place is of no force: for thus the reason must needs be framed. That which God did in appointing of days, the same must we do in using of them: But God in appointing of days, began the day at the evening, Erg. c. The consequent is false. For the case is otherwise in the constitution of time, then it is in the use of time constituted: and there is not the same reason of things in doing, as there is of the same things in being and use. Thirdly, this did not bind the Jews. For they in all likelihood began their Sabbaths in the  morning. Indeede their solemne feasts, as the Passeover, and such like, began and were kept from evening to morning, as we may reade, Levit. 23. 5. But their ordinary Sabbath was kept from morning to morning. Whence it is, that S. Matthew calls the dawning of the 1. day of the weeke, the end of the Sabbath of the Jews, Mat. 28. 1. and there is nothing (I take it) that can be brought to the contrary.

It is objected, that Moses saith, Lev. 23. 32. From Even to Even shall ye celebrate your Sabbath. Answ. The words must be understood of the feast of reconciliation, being the tenth day of the seventh month, which was solemnized and kept from Even to Even. And it is called a Sabbath, because it was by special commandment appointed to be kept as the Sabbath day, and that in two respects. First, because it was to be kept holy by the Jews, in humbling themselves and offering Sacrifices, vers. 27. Secondly, because upon that day it was not lawful to do any servile worke upon paine of death, verse 25. 30.

Againe, it is alleadged that Joseph of Arimathea could not embalme Christ, by reason that the Sabbath was at hand, and this was the evening. I answer, that the Jews Sabbath there meant, concurred with the day of their Passeover, and hence it was, that their Sabbath began in the evening.

By this that hath beene said, the answer to the third Question is plaine, to wit, that in the new Testament the Sabbath is to begin at the morning, and so to continue to the next morning, and not as some suppose, to begin at the Even, and continue till the next Even. And thus much touching the special Questions of Gods worship, as also generally concerning those that belong to man as he stands in relation to God.

The end of the second Booke.

THE THIRD BOOK OF
THE CASES OF CONSCIENCE,
Concerning man, as he stands in
relation to man.

CHAP. I.
Of the Nature and differences of Virtue and the
Order of the Questions.

THUS far we are  proceeded in the handling of two sorts of Questions, whereof some do concerne man as he is considered apart by himselfe, without respect unto another: some againe concerne man, as he stands in the first relation, namely to God.

Now we come by order, to speake of the third and last head of Cases, propounded by the conscience of man, as he stands in the second relation to man. And under this head are comprehended all those Questions of Conscience, that are incident to the lives of men; and which do belong unto man, as he is a member of some society, whether it be the Family, the Church, or the Commonwealth.

For the better and more orderly proceeding

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in this Discourse, some convenient Subject  or Matter is to be propounded, whereunto all the Questions that follow may fitly be reduced. Now of all other, the most convenient subject in this kinde is Virtue, and therefore according to the Differences of Virtue, we will distinguish the Questions into three several sorts.

But before we proceede to particulars, it shall not be amisse to speake somewhat generally of Virtue, so far forth as the knowledge thereof may give light to the things that follow.

Touching Virtue, two things are briefly to be remembered: first, what it is: and then what be the distinct kinds thereof.

Virtue is a gift of the Spirit of God, and a part of regeneration, whereby a man is made apt to live well.

I call it first, a gift of the Spirit of God, because in whomsoever it is, whether in Christians, or in Heathen men, it hath the nature of a gift that floweth immediately from the Spirit of God. And this I put in the first place to confute the received error of the wisest Heathen Philosophers, which call Virtue an habite of the minde, obtained and confirmed by custome, use, and practise.

Secondly, I call it such a gift, as is also a part of regeneration: and this is added for two causes.

First, that we may put a difference between  Christian and Heathen virtues. For, howbeit the same virtues in kinde and name, are, and may be found, both in them that professe Christ, and those also that are ignorant of the true God; yet they are in them after a divers manner. For in Heathen men they are the gifts of God, but not parts of regeneration and new birth: but in those that be true Christians, they are indeed not only the gifts of Gods Spirit, but also essential parts of regeneration.

That we may the better yet conceive this difference, we must understand, that the grace of God in man is two folde: restraining, and renewing.

Restraining is that, which bridleth and restraineth  the corruption of mens hearts, from breaking forth into outward actions, for the common good, that societies may be preserved, and one man may live orderly with another. Renewing grace is that, which doth not only restraine the corruption, but also mortifieth sin, and renews the heart daily more and more. The former of these is incident to Heathen men; and the virtues which they have, serve only to represse the act of sin in their outward actions: but in Christians, they are graces of God, not only bridling and restraining the affection, but renewing the heart, and mortifying all corruption. And though those virtues of the Heathen be graces of God, yet they are but general and common to all: whereas the virtues of Christians, are special graces of the Spirit, sanctifying and renewing the minde, will, and affections. For example, chastity in Joseph was a grace of Gods Spirit, renewing his heart; but chastity in Xenocrates was a common grace, serving only to curbe and restraine the corruption of his heart. And the like may be said of the justice of Abraham, a Christian, and of Aristides, a Heathen.

Secondly, I add this clause, to meete with an errour of some learned Philosophers, who taught, that the very nature of Virtue stands in a meane, or mediocrity of affection. This that they say is true in part, but not wholly. For the mediocrity, of which they speake, without renovation of affections, is nothing: and therefore all virtues, that are not joined with a renovation and change of the affections, are no better then sins. This point the Philosophers never knew, and hence it was, that they stood only upon a mediocrity, defining a man to be truly virtuous, that did wisely observe a meane betweene two extremes.

Lastly, I say that this gift of God, makes a man fit to live well. In which clause standeth the proper effect of virtue; which is, to make those in whom it is, to leade their lives well. And by this we are advertised, to take heede of the opinion of Philosophers, concerning some particular virtues. For in their moral discourses, they give both the name and the nature of Virtue to those things, which are either false and counterfeit virtues, or indeed none at all. For example: Aristotle makes Urbanity a virtue, which is indeed a sin, being nothing else, but a dexterity in mocking descanting upon mens persons and names: and so it is reckoned by Paul amongst grievous sins and vices, which are to be avoided, Eph. 5. verse 4. Againe, the Philosopher calls Magnanimity (whereby a man thinks himselfe worthy of great honours, and thereupon enterpriseth great things) a Virtue, which notwithstanding is to be holden a flat vice. For by the Law of God, every man is to range himselfe within the limits of his calling, not to dare, once to go out of it. Whereas on the contrary, the scope and end of this virtue (as they terme it) is to make men to attempt high and great matters above their reach, and so to go beyond their callings. Besides, it is directly opposite to the virtue of humility, which teacheth, that a man ought always to be base, vile, and lowly in his own eyes. The Prophet David clears himselfe of this sin, Psal. 131. 1. when he saith, Lord, I am not high minded, mine eyes are not haughty, I have not walked in things that be great, and above my reach. Furthermore, no Virtue must make us to forsake good life, but every one serveth for this end, to make us fit to live a godly life.

The next point to be considered is, What be the kinds of Virtue.

Virtue is either in the minde of man, or in K3

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the will. The virtue of the mind, is Prudence.  The virtue of the will, is that that orders mans will; and it is two-folde: for it respecteth either our selves, or others.

That which respecteth our selves, is conversant about two maine things in the heart of man, the revenging, and the lusting power. That which respecteth the revenging power, is Clemency; which standeth in the ordering and reforming of the raging power of anger. The next, which respecteth the lusting power, is Temperance.

Virtues that do respect others, are either concerning courtesy, as Liberality; or concerning Equity. And these consist partly in doing of equity, as Justice; partly in defending  and maintaining it, as Fortitude.

Now according to this distinction of virtues, the Questions of Conscience are to be distinguished in this sort. Some of them concerne Prudence, some concerne Clemency, some Temperance, some Liberality, some also concerne Justice, and some Fortitude. Of all which in order.

CHAP. II.
Of Questions concerning
Prudence.

There are two maine Questions of Conscience,  which concerne prudence.

I. Question.
How a man should practice Prudence or
Wisdom?

This I acknowledge, is a high point in the life of man, and such as cannot be resolved as it ought, without great deliberation: notwithstanding, I will do mine endeavour to answer something.

Concerning Prudence, there are sundry things to be considered.

First, what is the beginning of the practise of this virtue; and that in a word, is the Feare  of God. This feare standeth principally in two things: the first is, a reverent awe of the Majesty of God in all places, and at all times, whereby we are resolved, that whersoever we are, we are in his presence, and whatsoever we thinke, speake, or do, it is wholly and perfectly knowne unto him. The second is, a resolved care to walke as in the presence of God; that is, to keepe his commandments, and to yield obedience unto his Majesty in all things. Now that this feare is the beginning of wisdom, it appears by sundry places of Scripture, Psalm. 111. 10. The beginning of wisdom, is the feare of Jehovah. Prov. 3. 7. The beginning of knowledge is the feare of the Lord: fooles despise wisdom and understanding. Moses tells the children of Israel, that herein stood their wisdom and understanding before the eyes of all people, that they observe and practise all the ordinances and judgements of God, which he had commanded them, Deut. 4. verse 6. And David professeth of himselfe, that by his daily meditation in the law of God, and keeping his commandments, he became wiser then his enemies, Psal. 119. 98. yea, of more understanding then all his teachers, vers. 99. yea further, more prudent then the ancient, vers. 100.

Secondly, we must consider the rule of Prudence; and that is, spiritual understanding, whereby we are enabled to know and conceive spiritually truth and falshood, good and bad. This Saint Paul wished unto the Church of Coloss. when he saith, We cease not to pray for you, and desire that ye might be fulfilled with knowledge of his will, in all wisdom, and spiritual understanding, Coloss. 1. 9. And the same Apostle exhorteth the Romans, to give up their bodies a living sacrifice, holy and acceptable unto God, and not to fashion themselves like unto this world: he makes the ground of his exhortation, and consequently the rule of their obedience thereunto, the renovation of their minds or understandings, to this end, That they might prove, what is the good will of God, acceptable and perfect, and answerably do and performe the same, Rom. 12. 2. And his reason is good, because, though prudence be the rule of all virtues, as the ancient Philosophers among the heathen have affirmed, yet it selfe must be ruled by a higher rule, which they knew not, namely, by spiritual understanding and knowledge, according to the word of God.

Thirdly, we are to consider what is the practise of Prudence, and wherein it consisteth.

In the practise thereof, two actions are required: the one is Deliberation, whereby according to spiritual understanding, we advise what is good and bad, what truth and falshood, what is to be embraced and done, and what not. The other is Determination, whereby we resolve upon former deliberation, to imbrace, to do, to follow, and pursue the best things in every kind. And therein stands the very nature and forme of true Christian prudence, when a man (upon due consideration of things and actions, together with their properties and circumstances) proceeds to a holy and godly resolution, according to the rule aforesaid. Now the practise of Prudence in these two actions, is very large, and consisteth of sundry branches. I will only touch the principal, and propound them in these Rules following.

The first Rule is this: A man must in the first place, and above all things in the world, carefully provide for the forgivenesse of his sins, and the salvation of his soule. This our Saviour Christ commandeth as a special duty, Math. 6. 23. Seeke ye first the kingdom of God, and

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his righteousnesse. And sinners and unrepentant  persons, are sundry times in Scripture termed fools, as in many other respects, so principally in this, because they faile in this first point of wisdom, going on in their sin without repentance. The five virgius in the Gospel are for this very cause pronounced foolish, or fooles, because they provided not for the oile of Faith, but did only content themselves with shining lamps, that is, a naked profession of religion virtue; and for want of wisdom and prudence in this point, they were justly deprived of accesse into the bridechamber. Thus the rich man, that had great revenues and abundance of worldly wealth, is notwithstanding termed by God himselfe  a foole, because he gathered riches to himself, and was not rich in God; that is, he minded earthly things, and placed his chiefe felicity in vaine and transitory riches, not once forecasting, how to come into the favour of God, that he might be saved.

To this Rule I add that, which Paul by way of caveat comman deth to the Ephesians, Eph. 5. 16. Take heede that ye walke circumspectly, not as unwise, but as wise, redeeming the time. As if he should say, Play the part of wise men; take time while time serves, lay hold on the means of salvation, use no delays in heavenly matters, defer not your repentance from day to day: for the days are evil, and you may be surprised in your sins before you be aware.

II. Rule. We must use continual watchfulnesse against our enemies, but specially against our spiritual enemies. This watchfulnesse our Saviour commandeth often in the Gospel, but specially in Mark. 13. 33. Take heed, watch, and pray. 35. Watch therefore, for ye know not . 37. Those things that I say unto you, I say unto all men. Watch. And S. Peter exhorteth in like manner, Be sober, and watch; for your adversary the Devil as a roaring Lion, walketh about, seeking whom he may devoure, 1. Pet. 5. v. 8.

Now this duty stands principally in two things. First, that we diligently observe the danger, wherein we are, by reason of temptations. Secondly, that we daily labour to search  and finde out the secret counsels, practices, enterprises of our enemies, and withall seeke to prevent them. To this purpose, we must watch against the corruptions of our hearts, the temptations of the Devil, and the day and houre of our death, that we be not found unprepared. For our owne sins are many; Satan is strong and subtle in his suggestions, and temptations; and death, though of all other things it be most certaine, and cannot be avoided, yet it is most uncertaine in regard of the time when, the place where, and the manner and kind, of what and how a man shall end his dayes.

III. Rule. Every man must measure himselfe by his owne strength, and do nothing beyond his ability. This Rule is set downe, though expressed in other terms, Rom. 12. 3. No man must presume to understand, above that which is meete to understand, but ought to be wise according to sobriety, as God hath dealt to every man the measure of faith. An example of the transgression of this Rule, we have in Davids three Worthies, who brake into the host of the Philistims, to fetch David the king water from the well of Bethlem, 2. Samuel 23. 16. Which act of theirs, was a rash enterprise, and such a one, as David himselfe condemneth in that Chap. because they went beyond their strength, to encounter with a whole garrison of men, they being themselves but few, namely three in number.

IV. Rule. We must distinguish betweene the necessary works of our callings, that pertaine to us, and other works that are out of our callings, and pertaine not unto us: and we must do the other, though we leave these undone, This Rule is propounded in 1. Thess. 4. 11. Meddle with your own businesse, that is, do the necessary works of your calling that belong to you, though you leave the other for the time undone. The contrary to it, is to live or to behave himselfe inordinately, 2. Thess. 3. 7. And we have an example of the transgression hereof in Peter, Joh. 21. 21. whom when Christ had commanded to follow him, he would needs aske him what John should do; Christ gives him this answer, what is that to thee? In which words, he teacheth that not only Peter, but also every man must attend upon the necessary and proper works of his owne vocation, and not deale with other mens business; which because Peter did, he is by that answer secretly reproved, and justly condemned of curiosity in that behalfe.

V. Rul. We must put a difference betweene things honest and of good report, and things unhonest and of bad report, and these we are to let passe, and only to do the other. Phil. 4. 8. Whatsoever things are true, what soever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertaine to love, whatsoever things are of good report, if there be any virtue, if there be any praise, thinke on these things. To this may be added one caveat, that, Of two evils which are both sins, we must not only not choose the  lesse, but we are to choose neither. For their damnation is just, who affirme that men may do evil, that good may come of it, as the Apostle saith, Rom. 3. 8.

VI. Rule. Things of profit and pleasure, must give place to things that belong to virtue and honesty. This conclusion the light of nature teacheth. Worldly men say, who will show us any good? but Davids Prayer is, Lord lift thou up the light of thy countenance upon us, Psal. 4. 6. Godlinesse is the great gaine: therefore all gaine must give place to godlinesse, 1. Tim. 6. 6.

VII. Rule. We may not trust men upon faire pretenses that they make unto us, without further trial. This point was practised by our Saviour Christ, who, though many believed in his K4

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name, when they saw the miracles which he  had done; yet he did not commit himselfe unto them, because he knew them all, John 2. 24. And it is also verified by the common proverbe, First try, and then trust.

VIII. Rule, We must give place to the sway of times, wherein we live, so far forth as may stand with keeping faith, and a good conscience. We may not be temporizers, and change our Religion with the time: but yet we may and must give place to time, as we give place to the streame, so that it be done with keeping of true religion, and good conscience. This rule was practised by Paul, Act. 28. 11. who living among the Heathen, was constrained to speak as they, and therefore he says, that he departed in a ship to Rome, whose badge was Castor and Pollux. Againe, Act. 19. 10. he was three years in Ephesus an idolatrous place, where the great goddesse Diana was worshipped; yet in all that time he contained himselfe, and spake nothing in particular against Diana, but only in general against false gods, saying, that they be no gods that are made with hands, v. 29. Nay Alexander could not charge him with this, that he had in all that while, blasphemed their goddesse Diana. Paul therefore was faine to yield to the sway of those times, that so he might do some good in Ephesus by his ministery. Whereas, if he had spoken against Diana directly, it had not been possible for him, to have done that good  by preaching, which otherwise he did. Againe, in the primitive Church, the Apostles for the weaknesse of the Jews, did yield to the use of Circumcision, and permitted abstinence from blood, and that which was strangled, c. so far forth, as it stood with pure religion, and good conscience: and if they had not so done, they should not have won the Jews to the faith, as they did.

IX. Rule. If we cannot do the good things that we desire, in that exquisite manner that we would, we must content our selves with the meane; and in things which are good, and to be done, it is the safest course to satisfy our selves in doing the lesse, lest in venturing to do the more, which cannot be, we grow to the extremity, and so faile or offend in our action.  It is a good and wise counsel of the preacher, to this purpose, Eccl. 7. 16. Be not just overmuch: and his meaning may be this; Be not too strict or curious, in effecting that which thou intendest, exactly, when thou canst not; but rest contented in this, that thou hast done thine endeavour; and take to the lesse, when the greater cannot be effected. In some countries, Popish Images erected in Churches, do stand undefaced. The good desire of the people is, that they may be pulled downe: but this cannot be brought to passe. What then are they to do in this case? they must not grow to extremity, and pull them downe themselves; but they must entreat the lawful Magistrate for their removal so to do; and in the meane time, rest content with that they have done, and waite the Magistrates pleasure. In the Judicial law, by reason of the hardnesse of the Jews heart, sundry sins could not utterly be taken away, as divorcements, polygamy, usury. Hereupon, the Lord makes a law of Toleration, without approbation, and did not remove them quite away, for that was not possible, in regard of man, for the time: but restrained the evil, that could not he quite cut off and abolished otherwise. And herein appeared the great wisdom of God, in making a Law not to allow of, nor yet utterly to take away, but to moderate the practise of these sins in the Jews, for the hardnesse of their hearts. In like manner, in this our land there is the practise of usury, a sin that cannot, nor ever shall be rooted out utterly. For this cause, the States of this kingdom, have out of their wisdom provided a Law for the toleration thereof after a sort, and that upon a special cause. For if the magistrate should have enacted a Law utterly to abolish it, it would before this (in likelihood) have growne to great extremity. The same was the practise of the Apostles in their times, who yielded to beare with the use of Circumcision for a time, when they could not otherwise utterly cut it off.

II. Question.
Whether a man may lawfully and with
good conscience use Policy in the affairs of
this life?

Ans. There be foure principal Caveats, which being observed, Policy may be used, and is not against Christian religion. I. Nothing must (in policy) be said, done, or intended, to prejudice the truth, specially the truth of the Gospel. II. Nothing is to be said, done, or intended, against the honour and glory of God, either in word, in deed, or in show. III. Nothing must be wrought or contrived against justice, that is due to man. IV. All actions of policy, must be such as pertaine to our callings, and be within the limits and bounds thereof. For if any action whatsoever be done out of that calling, wherein God hath placed us, or at least, be not answerable thereunto, though it be plotted and attempted in never so great wisdom and policy, it is unlawful and not warrantable.

These Caveats observed, it is not unlawful to use that which we commonly call policy. And the reason is this; when any businesse is to be done, we must make a twofold inquiry. First, into the thing to be done, whether it be good or bad, lawful or not lawful, commanded or forbidden. Secondly, into our selves, whether the work in hand be agreeable to the calling of the doer, or answerable to that duty which he owes to God man. Now because both these are grounded upon the former

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cautions, therefore we conclude, that whatsoever  businesse is taken in hand, and not suited unto them, it hath not good warrant, and so cannot be done with good conscience.

Yet for better clearing of this answer, let us a little consider the Scriptures, and the examples there recorded touching this policy. In Josh. 8. 5. we shall find, that Joshua useth Martial policy in the besieging of Ai, placing one part of his army in an ambush, and causing the other part to fly; for by that means, the men of Ai comming out of the city, and pursuing those that fled, the soldiers that lay in ambush, tooke the city and destroyed it. In 2. Samuel 5. 23. David being  to make war against the Philistims, asketh counsel of God, and God teacheth him policy, and more especially those wise and prudent shifts in war, which we call Stratagems or policies of the field. We have also the example of Paul for this purpose, who ( Act. 21. 26.) fains himselfe to have made a vow to be a Nazarite, that he might yield somewhat to the weaknesse of the Jews, who were not sufficiently informed in the doctrine of Christian liberty. This practise was warrantable, neither was it a sin in Paul: for he did it by the council of the Church at Jerusalem, verse 20. 24. And Paul himselfe never made mention of this, as of sin, which he would  undoubtedly have done, had it beene a sin. Againe, Act. 23. 6. when he was brought before Ananias the Priest, and the Councell at Jerusalem, being in some danger, he useth policy: for he pretended that he was a Pharisee, and by that means raised a dissention betweene the Pharisies and the Sadduces. And this was no sin in Paul; for he spake no more but the truth, only he concealed part of the truth.

Now if it fall out otherwise: that policy be used, and any of these foure Caveats be not observed, then it loseth both the name and nature of true policy, and becomes fraud, craft, and deceit, and so is condemnable. Example hereof we have in David, 1. Samuel 21. 14. who when he came to the court of Achish king of Gath, and saw himselfe in  danger, he fains himselfe mad. Which though he did to save his owne life, yet his policy was not to be allowed of: for it tended to his owne disgrace, (he being King of Israel:) and it was also dishonourable unto God, who had appointed him to be the king of Israel. Againe, that which is commonly called the policy of Machiavel, is here to be condemned. For it is not answerable to the Caveats remembered. Besides that, it is not only against the written law of God, but even against the law of Nature. And the very foundation thereof standeth only in the practise of lying, swearing, forswearing, in fraud, deceit, and injustice.

CHAP. III.
Of Questions concerning Clemency.

Clemency or meeknesse, is a virtue, that serves to moderate wrath and revenge. Touching Clemency there be three Questions.

I. How a man is to carry himselfe in respect of injuries and offences done unto him?

II. When Anger is a sin, and when not?

III. How a man should remedy his rash and unjust anger?

I. Question.
How may a man carry himself in respect
of injuries and offences done unto him?

Ans. That a man may behave himselfe so as becommeth a Christian in these cases he must in the first place, inquire into the nature and quality of the wrong done.

Now, Offences that are done to us by others, are of three sorts.

The first sort, and the least are, when some things are done to us, that do only displease us, but bring no losse or hurt to us. These be light offences, and of this kinde are common infirmities, as hastinesse, testinesse, forwardnesse, slownesse and dulnesse of nature; of this kind also, are reproaches of unskillfulness, ignorance, baseness, poverty, and such like. The first degree then of Clemency is, not so much as to take notice of these sleight offences, but to let them passe, and bury them in oblivion. Salomon saith, A mans understanding deferreth his anger, and it is credit to passe by an offence, Prov. 19. 11. his meaning is, that when smal offences are done, which cannot be avoided, then in discretion a man should withhold his anger, and not take notice of them, but passe by them and let them go: for this shall be a far greater ornament unto him, then if upon the deede done, he should have hastily proceeded to revenge.

The second sort of offences, are smal injuries, such as do not only displease us, but withall bring some little hurt to us: either in our goods, life, or good name. Now the second degree of meeknesse is, to take notice of these, but withall to forgive them and put them up. The reason is, because always greater care must be had of peace and love, then of our owne private affaires. Reade the practise hereof. John 8. 49. It was objected to Christ wrongfully, that he was a Samaritane, and had a Devil. Christ takes knowledge of the wrong and saith, you have reproched me: but withal he puts it up, only denying that which they said, and clearing himselfe, I have not a devil, but I honour my Father. David had received great wrong at the hands of Joab and Shemei, as appears in the history of his life, but principally, when he came first to be king of Israel, 2. Sam. 3. and yet he takes not a hasty

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course, presently to be revenged upon his adversaries:  but proceeds in this order. First, he takes notice of the fact, and commits his cause to God, v. 39. and then afterward, as opportunity served, gave the parties their just desert The reason was, because being newly invested in the kingdom, his adversaries were strong, and himselfe weake, even by his owne confession, and therefore not able at the first, to redresse the injury done unto him. But when he had once established himselfe, then he doth not only begin, 2. Sam. 19. 14. but proceeds to full execution of punishment upon them, as we reade, 1. Kin. 2. ver. 5. 6. 34. 35.

The third sort of wrongs, are greater injuries; such as are not only offensive to our persons,  but withall do prejudice our lives, and bring a ruine upon our estates, both in goods and good name. These are the highest degree of injuries, manifested in open and apparent wrongs. And therefore answerable to them, is required the third and highest degree of Clemency, which stands in three things, First, in taking notice: secondly, in forgiving them: thirdly, in a just and lawful defending our selves against the wronging parties. This is the sum and substance of the answer.

For the better conceiving whereof, sundry Questions are further to be propounded and resolved.

First in general, it is demanded, how a man should and ought to forgive an injury.

Ans. In forgivenesse there be foure things The first is forgivenesse of Revenge, that is, of requiting evil for evil, either by thought, word, or deed. This must always be practised. For vengeance is not ours, but the Lords, and great reason then, that we should evermore forgive, in regard of revenge and hatred. This the Apostle teacheth, when he saith, 1. Cor. 13. 5. Love is not provoked, it never thinketh, much lesse speakes or does, evil.

The second is forgivenesse of private punishment, which is, when men returne punishment for injuries done, in way of requital; and this must always takes place with us, because as vengeance it selfe, so also punishment in way of revenge, is Gods alone.

The third is, forgivenesse of judgement,  when we judge an injury done to be an injury. This judgement we are not bound to forgive unto men. For we may with good conscience, judge a sin and a wrong to be as they are. And yet notwithstanding if a man make satisfaction for the wrong done, then there ought to be forgivenesse, even in regard of judgement.

The fourth is forgivenesse of satisfaction. This we are not alway bound to remit, but we may with good conscience, alway require satisfaction where hurt is done.

Secondly, for the further clearing of this general Question, we are to answer some particular Cases usually propounded in the lives of men, and namely, five.

I. Whether a man may defend himselfe by law?

II. How he may defend himselfe by law?

III. Whether a man may defend himselfe by force?

IV. How?

V. Whether a man may defend himselfe by combate?

I. Case. Whether a man may with good conscience and a meeke Spirit, defend himselfe by law, for wrongs that are done unto him?

I answer affirmatively: A man may, with good conscience, defend himselfe against great injuries, by the benefit of law. For Magistracy is Gods ordinance, for the good of men, Rom. 13. 4. and therefore men may use the benefit of authority, judgement, and jurisdiction of Magistrates, without breach of conscience. Againe, it is the expresse law of God, that when a false witness riseth up against a man, to accuse him of a trespasse; that both the accuser and the accused, should stand before Gods, that is, before his Priests Judges for the time being, and have remedy at their hands. An example of which judicial defence, we have in Paul, who in case of wrong, makes his appeale to the judgement seate of Rome, Act. 25 10.

But it is alleadged out of Scripture, to the contrary, Luk 6. 29. To him that smiteth thee on the one cheeke, offer also the other, Math. 5. 40. If any man will sue thee at the law, and take away thy coate, let him carry thy cloake also.

Answ. These places are spoken of private persons, that want the defence and assistance of the public Magistrate; and such must rather suffer wrong upon wrong, blow upon blow, and losse upon losse, then right their owne wrongs, by revenging themselves.

Againe, it is obiected, that Paul says, Lawing is a fault, 1. Cor. 6 .7. There is utterly a fault among you, because ye go to law one with another, c.

Ans. We must distinguish betweene things themselves, and the manner of doing them. When Paul says, it is a fault, he condemneth not lawing absolutely in it selfe, but the Corinthian manner of going to law: which was this. First, they went to law with scandal, before the Tribunals of Heathenish and unbelieving Judges, and so made the Gospel to be slandered and reproched. Secondly, they went to law upon light causes, and for smal injuries, which they might well have put up, and easily brooked. Thirdly, in lawing they fell into rash and violent passions of rage, and envy, so as they could not temper themselves, but must needs go to law in the first place; which should rather have been the last and the desperatest remedy of all. And this bad manner of suing one another at the law, is it which Paul rebukes as a fault. And it is to be observed, that Paul notes their fault by a word that signifies * Weaknesse or impotency of their affections,

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whereby it came to passe, that being  overcome by the strength of their owne desires, upon injuries offered, they were unable to beare them in any degree of Christian moderation, and thereupon hastily proceeded to the Courts of Heathen judges, for determination of controversies and contentions among them.

It is further alleadged, that when a man is any way wronged, it is Gods will it should be so, and therefore he ought not to seeke redresse, but to rest himselfe in the will of God.

Ans. It is Gods will we should have diseases, and yet it is no lesse his will, that we should use good means to be cured of them. So is it in wrongs and injuries done unto us. As his  will is, we should be afflicted, so also hath he willed our deliverance, by such means, as himselfe hath appointed.

But our Saviour would have his Disciples to be as sheepe among wolves, and therefore we ought to endure all wrongs without revenge. For the sheepe takes all wrongs, and doth not so much as defend it selfe against the wolf.

Answ. So Christ commandeth that we should be simple as doves, Math. 10. 16. and yet withall, he commandeth us to be wise as Serpents, to defend our owne heads, and to save our selves.

Lastly, it is alleadged, 1. Cor. 13. 5. that love seekes not her owne: therefore love must not defend her selfe.

Answ. Love doth not so seeke her owne things, as that she neglecteth the good of others; but seeking her owne, she seekes the good of all. And this practise is not against, but according to the law of Charity.

II. Case. How is a man to defend himselfe by law?

Answ. For the resolving of this Question we must take two Rules.

The first is this. We must first trial means, and use all remedies that may be, before we use the remedy of Law. It is our Saviours direction, Math. 5. 25. Agree with thine adversary quickly, while thou art in the way, that is, before the controversy be ended by order of law. Againe, Math. 18. 15. If thy brother trespasse  against thee, go and tell him his fault betweene thee and him alone. And Saint Paul in this case, prescribes a course to be taken before-hand; namely, first to beare and suffer as much as may be, 1. Cor. 6. 7. Why rather suffer ye not wrong? why rather sustaine ye not harme? Then, if bearing will not end it, to commit our cause to private abitrement of one or two, v. 5. Is it so that there is not a wise man among you, no not one that can judge betweene his brethren? Law is to be used in this case, as the Physician useth poison, and that is, only in desperate cases.

The second Rule is, That our patient mind must be made knowne to all men, Phil. 4. 5. In taking the benefit of Law, we are to use great Moderation of mind, and that in there respects; before we go to law; in lawing; and when the suite is ended.

The Moderation of minde, before the beginning of suits in law, stands in three things.

First, we must consider, that all injuries whatsoever they be, do befall us by the providence of God, and that for our sins. Upon which consideration, we ought to submit our selves to Gods will, to obey him, to arme our selves with patience, and to lay aside all anger, envy, malice, and impatience.

Secondly, we must consider before-hand that courts of Justice, are the ordinance of God, in which it pleaseth him to testify his presence, justice, and goodness; and upon this ground, we shall be moved to depart with our owne right, and to yield our selves and all the right we have, into the hands of God, in the use of the means appointed; in the meane time depending on him by faith, for the issue and event of our suite.

And hence (by the way) it appears, that few or none do use this ordinance of God, as they ought, because the greater sort of men that commence suits in law, do not consider either the nature, or end of civil Courts. No man ordinarily will yield a haire of his right, but every one sixeth his eyes wholly, upon the event of his action by extremity of law: and so swerveth from that Christian moderation, required by the word of God in this case.

Thirdly, we must set downe with our selves lawful and just ends of our actions, not unjust and unlawful. These just ends are; first, Gods glory in the execution and manifestation of justice: secondly, the honest defence of our owne right: thirdly, public peace; fourthly, the amendment of disordered persons, and not the defamation or hurt of any man.

The Moderation of the minde in Lawing, stands in these particulars. 1. In seeking after peace to the utmost, Rom. 12. 13. if it be possible, as much as in you is, have peace with all men. 2. In love of our enemies, with whom we are at controversy in law. 3. In neither using nor showing extremity in our proceedings, Mat. 5. 25. Mat. 18. 28.

After that the suite is ended, the moderation of our minds must be expressed, by our behaviour, in regard of the event of our action. For if the Law go with us, we are to give God thanks for the manifestation of his justice, in the course taken. If on the other side it go against us, we may not rage or be discontentedly grieved, but commended our cause quietly to God, and accuse our selves for our owne sins, and say with David, Righteous art thou, O Lord, and just are thy judgements. Psal. 119. 137.

III. Case. Whether may a man defend himselfe by force, when he is wronged?

Answ. In some Cases, he may lawfully defend himselfe by force. Reasons. First, because the Gospel doth not abolish the Lawe

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of nature, nor the positive laws of all countries  but it doth establish them. Now, it is the Law of nature and nations, that a man may defend his life health, in some cases upon just occasion, Secondly, this is Gods Law, Exodus 22. 2. If a thiefe be found breaking up a house, and be smitten that he die, no blood shall be shed for him: Abraham was a stranger in the land of Sodom, and yet he rescued his brother Lot, and recovered all his substance that he had lost, by force and arms, Gen. 14. 14. and his action was approved of God. For Melchisedek met him, at his returne from the slaughter of the Kings, and blessed him: yea, and blessed God for his deliverance, v. 19. 20. Againe, in some cases a man may give his  life for his brother. So says S. John 1. Joh. 3. 16. We ought also to lay downe our lives for the brethren.

IV. Case. When may a man defend himselfe by force?

Ans. Not always and upon every occasion, but only in these cases. First, when violence offered is so sudden unexpected, that when it comes, there can be no escape, either by yielding, or by flying, or by some suffering. Secondly, when the violence offered is open manifest, so as there is no other way to reskue our selves, but by striking or killing. Thirdly, when violence is offered, and the Magistrate absent; either for a time, and his stay be dangerous; or altogether, so as no helpe can be had of him, nor any hope of his coming. In  this case, God puts the sword into the private mans hands. Fourthly, when the defence is Just and done in a right manner.

A Just defence stands in these things. I. It must be done incontinent and forthwith so soone as ever violence is offered. For if there be delay, and it come afterward, it loses the name of a just defence, becomes a revenge, arising of prepensed malice, as the Lawyers use to speake. II. There must be an intention, not to revenge principally, or to kill, but only to defend himselfe. III. There must be a just and equal proportion of weapons; therefore it is no just defence to shoote a naked man through with a musket, or other piece of  ordinance, when he offers violence.

V. Case. Whether a man may reskue himselfe or others by Combate?

Ans. It hath been of ancient times, an usual manner of defence in some countries, that in case of difference, betweene people, and people, in matters of weight, two men should be chosen out amongst the rest, who by fighting hand to hand, and killing one another, should end the controversy. But this way of defence, how ancient so ever it be, is utterly unlawful.

Reasons are these. First, it is the expresse commandment of God, Thou shalt not kill. In which all private men are forbidden to kill or slay, but in the case of just and necessary defence. Secondly, we may not hazard our lives, without some special warrant from God: if we do, it is a flat tempting of God: and this is done in every combate. Thirdly, if Magistrates will permit such fights as this is, then they are bound to defend and save the life of the innocent. For by such permission, oftentimes innocent blood is shed, and the more harmelesse party goes by the worst.

But it will be, and is objected. First, that a Combate is a trial of innocency. Ans. It is not so. For he that is stronger usually overcomes in the combate, not he that hath the more righteous cause. Again there be other means to try a truth, besides this; as by examination, and by oath. Lastly, trial by the combate, is of the same nature with the trial of a murderer by the bleeding of a corps touched, or handled; which is very doubtful, and of all other most uncertaine.

Secondly it is alleged, that if a man take not a chalenge, he is disgraced for ever. Answ. There is no warrant in Gods word, for a private man to accept a chalenge. Nay, it is rather flat against the word. For God says, Revenge is mine. The private man says the contrary, The wrong is mine, I will be avenged of him that hath done it. Againe it is better for any man, to endure a little reproch with some men, then to hazard his life.

Thirdly, it is objected, that the Philistims offered to try the victory by a single combate with the Israelites, and appointed Goliah (on their side) to give the Challenge; and that David (on the Israelites side) accepting the Challenge, encountered with him, had good successe. It may seeme therefore, that combats are lawful. For it is better that one man should perish in war, then that a whole army should miscarry. Answer. That was a special and extraordinary example of trial, and David was a champion in that fight, not by ordinary appointment, but by extraordinary prophetical instinct of Gods spirit. Againe in war, though there be lesse danger in hazarding one mans life, then a whole army: yet a good and just cause is to be maintained, with all the strength that may be made, and not to depend upon the power courage of one man, who, in probability, unlesse he be supported by special calling and assistance from God, may be overcome and lose the victory.

Fourthly, it is alleadged, that an army may fight against an army, therefore one man against an other. Answ. The reason is not like. For wars and armies are Gods ordinances, and so are not combats; and it is not Gods will that men should devise and establish new ways and means of trial, not allowed by his word, but rather rest content with that he hath appointed.

Fifthly, Joas did hazard his life, by casting lots, therefore a man may by combate. Ans. To say that Jonas did put his life in hazard by lots, is an untruth. For there was only a conjectural trial made, who should be the

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cause of the present danger. And when the  lot fell upon him, he was not cast into the sea by the lot, but by his owne advice and counsel. Againe, the casting of Jonas into the sea, did not be fall him by lot, but by his owne voluntary resignation of himselfe, into the hands of God; willingly undergoing it, as a just punishment of the neglect of his calling; which himselfe confessed in these words, For I acknowledge, that for my sake this great tempest is upon you, Jon. 1. 12.

Sixtly, Moses and the Egyptian fought a combate, and Moses slew him. Answ. Moses tooke upon him public revenge in his action, as a Magistrate, and not private, as a private man. For though as yet, his calling was  not fully manifested to his brethren, yet the truth is, God had called him to be their deliverer out of the hands of the Egyptians; and this very action was a signe of their deliverance, which was to come to passe afterward. It was (I say) a signe thus; As he defended his brother, and avenged his quarrel upon the Egyptian, so in time to come the Lord would by his hand, give them full freedome and deliverance from the tyranny of Pharaoh, and all his and their enemies, Act. 7. 25. Being then a public person, his example can prove nothing for this purpose.

II. Question.
When anger is a virtue, and so good and
Lawful, and when it is a vice, and conse-
quently evil and unlawful?

This Question hath two distinct parts: of which I will speake in their order.

Sect. 1.

The first part is, when Anger is a virtue, and lawful?

For answer hereof, we must understand, that in just lawful Anger, there be three things; a right beginning or motive; a right Object; and a right manner of being angry.

To the right beginning of anger, three  things are required.

First, that the occasion of anger be just and weighty, as namely, a manifest offence of God. Take an example, or two. Moses in sundry places, is said to be angry, and the occasions of his anger were great, as appears in the particulars. First, because some of the Israelites, against Gods commandment, had reserved Manna till the next day, Exodus 16. vers. 20. Againe, he was angry because the Israelites had tempted God, in worshipping the golden calfe, Exodus 32. 19. In Numb. 16. 15. Moses againe is wroth, because Corah, Dathan, and Abiram rebelled against him, and in him against God. Phineas, Numb. 25. 8. 11. is said to have beene zealous, that is, angry for God: the occasion was, because the Israelites committed fornication with Heathenish women: David in like manner, 2. Sam. 15. 20. 21. was angry upon this occasion because Ammon his son had deflowered his sister Thamar Elias is angry, 1. King. 19. 14. and why? because the Israelites forsooke Gods covenant, cast downe his altars, and had slaine his Prophets with the sword. Nehemias, Chap. 5 vers. 6. is very angry, because the Israelites oppressed one another with usury, and other kinds of exactions. Jeremy also, Chap. 6. verse 11. was angry for this, because the Israelites were of uncircumcised hearts and ears, and the word of the Lord was unto them as a reproch, and they tooke no delight therein.

Secondly, it is required, that anger be conceived upon counsel and deliberation, Prov. 20. verse 18. Establish thy thoughts by counsel. If thoughts must be established by counsel, then the affections, and so our anger also. And the Apostle saith, James 1. verse 19. Be slow to wrath. Now the reason is plaine; Counsel ought to be the foundation of all our actions, and therefore much more of our affections, which are the beginnings of our actions.

Thirdly, just lawful anger must be kindled and stirred up by good and holy affections, as namely, by desire to maintaine the honour and praise of God, by the love of justice and virtue, by hatred and detestation of vice, and of all that is evil. One saith well to this purpose, that anger must attend upon virtue, and be stirred up by it against sin, as the dog attends upon the shepheard, waits upon his eye and hand, when to follow him, and when to pursue the wolfe.

The second thing in good anger, is a fit Object or Matter to worke upon: touching which, two things must be remembered.

First, we must put a difference betweene the person, and the offence or sin of the person. The sin of the person is the proper object of anger, and not the person, but only by reason of the sin. Thus David says of himselfe, that he was consumed with anger, not because the men with whom he was angry, were his enemies; but because they kept not Gods Law, Psal. 119. 139. Thus Moses was angry at the idolatry of the Israelites, wherewith they had sinned against God fourty days togither; and yet he prays earnestly unto God, for their persons, as we reade, Exod. 32.

But it is alleadged to the contrary, that David directs his anger against the persons of his enemies, especially in Psalme 109. Answer. First, Prophets (as hath beene said heretofore) were endued with a special measure of zeale; and their zeale was a pure zeale, taken up specially for the glory and honour of God; but our zeale against our enemies, is commonly mixt with hatred, envy, and selfe love; therefore we must not, nay we cannot follow their examples. Secondly, imprecations L

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used by David, were predictions rather then  prayers: for he rather fore-tolde in them what should come to passe, then prayed that it might come to passe. Thirdly, David in his imprecations, accurseth not his own private enemies, but the enemies of God, and not all them, but such only as were incurable: for by the spirit of prophecy, he knew the state of those against whom he did pray, so do not we.

Secondly, we must put a difference between the cause and offence of God, and the cause and offence of man. Now just anger must be directed against persons, for the offence of God properly, and not for private offence, but only so far-forth, as it tendeth to the offence of God. Thus Miriam and Aaron murmured against  Moses, because he had married a woman of Aethiopia. But this was only a private offence, and therefore Moses behaved himselfe meekely towards them, Numb. 12. 3.

The third thing in good anger, is the right manner of conceiving it. Wherein these Cautions are to be observed. First, that our anger be mixed and tempered with charity love. It is the property of God himselfe, in wrath to remember mercy, Hab. 3. 2. and herein we must be like unto him. This was the practise of Moses, who out of his love prayed for those, with whom he was angry, Exod. 32. Secondly, anger against any offence, must be mixed with sorrow for the same offence. Thus Christ was angry with the Jews, but withall he sorrowed  for the hardnesse of their hearts, Mark. 3. 5. The reason hereof is this: In any society whatsoever it be, if one member, sinneth, the sin of that one member, is the punishment of the rest that be in that society; even as it is in the body, if one part be affected and ill at ease, the rest will be distempered. Paul says of himselfe, that he was afraid, lest when he came to the Corinths, God would humble him for their sins, 2. Cor. 12. 21. Againe, he teacheth, that those which are fallen into any fault, must be restored by the spirit of meeknesse, because we our selves are subject to the same tentations, Galat. 6. 1. And in this regard, he would have men to mourne with them that have in them the cause of mourning, Rom. 12. 15. Thirdly, just anger must be contained  within the bounds of our particular calling, and civil decency: that is, so moderated, as it make us not to forsake our duties which we owe to God and man, nor breake the rules of comelinesse. Thus Jacob was angry with Laban, and yet he speakes and behaves himselfe as a son to his father, even in his anger, Gen. 31. verse 36. Jonathan was angry with Saul his father, and yet he withdraws not any reverent or dutiful respect from him, 1. Samuel 20.

Sect. 2.

The second part of the Question is, When anger is a vice, and unlawful?

Ans. It is a sin in five regards, contrary to the former.

First, when we conceive it without counsel and deliberation. This rash, hasty, sudden, and violent anger, is condemned by our Saviour Christ, Matth. 5. 22. Whosoever is angry with his brother unadvisedly, shall be culpable of punishment.

Secondly, when it is conceived for no cause or for a light or trifling cause, Prov. 10. verse 12. Love covers a multitude of sins. Therefore every light offence, must not be the cause of open anger. Proverbs 19. 11. It is the glory of a man to passe by some infirmities, Ecclesiastes 7. vers. 23. Take not notice of all the words that men speake, no not of all those which servants speake unto their masters. Besides that, causelesse anger is many times forbidden in the Scripture. And Paul says, that love is hardly provoked, because it will not be moved to conceive hatred, but upon weighty and important causes, 1. Cor. 13. ver. 5.

Thirdly, when the occasion is just, yet the measure of anger is immoderate, Eph. 4. 26. Be angry, and sin not; and if by infirmity thou fall into it, let not the Sun go down upon thy wrath. The reason is added in the next words, Give not place to the devil; because he is always at hand to inflame the affection, as he did Sauls, who therefore in his rage, would have killed him that was next him.

Fourthly, when it makes us to forget our duty to God or man, and to fall to brawling, cursing, and banning. Thus was Shemei angry, when he railed upon the King, and flung stons at him and his servants, giving him bad and unreverent terms, and calling him a man of blood, and a man of Belial, 2. Samuel 16. 5, 6, 7. Thus did the disciples forget their duty of love unto their brethren, and in anger desired that fire might come down from heaven, and destroy the Samaritans, Luke 9. 59. Thus the Jews in indecent uncharitable manner, gnashed with their teeth at Steven, Act. 7. 54. And S. Paul says, that the fruits of wicked anger, are clamors, and crying speeches betweene person and person in their fury, Ephe. 5. 31. And thence it is, that we finde Balaam in his anger, to have been more voide of reason then his asse, Numb. 22. 27.

Fiftly; when we are angry for private respects concerning our persons, and not concerning the cause of God. Thus Cain is said to be exceeding wroth, and to have his countenance cast downe, only upon a private respect, because he thought his brother Abel should be preferred before him. Gen. 4. 5. Thus Saul was wroth with David, taking himselfe to be disgraced, because the people (after the slaughter of the Philistines) ascribed to David ten thousands, and to him but a thousand, 1. Sam. 18. 7. In like manner he was angry with Jonathan, for his love that he bare to David, and for giving him leave to go to Bethleem, 1. Samuel 20. vers. 30. Thus Nebuchadnezzars wrath was kindled against the three children, because he tooke himselfe to be contemned

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of them, Dan. 3. 19. Thus Haman merely in  regard of private disgrace, grows to great indignation against Mordecai, Ester. ch. 3. v. 5. Thus Asa was angry with the Prophet Hanani, because he thought it a discredit to him, to be reproved at his hand, 2. Chron. 16. 10. And in this sort, were the Jews filled with wrath at Christs reproofe, Luk 4. 28. showing thereby, as it is truly expounded by the Commenter, that they were very hot in their owne cause, and not in the cause of God.

II. Question.
What is the Remedy of unjust Anger?

Ans. The Remedies thereof are two-fold: Some consist in meditation, and some in practise.

Sect. 1.

The Remedies that stand in Meditation, are of three sorts; some do concerne God, some our neighbour, some our selves,

The Meditations concerning God, are specially sixe.

I. Meditation. That God by expresse commandment forbids rash and unjust anger, commands the contrary, namely, the duties of love. Reade for this purpose, Mat. 5. 21. 22. where we may observe three degrees of unjust  anger. The first whereof is, that which is inwardly conceived, and not outwardly showed. The second, when unjust anger shows it selfe by signs of contempt, as by snuffing, tushing, changing and casting downe of the countenance. The third, is railing (thou foole) which is culpable of Gehenna fire, the highest degree of punishment. Now all these three degrees are murder; and the punishment of a murderer is, to be cast into the lake of fire, Rev. 21. 8. Againe Christ commandeth us to reward good for evil, to blesse them that curse us, and to do good to them that hate us, if we will be the children of our Father which is in heaven, Mat. 5. 45. And S. Paul wisheth us, to overcome evil with goodnesse, Rom. 12. 21.

II. Meditation. That all injuries which befall us, do come by Gods providence, whereby they are turned to a good end, namely, our good. Thus David saith, that God had bidden Shemes to curse him, 2. Sam. 16. 10. And this was the ground of Christs reproofe of Peter, Shall I not (saith he) drinke of the cup which my Father hath given me to drinke of John? 18. 11.

III. Meditation. God is long suffering even towards wicked men; and we in this point must be followers of him. In regard of this, God is said to be merciful, gracious, slow to anger, abundant in goodness truth, Exod. 34. 6. Hence it was, that he spared the olde world 120, years, 1. Pet. 3. 19. He spared the Israelites, after their idolatry, 390 years, Ezech. 4. 5. Besides this, we have example of the lowlinesse and long suffering of Christ, who saith, Mat. 11. 29. Learne of me, for I am humble and meeke: and of whom it is said, 1. Pet. 2. 22. When he was reviled, he reviled not againe: when he suffered, he threatned not, but committed his cause to him that judgeth righteously. Now because some may haply say, that these examples of God and Christ, are too perfect for man to follow, who cannot imitate God in all things: therefore besides them, consider further the examples of some of the servants of God. Moses, when the people murmured at him, did not answer them againe by murmuring; but cried unto the Lord, What shall I do to this people? for they be almost ready to stone me, Exod. 17. 4 And Steven, when he was stoned, prayed for his enemies, Lord, lay not this sin to their charge, Act. 7. 60.

IV. Meditation is, concerning the goodnesse of God towards us; an argument whereof is this: That he doth every day forgive us far more offences, then it is possible for us to forgive men.

V. Meditation. All revenge is Gods right, and he hath not given it unto man. Rom. 12, 19. Vengeance is mine, I will repay, saith the Lord. And man by revenging his owne quarrel, makes himselfe both the Judge, the witnesse, the accuser, and the executioner.

VI. Meditation is, touching Christs death. He suffered for us the first death, and the sorrows of the second death: much more then ought we at his commandment, to put up smal wrongs injuries without revenge. His commandment is, Resist not evil, but whosoever shall smite thee on the right cheeke, turne to him the other also, Mat. 5. 39. Againe, Destroy not him with thy meate, for whom Christ died, Rom. 14. 19.

The Meditations concerning our neighbour, are two, The first, is the condition of him, with whome we are angry, namely, that he is a brother. Let there be no strife betweene me and thee, for we are brethren, Gen. 13. 8. Againe, he is created in the Image of God; we must not therefore seekes to hurt or destroy that Image. The second is, concerning that Equity which we looke for at the hands of all men. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he doth unto us, without unjust anger. This is the very law of nature, What soever ye would that men should do unto you, even so do you unto them, Mat. 7. 12.

Meditations concerning our selves, are sixe.

First, he that conceiveth rash anger, makes himselfe subject to the wrath of God, if he cherish the same without relenting. Matthew 6. 15. If ye do not forgive men their trespasses, no more will your Father forgive you your trespasses. And Matthew 7. 1. Judge not, that ye be not judged. Yea, when we pray to God to forgive us, and do not resolve to forgive our brethren, we do in effect say, Lord condemne us, for we will be condemned. L2

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Secondly, we are commanded to love one  another, even as Christ hath loved us, Eph. 5. 2. It is the property of love, to suffer, and to beare, and not to be provoked to anger, 1. Cor. 13. And it is a marke, whereby Gods children are discerned from the children of  the Devil, that they love their brethren.

Thirdly, we are ignorant of mens minds in speaking and doing: we know not the manner and circumstances of their actions. And experience teacheth, that much anger comes upon mistaking and misconstruing them. Whereas contrariwise, if they were throughly knowne, we would not be so much incensed against men as commonly were are.

Fourthly, in rash anger, we can do no part of Gods worship that is pleasing to him, We cannot pray: for he that prays, must lift up pure hands without wrath, 1. Tim. 2. 8. We cannot be good hearers of the word: for Saint James wisheth us to be swift to heare, and  slow to wrath; because the wrath of man doth not accomplish the righteousness of God.

Fiftly, we must consider what are the fruits and consequents of unjust anger. For first, it greatly annoys the health. It annoys the braine, pulses, it causes the gal to flow into the stomache the bowels; it killeth and poisoneth the spirits; and is the next way to procure distemper of the whole body, and consequently losse of health. Secondly, it makes a man captive to the devil. Eph 4 27. which we  see to be true in Sauls example, who being a man full of wrath, and giving place to his own rage and fury, an evil spirit entered into him by the just judgement of God.

Sixtly, we must consider the Causes of unjust anger. It is commonly thought, that anger is nothing but the flowing of choler in the gal, and in the stomache: but the truth is, anger is more then choler. For it riseth first of a debility of reason and judgement in the minde. Secondly, from evil affections: as from envy, and self-love. Thirdly, from the constitution of the body that is hot and dry. Againe, we reade in histories, that men having no gal, have notwithstanding beene full of anger: and choler indeede is a furtherance, but  no cause of anger.

Sect. 2.

The remedies of unjust anger that stand in practise, are specially five.

The first is, in the time of anger to conceale the same, both in word and deede. The indignation of a foole (saith Salomon, Prov. 12. 16.) will be knowne the same day, but the wise man covereth his shame: that is, he restrains his anger, which if it should presently breake forth, would be a reproch unto him. Answerable to this notable speech of Salomon, was the wise  counsel of * Ambrose to Theodosius; that after sentence given, he should take 30 days respite before execution. And not unlike hath beene the practise of the very Heathen in their time. Socrates said, I had beaten thee, but that I was angry. Athenodorus gave Augustus this rule, that when he was angry, he should first say over the whole Alphabet, before he put in execution his anger.

Secondly, we must depart from them with whom we are angry. For this affection is as a fire; take the matter away from fire, and it will cease to burne: so let a man depart, employ himselfe (for the time) some other way, he shall soone cease to be angry. Thus did Jonathan depart out of his fathers presence, 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot, Genesis 13. Jacob in wrath departed from Esau, Gen. 27. 43, 44.

Thirdly, we must avoide the occasions thereof: as contentions, and contentious persons. Do nothing through contention, Philip. 2. 3. Make no friendship with an angry man, neither go with a furious man, lest thou learne his ways, and receive destruction to thy soule, Prov. 22. 24. We must for this purpose, be careful to avoid all means, that may serve to further the heate of the temperature of such a body, as is apt and disposed to this unruly passion.

Fourthly, we are to consider that we sin against God, not once or twise, but often, yea every day: and therefore the course of our anger must be turned against our own selves, for our sins. For this is one property of true repentance, to worke in us a revenge upon our selves, in regard of our sins committed against God, and our brethren, 2. Cor. 7. 11.

fifthly, we must accustome our selves to the daily exercises of invocation of the name of God, for this ende, that he in mercy would mortify all our earthly affections, especially this corrupt and violent affection of unjust wrath. And this must we do, as at all times, so then especially, when anger is creeping upon us.

It will be said of some: Our anger is violent, and comes upon the sudden, and therefore these remedies will do us no good. Ans. Such persons, when their minds be quiet, must often reade and meditate of the foresaid remedies, and by this means they shall be able to prevent hastinesse.

But what if we be overtaken with anger. what must we then do? Ans. If thou fall into it through infirmity, yet remember thy selfe, let not the Sun go down upon thy wrath, Eph. 4. 26.Consider with thine own heart, that anger is as a poison: if a man drinks poison, he must not suffer it to rest, and flow into the body veins, but with all speede must purge it out: and so must anger be dealt withall, whensoever we are overtaken with it.

CHAP. IV.
Of Questions concerning
Temperance.

Temperance is a virtue that moderateth appetite or lust. And this moderation of appetite, stands in foure things.

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I. In the use of Riches.
II. In the use of Meate and Drinke.
III. In the use of Apparel.
IV. In the use of Pleasures; wherein Recreations are to be considered.
Sect. 2.

Concerning the Moderation of Appetite in the use of Riches, there are two maine Questions.

I. Question.
How far a man may, with good consci-
ence, proceed in the desiring and seeking of
Riches?

The Answer of this Question is the rather  to be considered, because this doctrine rightly conceived and understood, serves greatly for the direction of the whole course of our lives unto the end. Here therefore I will first set downe the Ground of the Answer, and then the Answer it selfe.

The Ground of the Answer, I propound in five Rules.

I. Rule. We must consider, that riches and goods are of two sorts: some are necessary, some are more then necessary, which the Scripture calls Abundance.

Goods and riches are two ways necessary;  necessary to nature, or necessary to the person of a man. Goods necessary to nature, are those, without which nature and life cannot be well preserved; and these are most needful. Necessary in respect of a mans person, are those goods, without which a mans state, condition, and dignity wherein he is, cannot be preserved.

Now Riches more then necessary, I terme those, without which, both the life of man, and his good estate, may well be preserved. For example: To the calling of a Student, meate, drinke, and cloth, are necessary in respect of nature; besides these, other things, as bookes, and such like, are also necessary for him, in respect of his condition and place.  And whatsoever is beside these, is more then necessary.

II. Rule. Things and goods, are to be judged necessary and sufficient, not by the affection of the covetous man which is unsatiable, but by two other things; the judgement of wise and godly men, and the example of sober and frugal persons.

III. Rule. We must not make one measure of sufficiency of goods necessary for all persons; for it varieth, according to the divers conditions of persons, and according to time and place. More things are necessary to a public man, then to a private; and more to him that hath a charge, then to a single man.

IV. Rule. That is to be judged necessary, which in some short time to come may be needeful, though it have no present use. For example; the dowry that a father gives to his daughter at the day of marriage, though it be not presently needeful, yet because in short time it may be necessary, therefore it is to be reputed amongst necessary goods.

V. Rule. We our selves do often err in judgement, in determining of things necessary and sufficient for our selves: and therefore when men seeke things competent and necessary, they must always pray to God to give them that, which he knows in his wisdom to be meete and necessary, not prescribing a measure unto him.

I come now to the Answer of the Question, which is two folde.

The first is this: Man may with good conscience, desire and seeke for goods necessary, whether for nature, or for his person, according to the former rules: but he may not desire and seeke for goods more then necessary, for if he doth, he sinneth. The reasons of this answer, are these:

First, Deut. 17. 16, 17. the commandment is given to the King, that hath most neede of abundance, that he should not multiply his horses, or his silver or his golde. That which the King may not do, the subjects ought much lesse to do; and therefore they are not to multiply their goods. For this cause it is a great fault in subjects, remaining (as they be) subjects, to seeke to attaine to the riches of Princes. Againe, Paul saith, 1. Tim. 6. 8. Having foode and raiment, let us be therewith content. Besides that, in the petition, Give us this day, c. we crave but only bread for our sustenance, that is meet to preserve us for nature, in that calling wherein we serve God day by day. The prayer of Agur is, that God would give him food convenient for him, or (as the words signify) bread of his statute, that is, which God in his counsel had appointed and ordained for him, Prov. 30. 8.

Secondly, seeking of abundance is a hazard to the salvation of the soule by reason of mans corruption. Therefore, Mat. 13. Riches are called thorns, that choke the word of God sowne in the heart. And 1. Tim. 6. 9. They that will, that is, desire to be rich, and content not themselves with things necessary, fall into the snare of the devil.

Thirdly, seeking of abundance, is a fruite of diffidence in the providence of God. Now all fruites of unbeliefe must be cut off; we must not therefore desire more then necessary.

In the next place, for the better clearing of this doctrine, the Objections of Covetous men are to be answered.

Object. I. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Answer. Good things are of two sorts. Some are simply good, that is to say, good both in themselves, and to us, as remission of sins, holinesse, righteousnesse, L3

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and life everlasting in the kingdom of heaven, and such like: these may we desire, and  seeke for. Some againe, are good only in part, which though they be good in themselves, yet are not always good to us. Of this kinde is abundance of riches, and store of wealth more then necessary for nature person. For which cause, riches in abundance, are as the knife in the hand of a childe, likely to hurt, if it be not taken away; because they are (in some men) occasions of sin, unlesse God in mercy prevent and hinder them. And for our selves, what know we, whether God will keepe and preserve us from sin, when we seeke and labour for abundance?

Object. II. It is the promise of God, that  riches and treasures shall be in the house of the just, Psal. 112. 3.

The answer is two-folde. First, riches in Scripture sometimes, do signify only things sufficient and competent, and of them is that place to be understood. To this purpose David says, that a smal thing, that is, a competent, and meane portion, though but very little, is to the just man better then great riches to the wicked and mighty, Psalme 37. ver. 16 And whereas David in another place affirmeth, that nothing shall be wanting to them that feare God, Psalme 34. 9. and againe, They which seeke the Lord, shall want nothing that is good: the places are to be understood with exception of the crosse and correction, in this sort; that they  shall have competency, unlesse the Lord intend to chastise and correct them by want. Secondly, if by riches David there meaneth abundance, the words must be understood with this condition; if they be for their good. For so all promises of temporal things must be limited with exception, partly of Gods glory, kingdom, and will, and partly of our good and salvation.

Object. III. We must do good to the poore, to the Church, to the commonwealth, and we must also leave somewhat to posterity. I answer: we may not do evil that good may come thereof. Againe, every man is accepted of God, according to that he hath, and not according to that he hath not, if there be  a ready minde, 2. Cor. 8. 12. And the end of a mans calling, is not togather riches for himselfe, for his family, for the poore; but to serve God in serving of man, and in seeking the good of all men: and to this end men must apply their lives and labours.

Object. IV. We are called to imitate the Ant, Pro. 6. 13. which gathers in one season, for her reliefe in another. Answ. The Ant gathers in summer, only things necessary; she doth not by the instinct of nature, seeke superfluity, and more then is necessary.

This doctrine serves to direct and informe almost all the world, to beate downe the wicked practise of the Usurer, and to teach every one of us to moderate our care in things pertaining to this life.

The second part of the Answer is this: If God give abundance, when we neither desire it, nor seeke it, we may take it, hold and use it, as Gods stewards. Abraham and Joseph of Arimathea, are commended for their riches, and yet they obtained them not by their owne seeking and moiling, after the manner of the world; but walking in their callings. God in his providence blessed and multiplied their wealth. For further proofe of this answer, consider but one only place, Act. 5. 4. where Peter says to Ananias, when it remained, appertained it not unto thee? and when it was solde, was it not in thy power? These words import thus much; that if we have possessions and abundance, we may with good conscience enjoy them as blessings and gifts of God.

Against this doctrine it is alleadged: First, that our Saviour says, It is a hard thing for him that hath riches, to enter into the kingdom of God, Math. 19. 23. Ans. The place is to be understood of them that trust in their riches, as it is expounded, Mark. 10. 24.

Secondly, it is objected, we must forsake all, and become Christs disciples, by the commandment of Christ, Luke 14. verse 26. Answer. A man must forsake all, not simply, but in regard of the daily disposition and preparation of his minde; and so a man ought to forsake the things that are dearest unto him, because he must have his minde resolved to forsake them. Againe, a man must be content to part with all, not only in affection, but actually when it commeth to this point, that either he must lose them, or renounce Christ.

Thirdly, it is alleadged, that riches are called unrighteous, Luke 16. 9. Make ye friends of unrighteous Mammom: therefore it seems we may not have them. Answer. Mammon is called Mammon of iniquity, not because it is so in it selfe, but because it is so in the common use, or rather abuse of wicked men: and that in sundry respects. First, because it is commonly (though not always) unjustly gotten: for it is a hard thing to become rich without injustice. Secondly, it is made ordinarily, among sinful men, an instrument of many evils. Thirdly, evil gotten goods are unjustly possessed, and no man can be truly termed rich, that unjustly possesseth riches.

II. Question.
How a man may with good conscience,
possess and use Riches?

The Answer to this Question, I propound in foure Rules.

I. Rule. They which have riches are to consider, that God is not only the sovereign Lord, but the Lord of their riches, and that they themselves are but the stewards of God, to

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employ and dispense them, according to his  will. Yea further, that they are to give an account unto him, both for the having and using of those riches, which they have and use. This Rule is a confessed truth. In the petition, when we have bread in our houses and hands, yea which is more, in our mouthes; when we are in the use of the creature, even then are we taught to say, Give us this day our daily bread, to signify that God is our Sovereign and absolute Lord, and that when we have the creatures, we have no use of them, unlesse he give it unto us. Againe, the commandment, Luk. 16. 2. Give an account of thy stewardship, pertains to all men that have riches, though it be but meate and bread.

II. Rule. We must use special moderation of minde, in the possessing and using of riches, be content with our estate, so as we set not the affection of our heart upon our riches, Psal. 62. 10. If riches increase, set not your heart upon them; that is, place not your love confidence in them; be not puffed up with pride and ambition, because you are rich, Luke. 6. 24. Woe be to you that are rich: that is, that put confidence in your riches, Mat. 5. 3. Blessed are the poore in spirit. Now poverty of spirit is, to beare poverty with meeknesse, patience, and obedience, as a crosse imposed by God. And in this sense the rich man may be said to be poore in spirit, if he bestoweth not his love and confidence upon his wealth, but  in affection of heart is so disposed, as if he were not rich, but poore. And this poverty is necessary even in the midst of wealth, because it will restraine the fury of the untamed and unruly affection. Againe, Christ saith, Math. 10. 39. He that loseth his life for my sake shall find it. Losing there mentioned, is not an actual losing, but (as before) a disposition or preparation of the heart to lose for Christs sake, (if neede be) the dearest thing we have, that is, our life. And againe, Luk. 14. 26 If any man come to me, and hate not father and mother, —yea and his owne life also, he cannot be my Disciple. That place is not spoken of actual, but of habitual hatred. And this stands in a,  readinesse inclination of the heart to hate (if need be,) father and mother, yea our owne life for Christ and the Gospels sake. To this purpose the Apostle saith, They that buy, must be as though they possessed not, 1. Cor. 7. 30. that is, in respect of moderation of the affection, and the disposition of the heart. For otherwise, it is the law of nature, that he that buys must possesse.

Example of the Moderation of the affection, we have in Moses, who esteemed the rebuke of Christ, greater riches then the treasures of Egypt, Heb. 11. 26. And in David who though he were a King, and a Lord in the earth, yet saith of himselfe that he was but a pilgrime and sojourner in it, as all his fathers were, Psal. 39. 3. And he speakes this in respect of the affection of his heart, and moderation thereof, be cause he did not fixe the same upon abundance. And of Paul, who professeth in this manner, I have learned to be full, and to be hungry: in all things I am instructed, * or entered in  this high point of Christian practise, to be hungry and to be full, Phil. 4. 12. In which text, two things are set downe. First, that Christian moderation or contentment, is a high mystery; yea that it requires much skill art to know, how to be poore, and how to be rich. Secondly, that himselfe was a learner of this art, and that he had beene but entered and initiated into the knowledge thereof.

Now, that this Moderation of minde may be learned and practised, we must remember that two especial means are to be used. First, we must labour to be able to discern between things that differ, Phil. 1. 10. How is that? by judging aright betweene riches temporal, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who upon a right judgement in this point, accounted the rebuke of Christ, greater riches, then the treasures of Egypt, Heb. 11. 26. In David, who says, that the Lord was his portion, when he was a King, and even in the midst of his riches, Psal. 119. 57. In Paul who esteemed the best things that were, but base, yea drosse and dung, that he might win Christ, Phil. 3. 8. The second means of Moderation is, to consider that we are in this world, as pilgrims and strangers, 1. Pet. 2. 11. that the best of us brought nothing into the world, neither shall (when we die) carry ought out of it.

III. Rule. We must, upon the calling of God, forsake our riches, and all that we have in this world, not only in disposition of minde, but in deede.

The word of God teacheth, that there be three Cases, wherein a man is indeede to forsake all.

I. If he be extraordinarily and immediately called, to publish the Gospel to all nations. This was the case of the Apostles Evangelists, who in regard of their calling, at least for use, forsooke all that they had, Math. 19. 27.

II. In the Case of Confession; when for professing the name of Christ, a man is deprived of them in the days of trial. Thus when our Saviour saith, Whosoever he be that forsaketh not all that he hath, c. Luke 14. 33. the words are spoken of all believers, in the Case of confession, when they are called by God unto it; and therefore S. Mathew explains it thus, Whosoever, c. for my names sake, he shall receive, c. Math. 19. 29.

III. When in the time of persecution, famine, or war, the necessity is so great, that it requires present reliefe, which can no other way he had, but by giving selling the goods that a man hath. In Psal. 112. 9. the good man is said to disperse to the poore; this dispersing must not be understood of all times, but in case of extreme neede. Againe, when Christ L4

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says, Luk. 12. 33. sell all that thou hast; this commandment must be limited: for a man is not  bound to sell all at all times, but in the time of great and urgent necessity. Thus the Christians in the Primitive Church, in the days of imminent persecution, sold all their possessions, Act. 2. 45. And so Paul acknowledgeth that the Church of Corinth relieved the Church of Macedonia, even beyond their ability, in the dayes of extremity that was in that Church; 2. Cor. 8.

Here another Question may be moved; Whether a man may voluntarily, and of his owne accord, give away all his goods, live upon alms, give himself to fasting prayer?

Ans. He may in Popish conceit give himselfe  (in this sort) to voluntary poverty, which they hold to be lawful, and (which is more) a state of perfection. We on the contrary do answer, that this practise is in no sort lawful, unlesse a man have special calling warrant from God so to do. For first, the law of nature sets downe and prescribes distinction of possessions, property of lands and goods and the Gospel doth not abolish the law of nature. Againe; the same distinction and propriety, is allowable by the written Law of God. Salomon teacheth, Pro. 5. 15. that a man must let his water flow out of his cisterne, but he must keepe the fountaine to himselfe. And, Prov. 10. 22. It is the blessing of God to be rich, and he addeth no sorrows to it. Men must not therefore  voluntarily forsake their riches, and so bring sorrow to themselves, Besides that, Agur prayes against poverty; Give me (saith he) neither poverty nor riches, Prov. 30. 7. David makes it a curse, to be a beggar, Psal. 109. 10. and he never saw the righteous mans seede begging their bread, Psal. 37. 25. Our Saviour Christ bids him that had two coates, not to give both away, but one, Luk. 3. 11. And Paul says, It is a more blessed thing to give, then to receive, Act. 20, 35. Therefore he bids every man to labour with his owne hands, that he may need nothing: that is, that he may not neede the reliefe and helpe of any man, or of anything, 1. Thess. 3. 11, 12.

But it is alleadged to the contrary, Mat. 19. 21. If thou wilt be perfect, sell all. Ans. The words  are personal and particular commandment. For this young Prince, whom Christ speakes unto, was called to become a Disciple of Christ, to preach the Gospel, Luk. 9. 59. And the commandment is not given generally to all, men, but particularly to him alone, and we cannot make a general rule of a special commandment or example. Againe further, it was a commandment of special trial.

Secondly, they alleadge, Matt. 10. 9. Possesse neither golde, nor silver, nor money in your purses. Ans. That commandment was temporal, and given to the Disciples but only for the time of their first embassage into Jury, as appears in the 5. v. where Christ bids them not to go yet into the way of the Gentiles. And the commandments of their first embassage, were reversed afterward, Luk. 22. 36. Considering then that it belonged only to their first embassage, when they preached to the Jews, it was not given them for all times.

IV. Rule. We must so use and possesse the goods we have, that the use and possession of them, may tend to Gods glory, and the salvation of our soules. Rich men must be rich in good works, and together with their riches, lay up a good foundation in conscience, against the evil day. 1. Tim. 6. 18.

For the better practizing of this rule, take these three cautions.

I. We must seeke to have Christ, and to be in him justified and sanctified: and being in him, then shall we in him and by him, have the holy use of all that we have.

Some will say; Infidels have the use of riches. Ans. They have indeed, and they are to them the gifts of God: Yet they so enjoy them, as that before God they are but usurpers. They be gifts of God in regard of Gods giving, but they are abuses and thefts in regard of their receiving, because they receive them not as they ought. A father gives a gift unto his childe, upon condition that he shall thus and thus receive it; now the child steals the gift that is given him, and therefore hath it not in that manner that his father would he should have it. In like manner do Infidels steale and usurpe the blessings of God, to which they have no just title, themselves being out of Christ; neither do they use them in that manner which God requireth, sanctifying them by the word and prayer, 1. Tim. 4. 5.

II. We ought to pray to God, that he would give us his grace, rightly to use our riches to his glory, and our owne salvation. For Riches and other temporal blessings, to sinful men that have not the gift to use them well, are dangerous, even as a knife in the hand of a child. They are thorns, and choake the grace of God, they keepe those that trust in them, from entrance into the kingdom of heaven. Yea they are the devils snare, whereby he catcheth the wicked, and holdeth them in it at his will and pleasure.

III. Our riches must be employed to necessary uses. These are first, the maintenance of our owne good estate and condition. Secondly, the good of others, specially those that are of our family or kindred, 1. Tim 5. 8. He that provideth not for his owne, and namely, for them of his household, he denieth the faith, and is worse then an Infidel. Thirdly, the reliefe of the poore, according to the state and condition of every man. Fourthly the maintence of the Church of God, and true religion, Prov. 3. 9. Honour God with thy riches. Fiftly, the maintenance of the common-wealth: Give tribute (saith Paul) to whom tribute belongeth, Romans 13. 7. And give unto God, saith Christ, the things that are Gods, and unto Caesar, the things that are Caesars, Matth. 22. 21. Thus much touching

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the moderation of the appetite in the use of  Riches.

Sect. 2.

In the second place follow those Questions, that concerne the moderation of our appetite, in the use of Meate and Drinke. Concerning which there are principally two; the answer to the first whereof is the ground of the second.

I. Question.
Whether there be any difference in the use
of Meats and Drinks, now in the times of
the New Testament?

Answer. There is a distinction and difference  of Meates, to be observed in sundry respects.

I. In respect of man, for healths sake. Paul counselleth Timothy; Drinke no more water, drinke a little wine, 1. Tim. 5. 23. In which it is plaine, that there is a distinction of meates approved and commended for man. For every kinde of foode fits not every body: meates therefore are to be used with difference. Man was not made for meate, but meate for man.

II. In respect of scandal. Some are not to be used at some time, and some are at the same  time to be eaten. Thus Paul professeth, that rather then he would offend his brother, he would eate no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large, touching the distinction of meates, that is to be observed in regard of offending them that are weake.

III. There is a distinction to be made, in respect of civil and politic order; when for the common good of societies, certaine kinds of meates for certaine seasons of the yeare are forbidden. Thus in our common wealth, there are appointed days of flesh, and days of fish, not in respect of conscience, but in regard of order, for the common good of the country.

IV. There is a difference of meates, which  ariseth upon the bond of conscience, so as it shall be sin to use or not to use this or that meate. Touching this difference; Before the flood, the Patriarchs (in all likelihood) were not allowed flesh, but only hearbs, and the fruit of the ground, Gen. 1. vers. 29. After the flood, flesh was permitted, but blood forbidden, Gen. 9. 3, 4. From that time there was commanded a distinction of meates, whereof some were cleane, some uncleane; which distinction stood in force til the death of Christ, and that in conscience, by virtue of divine Law. But in the last days, all difference of meates in respect of obligation of the conscience, is taken away; and a free use of all is given in that regard.

This the Scripture teacheth in many places, Act. 10, 15. The things that God hath purified, pollute thou not. Peter in these words teacheth, that all meats in the new Testament in regard of use, were made cleane by God, and therefore that no man by refusal of any kinde of meates, should thinke, or make them uncleane. Againe, Rom. 14. 17. The kingdom of God is not meate or drinke, but righteousnesse, peace, and joy in the holy Ghost. For whoseoever in these things serveth Christ, is acceptable to God and approved of him. Hence it appeareth, that in the Apostles judgement, meate and drinke doth not make any man accepted of God, whether he useth or useth it not, but the worship of God is it that makes man approved of him. To the same purpose it is said, 1. Cor. 8. 8. Meate doth not commend us unto God. Againe, Col. 2. ver 16. Let no man condemne you in meate and drinke, c. vers. 20. If ye be dead with Christ, why as if ye lived in the world are ye burdened with Traditions, as Touch not, Taste not, Handle not? All which perish with the using. Here, Paul would not have the Colossians burdened with rites and Traditions concerning meats, so as if they used them not, they should incur the blame and condemnation of men: but he would have them to use them freely and indifferently. And his reason is double: First, because they were now freed in conscience from the bond of the Ceremonial law touching meates: and therefore they were in conscience much more freed from mens laws. Secondly, because these traditions are not the rules and commandments of God, but the doctrine and precepts of men. Furthermore, Paul in 1. Tim. 4. 3. foretells, that there should be many in the latter days, that should command to abstaine from meates. To which place the Papists answer, that that was, because such persons taught, that meates were uncleane by nature. But the words are simply to be understood, of meates forbidden with obligation of the conscience, and the text is general, speaking of the doctrine, not of the persons of those men, nor in civil respects, but in regard of the bond of conscience. Lastly, it is a part of Christian liberty, to have freedome in conscience, as touching all things indifferent, and therefore in regard of meats.

To this doctrine, some things are opposed, by them of contrary judgement.

Obiect. I. Princes do make laws, and in the laws do forbid meates and drinks, and they must be obeyed for conscience sake, Rom. 13. 5.

Answ. They do so, but all these laws are made with reservation of liberty of conscience, and of the use of that liberty to every person. But to what end then (will some say) are laws made, if they be made with reservation? Ans. The scope of them is, not to take away, or to restraine liberty, or the use of liberty in conscience, but to moderate the overcommon

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and superfluous outward use. As  for the text, Romans 13. 5. It is to be understood for conscience sake, not of the law of the Magistrate, but of the law of God that binds us to obey the Magistrates law.

Obiect. II. There was blood, and things strangled forbidden, in the councell at Jerusalem, after Christs ascension, Act. 15. verse 20. Answer. It was forbidden only in regard of offence, and for a time, so long as the weake Jew remained weake, not in regard of conscience. And therefore afterward Paul says, that all things, even blood it selfe was lawful, though not expedient in regard of scandal, 1. Cor. 6. 12. And to the pure, all things are pure. Titus 1. 15.

Obiect. III. Papists make laws, in which  they forbid some meates, only to restraine concupiscence. Ans. Then they should forbid wine, as well as flesh; for wine, spices, and some kinds of fish, which they permit, are of greater force to stir up lust, then the use of flesh. And hence it is, that Saint Paul exhorts men not to be drunke with wine, wherein is excesse; Eph. 5. 18. Againe, I answer, that lust may be restrained by exhortation to temperance, without prohibitory laws for the obligation of the conscience, which are flat against Christian liberty.

Upon this answer a further Question may be made.

Whether a man may with good conscience eate  flesh at times forbidden?

Ans. There are two kinds of eating; eating against the Law, and besides the Law.

Eating against the law is, When a man eates, and by eating hinders the end of the law, contemns the authority of the law-maker, frustrates the law it selfe, and withall, by his eating, gives occasion to other to do the same. This eating is a flat sin against the fift commandment. For it is necessary, that the Magistrates laws should be obeyed in all things lawful. Heb. 13. 17. The master and the parent, must be obeyed in all lawful things, much more the laws of Magistrates.

Eating beside the law, is, when a man eates that, which the law mentioneth and forbiddeth,  but not hurting the law. And that a man may thus eate, sundry cautions are to be observed. I. This eating must be upon just cause in a mans owne selfe. II. It must be without contempt of the law-maker, and with a loyal minde. III. It must be without giving offence to any, by his bad example. IV. When it doth not hinder the maine end of the law. V. When the eater doth subject himselfe to the penalty, voluntarily and willingly. In this eating there is no breach in conscience, neither is it a sin, to eate that which the law forbiddeth. For man hath free liberty, in conscience, to eate that which he doth eate. Now if he use his liberty, and hurt no law, ob serving these cautions, his eating is no sin. For example. It was Gods law, that the priests only should eate the show-bread. Now David upon a just cause in himselfe, (all the former cautions observed) eates the show-bread, and sins not; because his conscience was free in these things, and therefore Davids eating was not against the Law, but only beside the law.

II. Question. How we may rightly use meats and
drinks, in such sort as our eating may be to
Gods glory, and our own comfort?

Ans. That we may so do, some things are to be done before we eate, some in eating, and some after our eating.

Sect. 1.

The thing that is to be done before our eating,  is the consecration of the food, that is, the Blessing of the meates which we are to eate, 1. Tim. 4. 5. Every creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are sanctified by the holy Ghost: neither that, whereby the bread and the wine is hallowed in the Sacrament of the supper. But it is this: when we are assured, that the creature is made so free, and lawful to us, in respect of our use, that we may eate it freely, and with good conscience. By the word of God, Paul means the word of creation, mentioned in Gen. 1. 28, 29. and repeated, Genesis 9. 3. as also the word of God touching the liberty of conscience, namely, that to the pure all things are pure. Tit. 1. 15. It is further added, and prayer, that is, prayer grounded upon the said word of creation, and the doctrine touching Christian liberty; whereby we pray for grace to God, that we may use the creatures holily to his glory.

The reasons, why this sanctification of our meate is to be used, are these. First, that in the use of it, we may lift up our hearts unto God, and by this means, put a difference between our selves and the brute beasts, which rush upon the creatures, without sanctifying of them. Secondly, that we may be admonished thereby, touching the title we have to the creatures; which being lost by the fall of Adam, is restored unto us againe by Christ. Thirdly, that it may be an assured testimony to our hearts, that we may use the creature with liberty of conscience, when we do use it. Fourthly, that we may be sanctified to the use of the creature, as it is sanctified to us, to the end, that we may use it with temperance, and not abuse it. Fiftly, that when we use the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of it selfe, but by Gods commandment, who as David saith, Psalme 145. 16. Openeth his hand, filleth all things living of his good pleasure.

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And in bread, we must not consider the substance  only, but the staffe, which is the blessing of God upholding our bodies. Sixtly, that we may not grow to security, forgetfulnesse, and contempt of God, and so to prophanenes in the use of our meates drinks, as the Israelites did; which sate downe to eate and drinke, and rose up to play.

Now besides these Reasons, we have also the Examples of holy men. This blessing of the meate, was so knowne a thing of ancient times, that the poore maides of Ramath-zophim, could tell Saul, that the people would not eate their meate, before the Prophet came, and blessed the sacrifice, 1. Sam. 9. 13. Christ in his owne family, would not eate of  the five loves and two fishes, till he had looked up to heaven and given thanks. Mark. 6. 41. Paul tooke bread in the ship, and gave thanks in the presence of all that were with him, Act. 27. 35.

The use of the first point is. I. By this doctrine, all persons are taught, but specially governors of others, as Masters of families, and Parents; never to use, either meates or drinks or any other blessing, that they receive at the hands of God, but with praise and thanksgiving. For this which is said of meates and drinks, must be inlarged also to the use of any benefit, blessing, or ordinance, that we take in hand to use or enjoy. II. Though we do not simply condemne, but allow of hallowing  of Creatures, yet we detest Popish consecration of salt, creame, ashes, and such like. First, because Papists hallow them for wrong ends, as to procure by them remission of sins, to drive away devils, c. Secondly, because they sanctify creatures without the word; yea, though they do it by prayers, yet it is prayer without the word, which giveth no warrant thus to use the creatures, or to these ends; and therefore of the same nature with Magical inchantments. Thirdly, if the creature must be sanctified for our use, before we can use it, then we ourselves must be sanctified both in soule and body, before we can be fit for the use and service of God. Looke as the creature, by the hand and providence of God, is presented before us to serve us; so must we being strengthened and nourished  by the same, give up our selves, soules and bodies, to serve and honour him. Yea our sanctifying of the creature to our holy use, should put us in minde of sanctifying our selves to his glory. So soone as the Prophet Esay was sanctified by God unto his office, then he addressed himselfe, and not before, and said, Lord, I am here, Esa. 6. 8. and so we our selves, before we can performe any acceptable duty unto God, must be purged and cleansed. The sons of Aaron would not do this honour unto God, by sanctifying his name before the people, and therefore God glorified himselfe in their death, and temporal destruction, Levit. 10. 2. And when Moses the servant of God, failed in the sanctification of his name, by the circumcision of his son; Gods hand was upon him to have destroyed him. This point is duly to be observed of all, but principally of such as are appointed to any public office; if they will serve God therein with comfort and encouragement, they must first labour to be sanctified before him, both in their soules and bodies.

Sect. 2.

I come now to the second thing, required  for the right and lawful Use of meates and drinks, namely, a Christian behaviour while we are in using them.

For the better understanding whereof, we are to consider two points. First, what we may do; and then, what we must do in using the creatures.

I. Touching the former. We may use these gifts of God, with Christian liberty: and how is that? not sparingly alone, and for mere necessity, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that liberty, which God hath granted to all believers. Thus we reade, that Joseph and his brethren with him, did eate and drinke together of the best, that is, liberally, Gen. 43. 34. And to this purpose David saith, that God giveth wine, to make glad the heart of man, and oile to make the face to shine, as well as bread to strengthen the body. Psalme 104. 15. And the Lord threatneth to bring a punishment upon his people, Agg. 1. 6. in that he would give them his creatures indeede, but such a portion of them, as should only supply their present necessities, and no more. Ye shall eate (saith he) but ye shall not have enough: ye shall drinke, but ye shall not be filled. Againe, we reade that Levi the Publican, made our Saviour Christ, a great feast in his owne house, Luk. 5. 29. At the marriage in Cana a towne of Galilee, where Christ was present, the guests are said, according to the manner of these countries, to have drunke liberally, Joh. 2. 10. And at an other place, in supper time. Mary is said to have taken a boxe of precious and costly ointment, and to have annointed his feete therewith, so as the whole house was filled with the savour of the ointment. John 12. ver. 3. Judas indeed thought that expense which she had made, superfluous, but Christ approves of her act, and commendeth her for it.

I add further, that by reason of this liberty purchased unto us by Christ, we may use these and the like creatures of God, with Joy and rejoicing. This is the profit that redoundeth unto man, in the use of them, that he eate and drinke, and delight his soule with the profit of his labours, Eccl. 2. 24. The practise hereof we have in the Acts, c. 2. v. 46. where they of the Church that believed, are said to eate their meate together with gladnesse, and singlenesse of heart. And yet this rejoicing in the creatures, must be limited with this clause; that it be, in

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the Lord, that is to say, a hurtlesse and harmelesse  joy, tending to the glory of God, the good of our neighbour. This condemneth the common practise of the world, who solace and delight themselves in the use of Gods creatures, but so, as with their joy is joined the ordinary traducing of the Magistrate, Minister, and those that feare God, and will not run with them to the same excesse of riot. 1. Pet. 4. 4.

II. The second point is; what we must do, when we take the benefit of Gods creatures; a matter of great consequent in the lives of men. And it is this, that we use our liberty in the Lord, and whether we eate, or eate not, we must do both to the Lord. Rom. 14. 6. This is  done by labouring, both in eating, and in abstinence, to approve the same unto God, unto his Saints, and unto our own consciences. Wherein appeareth a manifest difference betweene the wicked and the godly man. For the one, when he eateth or drinketh, he doth it in the Lord, to the Lord; the other, doth it not to the Lord, but to himselfe, that is, to the satisfaction and contentment of his owne carnal delight and pleasure.

That a man may eate to the Lord, there are foure things directly to be observed.

I. That in our eating, we practise Justice. Salomon saith, The bread of deceit, that is, gotten by unlawful means, is sweet unto a man: but afterward, his mouth shall be filled with gravel.  Prov. 20. 17. And Paul gives a rule to the Church of Thessalonica, that every man should eate his owne bread: that is, the bread which is procured and deserved, by his owne just and honest labour, 2. Thess. 2. 2. This first thing, serves to checke a number of men, that live in the daily practise of injustice, by spending their goods in good fellowship at Taverns and tipling houses, neglecting (in the meane while) the maintenance of thier own charge, by following their honest labour; and by this means, do even rob their families, of their due and right.

II. That we may eate to the Lord, we must practise Love and Charity in our eating. How is that?

First, we must give offence to no man what soever. It is good, saith Paul, neither to eate flesh, nor to drinke wine, nor any thing, whereby thy brother stumbleth, is offended, or made weake: Rom. 14. 21.

Secondly, in our eating we must have respect of the poore. Thus Nehemiah exhorteth the Jews that were mourning for their sins, to be cheerful, to eate of the fat, and drinke the sweete, and send part unto them for whome none was prepared: that is, to them that were poore. Nehem. 8. 10. And the Prophet Amos inveigheth against some of the Princes of Israel, who drunke wine in bowls, and annointed themselves with the chiefe ointments, and were not sorry for the affliction of Joseph: that is, did not relieve the poore brethren, that were led captive, and wanted food and maintenance, Amos 6. 6.

III. We must use our meate in Sobriety. Sobriety is a gift of God, whereby we keepe a holy moderation in the use of our diet. Prov. 23. 1, 2. When thou sittest to eate, c. consider diligently, what is set before thee, and put the knife to thy throat, that is, be very careful and circumspect in taking thy foode, bridle thine appetite, take heede thou doest not exceed measure.

If it be asked, what Rule of moderation is to be observed of all, whether they be men or women, young or old?

I answer. First, one mans particular example, must not be a rule of direction to all. In the East countries, we reade, that men have lived, and do yet live a great time with a little; for example, with parched corne and a cake. Now this example of theirs, is no rule to us that live in these parts. For their country is hotter then ours, and therefore lesse might serve them then us: we are hot within, and so our appetite is the more strong. Againe, in eating we may not judge or condemne him that eateth more or lesse, then we our selves, because his eating is no rule to us in this case.

Secondly, a mans owne appetite; is not to be made a rule of eating for others. For a man must not eate so long as his stomache craves meate, lest he fall into the sin of gluttony, Rom. 13. 13. And this sin is noted by our Saviour Christ, to have beene in the olde world, in the days of Noah, Matth. 24. 38. when they gave themselves to * eating and  drinking like the brute beastes: for so the word signifies.

If then neither example, nor appetite may rule our eating, what be the right rules of Christian moderation in this behalfe?

Ans. That we may not exceede measure, we must keepe our selves within these limits.

First, our foode must not go beyond the condition, place, ability, and maintenance that God hath given us. John the Baptist being in the wildernesse, contented himselfe with very meane fare, agreeable both to the manner of that countrey, and to his owne calling, and condition of life. His meate was locusts and wild honey, Matth. 3. 4.

Secondly, it must be framed to the order and difference of time and place. Against this Rule the rich glutton offended, who fared deliciously every day, without any difference of time or place, Luk. 16. Salomon pronounceth a woe to the Land, whose Princes eate in the morning, Eccl 10. 16. Saint Paul notes it as a fault in a Minister to be * given to wine, 1. Tim. 3. 3.  that is, to be a common tipler, and one that loves to sit by the wine morning and evening, day by day.

Thirdly, every man must eate drinke so much, as may serve to maintaine the strength of his nature, of his body and minde, yea so

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much, as may serve to uphold the strength  of grace in him. Salomon the King of Israel, would have all Princes to eate in time, for strength, and not for drunkennesse, Eccl. 10. 17. Esay notes it as a judgement of God upon men, when they use feasting and mirth, and have not grace to consider the works of God, Esa. 5. 12. Our Saviour would have all men so to eate and drinke, that they may be the fitter to watch and pray, Luke 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunke with wine, wherein is excesse, but to be filled with the holy Ghost, Ephes. 5. 18. His meaning is, that men ought so to eate and drinke, that their bodies, minds, and senses, may not be made there by more heavy, but rather more lightsome and  able to performe their duties to God man. For if by immoderate feeding they be hindered in this behalfe; they are guilty of excesse and riot, which is greatly displeasing to God, and offensive to men. This rule serveth to admonish some persons, who (as the Proverb is) are good forenoonmen, but bad afternoonmen; because in the morning they be sober, but for the most part overcome with drinke after dinner.

IV. Every man must eate his meate in godliness. This is indeed to eate unto the Lord, and it may be done by observation of these rules.

First, by taking heede of the abuse of any creature appointed for foode, by intemperance. This abuse holy Job suspected in his  sons, while they were a feasting, and therefore he sent day by day, and sanctified them, and offered up burnt offerings unto God according to the number of them all, Job 1. 5.

Secondly, by receiving the creatures, as from the hand of God himselfe. For this very end did God by expresse word, give unto A dam every hearb bearing seed, which was upon the earth, and every tree wherein was the fruit of a tree bearing seed, for his meate, that he might receive it as God had given it unto him, from his owne hand, Gen. 1. 29. Thus Moses said unto the Israelites touching Manna: This is the bread, which the Lord hath given you to eate, Exod. 16. 15. This David acknowledged, saying, Thou givest it them, and they gather it, thou openest  thy hand, and they are filled, Psal. 104. 28. 145. 15. The Lord upbraideth Israel with this fault, by the Prophet Hosea, She did not acknowledge that I gave her corne, and wine, and oile, and multiplied her silver and golde, Hos. 2. 8. Yea it is noted as an argument of Gods love to Israel, by the Prophet Joel, that he sent them corne, wine, and oile, that they might be satisfied therewith, Joel 2. 19.

By this duty, are justly to be reproved the carelesse and godlesse behaviours of sundry persons, who (with the swine) feed upon the creatures of God, but never lift up their eyes or hands unto him, of whom, and from whom they do receive them. The very brute beast can teach them a better lesson. For (as David saith,) The Lions roaring after their prey, do seeke their meat from God, Psal. 104. 21. Yea the heavens and the earth, and all that are in them, do always depend upon his providence; and are altogether guided directed by him, Job 38. And shall not man much more have an eye unto his Creator, and wholly depend upon him, for all blessings, from whom he receives life and breath, and all things?

Thirdly, we must receive these creatures from God our Father, as tokens of our reconciliation to him in Christ. So saith S. Paul, Giving thanks always, for all things, to God even the Father, in the name of our Lord Jesus Christ, Eph. 5. 20. Thus we hold and receive Gods blessings, and he that holdes and receives them otherwise, is an usurper, and not a right and lawful possessour of them.

Fourthly, we must learne to be content with that portion that God assigneth to us, be it never so smal; and withall labour to see the goodnesse of God, even in the meanest fare that may be. Our table is (as it were) a lively Sermon to us, of Gods special providence, over our bodies. For first, in reason dead flesh should rather kill us, then give us nourishment, and yet by his blessing and providence, it continueth life and strength. Againe, both we our meate are but perishing; and therefore when we feede thereon, it may serve to stir us up, to seeke for the foode of the soule, that nourisheth to life everlasting, John 6. 27. Furthermore, looke as every creature serves for our use, even so should we our selves, consecrate our selves unto God, and serve him both with our soules and bodies, as before hath beene showed.

Sect. 3.

The third and last point is, what we are to  do, and how to behave our selves after our meate? This Moses teacheth the Israelites, Deut. 8. 10. When thou hast eaten and filled thy selfe, thou shalt blesse the Lord thy God. This praising or blessing of God, stands in two things.

First, in a holy remembrance, that God hath given us our food. For being once filled, we must take heed we forget not God, who hath opened his hand, and plenteously refreshed our bodies with his creatures, Deut. 8. 11.

Secondly, we must make conscience, in lieu of thankfulness to God, to employ the strength of our bodies in seeking his glory, and walking according to all his laws and commandments. Whether ye eate or drinke, or whatsoever ye do, do all to the glory of God, 1. Cor. 10. 31. We may not live idly, and gives our selves to riot and gaming, but labour to serve God and our countrey, in some profitable course of life, lest it be said of us, as it was once of the old Jews, that we sit down to eate and drink, and rise up to play.

To this I add one thing further, that when we have eaten to our contentment, and something remains, care must be had to reserve M

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it, and not to cast it away. For this purpose we  have the example of Christ, who commandeth togather up the broken meat that remains, that nothing be lost, John 6. 12. The reason is, because these relics and fragments, are part of the creatures; yea they are as well Gods good creatures, as the rest were, and must be preserved to the same use.

Now if these may not be abused, or lost, much lesse ought the gifts of the minde, which are greater, and far more precious, be suffered to miscarry, but rather to be preserved and increased. A good lesson for such as have received any special gifts of nature, or grace from God; that they mispend them not, or suffer them to perish, but carefully  maintaine them to the glory of God, and the good of others.

To conclude this Question, we are all to be exhorted to make conscience of this duty, to use the good blessings of God in such sort, as they may always tend to the honour of the giver, avoiding all excesse and riot.

Reasons to move us hereunto, may be these. I. Excesse destroys the body, and kills even the very natural strength and life thereof. II. It brings great hurt to the soule of man, in that it annoyeth the spirits, it dulleth the senses, it corrupteth the natural heate, and good temper of the body. Now these things being the helpes, and next instruments of the soule, if they be once corrupted and decayed,  the soule it selfe will at length be brought to the same passe. III. Let this be considered, that a Woe belongs unto them, that eate and drinke immoderately, Esa. 5. 11. And for this very sin, the Lord led his owne people into captivity, vers. 13. Yea the drunkard and the glutton, shall become poore, Prov. 23. 21. And both shall equally, with their pompe and excesse descend into hell, Esa. 5. 14. IV. We should be willing to part from all for Christs sake, much more from our excesse, and shall we thinke it possible for a man to forsake all, even his owne life, that will not forsake excesse and intemperance, in the use of Gods creatures?

It will be said of some, we are not drunken,  though we drinke much. Ans. It is a policy of the Devil, to delude men withall, when he persuades them, that much drinking is not amisse, if a man be not overtaken therewith. For it is a sin to live and sit daily by the wine, to be always bibbing and sipping. We know not when or where we shall die, and we are commanded to watch over our hearts, that we be not overcome with surfeiting and drunkennesse. What a madnesse then is it, to give over our selves to such immoderate excesse; whereby we are utterly disabled from these, and all other duties of godlinesse?

Sect. 3.

In the third place, we come to those Questions that concerne the moderation of our appetite in the use of Apparel. And of this kinde there be two principal Questions; the former of them being nothing else, but an introduction to the latter.

I. Question.
Whether ornaments of gold, silver, preci-
ous stones, silks and velvets, c. may not
lawfully be used?

Ans. There is a lawful use of these things, yet not in all, but only in them to whom they belong. Reasons of the Answer are these:

I. Gold and silver, c. are the gifts of God, and serve not only for necessity, but for ornament and comelinesse.

II. We have the examples of sundry persons in Scripture, which do warrant the use of these creatures and blessings of God. Abraham by his steward sends unto Rebecca a golden abiliment, or earring, of halfe a shekell weight, and two bracelets of ten shekels weight of golde, Genesis 24. verse 22. And it is said, that when she received it, she ware the jewel of golde in her forehead, and the bracelets upon her hands, vers. 47. Joseph being advanced in Pharaohs Court, had the signet of Pharaoh put upon his hand, and a chaine of golde about his necke, and was arrayed in fine linnen: all which were the ornaments of Princes in those countries, Genesis 41. vers. 42. Againe, all the Israelites did weare earrings of golde, which afterward they tooke off from their ears, and gave them to Aaron, to make thereof the golden calf, Exod. 32. 3. And they are not blamed for wearing them, but because they put them to idolatrous uses. So it is said of king Salomon, that he had silver in such abundance, that, according to his state, he gave it in Jerusalem as stones, 2. Chron. 9. 27. And Christ speaketh of the royalty of Salomon, as of a rare and excellent thing, which himselfe approved, howsoever he prefers the glory of the Lillies of the field before it, Math. 6. vers. 29. The daughter of Pharaoh is said to be brought unto Salomon, in vesture of golde of Ophir, that is, in a garment of the finest beaten golde, Psalme 45. verse 10. All these examples do show thus much, that there is a lawful use of these things in them to whom they appertaine.

Against this doctrine, some things are objected.

Object. I. In some places of Scripture, women are forbidden to weare costly apparel, and gold. For Paul willeth Timothy, that the women array themselves in comely attire, not with broidered haire, or golde, or pearles, or costly apparel, 1. Tim. 2. 9. And to the same purpose Peter speaketh, 1. Pet. 3. 3.

Answ. First, these ornaments are not by

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Paul and Peter simply forbidden, but the abuse  of them in riot and excesse. For persons that were in those times called, were of meaner estate; and the Churches in the days of the Apostles, consisted (for the greater part) of poore, base, and meane men and women. 1. Cor. 1. 28. These things therefore are forbidden them, because the use of golde and precious ornaments, is nothing else but mere riot, in those that are but of a meane condition. Secondly I answer, that the Apostles in the places alleged, do reprove a great fault, which was common and ordinary in those days. For men and women desired and affected the outward adorning and trimming of their bodies, accounting the outward ornament,  which consisted of golde, pearle, and costly apparel, to be the principal: whereas indeed the chiefe ornaments of a Christian, should be the virtues of Modesty and Humility, seated in the minde, and testified in the outward carriage.

Object. II. The Prophet Esay condemneth these things in particular. For it seems, that he had viewed the wardrobes of the Ladies of the court in Jerusalem, Cap. 3. 18, c. where he makes a Catalogue of their special attires and ornaments, and pronounceth the judgements of God against them all.

Answ. Some of the ornaments which the Prophet there mentioneth, are indeed mere vanities, that were of no moment, and served  to no necessary or convenient use or ende at all. Againe, others of them were in themselves things lawful, and the Prophet doth not condemn them at all, as they have meete and convenient use: but he condemns them in this regard, because they were made the instruments signs, of the pride, wantons, vanity, and lightnesse of those women. The truth of this answer will appeare, if we consider the 16. verse of that chapter, where the Prophet shows what his drift was in speaking of those things; not to condemne all ornaments, but the pride of the daughters of Jerusalem, and their hautinesse and wantonnesse, testified by divers particular behaviours there  mentioned. Againe, some of the things there named, were the like, if not of the same kind, with those which Abraham sent to Rebeccae, and which she did weare, Gen. 24. 22. And therefore we may not think, that the Prophet intends to condemne all things there specified, but only the abuse of them, as they were then misapplied to wrong ends, and served to proclaime to the world, the pride and wantonnesse of the hearts of that people.

III. Question.
What is the right, lawful, and holy use
of apparel?

Answer. In the use of Apparel, two things are to be considered: the preparation of it, when it is to be worne; and the wearing, when it is prepared.

Sect. I.

In the right preparation of our apparel, two,  Rules are propounded in Scripture for our direction.

I. Rule. Our care for apparel, and the ornaments of our bodies, must be very moderate. This our Saviour Christ teacheth at large, Mat. 6. from the 28. to the 31. v. Where, commanding men to take no thought for apparel, he forbids not all care, but the curious and immoderate care. The reason is added, because they which walke in their callings, and do the duties thereof with diligence, shall have, by Gods blessing, all things needeful provided and prepared for them. He that dwells in a borrowed house, will not fall a trimming of it, and suffer his owne hard by, to become ruinous. In like manner, our body is the house of our soule, borrowed of God, and by him lent unto us for a time; and we are but his Tenants at will: for we must depart out of it at his commandment. And therefore our greatest care must be employed upon our soules; and the other which concerneth the adorning of our body, must be but moderate. Againe, God in his providence, clotheth the very hearbs of the field, therefore much more is he careful for a man. And Paul saith, If we have foode and raiment; we must there with be content, 1. Tim. 6. 8. that is, if we have foode and raiment necessary for us and ours, we ought to quiet our hearts, and have no further care for our apparel.

It will we said, How shall we know what is necessary?

Ans. A thing is necessary two ways: first, in respect of nature, for the preservation of life and health: secondly, in respect of place, calling, and condition, for the upholding and maintenance thereof. Now we call that necessary raiment, which is necessary both there ways: for example: That apparel is necessary for the Scholler, the Tradesman, the Countrymen, the Gentleman; which serveth not only to defend their bodies from colde, but which belongs also to the place, degree, calling, and condition of them all.

If it be asked, who shall determine judge, what is necessary to these persons and purposes? I answer, Vaine and curious persons are not to be competent judges hereof; but in these things, we must regard the judgement example of modest, grave, and frugal persons in every order and estate; who upon experience and knowledge, are best able to determine what is necessary, and what is not. Againe, though we must not seeke for more then necessary apparel; yet if God of his goodnesse, give us ability to have and maintaine more, we must thankfully receive it, and use it well to the good example of others.

But some will say; It seems that we ought not to have much, though God give ability, M2

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because we may not have above one coate.  For John gives this rule, Luk. 3. 11. Let him that hath two coates, give to him that hath none. Answ. Johns meaning must needs be this; He that hath not only necessary raiment, but more then necessary, he must give of his abundance to them that want. For otherwise, his rule should not agree with Christs owne practise, who had himselfe two coates, an inner and an upper garment, which he kept and wore: nor with Saint Pauls, who had both a cloake and a coate.

This Rule, discovers the common sinful practise of many men in the world. The greater sort of men are exceeding careful, by all means and ways, to follow the fashion, and  to take up every new fangled attire, whensoever it comes abroad. A course flat contrary to Christs doctrine, which commandeth an honest care only for necessary ornaments, and condemneth the contrary, and that upon special reason; because this inordinate and affected care, is commonly a great pickpurse. It fills mens heads and hearts with vaine and foolish thoughts: it makes them wastefully to abuse the blessing of God given unto them; whereby they are disabled from helping others that are in neede. Whereas, the first and principal care, ought to be for the adorning of the soule with grace, and putting on the Lord Jesus; and this is it which will yield more comfort to the minde and conscience,  then any external formality to the outward state of man.

II. Rule. All apparel must be fitted to the body, in a comely and decent manner; such as be commeth holinesse, Tit. 2. 3.

If it be here demanded, How we should thus frame and fashion our attire? The answer is, By observing the rules of decency and comelinesse, which are in number seven.

First, that it be according to the sexe: for men must prepare apparel for men, women for women. This rule is not ceremonial, but grounded upon the law of nature, common honesty, Deut. 22. 5. The woman shall not weare that which pertaineth unto the man, neither shall a man put on womans raiment: for all that do so, are  abomination to the Lord thy God.

Secondly, our apparel must be made according to our office; that is, such as may be fit and convenient for us, in respect of our calling: that it may not hinder or disable us, in the performance of the duties thereof. Whereupon comes justly to be condemned the kind of apparel, (specially of women) that is used in this age. For it makes them like to an image in a frame, set bolt upright; whereby it comes to passe, that they cannot go well, and with ease or conveniency, about any good business, but must of necessity, either sit, or stand.

Thirdly, our attire must be according to our ability, and maintenance, either in lands, or in goods and substance. We must (as the common proverbe is) shape our coate according to our cloath, that so we may not be in want, but have sufficient wherewith to maintaine our families, and to relieve the poore. Which also serveth to condemne the sin of many persons, who lay upon their backs, whatsoever they can scrape and gather together; in the meane while neglecting the honest maintenance of their own estates for time to come, and the necessary reliefe of them that are in distresse and want.

Fourthly, it must be answerable to our estate and dignity, for distinction of order and degree in the societies of men. This use of attire stands by the very ordinance of God; who, as he hath not sorted all men to all places, so he will have men to fit themselves and their attire, to the quality of their proper places, to put a difference betweene themselves and others. Thus we reade, that Joseph being by Pharaoh set over all the land of Egypt, was arrayed with garments of fine linen, and had a golden chaine put upon his necke, to put a difference betweene him and the inferiour princes of Pharaoh, Gen. 41. 42. Thus in ancient times, the captains and chiefe of the armies, did were fine garments of divers colours of needle work, to distinguish them from others, Judg. 5. 30. Thus in kings courts, they went in soft raiment, and the poorer people in baser and rougher attire, Mat. 11. 8. By which it appears, that many in these days do greatly offend. For men keepe not themselves within their owne order: but the Artificer commonly goes clad like the Yeoman: the Yeoman like the Gentleman: the Gentleman as the Nobleman: the Nobleman as the Prince: which bringeth great confusion, and utterly overturneth the order which God hath set in the states and conditions of men.

Fiftly, mens attire is to be framed and prepared, according to the ancient and received custome of the countrey, wherein they are brought up and dwell.

Touching this rule, it is demanded, whether, if a man see a fashion used in other countries, he may not take it up here, and use it?

Answ. He may not. For God hath threatned to visite all such, as are clothed with strange apparel, Zeph. 1. 9. And Paul taxeth it as a great disorder in the Church of Corinth, and even against nature, that men went in long haire, and women went uncovered, 1. Cor. 11. 13, 14. And if this be so, then what a disorder is that, when men of one countrey, frame themselves to the fashions and attires, both of men and women of other nations? This one sin is so common among us, that it hath branded our English people with the blacke marke of the vainest and most newfangled people under heaven. If a stranger commeth into our land, he keepeth his ancient and customable attire, without varying or alteration. We on the contrary, can see no fashion used either by the French, Italian,

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or Spanish, but we take it up, and use it as our  owne.

Sixtly, the garments that we make to cover our bodies, must be such as may expresse the virtues of our minds; specially the virtues of Modesty, Frugality, Shamefastnesse. They should be as a booke written with text letters, wherein, at the first, any man may reade the graces that be in the heart. Thus Paul exhorts women, that they array themselves with comely apparel, in shame fastness and modesty, not with broidered haire, c, but as becommeth women that professe the feare of God, with good works, 1. Tim. 2. 9, 10. And our Saviour commandeth, that the light of our conversation, even in outward things, should shine unto men, that they seeing  our good works, may glorify the Father which is in heaven, Mat. 5. 16.

Seventhly, it must be framed to the example, not of the lighter and vainer sort, but of the gravest, and the most sober of our order and place, both of men and women. We have no expresse rule in Scripture, touching the measure and manner of our apparel; and therefore the wise and grave presidents of good and godly men, that are of the same, or like degree with our selves, ought to stand for a rule of direction in this behalfe. To which purpose Paul exhorteth, Whatsoever things are pure, honest, of good report, if there be any virtue, c. thinke of these things, which ye have both learned, and received, and heard, and seene in me, those  things do, Philip. 4. 9. Examples hereof, we have many in the word of God. Of John the Baptist, who had his garments of Camels haire, Mat. 3. 4. Of Elias, who is said to be a hairy man, in respect of his attire, and to be girded (as John was) with a girdle of leather about his loins, 2. King. 1. 8. For these rough garments were the principal raiments of Prophets in those times and places, as we reade, Zach. 13. 4. And it was the ordinary fashion of the Jewish nation, to use goats haire, not only for making of their apparel, but even of the curtains, that were made for the use of the sanctuary, Exod. 36. 14. If this rule were practised, it would serve to cut off many scandalous behaviours, in the conversations of men. For  nowadays, men do strive who shall go before another, in the bravest and costliest attire; having little or respect at all, to the examples of godly and sober persons of their degrees and places. And this their excessive pride and vanity, is ordinarily maintained, by unjust dealing, in lying and deceipt, by covetousness, and unmercifulness to the poore: sins which are so greatly dishonourable unto God, that the very earth whereupon men do live, can hardly endure the same. Wherefore those that feare God, and have a care to serve him in holinesse and righteousnesse, ought to hate and detest these courses, renouncing the curious vanity of the world, and testifying the graces and virtues of their minds unto men, even by their grave and sober gestures and habits of their bodies.

Sect. 2.

The second thing to be considered in the  right use of apparel, is the wearing and putting of it on. Touching which, two special Rules are to be observed.

I. Rule. That we weare and put on our apparel, for those proper Ends, for which God hath ordained the same. The Ends of apparel are specially these:

First, for Necessity sake; that is, for the defending of the body from the extremity of parching heate, pinching colde, and consequently the preserving of life and health.

This was the end, for which garments were first made after the fall. And the reason of it is this: Whilest man was yet in the state of Innocency, before his fall, there was a perfect temperature of the aire, in respect of mans body, and so there was no need of garments: and nakedness then was no shame unto man, but a glorious comelinesse. Now after that Adam, and in him all mankinde had sinned, vanity came upon all the creatures; and amongst the rest, upon the aire a marvelous distemperature in respect of heate and cold. For the remedy whereof, it was ordained that Adam should weare apparel, which God having once made and appointed, he hath ever since blessed it as his owne ordinance, as daily experience shows. For our attire, which is voide of heate and life, doth not withstanding preserve mans body in heate and life; which it could not do, if there were not a special providence of God attending upon it.

The second End of apparel, is Honesty. For to this end do we put it on, and weare it, for the covering and hiding of that deformity of our naked bodies, which immediatly followed upon the transgression of our first parents: and in this respect also, were garments (after the fall) appointed by God, for the use of man.

It is objected, that Esay prophecied naked and bare foote, Esay 20. 2. and so did Saul, 1. Sam. 19. 24. I answer, first, that which the Prophet did, was done by commandment, as may appeare in the 2. verse of that Chapter. For the Lord gave him commandment so to do. Againe, he is said to be naked, because he put off his upper raiment, which was sackcloth, or some other rough garment that Prophets used to weare; but it cannot be proved, that he put off that garment which was next his flesh and skin.

Concerning Saul, there be two answers given. One, that he put off his upper garment, as Esay did. For we are not to imagine, that he prophecied naked, it being so unseemely a thing, and even against the Law of nature since the fall. The other answer, and that according to the true meaning of the text is; that Saul, before the spirit of prophecy came upon him, had put on and worne his warlike attire, wherewith he went out M3

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to take David. But when the Spirit came upon  him, then he put off his military habite, and went in another attire, after the manner and fashion of a Prophet, and so prophecied. And therefore, whereas he is said to go naked, the meaning is, that he stripped himselfe of his armour, which both himselfe and his messengers used, in pursuing after David.

Now touching the Covering of the body with apparel, these things are to be remembered. First, that it must be covered in decent and seemly sort. Thus Joseph wrapped Christs body that was dead, in a cleane linnen cloath, togither with the spices, Matth. 27. 59. Secondly, the whole body must be covered, some only parts excepted, which (for necessity sake)  are left open and bare, as the hands and face: because there is an ignominous shame, not only in some parts, but over the whole body. And here comes to be reproved, the affected nakednesse used of sundry persons, who are wont to have their garments made of such a fashion, as that their necke breasts may be left for a great part uncovered. A practise full of vanity, and cleane contrary to this Rule, grounded in corrupted nature. For if the whole body be overspread with shame by sin, why should any man by such practise, (as much as in him lies) uncover his shame to the view of the world? The ende of attire is, to hide the shameful nakednesse of the body from the sight of men. But such persons as  these are, do hereby expresse the vanity and lightness of their minds, by leaving some part of there bodies open and uncovered. Wherein, what do they else, but even display manifest unto men and Angels, their own shame and ignominy? Nay, what do they else, but glory in that, which is (by the just judgement of God) reproachful unto them? Let all those that feare God, and are humbled in the consideration of their sins, which are the matter of the shame of mankinde, be otherwise affected.

A third end of apparel is, the honouring of the body. To this purpose S. Paul saith, 1. Cor. 12. 23. Upon those members of the body, which we  thinke most unhonest, put we on the greater honour, c. v. 24. God hath tempered the body togither, and given the more honour to that part which lacked. And in 1. Thes. 4. 4. It is the will of God, c. that every one of you should know how to possesse his vessel in holinesse and honour. These words are spoken of chastity, but they are generally to be understood of any other virtue belonging to the body. Now the reason of this ende is plaine. The body of every believer, is the Temple of the holy Ghost, and a member of Christ, in the kinde and place, as well as the soule. Therefore it ought to be both holily and honourably used.

For the honouring of the body with outward ornaments, we must remember this distinction. Some ornaments are inward, and some are borrowed. Inward, are the graces gift of God; these are our owne. Borrowed, are golde, silver, pearles, and precious stones, and these are outward. And of the two, more special care ought to be had of the inward, then of the outward and borrowed. For these are indeede faire and honourable, in the opinion and estimation of men; but the other are far more honourable, in the sight of God. And therefore S. Peter exhorteth women, that their apparel be not outward, as with broidered haire, gold set about, or in sumptuous garments, but that the hidden man of the heart be uncorrupt, with a meete and quiet spirit, which is before God a thing precious, 1. Pet. 3. 3, 4.

Now that we may use our apparel to the Ends before rehearsed, we are yet further to observe some special Rules: which may serve for our direction in the right adorning of the body.

First, every one must be content with their owne natural favour, and complexion, that God hath given them; and account of it as a precious thing, be it better, or be it worse. For the outward forme favour that man hath, is the worke of God himselfe, fitted and proportioned unto him, in his conception, by his special providence. Being then the Lords owne worke, and his will, thus to frame it, rather then otherwise; great reason there is, that man should rest contented with the same.

Here comes to be justly reproved, the strange practise and behaviour of some in these days, who being not contented with that forme and fashion which God hath sorted unto them, do devise artificial forms and favours, to set upon their bodies and faces, by painting and colouring; thereby making themselves seeme that, which indeede they are not. This practise is most abominable in the very light of nature, much more by the light of God words; wherein we have but one only example thereof, and that is of wicked Jesabel, 2. King 9. 30. who is noted by this marke of a notorious harlot, that she painted her face. For what is this, but to finde fault with Gods owne workmanship? and to seeke to correct the same, by a counterfeit worke of our own devising; which cannot but be highly displeasing unto him?

A cunning Painter, when he hath once finished his worke, if any man shall go about to correct the same, he is greatly offended. Much more then may God, the most wise and absolute Former, and Creatour of his worke, be highly offended with all those, that cannot content themselves with the favour and feature they have received from him, but will needs be calling his worke into question, and refining it according to their owne humours and fancies. Tertullian in his booke de habitus mulierum, calls such persons, and that deservedly, the devils handmaids.

But may some say, if there be any deformity in the body, may we not labour to cover it? Answer. Yes: but we may not set any new

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forme on the face, or habite on the body.  Dissembling is condemned, as well in deed, as in word, and such is this.

Secondly, we must place the principal ornament of our soules and bodies, in virtue and good works, and not in any outward things. So would Paul have women to array themselves in comely apparel, with shame fastnesse and modesty, 1. Tim. 2. 9.

Thirdly, in using of ornaments before named, we must be very sparing, and keepe our selves within the meane.

It will be here demanded, What is then the measure that must be used? Answ. The Scripture gives no rule for our direction in this point, but the example and judgement of  the sagest soberest persons in every order, age, and condition; and as they do and judge, so must we. As for example: whether a man should weare a ruff single, or double, or tripled, c. the Scripture, in particular, gives no direction: only we must looke upon the example of the soberest, and discreetest persons of our order and age, and that ought to be our president for imitation.

Fourthly, ornaments must be used not always alike, but according to times and seasons. It is noted as a fault in the rich glutton, that he went every day in costly apparel. Luke 16. 19. In the days of rejoicing, we may put on more outward ornaments: and so they used of ancient times, at marriages, to put on wedding  garments. Math. 22. But in the days of mourning, baser and courser attire is to he used, as fittest for the time.

Fiftly, we must adorne our bodies to a right end; to wit, that thereby we may honor them, and in them honour God. Against this Rule do offend those, that adorne their bodies, to be praised, to be counted rich and great persons, and to purchase and procure unto themselves the love of strangers. This is the harlots practise, described by Salomon at large, Prov. 6. 25. and 7. 10. 16. These are the ends, for which we must attire our selves.

And so much of the first maine Rule to be observed, in the wearing and putting on of apparel.

The second maine Rule followeth. We  must make a spiritual use of the apparel which we weare. How may that be done?

Answ. First, we must take occasion thereby to humble our selves, and that in this manner. When we see the plaister upon the sore, we know there is a wound: and so, the cover of our bodies, must put us in minde of our shame and nakednesse, in regard of grace and Gods favour, by reason of original sin. And we are to know, that it is a dangerous practise for any man, to puff up himselfe in pride, upon the sight and use of his apparel. For this is to be proud of his owne shame. Nay, it is as much, as if a thiefe should be proud of his bolts, and of the halter about his necke; garments being nothing else but the cover of our shame, and the signs of our sins.

Secondly, by the putting on of our garments, we must be admonished to put on Christ, Rom. 13. 14. Quest. How shall we do that? Ans. Thus: We must conceive Christs obedience active and passive, as a covering; and therefore by prayer we are to come unto God in his name, and entreate him to accept this his obedience for us: yea that Christ may be made unto us wisdom, righteousnesse, sanctification, and redemption. And we on the other side, made conformable to him in life and death, in all moral duties. Lastly, that we may have the same minde, affection, and conversation that he had.

Thirdly, when we put off our cloathes, we then are admonished of putting off the old man; that is, the masse and body of sinful corruption. And we then put him off, when we can by grace hate sin, and carry a resolute purpose in our hearts of not sinning.

Fourthly, when we clothe our selves, and trusse our attire to our bodies, this should teach us a further thing; that it behooveth us, to gird up our loins, to have our lights burning, to prepare our selves to meete Christ, whether by death, or by the last judgement. If we make not these uses of our attire, we do not rightly use, but rather abuse the same.

In a word, to shut up this point we are all to be exhorted to make conscience of the practise of these Rules, and to take heede of pride in these outward things. And in way of motive hereunto; consider first, how great and hainous a sin Pride is. The greatnesse of it may be discerned by foure things.

First, in it, and the fruit thereof, superfluity of apparel, there is an abuse of our wealth to needlesse and superfluous uses, which ought to be employed to uses more necessary; as to the good of the Church, commonwealth, and family; and especially for the reliefe of the poore.

Secondly, in this sin there is an abuse of time. For they that give themselves to pride, spend so much time in the adorning of their bodies, that they have no leisure for the adorning and beautifying of the soule. Hence it comes to passe, that proud persons abound with ignorance, idlenesse, wantonnesse, and many other enormities.

Thirdly, in this sin there is an abuse of the attire it selfe: in that it is made a signe of the vanity of the minde, and wantonnesse of the heart, which should be the signe of a heart religiously disposed.

Fourthly, in it there is a confusion of order in the estates societies of men. For whereas one order of men should go thus attired, and another after another manner; by this it comes to passe, that equal and superiour are cloathed both alike, and that which should be an occasion to humble us, is made an occasion to puffe us up. M4

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Fiftly, there is a great judgement threatned  against this sin, Esay 2. verse 11, 12. Zeph. 3. verse 11.

The greatnesse of this vice, we are to endeavour, by all means possible, to redresse in our selves. For which purpose, we must be careful to see and feele, and withall to bewaile the spiritual nakednesse of our soules; which is a depravation of the image of God, wherein we are created, according to him, in holiness and righteousnesse, the want whereof makes us ugly and deformed in the eyes of God. And the true sense experience of this, will turne our minds and thoughts from the trimming of the body, and make us especially to labour for the righteousnesse of Christ imputed, as  the only covering which will keepe us warme and safe from the storms and tempests of the wrath of God.

Sect. 4.

In this fourth place, we come to the handling of those Questions, that concerne the Moderation of our Appetite in the Use of Pleasures and Recreations. And these are specially three.

I. Question.
Whether Recreation be lawful for a
Christian man?

Answ. Yea, and that for two causes.

First, Rest from labour, with the refreshing of body and minde, is necessary; because mans nature is like the bow, which being alway bent and used, is soone broken in pieces. Now that which is necessary, is lawful. And if rest be lawful, then is recreation also lawful.

Secondly, by Christian liberty, we are allowed to use the creatures of God, not onley for our necessity, but also for meete and convenient delight. This is a confessed truth; and therefore to them, which shall condemne fit and convenient recreation (as some of the ancient Fathers have done, by name Chrysostome  and Ambrose) it may be said, Be not too righteous, be not too wise, Eccl. 7. 18.

II. Question.
What kinds of Recreations and sports, are
lawful and convenient, and what be unlaw-
ful and unconvenient?

Ans. I will first lay downe this ground, that, All lawful recreation is only in the use of things indifferent, which are in themselves neither commanded nor forbidden. For by Christian liberty, the use of such things for lawful delight and pleasure, is permitted unto us. Therefore meete and fit recreations do stand in the use of things indifferent, and not in things either commanded or forbidden. Hence I derive three conclusions, that may serve for the better answer of the Question.

I. Recreation may not be in the use of holy things; that is, in the use of the Word, Sacraments, Prayer, or in any act of religion. For these things are sacred and divine, they do stand by Gods expresse commandment, and may not be applied to any common or vulgar use. For this cause it is well provided, that the Pageants which have beene used in sundry cities of this land, are put downe; because they were nothing else, but either the whole, or part of the history of the Bible turned into a Play. And therefore the lesse to be allowed, considering that the more holy the matter is which they represent, the more unholy are the playes themselves. Againe, all such jests, as are framed out of the phrases and sentences of the Scripture, are abuses of holy things, and therefore carefully to be avoided. The common saying may teach us thus much, It is no safe course to play with holy things. Lastly, upon the former conclusion, we are taught  that it is not meete, convenient, or laudable for men to move occasion of laughter in Sermons.

The second conclusion. Recreation may not be made of the sins or offences of men. They ought to be unto us the matter of sorrow and mourning. David she drivers of tears, because men brake the commandments of God, Psalme 119. 136. The righteous heart of Lot was vexed, with hearing and seeing the abominations of Sodom, 2. Pet. 2. vers. 8.

Upon this, it followeth first, that common playes, which are in use in the world, are to be reproved, as being not meete and convenient matter of recreation. For they are nothing else, but representation of the vices and misdemeanours of men in the world. Now such representations are not to be approved. Paul saith, Fornication, covetousnesse, let them not be named among you, as becommeth Saints, Ephesians 5. verse 3. And if vices of men may not be named, unlesse the naming of them tend to the reproving and further condemning of them, much lesse may they be represented, for the causing of mirth and pastime. For, naming is far lesse, then representing, which is the real acting of the vice. Indeede Magistrates and Ministers may name them, but their naming must be to punish, and reforme them, not otherwise. Againe, it is unseemely, that a man should put on the person, behaviour, and habit of a woman; as it is also for a woman to put on the person, behaviour, and habite of a man, though it be but for an houre. The law of God forbids both, Deut. 22. 3. And that law, for equity, is not merely judicial, but moral. Nay, it is the law of nature and common honesty.

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Here also, the dancing used in these days,  is to be reproved; namely, the mixed dancing of men and women, in number and measure, (specially after solemne feasts) with many lascivious gestures accompanying the same; which cannot, nor ought to be justified, but condemned. For it is no better then the very bellows of lust uncleanness, yea the cause of much evil. It is condemned in the daughter of Herodias, dancing before Herod, Marke 6. 22. And in the Israelites, that sate down to eate and drinke, and rose up to play, that is, to dance. We reade indeed of a kinde of dancing commended in Scripture, that Moses, Aaron and Miriam used at the red sea. Exodus 15. 20. And David before the Arke, 2. Samuel 6. 14.  And the daughters of Israel, when David god the victory of Goliah, 1. Samuel 18. 7. 8. But this dancing was of another kind. For it was not mixt, but single, men together, and women apart by themselves. They used not in their dancing wanton gestures, and amorous songs, but the Psalms of praise thanksgiving. The cause of their dancing was spiritual joy, and the end of it was praise and thanksgiving.

It may be alleadged, that Ecclesiastes saith, There is a time of mourning, and a time of dancing, Eccl. 3. 4. And David saith, Thou hast turned my joy into dancing, Psal. 30. 11. And the Lord saith to Jeremy, O daughter of Sion, thou shalt go forth with the dance of them that rejoice.  Jerem. 31. 4. I answer: first, these places speake of the sacred dancing before named, and not of the dancing of our times. Secondly, I say, that these places speake not of dancing properly, but of rejoicing signified by dancing: that is to say, a hearty rejoicing, or merry-making Besides that, the Prophet Jeremy speakes by the way of comparison, as if he should say; Then shall the virgin rejoice, as men are wont to do in the dance. And it is sometimes the use of the Scripture, to expresse things lawful by a comparison, drawne from things unlawful: as in the Parables of the unrighteous Judge, the unjust Steward and the theese in the night.

The third Conclusion. We may not make recreations  of Gods judgements, or of the punishments, of sin. The Law of God forbids us to lay a stumbling blocke before the blind, to cause him to fall, though it be not done in earnest, but in are not to sport ourselves with the folly of the natural foole. For that is the blindnesse of his mind, and the judgement of God upon him. I know it hath beene the use of great men, to keepe fooles in their houses. And I dare not condemne the fact: For they may do it, to set before their eyes a daily spectacle of Gods judgement, and to consider how God in like sort, might have dealt with them. And this use is Christian. Neverthelesse, to place a spiritual recreation in the folly of such persons, and to keepe them only for this end, it is not laudable. When David fained himselfe to be mad, before Achish the king of Gath, marke what the heathen king could say, Have I need of mad men, that ye have brought this fellow to play the mad man in my presence? Shall he come into my house? 1. Sam. 21. 15.

Againe, the Baiting of the Beare, and Cock-fights, as no meet recreations. The baiting of the Bull hath his use, and therefore it is commanded by civil authority; and so have not these. And the antipathy and cruelty, which one beast showeth to another, is the fruite of our rebellion against God, and should rather move us to mourne, then to rejoice.

The second answer to the former Question, is this.

Games may be divided into three sorts. Games of wit or industry, Games of hazard, and a mixture of both.

Games of wit, or industry are such, as are ordered by the skill and industry of man. Of this sort are Shooting in the long bow, Shooting in the Caliver, Running, Wrestling, Fencing, Music, the games of Chesse, and Draughts, the Philosophers game, and such like. These, and all of this kinde, wherein the industry of the mind and body hath the chiefest stroke, are very commendable, and not to be disliked.

Games of hazard are those, in which hazard only bears the sway, and orders the game, and not wit; wherein also there is (as we say) chance, yea, mere chance in regard of us. Of this kind is Dicing, and sundry games at the Tables and Cards. Now games that are of mere hazard, by the consent of godly Divines, are unlawful. The reasons are these.

First, games of mere hazard, are indeede lots; and the use of a lot is an act of religion, in which we refer unto God the determination of things of moment, that can no other way be determined. For in the use of a lot there be foure things. The first is, a casual act done by us, as the casting of the Die. The second is, the applying of this act to the determination of some particular controversy, the ending whereof maintains peace, order, and love among men. The third is, confession, that God is a sovereign Judge, to end and determine things that can no other way be determined. The fourth is, supplication, that God would, by the disposition of the lot, when it is cast, determine the event. All these actions are infolded in the use of a lot, and they are expressed, Acts 1. v. 24, 25, 26. Now then seeing the use of a lot, is a solemne act of religion, it may not be applied to sporting, as I have showed in the first conclusion. Secondly, such games are not recreations, but rather matter of stirring up troublesome passions, as feare, sorrow, c. and so they distemper the body and mind. Thirdly, covetousnesse is commonly the ground of them all. Whereupon it is, that men usually play

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for money. And for these causes, such playes  by the consent of learned Divines, are unlawful.

The third kinde of playes are mixt, which stand partly of hazard, and partly of wit, and in which hazard begins the game, and skill gets the victory: and that which is defective by reason of hazard, is corrected by wit.

To this kinde are referred some games at the cards and tables. Now the common opinion of learned Divines is, that as they are not to be commended, so they are not simply to be condemned, and if they be used, they must be used very sparingly. Yet there be others, that hold these mixt games to be unlawful,  and judge the very dealing of the cards to be a lot, because it is a mere casual action. But, (as I take it) the bare dealing of the cards is no more a lot, then the dealing of an alms, when the Princes Almner puts his hand into his pocket, and gives, for example, to one man sixe pence, to another twelve pence, to another two pence, what comes forth without a ny choice. Now this casual distribution is not a lot, but only a casual action. And in a lot there must be two things. The first is, a casual act: the second, the applying of the foresaid act, to the determination of some particular and uncertaine event. Now the dealing of the cards is a casual act; but the determination of the uncertaine victory, is not from the dealing  of the cards, in mixed games, but from the wit and skill, at least from the will of the players. But in things that are of the nature of a lot, the with and will of man hath no stroke at all. Neverthelesse, though the dealing of the cards, and mixed games, be no lots; yet it is far safer and better to abstaine from them, then to use them where they are abolished, they are not to be restored againe, because in common experience, many abuses and inconveniences attend upon them: and things unnecessary, when they are much abused, because they are abused, they must not be used, but rather removed, as the brazen serpent was, 2. King. 18. 4.

III. Question.
How are we to use Recreation?

For answer whereof, we must remember these foure special rules.

I. Rule. We are to make choice of Recreations, that are of least offence, and of the best report, Phil. 4. 8. Whatsoever things are of good report, thinke of them. The reason is, because in all recreations, we must take heede of occasions of sin, both in our selves and others. And this moved Job, while his sons were a feasting, to offer daily burnt offerings, according to the number of them all, because he thought, It may be, my sons have sinned, and blasphemed God in their hearts, Job 1. 5. And not only that, but I add further, we must take heede of occasions of offence in others. Upon this ground, Paul says, that rather then his eating shall offend his brother, he would eate no meate while the world endured, 1. Cor. 8. 13. In this regard, it were to be wished, that games of wit should be used only, and not games of hazard, because they are more scandalous then the other. Lastly, in things that are lawful in themselves, we are to remember Pauls rule, All things are lawful, but all things are not expedient, 1. Cor. 6. 12.

II. Rule. Our Recreations must be profitable to our selves and others; and they must tend also to the glory of God. Our Saviour Christ says, that of every idle word that men shall speake, they shall give an account at the day of judgement, Matthew 12. verse 36. Where by idle words, he meaneth such, as bring no profit to men, nor honour to God. And if for idle words, then also for idle recreations, must we be accountable to him. Againe, S. Paul teacheth, that whether we eate, or drinke, or whatsoever we do, we must do all to the glory of God, 1. Corinthians 10. verse 31. Therefore the scope and end of all recreations is, that God may be honoured in and by them.

III. Rule. The end of our recreation must be, to refresh our bodies and minds. It is then an abuse of Recreation, when it is used to win other mens money. The gaine that comes that way, is worse then usury, yea it is flat theft. For by the law, we may recover things stolen, but there is no law to recover things won. And yet, if play be for a smal matter, the losse whereof is no hurt to him that loseth it, and if it be applied to a common good, it is lawful; otherwise not.

IV. Rule. Recreation must be moderate and sparing, even as the use of meate drink, rest. Whence it followeth, that they which spend their whole life in gaming, as Players do, have much to answer for. And the like is to be said of them that have lands possessions, and spend their time in pleasures and sports, as is the fashion of may gentlemen in these days.

Now Recreations must be sparing, two ways.

First, in regard of time. For we must redeeme the time, that is, take time while time lasteth, for the procuring of life everlasting. Eph. 5. 16. This condemneth the wicked practise of many men that follow this game, and that, to drive away time, whereas they should employ all the time that they can, to do Gods will. And indeed, it is all too little, to do that which we are commanded: and therefore while it is called to day, let us make all the hast we can, to repent and be reconciled unto God.

Secondly, Recreation must be sparing, in regard of our affection. For we may not set our

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hearts upon sports, but our affection must be  tempered and allayed with the feare of God. Thus Salomon says, that laughter is madnesse, Eccl. 2, 2. so far forth, as it hath not the feare reverence of the name of God to restraine it. This was the sin of the Jews reproved by the Prophet, that they gave themselves to all manner of pleasures, and did not consider the worke of the Lord: that is, his judgements and corrections, Esa. 5. 12. And thus if Sports and Recreations be not ordered and guided according to this and the other Rules, we shall make them all not only unprofitable unto us, but utterly unlawful. And so much of the virtue of Temperance.

CHAP. V.
Of Liberality.

Hitherto we have treated of the first sort of Virtues, that are seated in the will, which do respect a mans owne selfe, namely, Clemency, which standeth in the moderation of the minde in respect of anger: and Temperance, which consisteth in the moderation of our appetite, in respect of riches, apparel, meate and drinke, pleasures and recreations.

Now we come to the second sort, which respect others beside our selves. And these belong to the practise either of Courtesy and  kindnesse, or Equity and right. Of the first kind, is Liberality: of the second is Justice, in showing or giving Equity, or Fortitude in maintaining the same. Of these in order.

Liberality is a virtue, seated in the will, whereby we show or practise courtesy kindness to others. The principal Questions touching this virtue, may be referred to that text of Scripture which is written, Luk. 11. 41. Therefore give alms of those things which ye have, and behold all things shall be cleane unto you.

The words are a rule or counsel, delivered by Christ to the Pharisees: and the true and Proper sense of them, is this: You Pharisees, give your selves to the practise of injustice  and oppression, and thereby you defile your selves, all your actions. For redresse hereof I propound you this Rule; Practise Charity in giving of your alms, let your outward good actions, proceede fro the inward sincere affection of your hearts toward your brethren; and then shall you attaine to a holy and pure use of your goods. The counsel of Daniel to King Nebuchadnezzar, Dan. 4. 24. To breake off his sins by the practise of justice, and his iniquities by mercy to the afflicted, may be a good Commentary to this Text.

In the words, I consider two things: A remedy, Therefore give alms of those things you have, and the fruite that follows upon the remedy, and behold all things shall be cleane unto you.

Sect. I.

The Remedy, is the virtue of Christian Liberality, consisting principally in the practise of love and mercy, in giving of Alms.

For the better understanding whereof, five Questions are briefly to be propounded and resolved.

I. Question.
Who, or what persons must give alms?

Answ. There be two sorts of men, that are, and ought to be givers of Alms.

The first sort are Rich men, who besides things necessary, have superfluity and abundance, yea, much more then things necessary. These are such as have the worlds good, as S. John saith, whereby they are able to give and bestow reliefe upon others, out of their abundance.  Thus Saint Paul saith, that the abundance of the Corinthians, must supply the want of other Churches, 2. Cor. 8. 14. Many other proofes might be brought, but these be sufficient in a knowne confessed truth.

A second sort, are men of the poorer sort, that have but things necessary, and sometime want them too. These must sometimes and in some cases give reliefe. And because this point is not so easily granted, therefore I will prove it by the Scriptures.

The man that lives by his worke, is commanded to labour in his calling, that he may have something to give to them that want, Eph. 4. 28. The poore widow that cast into the Lords treasury of her penury, but two mites, that is, the eight part of a penny, is commended; and Christ preferreth her alms before the great gifts of the richer sort, Luk. 21. 2. The Church of Macedonia, being poore and in extreme necessity, doth yet send reliefe to other Churches, and is commended for it by Paul, 2. Cor. 8. 2. Their poverty excused them not from liberality, but they were liberal, not only according to, but even beyond their ability. Our Saviour Christ himselfe lived of alms: for Joanna the wife of Chuza Herods steward, and Susanna, ministred unto him of their substance, Luk. 8. 3. Where by the way, we note, that he did not live by begging, as the Papists affirme, but by the voluntary ministration contribution of some, to whom he preached. Now, though he was so poore himselfe, yet he used to give alms of that he had, Joh. 13. 29. The oblations of the old Testament, for the maintenance of the Altar, were a matter of great cost and charge, in sacrifices, and such like ceremonies: and yet all were charged with them, the poore, as well as the rich. Now in the new Testament, the material Altar is taken way, yet we have something in the roome thereof, namely, those that are poore and destitute, which all men are

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bound in conscience to relieve and maintaine,  as once they were to maintaine the Altar. Saint John commends unto us Charity, not that which consisteth in words, only, but which shows it selfe in actions, 1. John 3. 18. teaching that the one is no way sufficient without the other. Lastly, all mankind is distinguished into these two sorts: some are givers, some are receivers of alms: there is not a third kind to be found in the Scripture.

Yet here an exception must be added, that this doctrine be not mistaken. There are some persons exempted from this duty, and they be such as are in subjection to  others, and are not at their owne disposition. Of this sort are children under the government of their parents, and servants subject to the authority and dominion of their masters. For the goods which they have, are not their owne, neither may they dispose of them as they list: they therefore must not be givers.

It may be asked, whether the wife may give alms without the consent of her husband, considering that she is in subjection to another, and therefore all that she hath is anothers and not her owne. Answ. The wife may give alms of some things, but with these cautions: as first, she may give of those  goods that she hath excepted from mariage. Secondly, she may give of those things  which are common to them both, provided it be with her husbands consent, at least general and implicite. Thirdly, she may not give without or against the consent of her husband. And the reason is, because both the law of nature, and the word of God, commands her obedience to her husband in all things.

If it be alleadged, that Joanna the wife of Chuza Herods steward, with others did minister to Christ of their goods, Luke 8. 3. I answer: It is to be presumed, that it was not done without all consent.

Againe, if it be said that Abigail brought a present to David, for release of him and his young men, whereof she made not Nabal her  husband acquainted, 1. Sam. 25. 19. I answer, it is true, but marke the reason. Nabal was generally of a churlish and unmerciful disposition, whereupon he was altogether unwilling, to yield reliefe to any, in how great necessity soever; whence it was, that he railed on the young men, that came to him, and drove them away, vers. 14. Againe, he was a foolish man, and given to drunkennesse, so as he was not fit to governe his house, or to dispense his alms. Besides that, Abigail was a woman of great wisdom in all her actions, and that which she now did was to save Nabals and her owne life, yea, the lives of his whole family: for the case was desperate, and all that they had, were in present hazard. That example therefore, is no warrant for any woman to give alms, unlesse it be in the like case.

II. Question.
To whome must alms be given?

Ans. To them that are in neede, Eph. 4. 28, For the better conceiving of this answer, we must remember, that there be three degrees of need. The first is extreme necessity, when a man is utterly destitute of the means of preservation of life. The second is great neede, when a man hath very little to maintaine him selfe, and his. The third is common necessity, when he hath something, but yet not sufficient or competent.

Now those that are in the first and second degree of need, they are the persons that must be succoured and relieved. For proofe here of consider these places, Math. 25. 35, 36. I was hungry, and ye gave me meate, I thirsted, and ye gave me drinke, I was naked, and ye cloathed me, I was sicke, and ye visited me, I was in prison, and ye came unto me. Where observe what persons Christ commendeth unto us to be relieved, the hungry, thirsty, naked, sicke, harbourless, and the captive or prisoner Romaines 12. 20. If thine enemy hunger, feede him; if he thirst, give him drinke. We must not only supply the neede of our friends, but also our enemies, 1. Tim. 5. 16. If any believing man or woman have widows, let him minister unto them, c. that there may be sufficient for them that are widows indeede. Here widows that are desolate, without friends and goods, are commended to the liberality of the Church, Levit. 25. 35. If thy brother be impoverished, and hath the trembling hand, thou shalt relieve him, as a stranger or sojourner, so shall be live with thee. By the trembling hand, is meant the man that works hard for his living, and yet cannot by his labour get things necessary, but must needs stretch out his hand to others that are in better state, for helpe.

Here two Questions may further be made. First, whether we must give alms to beggers? I meane such as go from doore to doore: for they come under the degrees of needy persons.

Ans. Beggers are of two sorts: either such as are strong, able to labour, and do somewhat for their living; or such as are weake and impotent, unable to take pains for the maintenance of themselves, or those that belong unto them.

The first sort, are not to be relieved. For touching them, the Apostle hath given this rule, He that will not labour, must not eate, 2. Thess. 3. 10. 12. Every man must live by the labour of his owne hands, and feede upon his owne bread. Againe, such beggers are thieves and robbers, because they steale their labour from the Church and common-wealth, which is as profitable, as land and treasures.

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In the olde law, if two men strived together,   the one had wounded the other; the offender was enjoined, not only to pay for the healing, but for the losse of his time also, Exo. 21. 19. And in like manner, ought such persons to beare the punishment, both of their theft, and of the losse of their labour. And the truth is, they that give to them in this their loose life, do maintaine them in wickednesse.

Yet here one Caution is to be remembered: that, if such a man be in extreme neede, he must be helped, rather then he should perish. And the Magistrate is to punish him for his idlenesse, and to compel him to labour. The Magistrate, I say, for private persons have no authority to inflict punishment in this case.

As for the other sort, that are unable to worke, they are not allowed by the word of God, togather their alms themselves by begging from doore to doore, but to be relieved at home in their houses, Deut. 15. 4. There shall not be a begger in thee, v. 11. There shall be ever some poore in the land. Here the holy Ghost makes a plaine difference betweene the poore and the begger, forbidding the one, and commanding to helpe the other. S. Paul likewise distinguisheth of widows, whereof some have rich kindred, and they are to be provided for by them, 1. Tim. 5. 4. Others are destitute of friends and kindred, by whome they may be relieved, and such he willeth to be maintained by the Church. v. 16. And this is no toleration or approbation of beggers.

Againe, the begging of alms is the very seminary of vagabonds, rogues, and straggling persons, which have no calling, nor are of any Corporation, Church, or Commonwealth. Yea it doth proclaime to the world, in the ears of all men, the shame either of the Magistrate, who restrains it not, having authority: or of the wealthy and able, that they have no mercy or compassion. It is also a great disorder in commonwealths. For the boldest and most clamorous begger, carries away all the alms from the rest: and so reliefe is distributed both unwisely, and unequally. And howsoever it is the good law of our Land, agreeable to the Law of God, that none should  beg that are able to labour, and all men are bound in conscience to see it observed, that have any care of the good of this Church and commonwealth: yet it is a plague of our times, and greatly to be bewailed, that it is neglected, and not put in execution.

In the second place it is demanded, whether we must put a difference betweene persons and persons, in giving our alms?

Answ. There be three differences of men, that are in neede.

The first, is a mans owne: And such are they, that be of his household, for which he that makes not provision, is worse then an Infidel, as the Apostle speaketh, 1. Tim. 5. 8. Those also which are of a mans owne blood, as father and mother, c. Mat. 15. 5, 6. Now contrary to this sort are strangers, to whom we must not give in this case. For to neglect a mans owne, and to bestow it upon foreigners, unlesse there be just and necessary cause so to do, is a sin against the lawe of nature.

A second difference of men is this. Some are of the household of faith, some are otherwise. S. Pauls rule is this, that we prefer them before the other, Gal. 6. 10. Do good unto all men, but specially to them that are of the household of faith.

A third difference. Some are our owne poore, of our towne, land, and countrey, and some be strangers in the same respects. Now howsoever we are debters to all that we can do good to: yet those that are nearer to us in habitation or neighborhood, are to be respected and relieved before others. This the Lord commandeth, Deut. 15. 7. If one of thy brethren with thee be poore, within any of thy gates in thy land, which the Lord thy God giveth thee; thou shalt not harden thy heart, and shut thine hand from him. And these being relieved, we may in the next place afford our helpe to others. Thus did the good Samaritane, in case of necessity, practise his charity upon a stranger, Luk. 10. 32. and is therefore commended by our Saviour Christ.

III. Question.
How much relief must every man give?

Answ. We must put a difference betweene the alms of private men, and of Incorporations or Churches. Touching private mens alms, the Scripture hath not determined how much must be given, but hath left it to the discreet consideration of every Christian. And yet it must be remembered, which the Apostle saith, 2. Cor. 9. 6, 7. that he that soweth sparingly, shall reape sparingly. And againe, Let every man give, as he hath determind in his owne heart. Lastly, he gives a commandment touching the quantity of giving, that every first day of the weeke, every one lay aside by himselfe, and lay up as God hath prospered him; that is, according to the ability, wherewith God hath blessed him, 2. Cor. 16. 2.

But two cautions are propounded in the word, touching this quantity.

First, that we must not so give alms, that others be eased, and we our selves grieved, 2. Cor. 8. 13. It is not Gods will, that we should give all that we have in alms, and keepe nothing for our selves, but that we keepe a due proportion in giving; and do that good to others, whereby we may not ourselves be hindered or oppressed. Our fountains, and rivers must run, to serve the necessity of the stranger, in use, Prov. 5. 16. 17. But yet the right must remaine our own, we may not give away fountaine and water, and all. Luke 3. 11. He that N

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hath two coates, let him part with him that hath  none, that is, he that hath things necessary and in aboundance, let him give freely, yet so as he reserve one coats unto himselfe.

Here the Papist is justly to be blamed, who holdeth it a state of perfection to give away all, and to live by begging. For this cannot be, seeing it is against Gods commandment, who will have some given, and not all, one coate, not both, and so is a state rather of sin and imperfection.

Secondly, in the case of extreme necessity (and not otherwise) we must be ready and willing to give alms, though it be  by the selling of our possessions, Luke 12. 33. Sell that ye have and give alms: our Saviours meaning is, in the case of extreme necessity; when there is no other way to relieve those that are to be relieved. David notes it as a property of a merciful man, that he disperseth abroad, and gives to the poore, Psalme 112. 9. It was practised by the Primitive Church, in the time of persecution, in the like case, Act. 4. 34, 35. And the Church of Macedonia, though they were in want themselves, yet supplied the extreme want other Churches, 2. Cor. 8. 1, 2.

Now touching the alms of whole bodies, and Churches, this is the Rule: that they should maintaine the poore with things necessary, fit, and convenient, as meate, drink,  and cloathing, 1. Timo. 5. 16. And this serves to contute a grosse error, maintained by learned Papists; who holde, that whatsoever a man hath, above that which is necessary to nature and estate, he should give it in alms. But the truth is otherwise: for a man may and ought to give alms more liberally, when he hath aboundance, yet so, as he is not bound to give all, but may reserve even part of his superfluity, for the public use of Church and Common-wealth. And to this purpose, is that which our Saviour saith, Luke 3. 11. He that hath two coates, that is, things necessary and superfluous, must give but one, and that in case of the greatest necessity; meaning thereby, that all superfluity  must not be given in alms, saving only in the case aforesaid of extreme want.

IV. Question.
How many ways is a man to give alms?

Answer. Three ways, First, by free giving to the poore. Secondly, by free lending: for this is oftentimes as beneficial to a man, as giving. For this end there was a law given Deut. 15. 8. Thou shalt open thy hand unto thy poore brother, and lend him sufficient for his neede which he hath. Luke 6. 35. Lend, looking for nothing againe. Exodus 32. 25. If thou lend money to the poore with thee, thou shalt not be an usurer unto him, thou shalt not oppresse him with usury. Thirdly, by remitting due debt, in case of mens decay and extreme poverty. Exodus 22. 26. If thou take thy neighbours raiment to pledge, thou shalt restore it unto him, before the sun go downe. 27. For that is his covering only, and this is his garment for his skin: wherein shall be sleepe? therefore, when he crieth unto me (for colde and necessity) I will heare him: for I am merciful. According to this law, Nehemiah exhorteth the Rulers and Princes of the Jews, that had oppressed their poore countrymen, saying, Remit unto them the hundreth part of the silver, and of the corne, of the wine, and of the oile that ye exact of them, for love, Nehemiah. 5. 11.

V. Question.
How should alms be given, that they
may be good works, and pleasing unto
God?

Answer. For the right manner of giving, sundry things are required, but specially these sixe.

First a man must consecrate himselfe, and all the gifts that he hath and enjoys, to God and his honour. This duty is commended in the Church of Macedonia, that they gave their owne selves first to the Lord, and after unto them that were in neede, by the will of God, 2 Cor. 8. 5. And thus the Prophet Esay foretelleth, that the city Tyrus being converted, should consecrate her selfe, and her goods to the Lord. Esa. 23. 18. Yet her occupying and her wages shall be holy unto the Lord, it shall not be laid up nor kept in store, but her merchandise shall be for them that dwell before the Lord, to eate sufficiently, and to have durable cloathing.

Secondly, we must give alms in faith. How is that? first, we must be persuaded, that we are reconciled to God in Christ, and stand in his favour: and then our alms shall be accepted. For, no worke of the person can please God, before the person himselfe be approved of him. Secondly, we must depend upon God by faith, for the good successe of our alms. Saint Paul compares the poore man to a field well tilled, and alms to the sowing of seede, which hath a most plentiful harvest of blessing following it, 2. Cor. 9. 6. Now as the husbandman, casting his seede into the earth, waiteth upon God for the fruite thereof, Jam. 5. 7. so must the good man that gives alms, depend upon God for the event thereof. Salomon says, He that hath mercy upon the poore, lendeth to the Lord, and the Lord will recompence him that which he hath given, Prov. 19. 17. Upon these grounds must our faith rest, when we do good to the poore.

Thirdly, we must give in simplicity, Rom. 12. 7. He that destributeth, let him do it with simplicity, that is, of mere pity and compassion, and not for any sinister respect, pleasure, or praise of men, Matth. 6. 3. When thou doest

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thine alms, let not thy left hand know what thy  right hand doth.

Fourthly we must give in love. 1. cor. 13. 3. Though I feede the poore with all my goods, c. and have not love, it profiteth me nothing.

Fiftly, in justice. For we must not give other mens goods, but our owne truly gotten. Esa. 58. 7. The true fasting is, to breake thine own bread to the hungry, to bring the poore that wander, into thine owne house, c.

Sixtly, with a bountiful and cheareful mind. 2. Cor. 9. 7. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheareful giver. Our alms must not be extorted, but franke and free. And hence it follows, that there ought to be no begging  from doore to doore, in a Christian Commonwealth. For that shows, that men part with their alms, of a niggardly and compelled minde. And thus much of the Remedy.

Sect. 2.

In the next place followeth the fruite of the Remedy, in these words, And all things shall be cleane unto you.

Here first I will speake of the false, and then of the true and right fruite of Liberality.

The false fruite is this, that giving of alms doth merit forgivenesse of sin, and satisfy the justice of God; for the temporal punishment thereof. That we may the better see the errour of this doctrine, I will answer the arguments alleadged in the defence thereof.

Obiect. I. The first is framed out of this text, that giving of alms makes all things cleane unto us, Luk. 11. 41.

Ans. We must understand the text thus: If we returne to God, believe in Christ, and leave all our sins, then are we cleane, and all our actions, and consequently our alms giving shall be cleane unto us: for to the pure all things are pure. Now alms and other things, are then said to be cleane unto man, when he being himselfe pure, maketh and hath a pure use of them.

Obiect. II. Dan. 4. 24. Redeeme thy sins, by giving of alms.

Ans. This place maketh against the Papists:  for by sins, the Prophet understandeth both the guilt, and also the punishment. Whereas they affirme, that the guilt of sin cannot be redeemed, but by Christ alone, and man only is to satisfy for the temporal punishment of sin. Secondly, the word which they translate redeeme, doth properly signify (as it is in the Chalde paraphrase) to breake off. As if the Prophet should have said, thou art, O king, a mighty Monarch, and thou hast used much injustice and cruelty: therefore now repent thy selfe, and breake off the course of thy sins, and testify thy repentance, by doing justice, and giving alms to the poore, whom thou hast oppressed: thirdly, the word in the ancient Latine translations, signifieth to amend; and then it beareth this sense; Amend thy selfe, and the course of thy life, and let thine injustice be turned into justice, thy cruelty into mercy.

Object. III. Make you friends with the riches of iniquity that when ye shall want, they may receive you into everlasting habitations, Luk. 6. 9.

Answ. Receiving here mentioned, is not in regard of merit, as though a man could deserve it by giving alms, but either by way of hearty prayers made by the poore, that they may be received, or else because their alms shall be unto them a pledge and earnest, of their receiving into Gods kingdom.

Object. IV. Prov. 16. 6. By mercy and truth, iniquity is redeemed.

Answ. 1. Salomons meaning is, that by Gods goodness, and not ours, iniquity is pardoned. 2. If by mercy, is meant mans mercy, then are we to understand it thus: that mercy and truth are evident signs unto us that our sins are forgiven, and not the working causes of remission.

Object. V. Luke 14. 14. And thou (which givest reliefe) shalt be blessed, because they cannot recompence thee: therefore alms do merit.

Ans. When God promiseth reward to the giving of alms, the promise is not made to the worke, but to the worker, and that not for the merit of his person, or worke, but only for Christ his sake, in whom he is, by whose means he stands reconciled unto God. And so men that practise charity in giving of alms, are rewarded with blessednesse, not for their alms, but according to the mercy of God in Christ.

Now followeth the right fruite of alms giving: and it stands in foure things.

First, they are the way, in which we must walke to life everlasting. I say the way, not the cause either of life, or any other good thing, that God hath promised.

Secondly, they are effects and fruits of our faith: yea the signs and seales of Gods mercy to us in Christ. To this purpose S. Paul wisheth Timothy, 1. Tim. 6. 17, 18, 19. to charge them that be rich in this world, that they do good, and be rich in good works, and be ready to distribute, laying up in store for themselves a good foundation, against the time to come, that they may obtaine eternal life. Now where is this foundation to be laid up? not in heaven, for that is impossible for us, and it is laid up for us there already by Christ; but in our owne consciences, and that is our assurance of Gods favour in this world, and life everlasting in the world to come: of which assurance, this and other good works, are signs and seales unto us.

Thirdly, alms comes in the way of restitution of those goods that have beene gotten fraudulently, though from whom, we know not. Thus Zaccheus at his conversion, for wrongs that he had done, he knew not to whome, gave halfe his goods to the poore, and proclaimed restitution to those that could come forth, and challenge him. N2

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Lastly, alms are a notable remedy against  covetousnesse. For he that hath a merciful heart, to bestow upon the poore, shall easily be content with that he hath, and avoid that sin whereby otherwise he falls into tentation and snares of the devil, 1. Tim. 6. 9.

CHAP. VI.
Of Justice.
Psal. 15. 2. He that walketh uprightly, and
worketh righteousness.

THE substance of the whole Psalme is a  Question, and an Answer. The Question is, Who are the members of Gods Church upon earth, that shall come to life eternal in heaven? vers. 1. The answer is made in the rest of the Psalme. And in this answer is contained a description of the parties, by their properties and marks. The first marke is, walking uprightly; that is, in truth and sincerity of religion, which standeth in the sincerity of faith and a good conscience. The second note is the practise of righteousnesse.

Now Righteousness, or Justice, is two folde: the justice of the Gospel, and the justice of the law.

Evangelical justice, is that which the Gospel reveals, and not the Law; to wit, the obedience  of Christ in his sufferings, and fulfilling of the Law, imputed to them that believe for their justification; and this is not here meant.

Legal Justice, is that which the Law revealeth; and withall requireth: and it is either universal, or particular.

Universal Justice, is the practise of all virtues: or that, whereby a man observes all the commandments of the Law. Of this Paul speaketh, Rom. 10. 5. in which place, he opposeth it to the righteousnesse which is by faith. And Zachary and Elizabeth, are said to be just before God. Luk. 1. 6. namely, by this universal justice; because they walked in all the commandments ordinances of the Lord,  endeavouring in all things to please him.

Particular justice is that, whereby we give to every man his right or due: and of this David, here speaketh. The reason is, because if it were not so, then this second marke should comprehend under it all the rest; and so there would be no good distinction of these properties, one from another.

Particular Justice is twofold: in distribution, or in exchange and contract. Justice in distribution is that, which keepes a proportion in giving to every man that honour, dignity, reverence, reward, or punishment, that is due unto him.

Of this, there are moved principally two Questions.

I. Question.
What is that judgment, which men are
to give and hold, one to and of another?

Answ. Judgement is of two sorts: public, and private.

Public, which is given and administred by a public person, in a public place. Such is the judgement of the Magistrate, when he acquitteth men, or according to their deserts condemneth them to temporal punishment. Of which we may reade, 2. Chron. 19 6. Psal. 58. 1. Such also is the judgement of the prophet or Minister, whereby he doth openly pronounce to men that believe and repent, that their sins are remitted, or retained, 1. Cor. 14 24. or that, whereby, obstinate sinners are delivered up unto Satan, by the censure of Excommunication, 1. Corinth. 5. 3, 4, 5. or Suspension.

Private judgement is that, whereby one man giveth judgement privately of another, and touching it, we are to consider two points: First, of what things judgement must be given: Secondly, how we are to give judgement?

For the first: we must give judgement of three sorts of things: of mens facts, of their doctrines, of their persons. Touching facts: the Apostle Paul would not have us to have fellowship, with the unfruitful works of darknesse, Ephesians 5. 11. but rather to reprove them, because they are subject to our judgement: and being reproved by us, they are judged of us. And our Saviour doth therefore command us, when our brother trespasseth against us, to go and reprove him, Matth. 18. verse 15. because his actions are liable to our censure.

Secondly the doctrines of men are to be judged by us. Try the spirits whether they are of God or no, 1. John 4. 1. The spiritual man judgeth all things, that is, all doctrines, 1. Cor. 2. vers. 15. And our Saviour saith, You shall know them by their fruites, that is, partly by their doctrine, and partly by their lives, being judged according to the rule of Gods word, Matthew 7. verse 20.

Thirdly, we may judge of the persons of men. Now men are of two sorts: either in the Church, or out of the Church. The members of the Church, must be judged by the judgement of charity, not of infallibility. They that are out of the Church, we must suspend our judgements concerning them, and leave them to God. For, what have I to do (saith the Apostle) to judge those that are without? 1. Cor. 5. 12. We may try and examine the person, but we must reserve the judgement of condemnation to God alone.

The second point is, How we are to judge one of another.

Ans. The right manner of judging according

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to the word of God, I will lay downe in  sixe Rules.

The first is, If we know any good thing by any man, whether virtue, or action, we are willingly to speake of it, to commend it, and glorify Gods name in it, and for it. Thus Paul affirmeth, that the Churches of Judaea, when they heard the word which he preached glorified God for him alone, Gal. 1. 23.

The second Rule; If we know any evil, sin, vice, or offence by any man, there is a time when we may, and a time when we may not speake of it, and that with good conscience. For the better keeping of this Rule, foure cautions are to be remembered.

First, he that will give sentence of another  man, must in the first place purge reforme himselfe. To this purpose Christ comman deth, first to plucke the beame out of our owne eye, and then shall we see clearely, to cast out the more out of our brothers eye, Mat. 7. 5. And he that will not do this, in judging another, he condemneth himselfe, Rom. 2. 1.

Secondly, we must be rightly and truly informed in the matter, before we give judgement. This was Gods own practise, who came downe to see, whether the sin of Sodome was answerable to the cry, Gen. 18. 21.

Thirdly, our love and charity must order, and direct, both our speech our judgement of others, that we speake not of them without deliberation. For he that upon hatred, reports  the evil he knoweth by another, is a backbiter. When Doeg the Edomite came, and showed Saul, that David was gone to the house of Ahimelech, he tolde no more then the truth; and yet because it proceeded from an evil minde, therefore David accuseth him of hatred, back biting slandering, and unrighteousnesse, Psal. 52. 1. 2.

Fourthly, he that speaks the evil he knows by his neighbour, must have the testimony of his owne conscience, to assure him that he hath a calling to do it.

Now a man is called by God, in three cases. First, when he is commanded by the Magistrate, to testify what he knoweth. Secondly, when an evil that is in his neighbour, is to be  redressed by admonition. Thirdly, when an evil is to be prevented, that it spread not abroad to the infection of others.

These caveats observed, we may speake the evil we know by others, truly, and with an upright conscience. But if they may be concealed, rather then a man should blaze abroad the faults of others, whereunto he is privy, he ought to be silent: remembering alwayes the saying of Salomon, that it is the glory of a man, to passe by an infirmity, and not to take notice thereof, but by love to cover a multitude of sins, Prov. 19 11.

The third Rule. When a mans speech or action, is doubtful, and may be taken either well or ill, we must always interpret it in the better part. When Christ was brought before Caiphas the high priest, there came two witnesses against him, who affirmed something of him, which he had spoken: but because they changed and misconstrued his words, turning them to a wrong sense, therefore they are called by the Holy Ghost, to their perpetual shame and reproch, false witnesses, Mat. 26 [59]. Againe, the Apostle faith, that Love thinks no evil, 1. Cor. 13. 5. therefore love takes every speech and action in the better sense.

The fourth Rule. Touching secret offences of our neighbour, we must suspend our judgement of them. The reason is, because love always hopes the best, and thinks no evil, 1. Corin. 13. 5. And our Saviours rule is, If thy brother trespasse against thee, first reprove him privately, betweene thee and him, and go no further, if that will prevaile, Mat. 27. 15.

The fift Rule. Against an Elder, receive not an accusation under two or three witnesses, 1. Tim. 5. 19. By an Elder, understand Ministers, civil governours, and all superiours. And if we must not receive, then much lesse may we frame an accusation against them. This may be a lesson for all inferiours to learne, who take liberty to themselves, to speake what evil they please of their governours.

The sixth Rule is, concerning ministers. The Spirit of the Prophets, is subject to the Prophets, and not to private persons, 1. Cor. 14. 32. Indeed private persons have power to examine try their doctrine and ministery: but they must go no further: for they have no power to give judgement, either of their ministers doctrine, or persons. The doctrine and manners of teachers, are subject to the censure of Prophets only. For example: A private man says, that he may excommunicate at his pleasure, those that sin, if he proceed according to the three degrees mentioned, Mat. 18. But this is in him a fault; for he must not judge in this case, at his owne pleasure, but his judgement must follow the judgement of the Church: and when the Church hath given censure, then may the private man proceede to censure, and not before. So saith our Saviour Christ, Matth. 18. 17. If he heare not the Church, after the Church hath judged him, let him be unto thee as an heathen and a publicane.

Here if the Question be made, how a man may with good conscience give judgement of his owne selfe?

I answer, by observing two Rules. First, a man must always in the presence of God, judge himselfe in regard of his sins, both of heart and life, 1. Corinth. 11. 31. If we would judge our selves, we should not be judged. And this judgement of a mans selfe, must not be partial, but sharpe and severe, with true humiliation and lowlinesse of heart. For this is a true ground of all charitable judgement of others. Secondly, before men a man must suppresse his judgement of himselfe, and be silent: no man is bound either to praise, or N3

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dispraise, to excuse or accuse and condemne  himselfe before others: and grace must teach him thus much, not vainly to command or boast of his owne gifts and actions; but rather to bury them in silence, and refer them to the judgement of others.

Now to conclude this point: The doctrine delivered, is most necessary for these times. For the fashion of most men is, to give rash and sinister judgement of others; but themselves they will commend, and that highly. If any thing be evil said or done, all men must have notice of it. If a thing be doubtful, it is alway construed in the worser part. If a thing be done of weaknesse and infirmity, we aggravate it, and make it a double sin. We are curious  in searching and inquiring into the lives of others, that we may have something to carpe and finde fault with. But let this be remembered, that as we judge, so we shall be judged; first, of God by condemnation, and then by hard and unequal judgement from others. Againe, what is it that makes men to be openmouthed, in declaring censuring our faults, but this; that we open our mouthes to the dis grace and defamation of others? Wherefore, if we would have other men to judge of us, and our actions in love, we must also make conscience, to give charitable judgement of them.

II. Question.
How one man should honour another?

Answ. That we may rightly honour men,  we must first know the causes, for which men are to be honoured. And that the causes of honour may be conceived, I will lay downe this Ground: Honour is in the first place principally and properly, to be given unto God. 1. Tim. 1. 17. To God only wise, be honour and glory. The reason hereof is rendred in the Lords prayer; because his is kingdom, power, and glory. Againe God is goodnesse it selfe: his goodnesse and his essence are one and the same: therefore honour is due unto him in the first place. Now  every creature as it comes near unto God, so is it honourable; and the more honourable, by how much nearer it commeth unto him. But man especially, by how much nearer he commeth to God in divine things, by so much more is he to be honoured in respect of other creatures. From this Ground do follow these Conclusions:

First, that man is first of all to be honoured, for virtues sake: because therein principally, stands the internal Image of God. Rom. 2. 10, To every man that doth good, shall be honour, glory, and peace; to the Jew first, c. Now whereas the question might be, Who is the Jew, to whome this honour must be yielded? Paul answers, vers. 29. that he is not a Jew, which is one outward, but he is a Jew, who is one within: and the circumcision is of the heart. And Salomon saith, that Honour is unseemely for a foole, Prov. 26. 1. And the Holy Ghost to the Hebrews saith, that by faith, our Elders were well reported of, Hebrews 11. 2. The Heathen man Marcus Marcellus, a Roman, did dedicate a temple to the goddesse of Honour, and the way to that temple was, by the house of Virtue.

The second Conclusion is, That man is to be honoured, not only for virtue, but also for divine representations of other good things: in a word, because one man before another, bears the image of something that is in God, As first, of his Majesty. Thus the King is honoured, because in his Majesty and state, he carrieth a resemblance of the power and glory of God; so as that which is said of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchadnezzar: O King, thou  art a King of Kings, and why? for the God of heaven hath given thee kingdom, power, strength, and glory. Secondly, of his Dominion. Thus the husband is to be honored of the wife, because he beareth before the woman, the image of the glory of God; yea, of his providence, wisdom. Lordship, and government, 1. Cor. 11. 7. Thirdly, of his Paternity: and so the father is honoured of the son, because he bears in his person the Image of Gods paternity or fatherhood. Fourthly, of his Eternity: and hence it is, that honour is given to the aged, before the young man, because he beareth the image thereof. Thus we see, that divine representations do imprint a kinde of excellency, in some persons, and consequently do bring forth honour.

The third Conclusion is, That men are to be honoured, even for the virtues of others, to whom they stand in relation. Thus the sons of Princes are called by the honourable name of Princes. The children of Nobles, are esteemed by birth noble. Thus dignities do run in descent, and the posterity is honoured in the name of the ancestours, but principally for the virtues of the ancestours.

The fourth Conclusion is, Men are to be honoured for their riches. I meane not for riches simply; but for the right use of riches; namely, as they are made instruments to uphold and maintaine Virtue.

If it be said, that to honour rich men, is to have the faith of the Lord Jesus Christ in respect of persons, Jam. 2. 1. I answer: In that place we are not forbidden to honour rich men: but the Apostles meaning is, to reprove a fault of another kinde, when men prefer riches before piety; when rich men are honored being ungodly; and when godly poore men are despised and rejected, because they are poore.

Now having premised the Ground, we come to give Answer to the Question before propounded. A man therefore is to honour every one in his place, whether he be his

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superiour, equal, or inferiour. Yea there is a  kinde of honour to be performed to a mans ownself. The truth of this Answer we shall see in the particulars that follow.

Sect. 1.

Touching the honouring of Superiours, these Rules are to be observed.

First: All Superiours must have reverence done unto them, whether they be Superiours in age, in gifts, in authority, or howsoever, and that because they are Superiours.

The actions of Reverence due to all Superiours, are principally sixe. The first is, to rise up before the Superiour, Levit. 19. 32. Thou shalt rise up before the hoare head, and honour the person of the old man. The second, when they  are comming towards us, to go and meete them. Thus, when Abraham saw the three Angels comming toward him, he ran to meet them from the tent doore, Genesis 18. 2. And king Salomon, when his mother Bathsheba came towards him to speake unto him for Adoniah, the text saith, he rose up to meete her, 1. King. 2. 19. The third, to bow the knee before the superiour. Thus we reade in the Gospel, that a certaine man comming to Christ, as he was going on the way; kneeled unto him, Mar. 10. 17. Thus Abraham ran to meete the three Angels, and bowed himselfe to the ground. Gen. 18. 2. And the same Abraham, else where, bowed himselfe before the people of the land of the Hittites, Genesis 23. 7. The fourth, to give them the first and  highest seate or place. This our Saviour Christ meaneth in the parable, wherein he willeth those who are invited to a banquet, to yield the chiefest place to them, that are more honourable then themselves, Luke 14. 7. And it is set downe as a commendation of Josephs brethren, that they sate before him in order, the eldest according to his age, and the youngest according to his youth, Genesis 43. 33. Here we must remember; that though in common practise among men, the right hand is a note of superiority, yet in Scripture the practise is contrary. For in the article of our Creede, Sitting at the right hand, signifieth  the inferiority of the Mediatour, in respect of the Father; though it be a token of his superiority, in regard of the Church. And so must the place be understood, ( 1. King. 2. 19. where it is said, that Bathsheba sate at the right hand of Salomon,) namely, that it was an argument of superiority, whereunto he preferred her before the people; but it showed her inferiority in regard of Salomon himselfe. And this custome is frequent, both in the Scriptures, and in humane writers. The fift to give liberty of speaking in the first place. This was the practise of Elihu, one of the friends of Job, who being the youngest in years, dared not to show his opinion, till Job and others, who were his ancients had spoken. But when they had left off their talke, then he is said to have answered in his turne, Job 32. 6, 7. 17. The sixt, to give the titles of reverence to all superiours. Sara according to this rule, called Abraham Lord, 1. Pet. 3. 9. The man in the Gospel, comming to learne something of Christ, calls him by this name, Good Master, Marke 10. 17. and Anna rebuked by Eli, answered him with reverence, and said, nay, my Lord. 1. Sam. 1. 15.

The second Rule touching honour due to superiours, is more special, touching superiours in authority; namely, that they also must be honoured. And this honour shows it selfe in foure things.

The first is, special reverence: which stands in the performance of two duties. The former is, to stand when our superiours do sit. For thus Abraham after he had received the Angels into his tent, prepared meate for them, served himselfe by them under the tree, giving attendance, while they did eate, Gen. 18. 8. In like manner, when Moses sate in judgement, the people are said to have stood about him, from morning until evening, Exod. 18. 13. The latter is, not to speake, but by leave. A duty always to be observed, but specially in the courts of Magistrates. Example whereof we have in Paul, who being called before Felix the governour, did not speake a word, until the governour had beckened unto him, and given him leave. Act. 24. 10.

The second thing is subjection; which is nothing else but an inferiority, whereby we do (as it were) suspend our wills and reasons, withall cause them to depend (in things lawful and honest) upon the will of the superiour. This subjection is yielded to the authority of the superiour, and is larger then obedience.

The third is, obedience; whereby we keepe and performe the expresse commandment of our superiour, in all things lawful and honest. It standeth in sundry particulars, as First, it must be in the Lord, as to the Lord himselfe, Whatsoever ye do (saith the Apostle,) do it heartily, as to the Lord, and not unto men, Col. 3. 23. Againe, obedience must be performed even to superiours that are evil. Thus Peter exhorts servants to be subject to their Masters, in all feare, not only to the good and courteous, but also to the forward, 1. Peter 2. 18. Thirdly, it must be done to Rulers, in whom we see weaknesses. For their infirmities ought not to hinder or stop our duty of obedience, considering that the commandment of honouring the father and mother is general without exception. Fourthly, it is to be performed to them that are Deputies to Rulers, yea, which are deputies of deputies. Submit your selves (saith Peter) unto all manner ordinance of man, for the Lords sake, whether it be unto the King, as unto the superiour, or unto governours, as unto them who are sent of him, c. 1. Peter 2. 13. 14. Fiftly, though punishment be wrongfully, and most unjustly imposed by Rulers, yet it must be borne without resistance, til we can have our remedy. For this is N4

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thanke worthy, if a man for conscience, toward God,  endure griefe, suffering wrongfully. 1. Pet. 2. 19. The practise of this we may see in Hagar, the handmaide of sara, who is commanded by the Angel, to returne againe to her dame, and humble her selfe before her, though she had dealt very roughly with her, Gen. 16. 9.

The fourth thing due to Superiours in authority, is Thanksgiving, in praising God for their pains, authority, and gifts principally. Thus Paul exhorts, that Prayers, intercessions, and thanksgiving be made for Kings, and all that be in authority. 1. Tim. 2. 1. The reason is, because being over us in authority, we have the benefite  of their gifts and authority. Gen. 45. 9.

Sect. 2.

In the second place commeth to be considered, our honour due unto our Equals. Concerning which, there be two Rules.

I. Rule. Equals must esteeme better of others, then of themselves. Thus Paul exhorts all men, in meeknesse of minde, without contention or vaine glory, to esteeme others better then themselves. Phil. 2. 3.

II. Rule. Equals, in giving honour, must go on before another. Rom. 12. 10. where the Apostle saith not, in taking honour, because the duty by him prescribed, concerns not all  persons, but those alone who are of a like or equal condition.

Sect. 3.

A third sort, to whom honour is to be yielded, are inferiours. And the honour due unto them is, without all contempt, in meeknesse of spirit, to respect them as brethren. This duty the Lord commands expressely to the King; That his heart be not lifted up above his brethren, Deut. 17. 20. The same was the practise of Job, who saith of himselfe, that he did not contemne the judgement of his servant, or of his maid, when they did contend with him, Job 31. 31. Naaman the Syrian, thought it no disgrace, to be advised and ordered by the counsel of his servants, 2. King. 5. 13. And true it is, that all superiours ought to keepe their state and place; yet so, as they have respect also to such as are inferiour to them, without scorne or contempt.

Sect. 4.

Lastly, there is a kind of honour to be performed to a mans owne selfe, which duty the Apostle exhorteth unto, Phil. 4. 8. where he saith; If there be any virtue, if there be any praise, thinke on these things. By which he would teach us, not only to tender the honour of our superiours, equals, and inferiors, but even of our selves, in seeking after virtue, and praise that followeth after it.

But how should a man in a right manner honour himselfe?

Answ. By observing two rules.

I. Rule. We must preserve our selves in body and soule; specially, we must keepe the body, that it be not made an instrument of sin. For when we do use our bodies as instruments of uncleannesse, then do we bring a shame upon them. And it is the will of God, that every man should know how to possesse his vessel in holinesse and honour, 1 Thess 4 4. And that which is said of the body, is to be understood of the hand, the heart, the tongue, and all the parts and members thereof.

II. Rule. If we would truly honour our selves, we must honour God in all our ways. For God will honour them, who honour him. 1. Sam. 2. 30. Now to honour God, is to honour him according to his will and word, in the duties of good conscience and good life. On the contrary, they that dishonour God, God will dishonour them before all the world. And this must teach us, even to dedicate our selves to God and his glory, in the whole course of our callings, whether in the Church or Common-wealth.