The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
         Cases of conscience
         Perkins, William, 1558-1602.
      
       
         
           1606
        
      
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             The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.
             Cases of conscience
             Perkins, William, 1558-1602.
             Pickering, Thomas, d. 1625.
          
           [40], 199, [8], 436, [3] p.
           
             Printed by Iohn Legat, Printer to the Vniuersitie of Cambridge,
             [Cambridge] :
             1606. and are to be sold [in London] in Pauls Church-yard at the signe of the Crowne by Simon Waterson.
          
           
             [par.]1r [2d] is a separate title page, with same imprint, reading: The second and third bookes of the cases of conscience, concerning man standing in relation to God and man. Wherein are handled the questions touching the worship of God, and the practise of Christian vertue. Now newly added vnto the former, and carefully examined according to the authors owne breefes, and published for the common good by T. P. Bachelour of Diuinitie.
             Errata on Rr8r, final page of text.
             Printer's device on both title pages.
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             Signatures: [par.]-2[par.] 3[par.]⁴ A-M N⁴; [par.] O-Rr (-A6).
             Imperfect; pages 13-14 torn with loss of print.
             Reproduction of the original in the Cambridge University Library.
          
        
      
    
     
       
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           Conscience -- Early works to 1800.
           Sin -- Early works to 1800.
        
      
    
     
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           THE
           WHOLE
           TREATISE
           OF
           THE
           CASES
           OF
           CONSCIENCE
           ,
           DISTINGVISHED
           INTO
           THREE
           Bookes
           :
           The
           first
           whereof
           is
           revised
           and
           
             corrected
             in
             sundrie
             places
             ,
             and
             the
             other
          
           two
           annexed
           .
           Taught
           and
           deliuered
           by
           M.
           W.
           Perkins
           in
           his
           Holy-day
           Lectures
           ,
           carefully
           examined
           by
           his
           owne
           briefes
           ,
           
             and
             now
             published
             together
             for
             the
             common
          
           good
           ,
           by
           
             T.
             Pickering
          
           Batchelour
           of
           Diuinitie
           .
           
             Whereunto
             is
             adioyned
             a
             twofold
             Table
             :
             one
             of
             the
             Heads
          
           and
           Number
           of
           the
           Questions
           propounded
           and
           resolued
           ;
           
             another
             of
             the
             principall
             Texts
             of
             Scripture
             vvhich
          
           are
           either
           explaned
           ,
           or
           vindicated
           from
           
             corrupt
             interpretation
          
           .
        
         
           
             
               Rom.
               14.
               23.
               
            
             
               VVhatsoeuer
               is
               not
               of
               Faith
               ,
               is
               sinne
               .
            
          
        
         
           
             HINC
             LVCEM
             ET
             POCVLA
             SACRA
          
           
             ALMA
             MATER
             CANTABRIGIA
          
        
         
           PRINTED
           BY
           IOHN
           LEGAT
           ,
           Printer
           to
           the
           Vniversitie
           of
           Cambridge
           ,
           1606.
           
        
         
           
             And
             are
             to
             be
             sold
             in
             Pauls
             Church-yard
             at
             the
             signe
             of
             the
          
           Crowne
           by
           Simon
           Waterson
           .
        
      
       
         
         
         
           TO
           THE
           RIGHT
           HONOVRABLE
           ,
           EDWARD
           
             Lord
             Dennie
             ,
             Baron
             of
             Waltham
             ,
             &c.
             
          
        
         
           RIght
           Honourable
           :
           There
           is
           no
           one
           Doctrine
           ,
           reuealed
           in
           the
           Word
           of
           God
           ,
           or
           dispensed
           by
           the
           Prophets
           and
           Apostles
           ,
           of
           greater
           vse
           and
           cōsequence
           in
           the
           life
           of
           man
           ,
           then
           is
           that
           ,
           which
           prescribeth
           a
           Forme
           of
           releeuing
           and
           rectifying
           the
           Conscience
           .
        
         
           The
           benefit
           ,
           which
           from
           hence
           issueth
           vnto
           the
           Church
           of
           God
           ,
           is
           vnspeakable
           .
           For
           first
           ,
           it
           serveth
           to
           discouer
           the
           cure
           of
           the
           dangerousest
           sore
           that
           can
           be
           ,
           the
           
             wound
             of
             the
             Spirit
          
           .
           Which
           how
           great
           a
           crosse
           it
           is
           ,
           the
           Wise
           man
           reporteth
           out
           of
           true
           experience
           ,
           when
           he
           saith
           ,
           that
           
             the
             Spirit
             of
             a
             man
             will
             sustaine
          
           
           
             his
             infirmitie
             ,
             but
             a
             wounded
             Spirit
             who
             can
             beare
             it
             ?
          
           And
           his
           meaning
           is
           ,
           that
           no
           outward
           griefe
           ,
           can
           fall
           into
           the
           nature
           of
           man
           ,
           which
           will
           not
           be
           with
           patience
           indured
           ,
           to
           the
           vtmost
           ,
           so
           long
           as
           the
           minde
           is
           not
           troubled
           ,
           or
           dismaied
           .
           But
           when
           once
           the
           Spirit
           is
           
           touched
           ,
           and
           the
           heart
           ,
           (
           which
           beeing
           well
           apaied
           ,
           is
           the
           very
           fountaine
           of
           peace
           to
           the
           whole
           man
           ,
           )
           smitten
           with
           feare
           of
           the
           wrath
           of
           God
           for
           sinne
           ;
           the
           griefe
           is
           so
           great
           ,
           the
           burden
           so
           intolerable
           ,
           that
           it
           will
           not
           by
           any
           outward
           meanes
           ,
           be
           eased
           or
           asswaged
           .
        
         
           Secondly
           ,
           it
           giueth
           for
           all
           particular
           Cases
           ,
           speciall
           and
           sound
           direction
           ;
           whether
           man
           be
           to
           walke
           with
           God
           ,
           in
           the
           immediate
           performance
           of
           the
           duties
           of
           his
           Seruice
           ;
           or
           to
           conuerse
           with
           man
           ,
           according
           to
           the
           state
           and
           condition
           of
           his
           life
           ,
           in
           the
           Familie
           ,
           Church
           ,
           or
           Common-wealth
           .
           The
           want
           of
           which
           direction
           ,
           of
           what
           force
           it
           is
           ,
           to
           turne
           the
           actions
           of
           men
           ,
           which
           are
           good
           in
           themselues
           ,
           to
           sinnes
           in
           regard
           of
           the
           agents
           ,
           
             S.
             Paul
          
           affirmeth
           in
           that
           generall
           Conclusion
           ,
           
             Whatsoeuer
             is
             not
             of
             faith
             ,
             is
             sinne
             .
          
           Wherein
           he
           
           would
           teach
           vs
           ,
           that
           whatsoeuer
           is
           done
           ,
           or
           vndertaken
           by
           men
           in
           this
           life
           ,
           whether
           it
           concerne
           the
           knowledge
           and
           worship
           of
           God
           ,
           or
           any
           particular
           dutie
           to
           be
           performed
           ,
           by
           vertue
           of
           their
           Callings
           ,
           for
           the
           common
           good
           ;
           whereof
           they
           haue
           not
           sufficient
           warrant
           ,
           and
           assurance
           in
           Conscience
           ,
           grounded
           vpon
           the
           Word
           ,
           that
           it
           is
           to
           be
           done
           ,
           or
           not
           to
           be
           done
           ;
           to
           them
           it
           is
           a
           sinne
           .
        
         
           Thirdly
           ,
           it
           is
           of
           all
           other
           Doctrines
           ,
           (
           beeing
           rightly
           vsed
           )
           the
           most
           comfortable
           .
           For
           it
           is
           not
           founded
           in
           the
           opinions
           ,
           and
           variable
           conceits
           of
           men
           ,
           neither
           doth
           it
           consist
           ,
           of
           Conclusions
           and
           Positions
           ,
           which
           are
           onely
           
           probable
           and
           coniecturall
           :
           (
           for
           the
           Conscience
           of
           the
           doubting
           or
           distressed
           partie
           ,
           can
           not
           be
           established
           and
           rectified
           by
           thē
           :
           )
           but
           it
           resteth
           vpon
           most
           sufficient
           and
           certaine
           Grounds
           ,
           collected
           and
           drawne
           out
           of
           the
           very
           Word
           of
           God
           ,
           which
           ,
           as
           
             it
             is
             mightie
          
           
           
             in
             operation
             ,
             pearcing
             the
             heart
             ,
             and
             discerning
             the
             thoughts
             and
             intents
             thereof
             ,
          
           so
           is
           it
           alone
           auaileable
           and
           effectuall
           to
           pacifie
           the
           minde
           ,
           and
           to
           giue
           full
           satisfaction
           to
           the
           Conscience
           .
        
         
           And
           as
           the
           benefit
           is
           great
           ;
           so
           the
           want
           of
           this
           Doctrine
           ,
           together
           with
           the
           true
           manner
           of
           applying
           the
           same
           ,
           is
           ,
           and
           hath
           beene
           the
           cause
           ,
           of
           many
           and
           great
           inconueniences
           .
           For
           euen
           of
           those
           that
           feare
           God
           ,
           and
           haue
           receiued
           to
           beleeue
           ,
           there
           be
           many
           ,
           who
           in
           the
           time
           of
           their
           distresses
           ,
           when
           they
           haue
           considered
           the
           waight
           and
           desert
           of
           their
           sinnes
           ,
           and
           withall
           apprehended
           the
           wrath
           of
           God
           ,
           due
           vnto
           them
           ;
           haue
           beene
           brought
           vnto
           hard
           exigents
           ,
           mourning
           ,
           and
           wayling
           ,
           and
           
           crying
           out
           ,
           as
           if
           God
           had
           forsaken
           them
           ,
           vntill
           they
           haue
           beene
           releeued
           by
           the
           Spirit
           of
           Christ
           ,
           in
           the
           meditation
           of
           the
           word
           ,
           &
           promise
           
           of
           God.
           But
           those
           especially
           ,
           who
           haue
           not
           beene
           instructed
           in
           the
           knowledge
           of
           the
           truth
           ,
           nor
           acquainted
           with
           the
           course
           of
           Gods
           dealing
           ,
           with
           his
           distressed
           children
           ,
           by
           reason
           of
           ignorance
           and
           blindnes
           in
           matters
           of
           Religion
           and
           pietie
           ,
           when
           the
           Lord
           hath
           let
           loose
           the
           cord
           of
           their
           Consciences
           ,
           and
           
           set
           before
           their
           eyes
           ,
           both
           the
           number
           of
           their
           sinnes
           committed
           ,
           and
           the
           iust
           anger
           of
           God
           purchased
           thereby
           ,
           what
           haue
           they
           done
           ?
           surely
           despairing
           of
           the
           mercie
           of
           God
           ,
           and
           their
           owne
           saluation
           ,
           they
           haue
           either
           growne
           to
           phrensie
           ,
           and
           madnes
           ,
           or
           els
           sorted
           vnto
           themselues
           fearefull
           ends
           ,
           some
           by
           hanging
           ,
           some
           by
           drowning
           ,
           others
           by
           embruing
           their
           hands
           in
           their
           owne
           blood
           .
           And
           if
           not
           in
           regard
           of
           griefe
           and
           trouble
           of
           minde
           ;
           yet
           for
           want
           of
           better
           resolution
           in
           particular
           cases
           ,
           within
           the
           compasse
           of
           their
           generall
           or
           personall
           callings
           ,
           (
           though
           otherwise
           ,
           men
           indued
           with
           some
           measure
           of
           knowledge
           and
           obedience
           ,
           )
           they
           haue
           either
           abused
           ,
           or
           els
           quite
           relinquished
           and
           forsaken
           their
           callings
           ,
           and
           thereby
           become
           scandalous
           ,
           and
           offensiue
           vnto
           others
           .
        
         
           Now
           then
           ,
           as
           by
           these
           and
           sundrie
           other
           Instances
           of
           proofe
           ,
           the
           matter
           it selfe
           appeares
           to
           be
           of
           great
           waight
           and
           importāce
           ,
           so
           it
           is
           most
           meete
           ,
           that
           the
           best
           and
           fittest
           course
           should
           be
           taken
           ,
           in
           the
           teaching
           and
           inforcing
           of
           the
           same
           .
           In
           which
           regard
           we
           haue
           iust
           cause
           ,
           to
           challenge
           the
           Popish
           Church
           ,
           who
           in
           their
           Case-writings
           haue
           erred
           ,
           both
           in
           the
           substance
           and
           circumstances
           of
           this
           Doctrine
           ,
           as
           shall
           appeare
           in
           the
           sequele
           .
        
         
           First
           ,
           because
           the
           dutie
           of
           releeuing
           the
           Conscience
           ,
           is
           by
           them
           commended
           to
           the
           sacrificing
           Priest
           ,
           which
           ,
           though
           according
           
           to
           their
           owne
           Canons
           b
           he
           should
           be
           a
           man
           of
           knowledge
           ,
           and
           free
           from
           imputation
           of
           wickednes
           ,
           yet
           oft
           times
           it
           falls
           out
           that
           he
           is
           either
           vnlearned
           ,
           or
           els
           wicked
           and
           lewd
           of
           conuersation
           ,
           and
           consequently
           vnfit
           for
           such
           a
           purpose
           .
        
         
           Secondly
           ,
           they
           teach
           that
           their
           Preists
           appointed
           to
           be
           comforters
           and
           releeuers
           of
           the
           distressed
           ,
           are
           made
           by
           Christ
           himselfe
           c
           
             iudges
             of
             the
             Cases
             of
             conscience
             ,
          
           hauing
           in
           their
           owne
           hands
           a
           
             iudicarie
             po●…er
          
           and
           authoritie
           ,
           truly
           and
           properly
           to
           binde
           or
           to
           loose
           ,
           to
           remitte
           or
           to
           retaine
           sinnes
           ,
           to
           open
           or
           to
           shut
           the
           kingdome
           of
           heauen
           .
           Whereas
           the
           Scripture
           vttereth
           a
           contrarie
           voice
           ,
           that
           Christ
           onely
           hath
           the
           keyes
           of
           Dauid
           ,
           which
           properly
           and
           truly
           openeth
           ,
           and
           no
           man
           shutteth
           ,
           and
           properly
           and
           truly
           shutteth
           ,
           and
           no
           man
           openeth
           .
           And
           the
           Ministers
           of
           God
           are
           not
           called
           to
           be
           
             absolute
             Iudges
          
           of
           the
           Consciēce
           ,
           but
           onely
           Messengers
           and
           
             Embassado●rs
             of
             reconciliation
          
           ;
           
           wherevpon
           it
           followeth
           ,
           that
           they
           cannot
           be
           d
           the
           authors
           and
           gi●ers
           of
           remission
           of
           sinnes
           ,
           but
           onely
           the
           Ministers
           and
           Dispensers
           of
           the
           same
           .
        
         
           Thirdly
           ,
           the
           Papists
           in
           their
           writings
           haue
           scattered
           here
           and
           there
           ,
           sundrie
           false
           and
           erronious
           Grounds
           of
           Doctrine
           ,
           much
           preiudiciall
           to
           the
           direction
           or
           resolution
           of
           the
           
           Conscience
           in
           time
           of
           neede
           ,
           as
           namely
           ,
           I.
           That
           a
           man
           in
           the
           course
           of
           his
           life
           ,
           may
           
             build
             himselfe
             vpon
             the
             faith
             of
             his
             teachers
             ,
          
           and
           for
           
           his
           saluation
           rest
           ,
           contented
           with
           an
           implicite
           and
           
             vn-expressed
             faith
          
           .
           Which
           doctrine
           ,
           as
           it
           is
           an
           onely
           meane
           ,
           to
           keepe
           men
           in
           perpetuall
           blindnes
           and
           ignorance
           ,
           so
           it
           serueth
           to
           no
           other
           purpose
           in
           the
           time
           of
           Temptatiō
           ,
           but
           to
           plunge
           the
           hart
           of
           man
           into
           the
           pit
           of
           despaire
           ,
           it
           being
           vncapable
           of
           cōfort
           ,
           for
           want
           of
           particular
           knowledg
           &
           vnderstāding
           of
           the
           word
           &
           promise
           of
           God.
           I●
           .
           That
           euery
           man
           
             ought
             to
             stand
             in
             feare
             and
             doubt
             of
             the
             pardon
             of
          
           
           
             his
             sinnes
          
           ,
           and
           that
           no
           man
           can
           be
           assured
           
             by
             the
             certentie
             of
             faith
          
           ,
           either
           of
           the
           present
           fauour
           of
           God
           ,
           or
           of
           his
           owne
           saluation
           .
           True
           it
           is
           ,
           that
           in
           respect
           of
           our
           owne
           vnworthines
           and
           indisposition
           ,
           we
           haue
           iust
           cause
           ,
           not
           onely
           to
           doubt
           and
           feare
           ,
           but
           to
           dispaire
           and
           be
           confounded
           before
           the
           iudgement
           seat
           of
           God.
           Yet
           that
           a
           man
           should
           not
           be
           certainely
           resolued
           by
           faith
           of
           the
           mercie
           of
           God
           ,
           in
           and
           for
           the
           merir
           of
           Christ
           ,
           is
           a
           comfortlesse
           doctrine
           to
           a
           distressed
           soule
           ,
           and
           contrarie
           vnto
           the
           sauing
           a
           word
           of
           the
           Gospel
           ,
           which
           teacheth
           ,
           that
           certentie
           floweth
           from
           the
           nature
           of
           faith
           ,
           and
           not
           doubting
           .
           III.
           That
           
             euery
             man
             is
             bound
             in
             conscience
             vpon
             paine
             of
             damnation
             ,
             to
             make
             speciall
             confession
             of
          
           
           
             his
             mortall
             sinnes
          
           ,
           with
           all
           the
           particular
           circumstāces
           therof
           once
           euery
           yere
           to
           his
           Priest.
           This
           position
           &
           practise
           ,
           besides
           that
           it
           hath
           no
           warrant
           of
           sacred
           writte
           ,
           nor
           yet
           any
           ground
           of
           Orthodoxe
           antiquitie
           ,
           for
           800.
           yeares
           ,
           more
           or
           lesse
           after
           Christ
           :
           it
           maketh
           
           notably
           to
           the
           disturbing
           of
           the
           peace
           of
           Conscience
           ,
           in
           time
           of
           extremitie
           ,
           considering
           that
           is
           impossible
           ,
           either
           to
           vnderstand
           or
           remember
           all
           ,
           many
           beeing
           hidden
           and
           
           vnknowne
           .
           And
           the
           minde
           being
           in
           this
           case
           informed
           ,
           that
           forgiuenesse
           dependeth
           vpon
           such
           an
           enumeration
           ,
           may
           thus
           be
           brought
           into
           doubt
           and
           distrust
           ,
           and
           will
           not
           be
           able
           to
           rest
           by
           faith
           in
           the
           sole
           mercie
           of
           God
           ,
           the
           onely
           soueraigne
           medicine
           of
           the
           soule
           .
           Againe
           ,
           the
           griefe
           of
           the
           mind
           ,
           doth
           not
           alwaies
           arise
           from
           all
           the
           sinnes
           that
           a
           man
           hath
           committed
           ,
           neither
           doth
           the
           Lord
           set
           before
           the
           sinners
           eies
           ,
           whatsoeuer
           euill
           hath
           bin
           done
           by
           him
           ;
           but
           some
           one
           or
           more
           particulars
           .
           And
           these
           are
           they
           ,
           that
           doe
           lie
           heavie
           vpon
           the
           heart
           ;
           and
           to
           be
           eased
           of
           them
           ,
           will
           be
           worke
           inough
           ,
           though
           he
           doth
           not
           exhibite
           vnto
           the
           Confessour
           ,
           a
           Catalogue
           of
           all
           the
           rest
           .
           IV.
           That
           
             some
             sinnes
             are
             veniall
          
           ,
           because
           they
           are
           onely
           besides
           the
           Lawe
           of
           God
           ,
           not
           against
           it
           ,
           and
           because
           a
           
             they
             binde
             ouer
             the
             sinner
             onely
             to
             temporal
             ,
             and
             not
             to
             eternall
             punishments
             .
          
           This
           conclusion
           ,
           first
           is
           false
           ;
           For
           though
           it
           be
           granted
           ,
           that
           some
           offences
           are
           greater
           ,
           some
           lesser
           ,
           some
           in
           a
           higher
           degree
           ,
           others
           in
           a
           lower
           .
           Againe
           ,
           that
           sinnes
           in
           regard
           of
           the
           euent
           ,
           beeing
           repented
           of
           ,
           or
           in
           respect
           of
           the
           person
           sinning
           ,
           beeing
           in
           Christ
           ,
           and
           therefore
           accounted
           iust
           ,
           are
           pardonable
           ,
           because
           they
           are
           not
           imputed
           to
           condemnation
           ;
           yet
           there
           is
           no
           sinne
           of
           what
           
           degree
           soeuer
           ,
           which
           is
           not
           simply
           ,
           and
           
             of
             it selfe
             mortall
          
           ,
           whether
           we
           respect
           the
           nature
           of
           the
           sinne
           ,
           or
           the
           measure
           and
           proportion
           of
           diuine
           iustice
           .
           For
           in
           nature
           it
           is
           an
           anomie
           ,
           that
           is
           to
           say
           ,
           an
           aberration
           from
           the
           perfect
           
           rule
           of
           righteousnesse
           ,
           &
           therefore
           is
           subiect
           to
           the
           curse
           ,
           both
           of
           temporarie
           and
           eternall
           death
           .
           It
           is
           an
           offence
           against
           the
           highest
           Maiestie
           ,
           and
           consequently
           ,
           man
           standeth
           by
           it
           ingaged
           to
           euerlasting
           torment
           .
           Secondly
           ,
           it
           is
           a
           weake
           and
           insufficient
           ground
           of
           resolution
           ,
           to
           a
           troubled
           Conscience
           .
           For
           whereas
           true
           and
           sauing
           ioy
           is
           the
           daughter
           of
           sorrow
           ,
           and
           the
           heart
           of
           man
           cannot
           be
           lifted
           vp
           ,
           in
           assurance
           of
           Gods
           fauour
           ,
           to
           the
           apprehensiō
           and
           conceipt
           of
           heauenly
           comforts
           ,
           vnlesse
           it
           be
           first
           abased
           ,
           and
           by
           true
           humiliation
           ,
           brought
           to
           nothing
           in
           it selfe
           ;
           The
           remembrance
           of
           this
           ,
           that
           the
           offence
           committed
           is
           veniall
           ,
           may
           in
           some
           cases
           too
           much
           inlarge
           the
           heart
           ,
           and
           giue
           occasion
           to
           presume
           ,
           when
           haply
           there
           will
           be
           reason
           to
           the
           contrary
           .
           And
           if
           not
           that
           ,
           yet
           in
           case
           of
           falling
           by
           infirmitie
           after
           grace
           receiued
           ,
           the
           mind
           beeing
           forestalled
           with
           this
           erronious
           conceipt
           ,
           that
           the
           sinne
           is
           lesse
           ,
           then
           it
           is
           indeede
           ,
           because
           veniall
           ,
           may
           in
           the
           issue
           be
           lesse
           quieted
           ,
           and
           more
           perplexed
           .
           V.
           
             That
             a
             man
             may
             satisfie
             the
             iustice
             of
             God
             ,
             for
             the
             temporall
             punishment
          
           
           
             of
             his
             sinnes
             committed
          
           .
           To
           omit
           the
           vntruth
           of
           ●●is
           position
           ;
           Howe
           it
           maketh
           to
           the
           casing
           of
           the
           heart
           ,
           or
           the
           asswaging
           of
           the
           
           griefe
           of
           minde
           in
           temptation
           ,
           I
           appeale
           to
           common
           experience
           .
           For
           when
           a
           man
           ,
           beeing
           assured
           of
           the
           pardon
           of
           his
           sinnes
           ,
           shall
           yet
           consider
           ,
           that
           there
           is
           something
           more
           behind
           to
           be
           done
           on
           his
           part
           ,
           how
           can
           he
           in
           probabilitie
           ,
           rely
           himselfe
           wholly
           vpon
           Christs
           satisfaction
           ?
           How
           can
           he
           reape
           vnto
           himselfe
           from
           thence
           any
           assurance
           of
           reconciliation
           to
           God
           ,
           whome
           he
           formerly
           offended
           ?
           If
           we
           may
           and
           must
           doe
           something
           in
           our
           owne
           persons
           ,
           whereby
           to
           appease
           the
           wrath
           of
           God
           ,
           why
           hath
           our
           Sauiour
           taught
           vs
           for
           our
           hearts
           releife
           ,
           wholly
           and
           onely
           to
           make
           the
           plea
           of
           pardon
           for
           our
           sinnes
           ?
           True
           it
           is
           indeede
           ,
           that
           Popish
           Confessours
           doe
           teach
           their
           Penitents
           ,
           when
           they
           feele
           the
           wrath
           of
           God
           vpon
           them
           for
           sinne
           ,
           to
           stoppe
           the
           mouth
           of
           Conscience
           ,
           by
           performance
           of
           a
           
             formall
             humiliation
          
           and
           repentance
           ,
           yea
           to
           offer
           vnto
           God
           some
           ceremoniall
           duties
           in
           way
           of
           satisfaction
           .
           But
           when
           sorrow
           seazeth
           vpon
           the
           soule
           ,
           and
           the
           man
           falls
           into
           temptation
           ,
           then
           it
           will
           appeare
           that
           these
           directions
           were
           not
           currant
           ;
           for
           notwithstanding
           them
           ,
           he
           may
           want
           sound
           comfort
           in
           Gods
           mercie
           ,
           and
           runne
           into
           despaire
           without
           recouerie
           .
           And
           for
           this
           cause
           ,
           vpon
           experience
           it
           hath
           bin
           prooued
           ,
           that
           euen
           Papists
           themselues
           in
           the
           houre
           of
           death
           ,
           haue
           bin
           content
           to
           renounce
           their
           owne
           workes
           ,
           yea
           the
           whole
           body
           of
           humane
           satisfactions
           ,
           and
           to
           cleaue
           onely
           to
           the
           mercie
           of
           God
           
           in
           Christ
           for
           their
           saluation
           .
        
         
           By
           these
           instances
           ,
           and
           many
           more
           that
           might
           be
           alleadged
           to
           this
           purpose
           ,
           it
           is
           apparent
           ,
           vpon
           how
           weake
           and
           vnstable
           Grounds
           the
           Case-diuinitie
           of
           the
           Popish
           Church
           standeth
           ;
           and
           how
           indirect
           a
           course
           they
           take
           ,
           for
           the
           resolution
           and
           direction
           of
           the
           troubled
           Conscience
           .
        
         
           Now
           by
           the
           benefit
           and
           abuse
           of
           this
           Doctrine
           ,
           we
           see
           how
           necessary
           it
           is
           ,
           that
           in
           Churches
           which
           professe
           Christiā
           religion
           ,
           it
           should
           be
           more
           taught
           ,
           and
           further
           inlarged
           ,
           then
           it
           is
           .
           And
           to
           this
           purpose
           it
           were
           to
           be
           wished
           ,
           that
           men
           of
           knowledge
           in
           the
           Ministerie
           ,
           that
           haue
           by
           the
           grace
           of
           God
           attained
           vnto
           the
           
             Tongue
             of
             the
             learned
          
           ,
           would
           imploy
           their
           paines
           this
           way
           :
           not
           onely
           in
           searching
           into
           the
           depth
           of
           such
           points
           as
           stand
           in
           bare
           speculation
           ,
           but
           in
           annexing
           thereunto
           the
           grounds
           and
           conclusions
           of
           practise
           ,
           wherby
           they
           might
           both
           informe
           the
           iudgement
           ,
           &
           rectifie
           the
           conscience
           of
           the
           hearers
           .
           By
           this
           means
           it
           would
           come
           to
           passe
           ,
           that
           the
           poore
           distressed
           soule
           might
           be
           releeued
           ,
           pietie
           and
           deuotion
           more
           practised
           ,
           the
           kingdome
           of
           Sinne
           ,
           Satan
           ,
           and
           Antichrist
           weakened
           ,
           and
           impayred
           ,
           and
           the
           contrarie
           kingdome
           of
           Christ
           Iesus
           more
           and
           more
           established
           .
        
         
           What
           the
           Author
           &
           Contriuer
           of
           the
           Discourse
           ensuing
           hath
           done
           in
           this
           behalfe
           ,
           it
           is
           euident
           by
           the
           whole
           course
           of
           his
           writings
           ,
           that
           he
           hath
           left
           behinde
           him
           :
           all
           which
           ,
           as
           
           they
           doe
           openly
           shew
           vnto
           the
           world
           ,
           howe
           great
           a
           measure
           of
           knowledge
           and
           vnderstanding
           ,
           with
           other
           endowments
           both
           of
           nature
           and
           grace
           ,
           the
           Lord
           had
           inriched
           him
           withall
           ;
           so
           they
           doe
           carrie
           with
           them
           the
           sweet
           sauour
           of
           pietie
           and
           sanctification
           ,
           wherwith
           he
           approoued
           his
           heart
           vnto
           God
           ,
           and
           his
           life
           vnto
           men
           .
           Wherein
           also
           vpon
           occasion
           ,
           he
           hath
           propounded
           ,
           and
           explained
           sundry
           notable
           rules
           of
           direction
           and
           resolution
           of
           the
           Conscience
           ,
           as
           wil
           appeare
           to
           the
           view
           of
           the
           learned
           &
           well-advised
           Reader
           .
        
         
           To
           let
           passe
           all
           the
           rest
           :
           this
           present
           Treatise
           giueth
           very
           sufficient
           testimonie
           ,
           of
           his
           knowledge
           and
           dexteritie
           in
           that
           kinde
           ;
           which
           could
           not
           be
           attained
           vnto
           ,
           without
           great
           paines
           ,
           much
           obseruation
           ,
           and
           long
           experience
           .
           A
           labour
           which
           commendeth
           it selfe
           to
           the
           Church
           of
           God
           in
           two
           respects
           principally
           .
           One
           ,
           because
           his
           grounds
           and
           principles
           are
           drawne
           either
           directly
           ,
           or
           by
           iust
           consequence
           out
           of
           the
           written
           Word
           ,
           and
           so
           are
           of
           greater
           force
           ,
           to
           convince
           the
           conscience
           ,
           and
           to
           giue
           satisfaction
           to
           the
           mind
           ,
           either
           doubting
           ,
           or
           distressed
           .
           The
           other
           ,
           for
           that
           it
           is
           deliuered
           with
           such
           perspicuitie
           ,
           and
           disposed
           in
           such
           order
           and
           Methode
           ,
           as
           fitteth
           best
           for
           the
           vnderstanding
           and
           memory
           of
           any
           ,
           whosoeuer
           shall
           peruse
           it
           .
        
         
           Now
           this
           whole
           Treatise
           of
           the
           Questiōs
           ,
           I
           haue
           made
           bold
           to
           present
           vnto
           your
           
           Lordsh
           ,
           and
           to
           publish
           abroad
           vnder
           your
           protection
           .
           First
           ,
           because
           God
           ,
           who
           vouchsafeth
           speciall
           fauour
           to
           them
           that
           honour
           him
           ,
           hath
           adorned
           your
           estate
           with
           Honour
           ,
           your
           person
           inwardly
           with
           many
           rich
           graces
           of
           his
           Spirit
           ,
           and
           outwardly
           with
           the
           profession
           and
           practise
           of
           true
           Religion
           ;
           a
           thing
           directly
           confirmed
           by
           your
           vnfained
           loue
           of
           the
           truth
           ,
           and
           continuall
           fauours
           to
           the
           Teachers
           of
           the
           same
           ,
           the
           Ministers
           and
           Dispensers
           of
           the
           Gospel
           .
           Secondly
           ,
           because
           as
           the
           Author
           of
           these
           Cases
           ,
           was
           himselfe
           in
           many
           respects
           ,
           bound
           vnto
           your
           Hon.
           while
           he
           liued
           ;
           so
           his
           wife
           and
           children
           for
           his
           sake
           ,
           haue
           receiued
           much
           kindnes
           at
           your
           hands
           ,
           since
           his
           death
           ;
           a
           manifest
           proofe
           of
           the
           truth
           &
           synceritie
           of
           your
           affection
           towards
           him
           in
           the
           Lord.
           And
           in
           the
           last
           place
           ,
           it
           was
           my
           desire
           ,
           by
           setting
           them
           forth
           vnder
           your
           name
           ,
           to
           giue
           some
           testimonie
           of
           dutie
           to
           your
           Hon.
           presuming
           that
           as
           you
           loued
           the
           Author
           ,
           so
           you
           will
           be
           pleased
           to
           patronize
           the
           Worke
           ,
           and
           fauourably
           to
           interpret
           ,
           of
           the
           paines
           and
           good
           intention
           of
           the
           publisher
           .
           And
           thus
           crauing
           pardon
           for
           my
           boldnes
           ,
           I
           humbly
           take
           my
           leaue
           ,
           and
           commend
           your
           Lordsh
           ,
           to
           the
           grace
           &
           fauour
           of
           God
           in
           Christ.
           From
           Emanuel
           Colledge
           in
           
             Cambr.
             Novemb.
          
           20.
           1606.
           
        
         
           
             Your
             Hon.
             in
             all
             dutie
             to
             be
             commanded
             ,
             Tho.
             Pickering
             .
          
        
      
       
         
         
           To
           the
           godly
           and
           well-affected
           Reader
           whosoeuer
           .
        
         
           I
           Doe
           now
           at
           the
           length
           offer
           vnto
           thy
           view
           (
           Christian
           Reader
           )
           the
           whole
           Treatise
           of
           Case-divinitie
           ,
           so
           farre
           as
           the
           Author
           proceeded
           in
           the
           deliuerie
           thereof
           before
           his
           death
           .
           If
           thou
           hast
           bin
           longer
           held
           in
           expectation
           thereof
           ,
           then
           either
           thy selfe
           desiredst
           ,
           or
           was
           meete
           ,
           I
           must
           intreat
           thy
           fauourable
           interpretation
           of
           my
           forbearance
           ,
           partly
           in
           regard
           of
           many
           priuate
           distractions
           ,
           and
           sundrie
           occurrents
           wherewith
           I
           was
           detained
           from
           this
           dutie
           ,
           and
           partly
           also
           in
           respect
           of
           my
           desire
           to
           publish
           it
           in
           such
           sort
           to
           thy
           contentment
           ,
           that
           it
           might
           afterward
           require
           no
           further
           filing
           or
           forbishing
           by
           secondarie
           Corrections
           .
           Wherein
           ,
           notwithstanding
           mine
           endeauour
           to
           the
           contrarie
           ,
           my
           hope
           hath
           beene
           in
           part
           preiudiced
           ,
           by
           reason
           of
           some
           faults
           escaped
           in
           the
           Printing
           ,
           through
           want
           of
           carefull
           attendance
           on
           the
           Presse
           in
           my
           necessarie
           absence
           .
           The
           principall
           I
           haue
           noted
           in
           a
           Table
           before
           the
           first
           Booke
           ,
           and
           the
           other
           of
           lesser
           moment
           ,
           I
           commend
           to
           thy
           priuate
           pardon
           .
        
         
           Touching
           the
           Treatise
           it selfe
           ,
           I
           haue
           dealt
           as
           faithfully
           as
           I
           could
           ,
           keeping
           close
           to
           the
           Preachers
           owne
           wordes
           ,
           without
           any
           materiall
           addition
           ,
           detraction
           ,
           or
           amplification
           .
           His
           Methode
           remaines
           the
           same
           in
           the
           bodie
           of
           the
           discourse
           ,
           not
           admitting
           the
           least
           alteration
           .
           Onely
           it
           was
           
           thought
           conuenient
           to
           distinguish
           it
           into
           Bookes
           according
           to
           the
           severall
           distinct
           parts
           ,
           the
           Bookes
           into
           Chapters
           ,
           the
           Chapters
           that
           were
           most
           capable
           of
           diuision
           into
           Sections
           ;
           and
           my
           meaning
           therein
           was
           ,
           to
           helpe
           the
           memorie
           of
           the
           Reader
           ,
           and
           to
           avoid
           tediousnes
           the
           daughter
           of
           longsome
           discourses
           .
        
         
           Now
           if
           in
           the
           perusing
           ,
           thou
           either
           find
           any
           thing
           amisse
           ,
           or
           thy selfe
           haply
           not
           fully
           satisfied
           in
           particular
           ;
           then
           remember
           what
           is
           the
           Lot
           of
           learned
           mens
           workes
           which
           are
           
             Scripta
             posthuma
          
           (
           wherof
           these
           latter
           times
           haue
           yeelded
           many
           examples
           )
           to
           be
           left
           after
           a
           sort
           ,
           naked
           and
           imperfect
           ,
           when
           the
           Authors
           themselues
           are
           gone
           ,
           who
           might
           haue
           brought
           them
           to
           perfection
           .
           Consider
           againe
           ,
           that
           in
           regard
           of
           the
           weight
           of
           this
           worthy
           Argument
           ,
           it
           were
           much
           better
           kindely
           &
           thankfully
           to
           accept
           and
           inioy
           these
           labours
           ,
           howsoeuer
           imparted
           ,
           then
           by
           their
           suppressing
           to
           be
           wholly
           depriued
           of
           such
           a
           benefite
           .
           And
           withall
           rest
           with
           me
           in
           hope
           ,
           that
           as
           himselfe
           hath
           first
           
           traced
           the
           way
           ,
           and
           walked
           by
           the
           bankes
           of
           this
           maine
           Sea
           ,
           so
           others
           vpon
           this
           occasion
           ,
           will
           be
           incouraged
           to
           attempt
           the
           like
           course
           ,
           or
           at
           least
           to
           enlarge
           this
           worke
           by
           addition
           of
           more
           particulars
           .
           Meane
           while
           ,
           not
           doubting
           of
           thy
           Christian
           acceptance
           of
           my
           paines
           for
           thy
           good
           ,
           I
           commend
           them
           to
           thy
           loue
           ,
           thy selfe
           vnto
           God
           and
           the
           word
           of
           his
           grace
           .
           Eman.
           Coll.
           Novemb.
           20.
           1606.
           
        
         
           
             Thine
             in
             Christ
             Iesus
             ,
             Tho.
             P.
             
          
        
      
       
         
         
           A
           TABLE
           OF
           THE
           
             Summe
             or
             Contents
             of
          
           the
           whole
           Treatise
           ,
           both
           for
           Heades
           
             and
             Number
             of
             the
          
           Questions
           .
        
         
           
             The
             first
             Booke
             .
          
           
             The
             Preface
             touching
             the
             ground
             and
             order
             of
             the
             Treatise
             .
             Pag.
             1.
             
          
           
             CHAP.
             I.
             Of
             Confession
             ,
             and
             the
             degrees
             of
             Goodnesse
             .
          
           
             CHAP.
             II.
             Of
             the
             nature
             and
             differences
             of
             Sinne.
             
          
           
             CHAP.
             III.
             Of
             the
             subiection
             and
             power
             of
             Conscience
             .
          
           
             CHAP.
             IV.
             Of
             the
             distinction
             of
             Questions
             ,
             or
             Cases
             .
          
           
             CHAP.
             V.
             Of
             the
             first
             maine
             Question
             touching
             Man
             simply
             considered
             ,
             viz.
             
             
               
                 
                 
                   What
                   a
                   man
                   must
                   doe
                   that
                   he
                   may
                   come
                   into
                   Gods
                   fauour
                   ,
                   and
                   be
                   saued
                   ?
                
                 50
                 
                   
                   
                     Concerning
                     Humiliation
                     .
                  
                   
                     
                     1.
                     
                     What
                     if
                     a
                     man
                     humbling
                     himselfe
                     ,
                     cannot
                     call
                     to
                     minde
                     all
                     ,
                     or
                     the
                     most
                     of
                     his
                     sinnes
                     ?
                     56
                  
                   
                     
                     2.
                     
                     What
                     the
                     man
                     must
                     doe
                     ,
                     who
                     finds
                     himselfe
                     hard
                     hearted
                     ,
                     and
                     of
                     a
                     dead
                     spirit
                     ,
                     &c.
                     57
                  
                   
                     
                     3.
                     
                     Whether
                     he
                     that
                     is
                     more
                     grieued
                     for
                     losse
                     of
                     his
                     friend
                     ,
                     then
                     for
                     the
                     offence
                     of
                     God
                     by
                     his
                     sinne
                     doth
                     truly
                     humble
                     himselfe
                     ?
                     58
                  
                
                 
                   
                     Concerning
                     Faith.
                     
                  
                   
                     
                     1.
                     
                     How
                     a
                     man
                     may
                     truly
                     applie
                     Christ
                     ,
                     with
                     all
                     his
                     benefits
                     vnto
                     himselfe
                     ?
                     60
                  
                   
                     
                     2.
                     
                     When
                     doth
                     a
                     man
                     beginne
                     to
                     beleeue
                     in
                     Christ
                     ?
                     61
                  
                
                 
                   
                     Concerning
                     New-Obedience
                     .
                  
                   
                     
                     1.
                     
                     How
                     may
                     a
                     man
                     frame
                     his
                     life
                     to
                     liue
                     in
                     New-Obedience
                     ?
                     65
                  
                   
                     
                     2.
                     
                     How
                     may
                     a
                     man
                     doe
                     a
                     good
                     worke
                     ?
                     67
                  
                
              
            
          
           
             CHAP.
             VI.
             Of
             the
             Second
             maine
             Question
             ,
             viz.
             
             How
             a
             man
             may
             be
             in
             Conscience
             assured
             of
             his
             owne
             saluation
             ?
          
           
             CHAP.
             VII
             .
             Of
             the
             Third
             maine
             Question
             ,
             viz.
             
             
               
                 
                 How
                 a
                 man
                 beeing
                 in
                 distresse
                 of
                 minde
                 ,
                 may
                 be
                 comforted
                 ?
              
               
                 
                 1.
                 
                 What
                 is
                 Distresse
                 of
                 minde
                 ?
                 88
              
               
                 
                 2.
                 
                 What
                 is
                 the
                 generall
                 Remedie
                 of
                 all
                 distresses
                 ?
                 90
              
            
          
           
             
             CHAP.
             VIII
             .
             Of
             the
             first
             Speciall
             distresse
             arising
             of
             a
             Diuine
             Tentation
             .
             
               
                 
                 What
                 is
                 the
                 Remedie
                 thereof
                 ?
                 110
              
            
          
           
             CHAP.
             IX
             .
             Of
             the
             second
             speciall
             Distresse
             ,
             arising
             from
             outward
             Afflictions
             .
             
               
                 
                 1.
                 
                 How
                 the
                 Trouble
                 of
                 minde
                 arising
                 of
                 Afflictions
                 ,
                 may
                 be
                 remedied
                 ?
                 118
              
               
                 
                 2.
                 
                 How
                 the
                 minde
                 of
                 the
                 partie
                 distressed
                 may
                 be
                 staied
                 ,
                 whē
                 the
                 Lord
                 deferres
                 deliuerāce
                 ?
                 129
                 
                   
                     
                     What
                     is
                     a
                     man
                     to
                     do●
                     ,
                     that
                     findès
                     no
                     ende
                     of
                     this
                     afflictions
                     till
                     death
                     ?
                     136
                  
                
              
               
                 
                 3.
                 
                 How
                 may
                 a
                 man
                 be
                 able
                 to
                 indure
                 with
                 comfort
                 the
                 pangs
                 of
                 Death
                 ?
                 138
                 
                   
                     
                     How
                     may
                     a
                     man
                     in
                     this
                     life
                     ,
                     haue
                     a
                     true
                     taste
                     of
                     eternall
                     happinesse
                     ?
                     141
                  
                   
                     
                     How
                     a
                     man
                     may
                     truly
                     discerne
                     whether
                     the
                     Ioy
                     of
                     the
                     Spirit
                     be
                     in
                     him
                     ,
                     yea
                     or
                     no
                     ?
                     144
                  
                
              
               
                 
                 4.
                 
                 How
                 the
                 minds
                 of
                 such
                 persons
                 are
                 to
                 be
                 staied
                 ,
                 as
                 are
                 possessed
                 by
                 the
                 Deuill
                 ,
                 or
                 feare
                 possession
                 ?
                 152
              
               
                 
                 5.
                 
                 What
                 they
                 may
                 doe
                 ,
                 whose
                 houses
                 are
                 haunted
                 and
                 molested
                 by
                 wicked
                 Spirits
                 ?
                 158
              
            
          
           
             CHAP.
             X.
             Of
             the
             third
             speciall
             Distresse
             ,
             arising
             of
             the
             Tentation
             of
             Blasphemies
             .
             
               
                 
                 What
                 is
                 the
                 true
                 Remedie
                 of
                 this
                 Tentation
                 ?
                 162
              
            
          
           
             
             CHAP.
             XI
             .
             Of
             the
             fourth
             Speciall
             Distresse
             ,
             arising
             from
             a
             mans
             owne
             sinnes
             .
             
               
                 
                 1.
                 
                 How
                 the
                 violent
                 distresse
                 of
                 minde
                 ,
                 arising
                 from
                 our
                 owne
                 sinnes
                 ,
                 is
                 to
                 be
                 cured
                 ?
                 171
              
               
                 
                 2.
                 
                 How
                 the
                 moderate
                 distresse
                 ,
                 arising
                 of
                 the
                 same
                 cause
                 ,
                 is
                 to
                 be
                 remedied
                 ?
                 178
              
            
          
           
             CHAP.
             XII
             .
             Of
             the
             fift
             speciall
             Distresse
             ,
             arising
             from
             a
             mans
             owne
             bodie
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 the
                 bodie
                 should
                 trouble
                 or
                 annoy
                 the
                 minde
                 ?
                 188
              
               
                 
                 2.
                 
                 What
                 is
                 the
                 nature
                 and
                 worke
                 of
                 Melancholy
                 ?
                 191
              
               
                 
                 3.
                 
                 Whether
                 there
                 be
                 any
                 difference
                 betweene
                 the
                 trouble
                 of
                 Conscience
                 and
                 Melancholy
                 ?
                 194
              
               
                 
                 4.
                 
                 What
                 is
                 the
                 way
                 to
                 cure
                 Melancholy
                 ?
                 195
              
               
                 
                 5.
                 
                 How
                 the
                 minde
                 troubled
                 by
                 strange
                 alterations
                 incident
                 vnto
                 the
                 bodie
                 ,
                 may
                 be
                 cured
                 ?
                 197
              
            
          
        
         
           
             The
             Second
             Booke
             .
          
           
             CHAP.
             I.
             Of
             the
             Order
             of
             the
             Questions
             .
          
           
             CHAP.
             II.
             Of
             the
             Godhead
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 Whether
                 there
                 be
                 a
                 God
                 ?
                 202
              
               
                 
                 2.
                 
                 Whether
                 Iesus
                 the
                 sonne
                 of
                 Mar●e
                 ,
                 be
                 the
                 Son
                 of
                 God
                 ?
                 219
              
            
          
           
             
             CHAP.
             III.
             Of
             the
             Scriptures
             .
             
               
                 
                 Whether
                 the
                 Scriptures
                 be
                 the
                 true
                 word
                 of
                 God
                 ?
                 223
              
            
          
           
             CHAP.
             IV.
             Of
             Religion
             ,
             and
             the
             knowledge
             of
             God.
             
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 is
                 that
                 Religion
                 that
                 is
                 due
                 vnto
                 the
                 true
                 God
                 ?
                 251
              
               
                 
                 2.
                 
                 How
                 God
                 is
                 to
                 be
                 conceiued
                 in
                 our
                 mindes
                 ,
                 when
                 we
                 worship
                 him
                 ?
                 252
              
            
          
           
             CHAP.
             V.
             Of
             the
             Inward
             worship
             of
             God.
             
             
               
                 Quest.
                 
              
               
                 
                 How
                 God
                 is
                 to
                 be
                 worshipped
                 and
                 serued
                 ?
                 256
              
            
          
           
             CHAP.
             VI.
             Of
             the
             Outward
             worship
             of
             God
             ,
             and
             first
             of
             Praier
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 may
                 a
                 man
                 make
                 a
                 lawfull
                 and
                 acceptable
                 Praier
                 ?
                 263
              
               
                 
                 2.
                 
                 Whether
                 a
                 man
                 may
                 lawfully
                 make
                 Imprecations
                 ?
                 270
              
               
                 
                 3.
                 
                 What
                 be
                 the
                 particular
                 circumstances
                 of
                 Praier
                 ?
                 275
                 
                   
                     1.
                     
                     The
                     voice
                     .
                  
                   
                     
                     Whether
                     a
                     voice
                     or
                     words
                     ,
                     are
                     to
                     be
                     vsed
                     in
                     praier
                     ?
                     275
                  
                   
                     
                     Whether
                     it
                     be
                     lawfull
                     ,
                     when
                     we
                     pray
                     ,
                     to
                     read
                     a
                     set
                     form●
                     of
                     Praier
                     ?
                     277
                  
                
                 
                   
                   
                     2.
                     
                     The
                     Gesture
                     .
                  
                   
                     
                     What
                     kinde
                     of
                     Gesture
                     is
                     to
                     be
                     vsed
                     in
                     prayer
                     ?
                     278
                  
                
                 
                   
                     3.
                     
                     The
                     place
                     .
                  
                   
                     
                     In
                     what
                     place
                     must
                     we
                     pray
                     ?
                     279
                  
                
                 
                   
                     4.
                     
                     The
                     time
                     .
                  
                   
                     
                     What
                     are
                     the
                     times
                     ,
                     in
                     which
                     men
                     are
                     to
                     make
                     praiers
                     vnto
                     God
                     ?
                     282
                  
                
              
               
                 
                 4.
                 
                 How
                 their
                 mindes
                 may
                 be
                 pacified
                 ,
                 which
                 are
                 troubled
                 with
                 sundrie
                 accidents
                 in
                 their
                 prayers
                 ?
                 285
              
            
             .
          
           
             CHAP.
             VII
             .
             Of
             the
             hearing
             of
             the
             Word
             preached
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 any
                 man
                 may
                 profitably
                 heare
                 the
                 Word
                 ?
                 290
              
               
                 
                 2.
                 
                 How
                 they
                 are
                 to
                 be
                 comforted
                 ,
                 who
                 after
                 long
                 hearing
                 ,
                 profit
                 little
                 or
                 nothing
                 at
                 all
                 ?
                 298
              
            
          
           
             CHAP.
             VIII
             .
             Of
             the
             Sacraments
             in
             generall
             .
             
               
                 Quest.
                 
              
               
                 
                 Whether
                 Sacraments
                 ministred
                 by
                 Heretikes
                 ,
                 Idolaters
                 ,
                 and
                 vnsufficient
                 Ministers
                 ,
                 be
                 Sacraments
                 or
                 no
                 ?
                 302
              
            
          
           
             CHAP.
             IX
             .
             Of
             Baptisme
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 Whether
                 Baptisme
                 be
                 necessary
                 to
                 saluation
                 ?
                 
                 307
              
               
                 
                 2.
                 
                 Whether
                 Godfathers
                 and
                 Godmothers
                 be
                 necessary
                 ?
                 315
                 
                   
                     
                     What
                     duty
                     they
                     are
                     to
                     performe
                     to
                     the
                     party
                     baptized
                     ?
                     319
                  
                   
                     
                     Whether
                     children
                     baptized
                     come
                     to
                     be
                     of
                     spirituall
                     kindred
                     ,
                     with
                     the
                     whole
                     Church
                     ,
                     by
                     reason
                     of
                     their
                     Godfathers
                     and
                     Godmothers
                     ?
                     320
                  
                   
                     
                     Whether
                     ,
                     if
                     Spirituall
                     kindred
                     be
                     contracted
                     by
                     Baptisme
                     ,
                     it
                     can
                     be
                     a
                     ●●st
                     impediment
                     of
                     Mariage
                     ,
                     &c.
                     322
                  
                
              
               
                 
                 3.
                 
                 Whether
                 children
                 of
                 excommunicate
                 persons
                 haue
                 right
                 to
                 Baptisme
                 ?
                 324
                 
                   
                     
                     Whether
                     children
                     borne
                     in
                     fornication
                     haue
                     right
                     to
                     Baptisme
                     ?
                     329
                  
                
              
               
                 
                 4.
                 
                 How
                 men
                 of
                 yeares
                 may
                 make
                 a
                 right
                 vse
                 of
                 their
                 Baptisme
                 ?
                 330
              
               
                 
                 5.
                 
                 Whether
                 a
                 man
                 falling
                 into
                 sinne
                 after
                 Baptisme
                 ,
                 may
                 haue
                 any
                 benefite
                 of
                 his
                 Baptisme
                 ?
                 335
              
            
          
           
             CHAP.
             X.
             Of
             the
             Lords
             Supper
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 farre
                 forth
                 men
                 haue
                 libertie
                 to
                 vse
                 or
                 not
                 to
                 vse
                 the
                 Lords
                 Supper
                 ?
                 336
              
               
                 2.
                 
                 How
                 a
                 man
                 may
                 rightly
                 vse
                 it
                 to
                 his
                 comfort
                 and
                 saluation
                 ?
                 339
                 
                   
                     In
                     Preparation
                     .
                  
                   
                     
                     What
                     ,
                     if
                     after
                     preparation
                     he
                     find
                     himselfe
                     vnworthy
                     ?
                     
                     341
                  
                   
                     
                     Whether
                     a
                     man
                     should
                     come
                     fasting
                     to
                     the
                     Supper
                     ,
                     or
                     no
                     ?
                     342
                  
                   
                     
                     Whether
                     persons
                     that
                     be
                     in
                     sure
                     of
                     Law
                     may
                     come
                     ?
                     343
                  
                
                 
                   
                     In
                     Receiuing
                     .
                  
                   
                     
                     What
                     if
                     a
                     man
                     after
                     often
                     receiuing
                     ,
                     doubteth
                     whether
                     he
                     hath
                     faith
                     or
                     no
                     ?
                     346
                  
                   
                     
                     What
                     is
                     to
                     be
                     done
                     in
                     case
                     of
                     hardnes
                     of
                     heart
                     ,
                     at
                     the
                     instant
                     of
                     Receiuing
                     ?
                     348
                  
                
                 
                   
                     After
                     Receiuing
                     .
                  
                   
                     What
                     is
                     he
                     to
                     doe
                     ,
                     that
                     after
                     receiuing
                     findes
                     no
                     comfort
                     ?
                  
                
              
            
          
           
             CHAP.
             XI
             .
             Of
             Adoration
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 To
                 what
                 things
                 is
                 Adoration
                 due
                 ,
                 and
                 in
                 what
                 manner
                 ?
                 351
                 
                   
                     
                     Whether
                     Adoration
                     be
                     due
                     to
                     wicked
                     Spirits
                     ?
                     354
                  
                   
                     What
                     Adoration
                     is
                     due
                     
                       
                         
                         to
                         good
                         Angels
                         ?
                         356
                      
                       
                         
                         to
                         liuing
                         men
                         ?
                         ibid.
                         
                      
                       
                         
                         to
                         Saints
                         departed
                         ?
                         357
                      
                       
                         
                         to
                         Images
                         ?
                         ibid.
                         
                      
                    
                  
                
              
            
          
           
             CHAP.
             XII
             .
             Of
             Confession
             before
             the
             Adversarie
             .
             
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 Whether
                 Confession
                 of
                 faith
                 be
                 necessarie
                 ,
                 and
                 when
                 ?
                 358
              
               
                 
                 2.
                 
                 Whether
                 it
                 be
                 lawfull
                 for
                 a
                 man
                 being
                 vrged
                 ,
                 to
                 goe
                 to
                 Idoll-seruice
                 ,
                 and
                 heare
                 Masse
                 ,
                 so
                 as
                 he
                 keepe
                 his
                 heart
                 to
                 God!
                 363
              
               
                 
                 3.
                 
                 Whether
                 any
                 man
                 ,
                 specially
                 a
                 Minister
                 ,
                 may
                 with
                 good
                 Conscience
                 flie
                 in
                 persecution
                 ?
                 367
                 
                   
                     
                     And
                     if
                     he
                     may
                     flie
                     ,
                     when
                     ?
                     373
                  
                   
                     
                     Whether
                     a
                     man
                     that
                     is
                     imprisoned
                     ,
                     may
                     breake
                     prison
                     ?
                     377
                  
                
              
            
          
           
             CHAP.
             XIII
             .
             Of
             an
             Oath
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 is
                 an
                 Oath
                 ?
                 379
                 
                   
                     
                     Whether
                     an
                     Oath
                     ,
                     taken
                     by
                     creatures
                     ,
                     be
                     a
                     true
                     Oath
                     ,
                     and
                     to
                     be
                     kept
                     ?
                     380
                  
                   
                     
                     Whether
                     an
                     Oath
                     by
                     false
                     Gods
                     be
                     a
                     true
                     Oathe
                     ?
                     381
                  
                   
                     
                     How
                     can
                     God
                     sweare
                     by
                     himselfe
                     ,
                     seeing
                     none
                     can
                     witnesse
                     vnto
                     him
                     ?
                     382
                  
                
              
               
                 
                 2.
                 
                 How
                 an
                 Oathe
                 is
                 to
                 be
                 taken
                 in
                 a
                 good
                 and
                 godly
                 manner
                 ?
                 
                   
                     
                     Whether
                     in
                     the
                     Forme
                     of
                     an
                     Oath
                     ,
                     a
                     man
                     may
                     not
                     sweare
                     directly
                     by
                     creatures
                     ,
                     and
                     indirectly
                     by
                     God
                     ?
                     388
                  
                
              
               
                 
                 3.
                 
                 How
                 farre
                 forth
                 doth
                 an
                 Oath
                 bind
                 ,
                 and
                 is
                 to
                 be
                 kept
                 ?
                 390
                 
                   
                     
                     Whether
                     a
                     man
                     is
                     bound
                     to
                     keepe
                     an
                     Oath
                     taken
                     by
                     false
                     Gods
                     ?
                     391
                  
                   
                     
                     
                     Whether
                     a
                     man
                     is
                     bound
                     to
                     keepe
                     that
                     Oathe
                     ,
                     vpon
                     taking
                     whereof
                     there
                     ensueth
                     damage
                     ?
                     392
                  
                   
                     
                     Whether
                     an
                     Oath
                     extorted
                     by
                     fraud
                     ,
                     bindeth
                     ?
                     393
                  
                   
                     
                     Whether
                     a
                     Compulsory
                     Oath
                     bindeth
                     ?
                     393
                  
                
              
               
                 
                 4.
                 
                 When
                 an
                 Oath
                 doth
                 bind
                 ,
                 and
                 when
                 not
                 ?
                 394
                 
                   
                     
                     When
                     doth
                     a
                     man
                     commit
                     Periurie
                     ?
                     397
                  
                   
                     
                     Whether
                     the
                     breach
                     of
                     a
                     Locall
                     Statute
                     ,
                     wherevnto
                     a
                     man
                     is
                     bound
                     by
                     corporall
                     Oath
                     ,
                     be
                     periurie
                     ?
                     398
                  
                   
                     
                     Whether
                     it
                     be
                     lawful
                     to
                     exact
                     an
                     Oath
                     of
                     him
                     ,
                     that
                     will
                     forsweare
                     himselfe
                     ?
                     399
                  
                
              
            
          
           
             CHAP.
             XIV
             .
             Of
             Vowes
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 a
                 Vowe
                 is
                 ?
                 400
              
               
                 
                 2.
                 
                 Whether
                 a
                 Vowe
                 in
                 the
                 New
                 Testament
                 be
                 any
                 part
                 of
                 Gods
                 worship
                 ?
                 401
              
               
                 
                 3.
                 
                 When
                 a
                 vow
                 made
                 bindeth
                 ,
                 and
                 when
                 not
                 ?
                 405
                 
                   
                     
                     Whether
                     Iephte
                     vpon
                     his
                     vowe
                     did
                     offer
                     his
                     daughter
                     in
                     Sacrifice
                     ?
                     408
                  
                
              
               
                 
                 4.
                 
                 Whether
                 Monasticall
                 vowes
                 doe
                 binde
                 or
                 no
                 ?
                 411
              
            
          
           
             CHAP.
             XV.
             Of
             Fasting
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 is
                 a
                 Religious
                 Fast
                 ?
                 424
              
               
                 
                 
                 2.
                 
                 How
                 a
                 Religious
                 Fast
                 is
                 to
                 be
                 obserued
                 ?
                 425
                 
                   
                     Touching
                     the
                     manner
                     of
                     Fasting
                     .
                  
                   
                     
                     How
                     long
                     must
                     the
                     Fast
                     continue
                     ?
                     428
                  
                   
                     
                     Whether
                     a
                     man
                     may
                     eate
                     in
                     the
                     time
                     of
                     a
                     solemne
                     Fast
                     ?
                     428
                  
                   
                     
                     Whether
                     all
                     be
                     bound
                     to
                     keep
                     the
                     forme
                     prescribed
                     ,
                     in
                     the
                     day
                     of
                     a
                     solemne
                     Fast
                     ?
                     429
                  
                
              
               
                 
                 3.
                 
                 Whether
                 Popish
                 Fasts
                 be
                 lawfull
                 ?
                 433
              
            
          
           
             CHAP.
             XVI
             .
             Of
             the
             Sabboth
             day
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 Whether
                 it
                 be
                 in
                 the
                 libertie
                 of
                 the
                 Church
                 of
                 God
                 vpon
                 earth
                 ,
                 to
                 alter
                 the
                 Sabboth
                 from
                 the
                 seuenth
                 day
                 to
                 any
                 other
                 ?
                 438
              
               
                 
                 2.
                 
                 How
                 the
                 Sabboth
                 of
                 the
                 New
                 Testament
                 is
                 to
                 be
                 observed
                 ?
                 453
                 
                   
                     
                     Whether
                     we
                     may
                     not
                     lawfully
                     use
                     Recreations
                     ,
                     on
                     the
                     Sabboth
                     day
                     ?
                     459
                  
                   
                     
                     Whether
                     men
                     vpon
                     occasion
                     ,
                     may
                     not
                     doe
                     a
                     work
                     of
                     their
                     callings
                     ,
                     in
                     the
                     morning
                     or
                     euening
                     of
                     the
                     Sabboth
                     ?
                     461
                  
                
              
               
                 
                 3.
                 
                 When
                 the
                 Sabboth
                 doth
                 beginne
                 ?
                 465
              
            
          
        
         
           
             The
             third
             Booke
             .
          
           
             CHAP.
             I.
             Of
             the
             Nature
             and
             Differences
             of
             Vertue
             ,
             and
             the
             Order
             of
             the
             Questions
             .
          
           
             
             CHAP.
             II.
             Of
             Prudence
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 men
                 are
                 to
                 practise
                 Prudence
                 ?
                 475
              
               
                 
                 2.
                 
                 Whether
                 a
                 man
                 may
                 with
                 good
                 conscience
                 vse
                 Policie
                 in
                 the
                 affaires
                 of
                 this
                 life
                 ?
                 485
              
            
          
           
             CHAP.
             III.
             Of
             Clemencie
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 How
                 a
                 man
                 may
                 carrie
                 himselfe
                 in
                 respect
                 of
                 iniuries
                 and
                 offences
                 done
                 vnto
                 him
                 ?
                 489
                 
                   
                     
                     How
                     ought
                     a
                     man
                     to
                     forgive
                     an
                     Iniurie
                     ?
                     492
                  
                   
                     
                     Whether
                     a
                     man
                     may
                     defend
                     himselfe
                     by
                     Law
                     ?
                     493
                  
                   
                     
                     How
                     a
                     man
                     is
                     to
                     defend
                     himselfe
                     by
                     Law
                     ?
                     496
                  
                   
                     
                     Whether
                     may
                     a
                     man
                     defend
                     himselfe
                     by
                     force
                     ?
                     499
                  
                   
                     
                     When
                     may
                     he
                     defend
                     himselfe
                     by
                     force
                     ?
                     500
                  
                   
                     
                     Whether
                     may
                     he
                     reskue
                     himselfe
                     ,
                     or
                     others
                     by
                     Combate
                     ?
                     501
                  
                
              
               
                 
                 2.
                 
                 When
                 Anger
                 is
                 lawfull
                 ,
                 and
                 when
                 vnlawfull
                 ?
                 504
              
               
                 
                 3.
                 
                 What
                 is
                 the
                 Remedie
                 of
                 vniust
                 Anger
                 ?
                 512
              
            
          
           
             CHAP.
             IV.
             Of
             Temperance
             .
             
             In
             the
             vse
             of
             Riches
             .
             
               
                 
                 1.
                 
                 How
                 farre
                 a
                 man
                 may
                 with
                 good
                 conscience
                 desire
                 and
                 seeke
                 Riches
                 ?
                 521
              
               
                 
                 2.
                 
                 How
                 a
                 man
                 may
                 with
                 good
                 conscience
                 ,
                 possesse
                 and
                 vse
                 Riches
                 ?
                 528
                 
                   
                     
                     Whether
                     a
                     man
                     may
                     voluntarily
                     giue
                     away
                     all
                     ,
                     and
                     liue
                     vpon
                     Almes
                     ,
                     in
                     fasting
                     and
                     prayer
                     ?
                     533
                  
                
              
            
             
               
                 In
                 the
                 vse
                 of
                 meate
                 and
                 drinke
                 .
              
               
                 
                 1.
                 
                 Whether
                 there
                 be
                 any
                 difference
                 in
                 the
                 vse
                 of
                 meat
                 and
                 drinke
                 ,
                 now
                 in
                 the
                 time
                 of
                 the
                 New
                 Testament
                 ?
                 537
                 
                   
                     
                     Whether
                     we
                     may
                     with
                     good
                     conscience
                     eate
                     flesh
                     at
                     times
                     forbidden
                     ?
                     542
                  
                
              
               
                 
                 2.
                 
                 How
                 we
                 may
                 eate
                 and
                 drinke
                 to
                 the
                 glorie
                 of
                 God
                 ,
                 and
                 our
                 owne
                 comfort
                 ?
                 543
                 
                   
                     
                     What
                     Rule
                     of
                     Moderation
                     is
                     to
                     be
                     obserued
                     of
                     euery
                     one
                     ,
                     in
                     eating
                     ?
                     551
                  
                
              
            
             
               
                 In
                 the
                 vse
                 of
                 Apparell
                 .
              
               
                 
                 1.
                 
                 Whether
                 ornaments
                 of
                 Gold
                 ,
                 Siluer
                 ,
                 pretious
                 Stones
                 ,
                 Silks
                 and
                 Velvets
                 ,
                 &c.
                 may
                 not
                 lawfully
                 be
                 vsed
                 ?
                 560
              
               
                 
                 2.
                 
                 What
                 is
                 the
                 right
                 and
                 lawfull
                 vse
                 of
                 Apparell
                 ?
                 563
                 
                   
                     
                     How
                     shall
                     we
                     know
                     what
                     is
                     necessarie
                     for
                     euery
                     person
                     and
                     state
                     ?
                     566
                  
                   
                     
                     How
                     a
                     man
                     may
                     fit
                     his
                     Apparell
                     in
                     comely
                     and
                     decent
                     manner
                     ?
                     567
                  
                   
                     
                     Whether
                     a
                     man
                     may
                     not
                     take
                     vp
                     a
                     forren
                     fashion
                     of
                     attire
                     ,
                     and
                     vse
                     it
                     ?
                     569
                  
                   
                     
                     Whether
                     may
                     we
                     not
                     labour
                     to
                     couer
                     a
                     deformitie
                     in
                     the
                     bodie
                     ?
                     578
                  
                   
                     
                     
                     What
                     measure
                     is
                     to
                     be
                     obserued
                     in
                     vsing
                     Outward
                     Ornaments
                     ?
                     579
                  
                   
                     
                     What
                     is
                     the
                     spirituall
                     vse
                     of
                     Apparell
                     ?
                     580
                  
                
                 
                   
                     In
                     the
                     vse
                     of
                     pleasures
                     and
                     Recreations
                     .
                  
                   
                     
                     1.
                     
                     Whether
                     Recreation
                     be
                     lawfull
                     for
                     a
                     Christian
                     man
                     ?
                     583
                  
                   
                     2.
                     
                     What
                     kindes
                     of
                     Recreations
                     are
                     lawfull
                     and
                     conuenient
                     ,
                     and
                     what
                     not
                     ?
                     584
                  
                   
                     
                     3.
                     
                     How
                     we
                     are
                     to
                     vse
                     Recreations
                     ?
                     592
                  
                
              
            
          
           
             CHAP.
             V.
             Of
             Liberalitie
             .
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 persons
                 are
                 to
                 giue
                 Almes
                 ?
                 598
                 
                   
                     
                     Whether
                     the
                     wife
                     may
                     giue
                     almes
                     ,
                     without
                     consent
                     of
                     her
                     husband
                     ?
                     600
                  
                
              
               
                 
                 2.
                 
                 To
                 whome
                 must
                 Almes
                 be
                 giuen
                 ?
                 601
                 
                   
                     
                     Whether
                     we
                     may
                     giue
                     to
                     Beggars
                     ?
                     603
                  
                   
                     
                     Whether
                     we
                     ought
                     to
                     put
                     a
                     difference
                     betweene
                     person
                     and
                     person
                     ,
                     in
                     giuing
                     almes
                     ?
                     605
                  
                
              
               
                 
                 3.
                 
                 How
                 much
                 releefe
                 must
                 euery
                 man
                 giue
                 ?
                 606
              
               
                 
                 4.
                 
                 How
                 many
                 waies
                 must
                 a
                 man
                 giue
                 ?
                 609
              
               
                 
                 5.
                 
                 How
                 Almes
                 are
                 to
                 be
                 giuen
                 ,
                 that
                 they
                 may
                 please
                 God
                 ?
                 610
                 
                   
                     
                     Whether
                     giuing
                     of
                     releefe
                     be
                     meritorious
                     and
                     satisfactorie
                     ?
                     612
                  
                   
                     
                     What
                     is
                     the
                     right
                     fruite
                     of
                     Almes-giuing
                     ?
                     615
                  
                
              
            
          
           
             
             CHAP.
             VI.
             Of
             Iustice.
             
             
               
                 Quest.
                 
              
               
                 
                 1.
                 
                 What
                 is
                 the
                 Iudgement
                 that
                 one
                 is
                 to
                 giue
                 and
                 hold
                 of
                 another
                 ?
                 618
                 
                   
                     How
                     a
                     man
                     may
                     with
                     good
                     conscience
                     giue
                     Iudgement
                     of
                     himselfe
                     ?
                     623
                  
                
              
               
                 
                 2.
                 
                 How
                 one
                 ought
                 to
                 honour
                 another
                 ?
                 625
                 
                   
                     What
                     honour
                     is
                     due
                     
                       
                         
                         to
                         Superiours
                         ?
                         628
                      
                       
                         
                         to
                         Equalls
                         ?
                         633
                      
                       
                         
                         to
                         Inferiours
                         ?
                         ibid.
                         
                      
                       
                         
                         to
                         a
                         mans
                         owne
                         selfe
                         ?
                         634
                      
                    
                     &c.
                     &c.
                     &c.
                     
                  
                
              
            
          
        
      
       
         
         
           The
           Table
           of
           the
           Texts
           
             of
             Scripture
          
           .
        
         
           
             
               
                 Chapter
                 .
              
               
                 Verse
                 .
              
               
                 Page
                 .
              
            
             
               
                 Genesis
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 16
              
               
                 234
              
            
             
               
                 4
              
               
                 23
              
               
                 243
              
            
             
               
                 6
              
               
                 15
              
               
                 239
              
            
             
               
                 19
              
               
                 1
              
               
                 355
              
            
             
               
                 21
              
               
                 9
              
               
                 241
              
            
             
               
                 42
              
               
                 25
              
               
                 388
              
            
             
               
                 43
              
               
                 8
              
               
                 242
              
            
             
               
                 49
              
               
                 18
              
               
                 149
              
            
             
               
                 Exodus
                 .
              
               
                  
              
               
                  
              
            
             
               
                 4
              
               
                 25
              
               
                 28
              
            
             
               
                 6
              
               
                 14
              
               
                 254
              
            
             
               
                 7
              
               
                 19
              
               
                 243
              
            
             
               
                 9
              
               
                 6
              
               
                 244
              
            
             
               
                 10
              
               
                 22
              
               
                 245
              
            
             
               
                 16
              
               
                 29
              
               
                 439
              
            
             
               
                 20
              
               
                 7
              
               
                 390
              
            
             
               
                 35
              
               
                 3
              
               
                 440
              
            
             
               
                 Leviticus
                 .
              
               
                  
              
               
                  
              
            
             
               
                 23
              
               
                 32
              
               
                 467
              
            
             
               
                 25
              
               
                 35
              
               
                 602
              
            
             
               
                 Numbers
                 .
              
               
                  
              
               
                  
              
            
             
               
                 24
              
               
                 24
              
               
                 227
              
            
             
               
                 Deuteron
                 .
              
               
                  
              
               
                  
              
            
             
               
                 8
              
               
                 10
              
               
                 556
              
            
             
               
                 10
              
               
                 20
              
               
                 257
              
            
             
             
               
                 15
              
               
                 4●
              
               
                 414.
                 004
              
            
             
               
                 17
              
               
                 16.
                 17.
                 
              
               
                 523
              
            
             
               
                 30
              
               
                 19
              
               
                 388
              
            
             
               
                 Iudges
                 .
              
               
                  
              
               
                  
              
            
             
               
                 11
              
               
                 1.
                 &c.
                 
              
               
                 408
              
            
             
               
                 16
              
               
                 29
              
               
                 245
              
            
             
               
                 Ioshua
                 .
              
               
                  
              
               
                  
              
            
             
               
                 8
              
               
                 5
              
               
                 486
              
            
             
               
                 Ruth
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 17
              
               
                 683
              
            
             
               
                 I.
                 Sam.
                 
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 25
              
               
                 29
              
            
             
               
                 16
              
               
                 19
              
               
                 247
              
            
             
               
                 19
              
               
                 24
              
               
                 573
              
            
             
               
                 25
              
               
                 26
              
               
                 389
              
            
             
               
                 II.
                 Sam.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1●
              
               
                 16.
                 
                 &
                 20.
                 
              
               
                 427
              
            
             
               
                 16
              
               
                 10
              
               
                 513
              
            
             
               
                 19
              
               
                 23
              
               
                 391
              
            
             
               
                 I.
                 King.
                 
              
               
                  
              
               
                  
              
            
             
               
                 2●…
              
               
                 19
              
               
                 629
              
            
             
               
                 II.
                 King.
                 
              
               
                  
              
               
                  
              
            
             
               
                 〈◊〉
              
               
                 18.
                 
                 &
                 19.
                 
              
               
                 368
              
            
             
               
                 10
              
               
                 18
              
               
                 365
              
            
             
               
                 II.
                 Chron.
                 
              
               
                  
              
               
                  
              
            
             
               
                 2●…
              
               
                 2
              
               
                 248
              
            
             
               
                 Ezra
                 .
              
               
                  
              
               
                  
              
            
             
               
                 8
              
               
                 2
              
               
                 427
              
            
             
               
                 Psalmes
                 .
              
               
                  
              
               
                  
              
            
             
               
                 6
              
               
                 1
              
               
                 107
                 &
                 117
              
            
             
               
                 10
              
               
                 17
              
               
                 98.
                 286
              
            
             
             
               
                 15
              
               
                 1
              
               
                 78
              
            
             
               
                  
              
               
                 2●…
              
               
                 616.
                 &c.
                 
              
            
             
               
                 19
              
               
                 13●
              
               
                 22
              
            
             
               
                 76
              
               
                 11
              
               
                 404
              
            
             
               
                  
              
               
                 8
              
               
                  
              
            
             
               
                 77
              
               
                 1
                 &c.
                 
              
               
                 117
              
            
             
               
                 26
              
               
                 11
              
               
                 404
              
            
             
               
                 30
              
               
                 11
              
               
                 587.
                 8
              
            
             
               
                 34
              
               
                 9
              
               
                 525
              
            
             
               
                 37
              
               
                 16
              
               
                 525
              
            
             
               
                 39
              
               
                 13
              
               
                 530
              
            
             
               
                 50
              
               
                 15
              
               
                 123
              
            
             
               
                 90
              
               
                 14
              
               
                 138
              
            
             
               
                 109
              
               
                 1
              
               
                 272.
                 507
              
            
             
               
                 112
              
               
                 9
              
               
                 532
              
            
             
               
                 Proverbs
                 .
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 11
              
               
                 136
              
            
             
               
                 4
              
               
                 23
              
               
                 168
              
            
             
               
                 6
              
               
                 13
              
               
                 526
              
            
             
               
                 12
              
               
                 16
              
               
                 518
              
            
             
               
                 16
              
               
                 6
              
               
                 614
              
            
             
               
                 18
              
               
                 14
              
               
                 88
              
            
             
               
                 20
              
               
                 18
              
               
                 169.
                 506
              
            
             
               
                 Eccles.
                 
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 1
              
               
                 129.
                 587
              
            
             
               
                 7
              
               
                 16
              
               
                 484
              
            
             
               
                 Canticles
                 .
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 7
              
               
                 388
              
            
             
               
                 Esay
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 15
              
               
                 264
              
            
             
               
                 20
              
               
                 2
              
               
                 573
              
            
             
               
                 49
              
               
                 8
              
               
                 95
              
            
             
             
               
                 50
              
               
                 4
              
               
                 1
              
            
             
               
                 45
              
               
                 7
              
               
                 121
              
            
             
               
                 66
              
               
                 23
              
               
                 244
              
            
             
               
                 Ieremie
                 .
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 4
              
               
                 588
              
            
             
               
                 4
              
               
                 2
              
               
                 384
                 &
                 383
              
            
             
               
                 30
              
               
                 11
              
               
                 121
              
            
             
               
                 35
              
               
                 1
                 &c.
                 
              
               
                 422
              
            
             
               
                 31
              
               
                 4
              
               
                 588
              
            
             
               
                 Dan.
                 
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 6
              
               
                 365
              
            
             
               
                 4
              
               
                 24
              
               
                 613
              
            
             
               
                  
              
               
                 30
              
               
                 193
              
            
             
               
                 Zachariah
                 .
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 8
              
               
                 35
              
            
             
               
                 Habbac
                 .
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 4
              
               
                 116
              
            
             
               
                 Malachi
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 11
              
               
                 280
              
            
             
               
                 3
              
               
                 17
              
               
                 184
              
            
             
               
                 Math.
                 
              
               
                  
              
               
                  
              
            
             
               
                 4
              
               
                 23
              
               
                 245
              
            
             
               
                  
              
               
                 10
              
               
                 352
              
            
             
               
                 5
              
               
                 34
              
               
                 388
              
            
             
               
                  
              
               
                 4
              
               
                 144
              
            
             
               
                  
              
               
                 25
              
               
                 496
              
            
             
               
                  
              
               
                 21
                 &
                 22
              
               
                 513
              
            
             
               
                 6
              
               
                 28
              
               
                 564
              
            
             
               
                  
              
               
                 33
              
               
                 478
              
            
             
               
                 9
              
               
                 12
                 &
                 13
              
               
                 176
              
            
             
               
                  
              
               
                 15
              
               
                 433
              
            
             
               
                 10
              
               
                 23
              
               
                 368
              
            
             
             
               
                  
              
               
                 28
              
               
                 258
              
            
             
               
                  
              
               
                 39
              
               
                 530
              
            
             
               
                 12
              
               
                 9
              
               
                 534
              
            
             
               
                 18
              
               
                 36
              
               
                 593
              
            
             
               
                  
              
               
                 15
              
               
                 30.
                 496
              
            
             
               
                  
              
               
                 17
              
               
                 324
              
            
             
               
                 19
              
               
                 12
              
               
                 420
              
            
             
               
                  
              
               
                 21
              
               
                 422.
                 534
              
            
             
               
                  
              
               
                 23
              
               
                 527
              
            
             
               
                 23
              
               
                 3
              
               
                 340
              
            
             
               
                 Marke
                 .
              
               
                  
              
               
                  
              
            
             
               
                 13
              
               
                 33
              
               
                 479
              
            
             
               
                 Luke
                 .
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 37
              
               
                 431
              
            
             
               
                 3
              
               
                 11
              
               
                 67.
                 566.
                 609.
                 
              
            
             
               
                 4
              
               
                 18
              
               
                 113
              
            
             
               
                 6
              
               
                 29
              
               
                 494
              
            
             
               
                  
              
               
                 24
              
               
                 527
              
            
             
               
                 9
              
               
                 23
              
               
                 65
              
            
             
               
                 11
              
               
                 41
              
               
                 596
              
            
             
               
                 12
              
               
                 33
              
               
                 608.
                 533
              
            
             
               
                 14
              
               
                 14
              
               
                 614
              
            
             
               
                  
              
               
                 33
              
               
                 532
              
            
             
               
                  
              
               
                 26
              
               
                 527
              
            
             
               
                 16
              
               
                 9
              
               
                 614.
                 528
              
            
             
               
                 Iohn
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 48
              
               
                 249
              
            
             
               
                 3
              
               
                 5
              
               
                 312
              
            
             
               
                 8
              
               
                 4
                 ,
                 &
                 15
              
               
                 149
              
            
             
               
                 9
              
               
                 49
              
               
                 490
              
            
             
               
                  
              
               
                 31
              
               
                 264
              
            
             
             
               
                 16
              
               
                 20
              
               
                 144
              
            
             
               
                 Actes
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 10
              
               
                 448
              
            
             
               
                 2
              
               
                 46
              
               
                 549
              
            
             
               
                 4
              
               
                 29
              
               
                 273
              
            
             
               
                 5
              
               
                 4
              
               
                 527
              
            
             
               
                 7
              
               
                 16
              
               
                 249
              
            
             
               
                 10
              
               
                 15
              
               
                 539
              
            
             
               
                  
              
               
                 33
              
               
                 293
              
            
             
               
                 13
              
               
                 14
              
               
                 451
              
            
             
               
                 17
              
               
                 30
              
               
                 26.
                 94.
                 
              
            
             
               
                 15
              
               
                 29
              
               
                 541
              
            
             
               
                 18
              
               
                 3.
                 
                 &
                 4.
                 
              
               
                 452
              
            
             
               
                 20
              
               
                 7
              
               
                 465
              
            
             
               
                 21
              
               
                 24
              
               
                 366
              
            
             
               
                 23
              
               
                 12
              
               
                 14.
                 406
              
            
             
               
                 24
              
               
                 14
              
               
                 66
              
            
             
               
                  
              
               
                  
              
               
                  
              
            
             
               
                 Romanes
                 .
              
               
                  
              
               
                  
              
            
             
               
                 5
              
               
                 1
              
               
                 80
              
            
             
               
                  
              
               
                 3
              
               
                 127
              
            
             
               
                 7
              
               
                 18
              
               
                 21
              
            
             
               
                  
              
               
                 19
              
               
                 166.
                 
                 &
                 184
              
            
             
               
                  
              
               
                 1
              
               
                 27
              
            
             
               
                  
              
               
                 30
              
               
                 74
              
            
             
               
                  
              
               
                 16
              
               
                 75
              
            
             
               
                  
              
               
                 28
              
               
                 130.
                 124
              
            
             
               
                  
              
               
                 26
              
               
                 286.
                 277
              
            
             
               
                 1
              
               
                 20
              
               
                 204
              
            
             
               
                 11
              
               
                 15
              
               
                 95
              
            
             
               
                 12
              
               
                 3
              
               
                 480
              
            
             
             
               
                 13
              
               
                 12
              
               
                 417
              
            
             
               
                  
              
               
                 10
              
               
                 ibid.
                 
              
            
             
               
                 14
              
               
                 15
              
               
                 450
              
            
             
               
                  
              
               
                 23
              
               
                 46
              
            
             
               
                  
              
               
                 vlt.
                 
              
               
                 70
              
            
             
               
                 16
              
               
                 26
              
               
                 95
              
            
             
               
                  
              
               
                 5
              
               
                 541
              
            
             
               
                 13
              
               
                 14
              
               
                 581
              
            
             
               
                 1.
                 Cor.
                 
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 15
              
               
                 619
              
            
             
               
                 3
              
               
                 18
              
               
                 291
              
            
             
               
                 5
              
               
                  
              
               
                 324
              
            
             
               
                 6
              
               
                 7
              
               
                 30
              
            
             
               
                  
              
               
                 18
              
               
                 494
              
            
             
               
                 7
              
               
                 9
              
               
                 412
              
            
             
               
                  
              
               
                 27
              
               
                 413
              
            
             
               
                  
              
               
                 30
              
               
                 530
              
            
             
               
                 8
              
               
                 vlt.
                 
              
               
                 69
              
            
             
               
                 9
              
               
                 27
              
               
                 427
              
            
             
               
                 11
              
               
                 26
              
               
                 340.
                 337
              
            
             
               
                 13
              
               
                 5
              
               
                 496
              
            
             
               
                 15
              
               
                 31
              
               
                 389
              
            
             
               
                 2.
                 
                 Cor.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 23
              
               
                 384.
                 
              
            
             
               
                 4
              
               
                 17
              
               
                 362
              
            
             
               
                 7
              
               
                 9
              
               
                 99
              
            
             
               
                 Galat.
                 
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 26
              
               
                 82
              
            
             
               
                 4
              
               
                 10
              
               
                 449
              
            
             
               
                 5
              
               
                 1
              
               
                 414
              
            
             
               
                  
              
               
                 12
              
               
                 272
              
            
             
               
                 Ephes.
                 
              
               
                  
              
               
                  
              
            
             
             
               
                 4
              
               
                 26
              
               
                 510
              
            
             
               
                 5
              
               
                 18
              
               
                 553
              
            
             
               
                  
              
               
                 29
              
               
                 419
              
            
             
               
                 6
              
               
                 18
              
               
                 282
              
            
             
               
                 5
              
               
                 16
              
               
                 479
              
            
             
               
                 Philip.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 10
              
               
                 531
              
            
             
               
                 4
              
               
                 8
              
               
                 634.
                 481
              
            
             
               
                  
              
               
                 12
              
               
                 531
              
            
             
               
                  
              
               
                 5
              
               
                 497
              
            
             
               
                 Coloss.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 26
              
               
                 95
              
            
             
               
                 2
              
               
                 16
              
               
                 414
              
            
             
               
                 3
              
               
                 16
              
               
                 296
              
            
             
               
                 1.
                 
                 Thess.
                 
              
               
                  
              
               
                  
              
            
             
               
                 4
              
               
                 11
              
               
                 481
              
            
             
               
                 5
              
               
                 17
              
               
                 282
              
            
             
               
                  
              
               
                 20
              
               
                 294
              
            
             
               
                  
              
               
                 23
              
               
                 186
              
            
             
               
                 2.
                 
                 Thessal
                 .
              
               
                  
              
               
                  
              
            
             
               
                 7
              
               
                 8
              
               
                 227
              
            
             
               
                 1.
                 
                 Tim.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 1
              
               
                 19
              
            
             
               
                 2
              
               
                 4
              
               
                 94
              
            
             
               
                  
              
               
                 15
              
               
                 362
              
            
             
               
                 4
              
               
                 8
              
               
                 404
              
            
             
               
                  
              
               
                 5
              
               
                 544
              
            
             
               
                  
              
               
                 22
              
               
                 32
              
            
             
               
                 5
              
               
                 12
              
               
                 420
              
            
             
               
                  
              
               
                 24
              
               
                 33
              
            
             
               
                  
              
               
                 19
              
               
                 622
              
            
             
               
                  
              
               
                 21
              
               
                 389
              
            
             
             
               
                  
              
               
                 23
              
               
                 537
              
            
             
               
                 6
              
               
                 8
              
               
                 564
              
            
             
               
                  
              
               
                 9
              
               
                 524
              
            
             
               
                  
              
               
                 17
                 ,
                 18
                 ,
                 19
              
               
                 615
              
            
             
               
                 2.
                 
                 Tim.
                 
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 19
              
               
                 85
              
            
             
               
                 4
              
               
                 14
              
               
                 273
              
            
             
               
                 Titus
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 15
              
               
                 544
              
            
             
               
                 Hebr.
                 
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 11
              
               
                 383
              
            
             
               
                 5
              
               
                 7
              
               
                 288
              
            
             
               
                 12
              
               
                 11
              
               
                 126
              
            
             
               
                 Iames.
                 
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 15
              
               
                 38
              
            
             
               
                  
              
               
                 19
              
               
                 291
              
            
             
               
                 〈◊〉
              
               
                 2
              
               
                 362
              
            
             
               
                  
              
               
                 10
              
               
                 64
              
            
             
               
                  
              
               
                 1
              
               
                 624
              
            
             
               
                 5
              
               
                 16
              
               
                 5
              
            
             
               
                 1.
                 
                 Peter
                 .
              
               
                  
              
               
                  
              
            
             
               
                 2
              
               
                 1
              
               
                 292
              
            
             
               
                 3
              
               
                 15
              
               
                 360
              
            
             
               
                 2.
                 
                 Peter
                 .
              
               
                  
              
               
                  
              
            
             
               
                 1
              
               
                 10
              
               
                 86
              
            
             
               
                 1.
                 
                 Iohn
                 .
              
               
                  
              
               
                  
              
            
             
               
                 3
              
               
                 2
              
               
                 81
              
            
             
               
                  
              
               
                 14
              
               
                 9
              
            
             
               
                 5
              
               
                 11
                 ,
                 15
              
               
                 79.
                 289
              
            
             
               
                 Apocal.
                 
              
               
                  
              
               
                  
              
            
             
               
                 19
              
               
                 10
              
               
                 355
              
            
             
               
                 21
              
               
                 6
              
               
                 98
              
            
          
        
      
    
     
       
         
         
           THE
           FIRST
           BOOKE
           of
           the
           Cases
           of
           Conscience
           ,
           concerning
           Man
           simply
           
             considered
             in
             himselfe
             without
          
           relation
           to
           an
           other
           .
        
         
           
             The
             Preface
             declaring
             the
             
               Ground
               and
               Order
               of
               the
            
             Treatise
             following
             .
          
           
             
               Isaiah
               ,
               50.
               4.
               
            
             
               The
               Lord
               God
               hath
               giuen
               me
               a
               tongue
               of
               the
               learned
               ,
               that
               I
               should
               know
               ,
               to
               minister
               a
               word
               in
               due
               time
               ,
               to
               him
               that
               is
               wearie
               .
            
          
           
             IN
             that
             part
             of
             the
             Prophecie
             which
             goes
             before
             ,
             the
             holy
             Ghost
             setteth
             downe
             and
             foretelleth
             the
             Calling
             of
             the
             Gentiles
             ,
             which
             was
             to
             beginne
             at
             the
             death
             of
             Christ
             ,
             and
             from
             thence
             to
             continue
             vnto
             this
             day
             ,
             and
             so
             consequently
             to
             the
             ende
             of
             the
             world
             .
             In
             the
             former
             verses
             of
             this
             Chapter
             ,
             there
             is
             mention
             made
             of
             the
             reiection
             of
             the
             Iewes
             ;
             I
             meane
             not
             a
             generall
             ,
             but
             a
             
             particular
             rejection
             ,
             namely
             then
             ,
             when
             they
             were
             in
             affliction
             in
             the
             daies
             of
             Isaiah
             .
             Now
             in
             this
             ,
             and
             so
             in
             all
             other
             Prophecies
             of
             the
             like
             kind
             ,
             which
             intreat
             of
             this
             point
             ;
             Christ
             himselfe
             is
             brought
             in
             ,
             speaking
             in
             his
             owne
             person
             ;
             and
             the
             words
             of
             this
             Chapter
             from
             the
             beginning
             ,
             to
             this
             present
             verse
             and
             the
             rest
             that
             follow
             ,
             are
             the
             words
             of
             Christ
             the
             Mediatour
             .
          
           
             In
             the
             verses
             going
             before
             ,
             he
             disputes
             the
             case
             of
             their
             rejection
             ,
             and
             and
             the
             summe
             of
             the
             whole
             disputation
             is
             :
             that
             either
             he
             or
             they
             themselues
             were
             the
             causes
             thereof
             ;
             but
             he
             was
             not
             the
             cause
             ,
             &
             therfore
             they
             themselues
             by
             their
             sinnes
             .
             The
             reason
             ,
             whereby
             he
             prooues
             that
             they
             themselues
             were
             the
             cause
             ,
             is
             framed
             in
             this
             sort
             .
             You
             Iewes
             cānot
             bring
             any
             writing
             or
             bill
             of
             diuorce
             ,
             to
             shew
             that
             I
             rejected
             you
             :
             therfore
             I
             appeale
             euen
             to
             your
             owne
             consciences
             ,
             whether
             you
             haue
             not
             brought
             this
             iudgement
             vpon
             your selues
             ,
             by
             your
             iniquities
             .
             vers
             .
             1.
             
             On
             the
             other
             side
             ,
             the
             reasō
             why
             God
             was
             not
             the
             cause
             is
             :
             because
             he
             for
             his
             part
             called
             them
             in
             great
             mercie
             and
             ioue
             :
             but
             when
             he
             called
             they
             would
             not
             obey
             .
             ver
             .
             2.
             
          
           
             Now
             in
             the
             ende
             of
             the
             second
             verse
             ,
             is
             contained
             an
             answer
             to
             a
             secret
             reply
             ,
             that
             some
             obstinate
             Iewe
             might
             make
             after
             this
             manner
             :
             God
             hath
             not
             nowe
             the
             like
             power
             in
             sauing
             and
             deliuering
             vs
             ,
             as
             he
             hath
             had
             in
             form●r
             times
             :
             therefore
             we
             cannot
             hope
             or
             
             expect
             any
             deliuerance
             from
             him
             ,
             and
             howe
             then
             shall
             we
             doe
             in
             the
             meane
             while
             ?
             To
             this
             the
             Lord
             himselfe
             makes
             answer
             ,
             ver
             .
             2
             ,
             3
             ,
             4.
             that
             his
             hand
             is
             not
             shortned
             ,
             nor
             his
             power
             lessened
             in
             regard
             of
             greater
             workes
             ,
             much
             lesse
             in
             respect
             of
             their
             deliuerance
             ;
             and
             though
             the
             present
             affliction
             which
             they
             indured
             ,
             was
             great
             and
             tedious
             ,
             yet
             they
             were
             not
             to
             be
             ouermuch
             dismayed
             in
             themselues
             ,
             but
             rather
             to
             be
             comforted
             :
             because
             God
             had
             giuen
             him
             
               the
               tongue
               of
               the
               learned
            
             ,
             to
             minister
             a
             word
             in
             season
             to
             the
             wearie
             and
             distressed
             ,
             and
             consequently
             ,
             that
             he
             had
             power
             to
             case
             and
             refresh
             that
             their
             wearines
             and
             affliction
             .
          
           
             In
             this
             text
             then
             ,
             there
             is
             set
             downe
             one
             principal
             dutie
             of
             Christs
             propheticall
             office
             ,
             by
             allusion
             to
             the
             practises
             of
             the
             Prophets
             in
             the
             old
             Testament
             ,
             especially
             those
             which
             belonged
             to
             the
             schooles
             of
             Elias
             and
             Elizeus
             ,
             who
             are
             here
             tearmed
             ,
             
               the
               learned
            
             .
             And
             out
             of
             the
             words
             thereof
             ,
             one
             speciall
             point
             of
             instruction
             may
             be
             gathered
             ,
             namely
             ,
             
               That
               there
               is
               a
               certaine
               knowledge
               or
               doctrine
               reuealed
               in
               the
               word
               of
               God
               ,
               whereby
               the
               consciences
               of
               the
               weake
               may
               be
               rectified
               and
               pacified
               :
            
             I
             gather
             it
             thus
             .
             It
             was
             one
             speciall
             dutie
             of
             Christs
             propheticall
             office
             ,
             to
             giue
             comfort
             to
             the
             consciences
             of
             those
             that
             were
             distressed
             ,
             as
             the
             Prophet
             here
             recordeth
             .
             Now
             as
             Christ
             had
             this
             
             power
             to
             execute
             and
             performe
             such
             a
             dutie
             ,
             so
             he
             hath
             committed
             the
             dispensation
             therof
             to
             the
             Ministers
             of
             the
             Gospel
             .
             For
             we
             may
             not
             thinke
             that
             Christ
             in
             his
             owne
             person
             ,
             ministred
             and
             spake
             words
             of
             comfort
             to
             the
             wearie
             ,
             in
             the
             times
             of
             the
             Prophets
             ,
             because
             he
             was
             not
             then
             exhibited
             in
             our
             nature
             ;
             and
             yet
             he
             did
             then
             speake
             ,
             but
             how
             ?
             in
             the
             persons
             of
             the
             Prophets
             .
             So
             likewise
             ,
             because
             Christ
             now
             in
             the
             new
             Testament
             ,
             speaks
             not
             vnto
             the
             afflicted
             in
             his
             owne
             proper
             person
             ,
             it
             remaineth
             therfore
             ,
             that
             he
             performes
             this
             great
             worke
             in
             the
             Ministerie
             of
             Pastours
             and
             Teachers
             vpon
             earth
             ,
             to
             whom
             he
             hath
             giuen
             knowledge
             ,
             and
             other
             gifts
             to
             this
             ende
             and
             purpose
             .
             There
             must
             needes
             therefore
             be
             a
             certen
             and
             infallible
             doctrine
             ,
             propounded
             and
             taught
             in
             the
             Scriptures
             ,
             whereby
             the
             consciences
             of
             men
             distressed
             ,
             may
             be
             quieted
             and
             releeued
             .
             And
             this
             doctrine
             is
             not
             attained
             vnto
             by
             extraordinarie
             reuelation
             ,
             but
             must
             be
             drawne
             out
             of
             the
             written
             word
             of
             God.
             
          
           
             The
             point
             therfore
             to
             be
             handled
             is
             ,
             What
             this
             doctrine
             should
             be
             ?
             It
             is
             not
             a
             matter
             easie
             and
             at
             hand
             ,
             but
             full
             of
             labour
             and
             difficultie
             :
             yea
             very
             large
             ,
             like
             vnto
             the
             maine
             sea
             :
             I
             will
             onely
             (
             as
             it
             were
             )
             walke
             by
             the
             banks
             of
             it
             ,
             and
             propound
             the
             heads
             of
             doctrine
             ,
             that
             thereby
             I
             may
             ,
             at
             least
             ,
             occasion
             others
             ,
             to
             consider
             &
             handle
             the
             same
             more
             at
             large
             .
          
           
           
             That
             I
             may
             proceede
             in
             order
             :
             First
             ,
             I
             am
             to
             lay
             downe
             certaine
             Grounds
             or
             Preambles
             ,
             which
             may
             giue
             light
             and
             direction
             to
             the
             things
             that
             follow
             :
             and
             in
             the
             next
             place
             ,
             I
             will
             propound
             and
             answer
             the
             maine
             and
             principall
             Questions
             of
             Conscience
             .
          
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               two
               first
               Grounds
               of
               Cases
               ,
               Confession
               ,
               and
               the
               degrees
               of
               Goodnes
               .
            
          
           
             THe
             Grounds
             or
             Preambles
             are
             especially
             foure
             .
             The
             first
             ,
             touching
             Confession
             .
             The
             second
             ,
             touching
             the
             degrees
             of
             Goodnesse
             in
             things
             and
             actions
             .
             The
             third
             ,
             touching
             the
             degrees
             of
             Sinne.
             The
             fourth
             and
             last
             concerning
             the
             Subiection
             and
             Power
             of
             conscience
             .
             Of
             these
             in
             order
             .
          
           
             
               Sect.
               1.
               
            
             
               The
               first
               Ground
               is
               ,
               That
               in
               the
               troubles
               of
               conscience
               ,
               it
               is
               meete
               and
               conuenient
               ,
               there
               should
               alwaies
               be
               vsed
               a
               
                 priuate
                 Confession
              
               .
               For
               Iames
               saith
               ,
               
                 Confesse
                 your
                 faults
                 one
                 to
                 another
                 ,
                 and
                 pray
                 one
                 for
                 another
                 ,
              
               
               thereby
               signifying
               that
               Confession
               in
               this
               case
               ,
               is
               to
               be
               vsed
               as
               a
               thing
               most
               requisite
               .
               For
               in
               all
               reason
               ,
               the
               Physitian
               must
               first
               know
               the
               disease
               ,
               before
               he
               can
               applie
               the
               remedie
               :
               and
               the
               griefe
               of
               the
               heart
               will
               not
               
               be
               discerned
               ,
               vnlesse
               it
               be
               manifested
               by
               the
               confession
               of
               the
               partie
               diseased
               ;
               and
               for
               this
               cause
               also
               in
               the
               griefe
               of
               conscience
               ,
               the
               scruple
               ,
               that
               is
               ,
               the
               thing
               that
               troubleth
               the
               conscience
               must
               be
               knowne
               .
            
             
               Neaerthelesse
               in
               priuate
               confession
               ,
               these
               caueats
               must
               be
               obserued
               .
               First
               ,
               it
               must
               not
               be
               vrged
               ,
               as
               a
               thing
               simply
               or
               absolutely
               necessarie
               ,
               without
               which
               there
               can
               be
               no
               saluatiō
               .
               Againe
               ,
               it
               is
               not
               fit
               that
               confession
               should
               be
               of
               all
               sinnes
               ,
               but
               onely
               of
               the
               scruple
               it selfe
               ,
               that
               is
               ,
               of
               that
               or
               those
               sinnes
               alone
               ,
               which
               do
               trouble
               and
               molest
               the
               conscience
               .
               Thirdly
               ,
               though
               confession
               may
               be
               made
               to
               any
               kind
               of
               m●n
               ,
               
                 (
                 Confesse
                 one
                 to
                 another
              
               ,
               saith
               Iames
               ,
               )
               yet
               is
               it
               especially
               to
               be
               made
               to
               the
               Prophets
               and
               Ministers
               of
               the
               Gospell
               .
               For
               they
               in
               likelyhood
               ,
               of
               all
               other
               men
               ,
               in
               respect
               of
               their
               places
               and
               gifts
               ,
               are
               the
               fittest
               and
               best
               able
               to
               instruct
               ,
               correct
               ,
               cōfort
               ,
               &
               en●orme
               the
               weake
               &
               wounded
               cōscience
               .
               Lastly
               ,
               the
               person
               to
               whome
               it
               is
               made
               ,
               must
               be
               a
               man
               of
               trust
               &
               fidelity
               ,
               able
               &
               willing
               to
               keepe
               secret
               things
               that
               are
               reueiled
               ,
               yea
               to
               burie
               thē
               (
               as
               it
               were
               )
               in
               the
               graue
               of
               obliuion
               ,
               for
               
                 Loue
                 couereth
                 a
                 multitudeof
                 sinnes
              
               .
            
          
           
             
               Sect.
               2.
               
            
             
               The
               next
               Ground
               is
               touching
               the
               degrees
               of
               Goodnes
               in
               humane
               things
               and
               actions
               .
               Goodnesse
               in
               things
               is
               twofold
               ;
               vncreated
               and
               created
               .
               Vncreated
               is
               God
               himselfe
               ,
               who
               neuer
               had
               beginning
               ,
               and
               
               who
               is
               Goodnesse
               it-selfe
               ,
               because
               his
               nature
               is
               absolutely
               and
               perfectly
               good
               ,
               and
               because
               he
               is
               the
               author
               and
               worker
               thereof
               ,
               in
               all
               things
               created
               .
               Created
               goodnes
               ,
               is
               that
               whereby
               the
               creature
               is
               made
               good
               ;
               and
               it
               is
               nothing
               els
               ,
               but
               the
               fruit
               of
               that
               goodnesse
               ,
               that
               is
               essentially
               in
               God.
               Now
               the
               degrees
               thereof
               are
               these
               .
               There
               is
               a
               generall
               or
               naturall
               Goodnesse
               in
               creatures
               ,
               &
               a
               more
               speciall
               or
               morall
               Goodnesse
               .
            
             
               Generall
               Goodnesse
               is
               that
               ,
               whereby
               all
               creatures
               are
               accepted
               and
               approoued
               of
               God
               ,
               by
               whome
               they
               were
               both
               created
               &
               ordained
               .
               Thus
               euery
               creature
               is
               good
               ,
               partly
               by
               creation
               ,
               and
               partly
               by
               ordination
               .
               By
               creation
               it
               is
               ,
               that
               the
               substance
               of
               each
               creature
               ,
               as
               of
               the
               Sunne
               ,
               the
               Moone
               ,
               the
               Earth
               ,
               Water
               ,
               Meate
               ,
               Drink
               ,
               &c.
               is
               good
               ,
               hauing
               the
               beeing
               thereof
               from
               God.
               Hence
               also
               the
               essentiall
               properties
               ,
               quantities
               ,
               qualities
               ,
               motions
               ,
               actions
               and
               inclinations
               of
               the
               creatures
               ,
               in
               themselues
               considered
               ,
               with
               all
               their
               euents
               ,
               are
               good
               .
               By
               the
               same
               generall
               goodnesse
               also
               ,
               euen
               the
               Deuill
               himselfe
               and
               his
               actions
               ,
               as
               he
               is
               a
               substance
               ,
               and
               as
               they
               are
               actions
               ,
               hauing
               their
               beeing
               from
               God
               ,
               are
               good
               .
               Things
               againe
               doe
               take
               vnto
               them
               the
               condition
               of
               Goodnesse
               ,
               not
               onely
               by
               creation
               ,
               but
               also
               by
               Gods
               ordination
               ,
               whereby
               they
               are
               directed
               and
               appointed
               ,
               to
               some
               certen
               vses
               &
               endes
               .
               Thus
               the
               euill
               Conscience
               ,
               Hel
               ,
               &
               Deathare
               good
               ,
               because
               they
               are
               
               ordained
               of
               God
               ,
               for
               the
               execution
               of
               his
               iustice
               ,
               howsoeuer
               in
               themselues
               &
               to
               vs
               they
               be
               euill
               .
            
             
               Besides
               this
               generall
               and
               naturall
               goodnesse
               ,
               there
               is
               also
               a
               speciall
               or
               morall
               goodnes
               properly
               so
               called
               :
               and
               it
               is
               that
               ,
               which
               is
               agreeable
               to
               the
               eternall
               and
               vnchangeable
               wisdome
               of
               God
               ,
               reuealed
               in
               the
               Morall
               Law
               ,
               wherin
               it
               is
               commanded
               ;
               and
               things
               as
               they
               are
               therein
               commanded
               to
               be
               done
               by
               God
               ,
               are
               good
               morally
               .
               Now
               of
               actions
               morally
               good
               ,
               there
               be
               two
               degrees
               :
               for
               they
               are
               either
               good
               in
               themselues
               alone
               ,
               or
               good
               both
               in
               themselues
               ,
               and
               in
               the
               doer
               .
               In
               themselues
               alone
               some
               things
               be
               morally
               good
               :
               for
               example
               ,
               when
               a
               wicked
               man
               giues
               an
               almes
               ,
               it
               is
               a
               good
               worke
               onely
               in
               it selfe
               ,
               but
               not
               good
               in
               the
               doer
               ,
               because
               it
               is
               not
               done
               in
               faith
               ,
               and
               from
               a
               good
               conscience
               :
               and
               so
               are
               all
               the
               vertues
               of
               the
               Heathen
               ,
               morally
               good
               in
               themselues
               ,
               but
               they
               are
               not
               good
               in
               heathen
               men
               :
               for
               in
               them
               they
               are
               but
               *
               
                 beautifull
                 sinnes
              
               .
               The
               next
               degree
               of
               goodnesse
               is
               ,
               whereby
               things
               and
               actions
               are
               both
               good
               in
               themselues
               ,
               and
               in
               the
               doer
               also
               .
               Of
               this
               sort
               were
               the
               praiers
               and
               almes
               of
               Cornelius
               good
               in
               themselues
               ,
               and
               in
               him
               also
               ,
               because
               
               he
               was
               a
               beleeuer
               .
            
             
               Now
               opposite
               to
               things
               and
               actions
               morally
               good
               or
               euill
               ,
               are
               actions
               and
               things
               of
               a
               middle
               nature
               ,
               commonly
               tearmed
               Indifferent
               ,
               which
               in
               themselues
               being
               neither
               good
               
               nor
               euill
               ,
               may
               be
               done
               or
               not
               done
               without
               sinne
               ;
               In
               themselues
               I
               say
               ,
               for
               in
               their
               circumstances
               ,
               they
               are
               and
               may
               be
               made
               either
               euill
               or
               good
               .
               And
               here
               we
               must
               remember
               ,
               to
               put
               a
               difference
               betweene
               conueniencie
               ,
               and
               inconuenience
               ,
               which
               ariseth
               from
               the
               nature
               of
               indifferent
               things
               .
               Conueniencie
               is
               ,
               when
               a
               thing
               or
               action
               is
               so
               fitted
               to
               the
               circumstances
               ,
               and
               the
               circumstances
               fitted
               to
               it
               ,
               that
               thereby
               it
               becomes
               a
               thing
               Conuenient
               .
               On
               the
               other
               side
               ,
               Inconuenience
               is
               ,
               when
               the
               thing
               or
               action
               is
               done
               in
               vnmeete
               circumstances
               ,
               which
               bring
               some
               hurt
               or
               losse
               to
               the
               outward
               man
               ,
               or
               stand
               not
               with
               decencie
               :
               and
               therefore
               doe
               make
               it
               to
               be
               Inconuenient
               .
               And
               by
               this
               that
               hath
               been
               said
               ,
               we
               may
               discerne
               ,
               when
               an
               action
               is
               good
               ,
               euill
               ,
               indifferent
               ,
               conuenient
               ,
               or
               inconuenient
               .
            
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Of
               the
               nature
               and
               differences
               of
               Sinne.
               
            
          
           
             THe
             third
             Ground
             ,
             is
             touching
             the
             degrees
             or
             differences
             of
             Sinne.
             And
             here
             we
             must
             first
             of
             all
             search
             ,
             what
             is
             Sinne
             properly
             ,
             and
             what
             is
             properly
             a
             Sinner
             .
          
           
             
               Sect.
               1.
               
            
             
               Sinne
               in
               his
               proper
               nature
               (
               as
               Saint
               Iohn
               saith
               )
               is
               an
               anomie
               ,
               that
               is
               ,
               a
               want
               of
               conformitie
               
               
               to
               the
               lawe
               of
               God.
               For
               the
               better
               vnderstanding
               whereof
               ,
               we
               must
               know
               ,
               that
               there
               were
               in
               Adam
               before
               his
               fall
               ,
               three
               things
               not
               to
               be
               seuered
               one
               from
               the
               other
               :
               the
               Substance
               of
               his
               bodie
               and
               soule
               :
               the
               Faculties
               and
               Powers
               of
               his
               bodie
               and
               soule
               :
               and
               the
               Image
               of
               God
               consisting
               in
               a
               straightnes
               ,
               and
               conformitie
               of
               all
               the
               affections
               ,
               and
               powers
               of
               man
               to
               Gods
               will.
               Now
               when
               Adam
               falls
               ,
               and
               sinnes
               against
               God
               ,
               what
               is
               his
               sinne
               ?
               Not
               the
               want
               of
               the
               two
               former
               ,
               (
               for
               they
               both
               remained
               ,
               )
               but
               the
               very
               want
               ,
               and
               absence
               of
               the
               third
               thing
               ,
               namely
               ,
               of
               conformitie
               to
               Gods
               will.
               I
               make
               it
               plaine
               by
               this
               resemblance
               ;
               In
               a
               musicall
               instrument
               ,
               there
               is
               to
               be
               considered
               ,
               not
               only
               the
               instrument
               it selfe
               ,
               and
               the
               sound
               of
               the
               instrumēt
               ,
               but
               also
               the
               harmony
               in
               the
               sound
               .
               Nowe
               the
               contrarie
               to
               harmonie
               ,
               or
               the
               disorder
               in
               musicke
               ,
               is
               none
               of
               the
               two
               former
               ,
               but
               the
               third
               ,
               namely
               the
               discord
               ,
               which
               is
               the
               want
               or
               absence
               of
               harmonie
               ,
               which
               we
               call
               disharmonie
               .
               In
               the
               same
               manner
               ,
               the
               sinne
               of
               Adam
               ,
               is
               not
               the
               absence
               either
               of
               the
               substance
               ,
               or
               of
               the
               faculties
               of
               the
               soule
               and
               the
               bodie
               ,
               but
               the
               want
               of
               the
               third
               thing
               before
               named
               ,
               &
               that
               is
               ,
               conformitie
               or
               correspondencie
               to
               the
               will
               of
               God
               ,
               in
               regard
               of
               obedience
               .
               But
               some
               may
               say
               :
               the
               want
               of
               conformitie
               in
               the
               powers
               of
               the
               soule
               ,
               is
               not
               sinne
               properly
               :
               because
               in
               sinne
               ,
               there
               must
               bee
               not
               onely
               an
               absence
               of
               goodnesse
               ,
               but
               
            
             
             
               be
               some
               twentie
               or
               thirtie
               yeares
               :
               yet
               the
               partie
               offending
               ,
               doth
               not
               therefore
               cease
               to
               be
               a
               sinner
               .
               Now
               then
               I
               demaund
               ,
               what
               is
               the
               very
               thing
               ,
               for
               which
               he
               is
               named
               and
               tearmed
               still
               a
               sinner
               in
               the
               time
               present
               ,
               the
               offence
               beeing
               past
               ?
               The
               answer
               is
               ,
               that
               euery
               actuall
               sinne
               ,
               beside
               the
               three
               former
               ,
               must
               be
               considered
               with
               a
               fourth
               thing
               ,
               to
               wit
               ,
               a
               certaine
               staine
               ,
               or
               blotte
               ,
               which
               it
               imprints
               and
               
               leaues
               in
               the
               offender
               as
               a
               fruit
               ,
               and
               that
               is
               an
               inclination
               ,
               or
               euill
               disposition
               of
               the
               heart
               ,
               wherby
               it
               becomes
               more
               apt
               &
               prone
               to
               the
               offence
               done
               ,
               or
               to
               any
               other
               sinne
               .
               For
               looke
               as
               the
               dropsie
               man
               ,
               the
               more
               he
               drinks
               ,
               the
               drier
               he
               is
               ,
               and
               the
               more
               he
               still
               desires
               to
               drinke
               :
               euen
               so
               a
               sinner
               ,
               the
               more
               he
               sinnes
               ,
               the
               apter
               is
               he
               to
               sinne
               ,
               and
               more
               desirous
               to
               keepe
               still
               a
               course
               in
               wickednes
               .
               And
               as
               a
               man
               that
               lookes
               vpon
               the
               Sunne
               ,
               if
               he
               turne
               his
               face
               away
               ,
               remains
               turned
               vntill
               he
               turne
               himselfe
               againe
               :
               so
               he
               that
               turnes
               from
               God
               by
               any
               sinne
               ,
               makes
               himselfe
               a
               sinner
               ,
               and
               so
               remaines
               ,
               vntill
               he
               turne
               himselfe
               againe
               by
               repentance
               .
               Thus
               Dauid
               was
               a
               sinner
               ,
               not
               onely
               in
               the
               very
               act
               of
               his
               adulterie
               &
               mur●…
               ther
               :
               but
               euen
               when
               the
               act
               was
               done●…
               past
               ,
               he
               remained
               still
               a
               murtherer
               and
               〈◊〉
               dulterer
               ;
               because
               a
               new
               ,
               or
               rather
               a
               re●…
               pronenesse
               to
               these
               ,
               and
               all
               oth●…
               tooke
               place
               in
               his
               heart
               by
               his
               fal●…
               strength
               ,
               till
               he
               turned
               to
               God
               by●…
               vpon
               the
               admonition
               of
               the
               Pro●…
               
               thing
               then
               ,
               whereby
               a
               sinner
               is
               tearmed
               a
               sinner
               ,
               is
               the
               Fault
               together
               with
               the
               fruit
               thereof
               ,
               namely
               ,
               the
               Blot
               imprinted
               in
               the
               soule
               ,
               so
               oft
               as
               men
               doe
               actually
               offend
               .
            
             
               The
               Vse
               of
               this
               doctrine
               touching
               sinne
               ,
               is
               twofold
               .
               First
               ,
               by
               it
               we
               learne
               and
               see
               what
               is
               Originall
               sinne
               ,
               wherby
               an
               Infant
               in
               the
               first
               conception
               and
               birth
               is
               indeed
               a
               sinner
               .
               Euery
               Infant
               must
               be
               considered
               as
               a
               part
               of
               Adam
               ,
               proceeding
               of
               him
               and
               partaking
               of
               his
               nature
               :
               and
               therby
               it
               is
               made
               a
               sinner
               ,
               not
               onely
               by
               imputation
               of
               Adams
               offence
               ,
               but
               also
               by
               propagation
               of
               an
               apt●esse
               ,
               and
               pronenes
               vnto
               euery
               euill
               ,
               receiued
               together
               with
               nature
               from
               Adam
               .
               And
               thus
               ought
               we
               to
               conceiue
               Originall
               sinne
               ,
               not
               to
               be
               the
               corruption
               of
               nature
               alone
               ,
               but
               Adams
               first
               offence
               imputed
               ,
               with
               the
               fruit
               thereof
               the
               corruption
               of
               nature
               ,
               which
               is
               an
               inclination
               vnto
               euery
               euill
               ,
               deriued
               together
               with
               nature
               from
               our
               first
               parents
               .
               Secondly
               ;
               by
               this
               we
               are
               taught
               ,
               to
               take
               heed
               of
               all
               and
               euery
               sinne
               ,
               whether
               it
               be
               in
               thought
               ,
               word
               ,
               or
               deed
               :
               because
               the
               committing
               therof
               ,
               though
               in
               respect
               of
               the
               act
               it
               passeth
               a●…
               in
               the
               doing
               ,
               yet
               it
               breedeth
               and
               in●…seth
               a
               wicked
               disposition
               in
               the
               heart
               ,
               ●…h
               beene
               said
               )
               to
               the
               offence
               done
               ,
               or
               a●…
               sinne
               .
               Men
               deceiue
               themselues
               ,
               that
               ●…the
               euill
               of
               sinne
               ,
               to
               be
               only
               in
               the
               ●…ng
               &
               to
               goe
               no
               further
               ;
               wheras
               in●…
               offence
               hath
               a
               certen
               blot
               going
               
               with
               it
               ,
               that
               corrupteth
               the
               heart
               ,
               and
               causeth
               man
               to
               delight
               and
               lie
               in
               his
               offence
               ,
               which
               lying
               in
               sinne
               is
               a
               greater
               cause
               of
               damnatiō
               ,
               then
               the
               very
               sin
               it selfe
               .
               This
               therfore
               must
               admonish
               vs
               ,
               to
               take
               heed
               least
               we
               continue
               in
               any
               sinne
               ,
               and
               if
               it
               fall
               out
               ,
               that
               through
               infirmitie
               we
               be
               ouertaken
               by
               any
               tentation
               ,
               we
               must
               labour
               to
               rise
               again
               ,
               and
               turne
               from
               our
               sinne
               to
               God
               ,
               by
               new
               and
               speedy
               repentance
               .
            
          
           
             
               Sect.
               3.
               
            
             
               Thus
               much
               of
               Sinne
               it selfe
               .
               Now
               follow
               the
               Differences
               thereof
               ,
               which
               are
               manifold
               .
               The
               first
               sort
               are
               to
               be
               gathered
               from
               the
               causes
               and
               beginnings
               of
               sinne
               in
               man
               ,
               which
               are
               threefold
               ,
               Reason
               ,
               will
               ,
               and
               Affection
               .
            
             
               The
               differēces
               of
               sinne
               in
               respect
               of
               Reason
               are
               these
               ,
               First
               ,
               some
               are
               sinnes
               of
               knowledge
               ,
               some
               of
               ignorance
               .
               A
               sinne
               of
               Knowledge
               is
               ,
               when
               a
               man
               offends
               against
               his
               knowledge
               ,
               doing
               euill
               when
               he
               knoweth
               it
               to
               be
               euill
               :
               and
               this
               is
               greater
               then
               a
               sinne
               of
               ignorance
               ,
               for
               
                 he
                 that
                 knoweth
                 his
                 masters
                 will
                 ,
                 and
                 doth
                 it
                 not
                 ,
                 shall
                 be
                 beaten
                 with
                 many
                 stripes
                 .
              
               A
               sinne
               of
               Ignorance
               is
               ,
               when
               a
               man
               doth
               euill
               ,
               not
               knowing
               it
               to
               be
               euill
               .
               Thus
               Paul
               was
               a
               blasphemer
               ,
               an
               oppressour
               ,
               and
               persecuted
               the
               Church
               of
               Christ
               ignorantly
               ,
               and
               in
               a
               blinde
               zeale
               ,
               not
               knowing
               that
               which
               hee
               did
               to
               be
               euill
               .
               Nowe
               by
               ignorance
               
               here
               I
               meane
               ,
               an
               ignorance
               of
               those
               things
               which
               ought
               to
               be
               knowne
               ;
               and
               this
               is
               twofold
               :
               simple
               ,
               or
               affected
               .
               Simple
               ignorance
               is
               ,
               when
               a
               man
               after
               diligence
               and
               good
               paines
               taking
               ,
               still
               remaines
               ignorant
               :
               this
               ignorance
               will
               not
               excuse
               any
               man
               ,
               if
               it
               be
               of
               such
               things
               as
               he
               is
               bound
               to
               know
               :
               for
               it
               is
               said
               ,
               
                 He
                 that
                 doth
                 not
                 his
                 masters
                 will
                 ,
              
               by
               reason
               he
               knew
               it
               not
               ,
               
                 shall
                 be
                 beaten
                 with
                 stripes
              
               ,
               though
               fewer
               .
            
             
               And
               in
               this
               regard
               ,
               euen
               the
               Heathen
               which
               knew
               not
               God
               ,
               are
               inexcusable
               ,
               because
               they
               were
               bound
               to
               haue
               known
               him
               .
               For
               Adam
               had
               the
               perfect
               knowledge
               of
               God
               imprinted
               in
               his
               nature
               ,
               and
               lost
               the
               same
               through
               his
               owne
               default
               ,
               for
               himselfe
               and
               his
               posteritie
               .
               And
               it
               is
               the
               commandement
               of
               God
               ,
               whereunto
               euery
               man
               is
               boūd
               to
               performe
               obedience
               ,
               that
               man
               should
               
                 know
                 him
              
               ,
               that
               is
               ,
               his
               will
               and
               word
               .
            
             
               But
               some
               may
               say
               then
               ,
               how
               can
               any
               man
               be
               saued
               ,
               seeing
               euery
               man
               is
               ignorāt
               of
               many
               things
               which
               he
               ought
               to
               know
               ?
               An.
               If
               we
               know
               the
               groūds
               of
               religion
               ,
               &
               be
               careful
               to
               obey
               God
               according
               to
               our
               knowledge
               ,
               hauing
               withall
               a
               care
               and
               desire
               ,
               to
               increase
               in
               the
               knowledge
               of
               God
               and
               his
               will
               ,
               God
               will
               hold
               vs
               excused
               :
               for
               our
               desire
               and
               indeauour
               to
               obey
               ,
               is
               accepted
               for
               obedience
               it selfe
               .
               And
               the
               greater
               this
               simple
               ignorāce
               is
               ,
               the
               lesser
               is
               the
               sinne
               .
               For
               hereupon
               it
               was
               ,
               that
               Peter
               lessened
               ,
               and
               (
               in
               some
               sort
               )
               excused
               
               
               the
               sinne
               of
               the
               Iewes
               ,
               in
               crucifying
               Christ
               ,
               because
               they
               did
               it
               
                 through
                 ignorance
              
               :
               and
               so
               doth
               Paul
               his
               sinne
               in
               persecuting
               the
               Church
               ,
               when
               he
               alleadgeth
               ,
               that
               it
               was
               done
               
               
                 ignorantly
                 in
                 vnbeleefe
              
               .
               But
               howsoeuer
               this
               sinne
               by
               such
               meanes
               may
               be
               lessened
               ,
               yet
               remaines
               it
               still
               a
               sinne
               worthie
               condemnation
               .
               Affected
               ignorance
               is
               ,
               when
               a
               man
               takes
               delight
               in
               his
               ignorance
               ,
               and
               will
               of
               purpose
               be
               ignorant
               :
               not
               vsing
               ,
               but
               contemning
               the
               meanes
               ,
               wherby
               to
               get
               and
               increase
               knowledge
               :
               and
               that
               carelessely
               and
               negligently
               ,
               because
               he
               will
               not
               leaue
               sinne
               which
               he
               loueth
               ,
               nor
               forsake
               the
               euill
               trade
               of
               life
               ,
               wherin
               he
               delighteth
               .
               This
               is
               the
               sinne
               of
               those
               ,
               whereof
               Iob
               speaketh
               ,
               who
               say
               vnto
               God
               ,
               
                 Depart
                 from
                 vs
                 :
                 for
                 we
                 desire
                 not
                 the
                 knowledge
              
               
               
                 of
                 thy
                 waies
              
               .
               And
               of
               whome
               Dauid
               complaineth
               ,
               that
               
                 they
                 flatter
                 themselues
                 in
                 their
                 owne
              
               
               
                 eyes
                 ,
                 and
                 haue
                 left
                 off
                 to
                 vnderstand
                 ,
                 and
                 to
                 doe
                 good
                 .
              
               This
               ignorance
               is
               damnable
               and
               deuilish
               :
               it
               excuseth
               no
               man
               ,
               but
               doth
               rather
               aggrauate
               and
               increase
               his
               sinne
               :
               yea
               it
               is
               the
               mother
               of
               many
               grieuous
               enormities
               .
            
             
               Againe
               ,
               Ignorance
               is
               twofold
               :
               of
               the
               a
               Law
               ,
               or
               of
               the
               thing
               the
               Law
               requireth
               .
               Ignorance
               of
               the
               Law
               is
               ,
               when
               a
               man
               knowes
               not
               the
               Law
               of
               god
               writtē
               ,
               nor
               the
               law
               of
               nature
               .
               This
               ignorance
               may
               somewhat
               lessen
               the
               sinne
               ,
               but
               it
               excuseth
               no
               man
               :
               because
               it
               is
               naturall
               ,
               and
               euery
               man
               is
               bound
               to
               know
               the
               Law.
               Ignorance
               of
               the
               thing
               the
               Law
               
               requireth
               ,
               is
               the
               Ignorance
               of
               the
               b
               fact
               :
               and
               that
               is
               either
               with
               the
               fault
               of
               the
               doer
               ,
               or
               without
               the
               fault
               .
            
             
               Faultie
               ignorāce
               ,
               is
               the
               ignorance
               of
               a
               fact
               ,
               which
               he
               might
               haue
               preuēted
               .
               As
               whē
               a
               mā
               in
               his
               drunkēnes
               killeth
               another
               :
               in
               this
               fact
               ,
               not
               knowing
               what
               de
               doth
               ,
               he
               also
               knoweth
               not
               that
               he
               hath
               offended
               :
               &
               yet
               because
               he
               might
               haue
               preuented
               his
               drunkennes
               ,
               therfore
               he
               is
               faultie
               ,
               and
               sinneth
               .
               Faultlesse
               ignorance
               is
               ,
               when
               a
               fact
               is
               done
               ,
               which
               could
               not
               be
               either
               knowne
               ,
               or
               auoided
               before
               hand
               .
               For
               example
               :
               if
               a
               man
               be
               ●opping
               a
               tree
               ,
               and
               his
               axe
               head
               fall
               from
               the
               helve
               ,
               out
               of
               his
               hand
               ,
               and
               kills
               another
               passing
               by
               ;
               here
               is
               indeede
               manslaughter
               ,
               but
               no
               voluntarie
               murther
               :
               because
               it
               was
               a
               thing
               that
               could
               not
               be
               auoided
               ,
               and
               did
               not
               fall
               out
               through
               his
               default
               .
               And
               this
               ignorance
               is
               excusable
               .
            
             
               The
               second
               Fountaine
               of
               Sinne
               ,
               is
               the
               Will
               ,
               from
               whence
               arise
               these
               three
               differences
               of
               sinnes
               :
               some
               are
               from
               the
               will
               immediately
               ,
               some
               besides
               the
               will
               ,
               and
               some
               are
               mixt
               ,
               partly
               with
               the
               will
               ,
               and
               partly
               against
               the
               will.
               
            
             
               Sinnes
               proceeding
               from
               the
               will
               ,
               are
               properly
               tearmed
               voluntarie
               ;
               such
               as
               the
               doer
               mooued
               by
               his
               own
               wil
               commits
               ,
               though
               he
               know
               them
               to
               be
               euill
               .
               And
               here
               ,
               the
               more
               free
               the
               wil
               is
               ,
               the
               greater
               is
               the
               sinne
               :
               for
               wil
               added
               to
               knowledge
               ,
               makes
               the
               sinne
               the
               
               greater
               .
               Vnder
               voluntarie
               sinnes
               ,
               are
               comprehended
               all
               such
               ,
               as
               proceede
               from
               stirred
               affections
               ;
               as
               when
               a
               man
               tells
               a
               lie
               for
               feare
               ,
               or
               striketh
               another
               in
               anger
               :
               and
               the
               reason
               is
               because
               these
               offences
               ,
               though
               they
               are
               not
               done
               vpon
               deliberation
               ,
               but
               arise
               from
               the
               violence
               of
               affection
               ,
               yet
               they
               doe
               not
               exclude
               Consent
               .
               Hither
               also
               we
               may
               referre
               ,
               sinnes
               committed
               by
               compulsion
               :
               as
               when
               a
               man
               is
               forced
               to
               denie
               his
               religion
               ,
               his
               offence
               in
               deede
               and
               in
               truth
               is
               voluntarie
               ,
               (
               though
               some
               otherwise
               think
               it
               to
               be
               a
               mixt
               action
               )
               For
               compulsion
               doth
               not
               reach
               to
               the
               will
               ,
               but
               to
               the
               outward
               man
               ,
               and
               serues
               to
               draw
               forth
               a
               consent
               :
               and
               and
               when
               consent
               is
               yeelded
               ,
               he
               denies
               his
               religion
               voluntarily
               :
               for
               
                 the
                 will
                 cannot
                 be
                 constrained
              
               .
               
            
             
               In
               the
               next
               place
               ,
               sinnes
               beside
               the
               will
               are
               such
               ,
               as
               are
               neither
               directly
               from
               the
               wil
               ,
               nor
               against
               it
               .
               Of
               this
               sort
               are
               the
               first
               sudden
               motions
               vnto
               sinne
               ,
               conceiued
               in
               the
               heart
               with
               some
               inward
               pleasure
               and
               delight
               :
               and
               these
               are
               truly
               sinnes
               ,
               though
               in
               respect
               little
               sinnes
               ,
               condemned
               in
               the
               last
               commandement
               .
               And
               they
               are
               not
               from
               the
               will
               ,
               because
               they
               goe
               without
               and
               before
               consent
               :
               neither
               yet
               are
               they
               against
               the
               will
               ,
               because
               then
               the
               heart
               would
               not
               take
               delight
               in
               them
               .
            
             
               Here
               by
               the
               way
               ,
               we
               are
               to
               note
               ,
               against
               the
               doctrine
               of
               the
               Papists
               ,
               that
               all
               sinnes
               are
               not
               voluntarie
               :
               for
               whatsoeuer
               wanteth
               conformitie
               
               to
               the
               law
               of
               God
               ,
               is
               sinne
               ,
               whether
               it
               be
               with
               consent
               of
               will
               or
               no.
               But
               many
               such
               desires
               and
               delights
               ,
               arise
               suddenly
               in
               the
               heart
               of
               man
               ,
               which
               are
               not
               according
               to
               the
               law
               of
               God
               ,
               and
               haue
               no
               consent
               or
               approbation
               of
               will.
               In
               like
               manner
               ,
               whē
               one
               man
               kils
               another
               ,
               thinking
               that
               he
               killeth
               a
               wild
               beast
               :
               if
               the
               same
               man
               remembreth
               afterwards
               what
               he
               hath
               done
               ,
               and
               is
               not
               grieued
               for
               the
               fact
               :
               in
               this
               case
               he
               hath
               sinned
               ,
               because
               his
               not
               grieuing
               ,
               is
               offensiue
               vnto
               God
               ,
               though
               the
               fact
               were
               meerely
               besides
               his
               will.
               
            
             
               Mixt
               sinnes
               are
               partly
               from
               the
               will
               ,
               partly
               against
               it
               .
               Of
               this
               sort
               are
               the
               workes
               of
               the
               man
               regenerate
               ,
               which
               are
               done
               partly
               with
               his
               will
               ,
               and
               partly
               against
               his
               will
               beeing
               partly
               good
               ,
               and
               partly
               euill
               .
               The
               reason
               hereof
               is
               this
               .
               There
               are
               in
               man
               after
               regeneration
               ,
               two
               contrarie
               grounds
               or
               beginnings
               of
               actions
               :
               to
               wit
               ,
               naturall
               corruption
               ,
               or
               the
               inclination
               of
               the
               minde
               ,
               wil
               ,
               and
               affections
               ,
               to
               that
               which
               is
               against
               the
               Law
               ,
               called
               the
               Flesh
               ;
               and
               a
               created
               qualitie
               of
               holines
               ,
               wrought
               in
               the
               said
               faculties
               by
               the
               holy
               Ghost
               ,
               tearmed
               the
               Spirit
               .
               And
               these
               two
               are
               not
               seuered
               ,
               but
               ioyned
               and
               mingled
               together
               ,
               in
               all
               the
               faculties
               and
               powers
               of
               the
               soule
               .
               Now
               betweene
               these
               ,
               there
               is
               a
               continuall
               combate
               ,
               corruption
               fighting
               against
               grace
               ,
               &
               grace
               against
               corruptiō
               .
               Hence
               it
               is
               ,
               that
               there
               beeing
               euen
               in
               one
               &
               the
               same
               wil
               
               trarie
               inclinatiōs
               ,
               there
               must
               necessarily
               flow
               from
               the
               man
               regenerate
               ,
               contrary
               actions
               ;
               the
               flesh
               in
               euery
               action
               ,
               willing
               that
               which
               is
               euill
               ,
               and
               the
               Spirit
               on
               the
               otherside
               ,
               that
               which
               is
               good
               .
               This
               Paul
               confessed
               and
               acknowledged
               ,
               vpon
               his
               owne
               experience
               ,
               after
               his
               conuersion
               ,
               when
               he
               said
               ,
               
                 To
                 will
                 is
                 present
                 with
                 me
                 ,
                 but
                 I
                 find
                 no
                 meanes
                 [
                 perfectly
              
               
               
                 to
                 do
                 ]
                 that
                 which
                 is
                 good
                 .
              
               Again
               ,
               
                 I
                 delight
                 in
              
               
               
                 the
                 law
                 of
                 God
                 ,
                 concerning
                 the
                 inner
                 man
                 ,
                 but
                 I
                 see
                 an
                 other
                 law
                 in
                 my
                 members
                 ,
                 rebelling
                 against
                 the
                 law
                 of
                 my
                 minde
                 ,
                 and
                 leading
                 me
                 captiue
                 to
                 the
                 law
                 of
                 sinne
                 ,
                 which
                 is
                 in
                 my
                 members
                 .
              
            
             
               The
               third
               Ground
               or
               fountaine
               of
               sinne
               in
               man
               ,
               is
               Affection
               ,
               from
               whence
               doe
               proceede
               two
               kinds
               ,
               namely
               ,
               sinnes
               of
               Infirmitie
               ,
               and
               sinnes
               of
               Presumption
               .
            
             
               Sinnes
               of
               Infirmitie
               are
               such
               ,
               as
               proceede
               from
               the
               sudden
               passions
               of
               the
               minde
               ,
               and
               the
               strong
               affectiōs
               of
               the
               heart
               :
               as
               from
               hatred
               ,
               griefe
               ,
               anger
               ,
               sorrow
               ,
               &
               such
               like
               .
               These
               sinnes
               are
               commonly
               thought
               to
               be
               in
               all
               men
               :
               but
               the
               truth
               is
               ,
               they
               are
               properly
               incident
               to
               the
               regenerate
               .
               For
               infirmitie
               cannot
               be
               said
               properly
               to
               be
               in
               them
               ,
               in
               whome
               sin
               hath
               firmitie
               or
               strength
               ,
               and
               where
               there
               is
               no
               power
               of
               grace
               at
               all
               .
               Againe
               ,
               the
               man
               that
               is
               regenerate
               ,
               sinneth
               not
               neither
               when
               he
               would
               ,
               because
               he
               is
               restrained
               by
               the
               grace
               of
               God
               that
               is
               in
               him
               :
               nor
               in
               what
               manner
               he
               would
               ,
               partly
               because
               he
               sinneth
               not
               with
               al
               his
               heart
               ,
               the
               strength
               of
               his
               flesh
               
               beeing
               abated
               by
               the
               Spirit
               ;
               and
               partly
               ,
               for
               that
               beeing
               fallen
               ,
               he
               lies
               not
               still
               ,
               but
               recouers
               himselfe
               by
               speedy
               repentance
               .
               An
               euident
               argument
               ,
               that
               the
               sinnes
               whereinto
               he
               falleth
               ,
               are
               not
               presumptuous
               ,
               but
               are
               ordinarily
               of
               weaknes
               and
               infirmitie
               .
            
             
               Sinnes
               of
               Présumptiō
               are
               such
               ,
               as
               proceed
               from
               pride
               ,
               arrogancy
               ,
               wilfulnes
               ,
               and
               hautines
               of
               mans
               heart
               .
               Against
               these
               Dauid
               praieth
               ,
               saying
               ,
               
                 Let
                 not
                 presumptuous
                 sinnes
                 haue
                 dominion
                 ouer
                 me
                 .
              
               And
               of
               them
               there
               be
               three
               
               degrees
               .
            
             
               The
               first
               is
               :
               when
               a
               man
               wilfully
               goeth
               on
               in
               his
               sinnes
               ,
               vpon
               an
               erronious
               perswasion
               of
               Gods
               mercie
               ,
               and
               of
               his
               owne
               future
               repentance
               ;
               this
               is
               the
               sinne
               of
               most
               men
               .
            
             
               The
               second
               is
               ,
               when
               a
               man
               sinneth
               wilfully
               ,
               in
               contempt
               of
               the
               law
               of
               God
               :
               this
               is
               called
               by
               Moses
               ,
               a
               sinne
               with
               
                 a
                 high
                 hand
              
               ,
               &
               the
               punnishment
               thereof
               was
               ,
               by
               present
               death
               
               to
               be
               cut
               off
               from
               among
               the
               people
               .
            
             
               The
               third
               ,
               when
               a
               man
               sinneth
               ,
               not
               onely
               wilfully
               and
               contemptuouslly
               ,
               but
               of
               malice
               &
               spight
               against
               God
               himselfe
               ,
               and
               Christ
               Iesus
               .
               And
               by
               this
               we
               may
               conceiue
               what
               is
               the
               sin
               against
               the
               holy
               Ghost
               :
               which
               is
               not
               euery
               sinne
               of
               presumption
               ,
               or
               against
               knowledge
               and
               conscience
               :
               but
               such
               a
               kind
               of
               presumptuous
               offence
               ,
               in
               which
               true
               religion
               is
               renounced
               :
               and
               that
               of
               set
               purpose
               and
               resolued
               malice
               ,
               against
               the
               very
               Maiestie
               of
               God
               himselfe
               and
               Christ.
               Heb.
               10.
               29.
               
            
          
           
             
             
               Sect.
               4.
               
            
             
               Now
               follow
               other
               Differences
               of
               sinne
               in
               regard
               of
               the
               obiect
               thereof
               ,
               which
               is
               the
               Law.
               In
               respect
               of
               of
               the
               Law
               ,
               sin
               is
               two
               fold
               :
               either
               of
               Commissiō
               or
               of
               Omission
               .
               I
               say
               ,
               in
               respect
               of
               the
               Law
               ,
               because
               God
               hath
               reuealed
               in
               his
               Law
               two
               sorts
               of
               precepts
               :
               the
               one
               wherein
               some
               good
               thing
               is
               commanded
               to
               be
               done
               ,
               as
               to
               loue
               God
               with
               all
               our
               hearts
               ,
               and
               our
               neighbour
               as
               our selues
               :
               the
               other
               wherin
               some
               euill
               is
               forbidden
               to
               be
               done
               ,
               as
               the
               making
               of
               a
               grauen
               Image
               ,
               the
               taking
               the
               name
               of
               God
               in
               vaine
               ,
               &c.
               
            
             
               Now
               a
               sinne
               of
               Cōmission
               is
               ,
               when
               a
               man
               doth
               any
               thing
               ,
               that
               is
               flatly
               forbidden
               in
               the
               Law
               and
               word
               of
               God
               :
               as
               when
               one
               man
               kills
               another
               contrarie
               to
               the
               Law
               ,
               which
               saith
               ,
               
                 Thou
                 shalt
                 not
                 kill
              
               .
               A
               sinne
               of
               Omission
               is
               ,
               when
               a
               man
               leaueth
               vnperformed
               ,
               some
               dutie
               which
               the
               Law
               requireth
               :
               as
               for
               example
               ,
               the
               preseruing
               of
               his
               neighbours
               life
               ,
               or
               good
               estate
               ,
               when
               it
               lieth
               in
               his
               power
               so
               to
               doe
               .
               These
               also
               are
               truly
               sinnes
               ,
               and
               by
               them
               
               as
               well
               as
               by
               the
               other
               ,
               men
               shall
               be
               tried
               in
               the
               last
               iudgement
               .
            
             
               Sinnes
               of
               Omission
               haue
               three
               degrees
               .
               First
               ,
               when
               a
               man
               doth
               nothing
               at
               all
               ,
               but
               omits
               the
               dutie
               commanded
               ,
               both
               in
               whole
               and
               in
               part
               ;
               as
               when
               hauing
               opportunitie
               &
               abilitie
               ,
               he
               doth
               not
               mooue
               so
               much
               as
               one
               finger
               ,
               for
               the
               sauing
               of
               his
               neighbours
               life
               .
            
             
             
               Secondly
               ,
               when
               a
               man
               performes
               the
               dutie
               inioyned
               ,
               but
               failes
               both
               in
               the
               manner
               &
               measure
               therof
               .
               Thus
               the
               Heathen
               failed
               in
               doing
               good
               workes
               ,
               in
               that
               the
               things
               which
               they
               did
               ,
               for
               substance
               and
               matter
               were
               good
               and
               commendable
               ,
               beeing
               done
               vpon
               ciuill
               and
               honest
               respects
               ,
               and
               referred
               to
               the
               cōmon
               good
               ;
               yet
               in
               truth
               their
               actions
               were
               no
               better
               then
               sinnes
               of
               omission
               ,
               in
               as
               much
               as
               they
               issued
               from
               corrupted
               fountaines
               ,
               hearts
               voide
               of
               faith
               :
               and
               aimed
               not
               at
               the
               maine
               end
               ,
               and
               scope
               of
               all
               humane
               actions
               ,
               the
               honour
               and
               glorie
               of
               God.
               
            
             
               Thirdly
               ,
               when
               a
               man
               doth
               things
               in
               a
               right
               manner
               ,
               but
               faileth
               in
               the
               measure
               thereof
               .
               And
               thus
               the
               children
               of
               God
               doe
               sinne
               ,
               in
               al
               the
               duties
               of
               the
               lawe
               .
               For
               they
               doe
               the
               good
               things
               the
               law
               commādeth
               ,
               in
               louing
               God
               &
               their
               neighbour
               :
               but
               they
               cannot
               attaine
               to
               that
               measure
               of
               loue
               ,
               which
               the
               lawe
               requireth
               .
               And
               thus
               the
               best
               men
               liuing
               ,
               doe
               sinne
               in
               euery
               good
               worke
               they
               doe
               ,
               so
               as
               if
               God
               should
               enter
               into
               iudgement
               ,
               deale
               with
               thē
               in
               the
               rigour
               of
               his
               iustice
               ,
               &
               examine
               them
               by
               the
               strict
               rule
               of
               the
               Lawe
               ,
               he
               might
               iustly
               condemne
               them
               ,
               euen
               for
               their
               best
               actions
               .
               And
               in
               this
               regard
               ,
               when
               we
               pray
               daily
               for
               the
               pardon
               of
               our
               sinnes
               ,
               the
               best
               workes
               we
               doe
               ,
               must
               come
               in
               the
               number
               of
               them
               :
               because
               we
               faile
               ,
               if
               not
               in
               substance
               &
               manner
               ,
               yet
               at
               the
               least
               in
               the
               measure
               of
               goodnesse
               ,
               that
               ought
               to
               bee
               in
               the
               doing
               
               of
               them
               .
               We
               must
               also
               haue
               care
               to
               repent
               vs
               ,
               euen
               of
               these
               our
               sins
               of
               Omission
               ,
               as
               well
               as
               of
               the
               other
               of
               Commission
               :
               because
               by
               leauing
               vndone
               our
               dutie
               ,
               we
               doe
               oftner
               offend
               ,
               then
               by
               sinnes
               committed
               :
               and
               the
               least
               Omission
               is
               enough
               to
               condemne
               vs
               ,
               if
               it
               should
               be
               exacted
               at
               our
               hands
               .
            
          
           
             
               Sect.
               5.
               
            
             
               The
               next
               difference
               of
               Sinnes
               may
               be
               this
               .
               Some
               are
               Crying
               sinnes
               ,
               some
               are
               sinnes
               of
               Toleration
               .
            
             
               Crying
               sinnes
               I
               call
               those
               ,
               which
               are
               so
               hainous
               ,
               &
               in
               their
               kind
               so
               grieuous
               ,
               that
               they
               hasten
               Gods
               iudgements
               ,
               and
               cal
               downe
               for
               
               speedie
               vengeance
               vpon
               the
               sinner
               .
               Of
               this
               kind
               there
               are
               sundry
               examples
               in
               the
               Scriptures
               ,
               principally
               foure
               .
               First
               ,
               Cains
               sinne
               in
               murthering
               his
               innocent
               brother
               Abell
               ;
               
               whereof
               it
               was
               saide
               ,
               
                 The
                 voice
                 of
                 thy
                 brothers
                 blood
                 crieth
                 vnto
                 me
                 from
                 the
                 earth
                 .
              
               The
               next
               is
               ,
               the
               sinne
               of
               Sodome
               and
               Gomorrha
               ,
               which
               was
               pride
               ,
               fulnes
               of
               bread
               ,
               abundance
               of
               idlenesse
               :
               vnmerciful
               dealing
               with
               the
               poore
               ,
               and
               all
               manner
               of
               vncleannesse
               ,
               Ezech.
               16.
               &
               of
               this
               ,
               The
               Lord
               said
               ,
               that
               
                 the
                 crie
                 of
                 Sodome
              
               
               
                 and
                 Gomorrha
                 wa●
                 great
                 ,
                 and
                 their
                 sinnes
                 exceeding
                 grieuous
                 .
              
               The
               third
               ,
               is
               the
               sinne
               
                 of
                 Oppression
              
               ,
               indured
               by
               the
               Israelites
               in
               Egypt
               ,
               at
               the
               hand
               of
               Pharao
               ,
               and
               his
               task-masters
               .
               
               The
               fourth
               ,
               is
               mercilesse
               Iniustice
               in
               wrongfull
               withholding
               ,
               and
               detaining
               
               
               the
               labourers
               hire
               .
            
             
               Now
               they
               are
               called
               Crying
               sinnes
               ,
               for
               these
               causes
               .
               First
               ,
               because
               they
               are
               now
               come
               to
               their
               full
               measure
               and
               height
               ;
               beyond
               which
               God
               will
               not
               suffer
               them
               to
               passe
               ,
               without
               due
               punishment
               .
               Againe
               ,
               the
               Lord
               takes
               more
               notice
               ,
               and
               inquires
               further
               into
               them
               ,
               then
               into
               others
               ,
               by
               reason
               that
               they
               exceede
               ,
               and
               are
               most
               eminent
               where
               they
               be
               committed
               .
               Thirdly
               ,
               they
               call
               for
               present
               helpe
               to
               the
               afflicted
               and
               wronged
               ,
               and
               consequently
               ,
               for
               speedie
               exequution
               of
               vengeance
               ,
               vpon
               the
               authors
               and
               committers
               of
               them
               .
               And
               lastly
               ,
               because
               God
               is
               wont
               to
               giue
               ●are
               vnto
               the
               cryes
               of
               those
               ,
               that
               endure
               
               so
               heauie
               measure
               at
               the
               hands
               of
               others
               ,
               and
               accordingly
               to
               helpe
               them
               ,
               and
               reward
               the
               other
               with
               deserued
               punishment
               .
            
             
               Next
               vnto
               these
               are
               sinnes
               of
               Toleration
               ,
               lesser
               then
               the
               former
               :
               which
               though
               in
               thēselues
               they
               deserue
               death
               ,
               yet
               God
               in
               his
               mercie
               shewes
               his
               patience
               &
               long
               sufferāce
               ,
               vpon
               the
               committers
               thereof
               ,
               either
               deferring
               the
               temporal
               punishment
               ,
               or
               pardoning
               both
               temporall
               and
               eternall
               to
               his
               Elect.
               Such
               a
               sinne
               was
               the
               ignorance
               of
               the
               Gentiles
               before
               Christs
               comming
               :
               which
               God
               deferred
               to
               punish
               ,
               and
               (
               as
               we
               say
               )
               o
               winked
               at
               
               it
               .
            
             
               More
               especially
               ,
               there
               be
               three
               sorts
               of
               sinnes
               of
               Toleratiō
               :
               the
               first
               is
               Originall
               sin
               ,
               or
               concupiscence
               ,
               in
               the
               regenerate
               after
               regeneration
               ,
               
               and
               the
               fruits
               thereof
               :
               for
               it
               is
               not
               quite
               abolished
               by
               regeneration
               ,
               but
               remaines
               more
               or
               lesse
               molesting
               &
               tempting
               a
               man
               till
               death
               .
               And
               yet
               if
               we
               carrie
               a
               constant
               purpose
               not
               to
               sinne
               ,
               and
               indeauour
               our selues
               to
               resist
               all
               tentations
               :
               this
               concupiscence
               of
               ours
               ,
               shall
               not
               be
               imputed
               vnto
               vs
               ,
               nor
               we
               condemned
               for
               it
               .
               And
               to
               this
               purpose
               the
               holy
               Apostle
               saith
               ,
               
                 There
                 is
                 no
                 condemnation
                 to
                 them
                 that
                 are
                 in
                 Christ.
              
               Yet
               saith
               
               he
               not
               ,
               
                 There
                 is
                 nothing
                 worthie
                 condemnation
                 in
                 them
                 :
              
               for
               Originall
               sinne
               remaines
               till
               death
               ,
               truly
               deseruing
               damnation
               ,
               though
               it
               be
               not
               imputed
               .
            
             
               The
               second
               kind
               of
               sinnes
               of
               Toleration
               
               are
               secret
               ,
               vnknowne
               ,
               and
               hidden
               sinnes
               in
               the
               regenerate
               .
               For
               
                 who
                 can
                 tell
                 how
                 of●
                 he
                 offendeth
                 ?
              
               
               saith
               Dauid
               .
               When
               a
               man
               that
               is
               the
               child
               of
               God
               ,
               shall
               examine
               his
               heart
               ,
               and
               humble
               himselfe
               euen
               for
               all
               his
               particular
               sinnes
               ,
               which
               he
               knoweth
               by
               himselfe
               :
               there
               shall
               yet
               remaine
               some
               vnknowne
               sinnes
               ,
               of
               which
               he
               cannot
               haue
               a
               particular
               repentance
               :
               and
               yet
               they
               are
               not
               imputed
               ,
               when
               there
               is
               repētance
               for
               knowne
               sinnes
               .
               As
               for
               example
               ,
               Dauid
               repents
               of
               his
               murther
               &
               adulterie
               ,
               and
               yet
               afterwards
               (
               erring
               in
               iudgement
               ,
               by
               reason
               of
               the
               corruption
               of
               the
               times
               ,
               )
               he
               liued
               to
               his
               death
               in
               the
               sinne
               of
               polygamie
               ,
               without
               any
               particular
               repentance
               ,
               that
               we
               heare
               of
               .
               In
               like
               manner
               did
               the
               Patriarkes
               ,
               who
               may
               not
               altogether
               be
               
               excused
               :
               yet
               they
               were
               not
               cōdemned
               therof
               :
               neither
               were
               they
               saued
               without
               repentance
               for
               this
               sinne
               ,
               but
               God
               in
               mercie
               accepted
               a
               generall
               repētance
               for
               the
               same
               .
               And
               the
               like
               is
               the
               case
               of
               all
               the
               Elect
               ,
               in
               regard
               of
               their
               secret
               &
               hidden
               faults
               :
               for
               vnles
               God
               should
               accept
               of
               a
               general
               repentance
               for
               vnknown
               sinns
               ,
               few
               or
               none
               at
               all
               should
               be
               saued
               .
               And
               herein
               doth
               the
               endles
               mercy
               of
               god
               notably
               appeare
               ,
               that
               he
               vouchsafeth
               to
               accept
               of
               our
               repētance
               whē
               we
               repent
               ,
               though
               not
               in
               particular
               as
               we
               ought
               to
               doe
               .
               Neuertheles
               ,
               this
               must
               not
               incorage
               ,
               or
               imbolden
               any
               man
               to
               liue
               in
               his
               sinnes
               ,
               without
               turning
               vnto
               God.
               For
               vnlesse
               we
               repent
               in
               particular
               ,
               of
               all
               the
               
               sin●
               we
               know
               ,
               not
               only
               our
               knowne
               offences
               ,
               but
               euen
               our
               secret
               sinnes
               shall
               cōdemne
               vs.
               Many
               sinnes
               are
               committed
               by
               men
               ,
               which
               afterwards
               in
               processe
               of
               time
               are
               quite
               forgotten
               .
               Others
               are
               cōmitted
               ,
               which
               notwithstāding
               are
               not
               knowne
               ,
               whether
               they
               be
               sins
               or
               no.
               And
               in
               doing
               the
               best
               duties
               we
               can
               ,
               we
               offend
               often
               ,
               &
               yet
               when
               we
               offend
               ,
               we
               perceiue
               it
               not
               :
               &
               all
               these
               in
               the
               regenerate
               ,
               through
               the
               mercy
               of
               God
               ,
               are
               sinnes
               of
               Toleratiō
               ,
               in
               respect
               of
               particular
               repentance
               .
            
             
               The
               third
               kind
               of
               sinnes
               of
               Toleration
               ,
               are
               certaine
               particular
               facts
               of
               men
               not
               approved
               of
               in
               Scripture
               ,
               and
               yet
               remitted
               in
               respect
               of
               punishment
               .
               Such
               was
               the
               fact
               of
               Zipporah
               ,
               in
               circumcising
               her
               child
               ,
               in
               presence
               
               of
               her
               husband
               ,
               he
               beeing
               able
               to
               haue
               
               done
               it
               himselfe
               ,
               and
               shee
               hauing
               no
               calling
               ,
               to
               doe
               that
               which
               she
               did
               .
               For
               though
               the
               hand
               of
               God
               was
               against
               him
               ,
               yet
               was
               he
               not
               sick
               ,
               (
               as
               some
               would
               excuse
               the
               matter
               )
               neither
               is
               there
               any
               such
               thing
               in
               the
               text
               :
               but
               it
               is
               rather
               to
               be
               thought
               ,
               that
               she
               her selfe
               circumcised
               her
               sonne
               in
               hast
               ,
               to
               preuent
               her
               husband
               :
               for
               the
               deede
               was
               done
               in
               some
               indignation
               ,
               and
               shee
               cast
               the
               foreskin
               at
               his
               feete
               .
               And
               yet
               because
               this
               fact
               was
               some
               manner
               of
               obedience
               in
               that
               the
               thing
               was
               done
               which
               God
               required
               ,
               (
               though
               not
               in
               the
               māner
               that
               he
               required
               )
               God
               accepted
               the
               same
               ,
               &
               staied
               his
               hand
               frō
               killing
               Moses
               .
               Thus
               god
               accepted
               of
               Ahabs
               humility
               ,
               thogh
               it
               were
               in
               hypocrisie
               ,
               because
               it
               was
               a
               shew
               of
               
               obedience
               :
               and
               for
               that
               deferred
               a
               temporall
               punishmēt
               ,
               til
               the
               daies
               of
               his
               posteritie
               .
               God
               sent
               Lyons
               to
               destroy
               the
               Assyrians
               ,
               that
               dwelt
               in
               Samaria
               ,
               for
               their
               Idolatrie
               :
               yet
               so
               soon●
               as
               
               they
               had
               learned
               to
               feare
               the
               Lord
               after
               the
               māner
               of
               the
               god
               of
               Israel
               ,
               though
               they
               mingled
               the
               same
               with
               their
               own
               Idolatric
               ,
               God
               for
               that
               halfe
               obedience
               ,
               suffered
               thē
               to
               dwel
               in
               peace
               .
            
          
           
             
               Sect.
               6.
               
            
             
               The
               Sixt
               distinction
               of
               Sinnes
               may
               be
               this
               .
               Some
               are
               sinnes
               against
               God
               ,
               some
               against
               men
               .
               This
               distinction
               is
               grounded
               vpon
               a
               place
               in
               Samuel
               :
               
                 If
                 one
                 man
                 sinne
                 against
                 another
                 ,
              
               
               
                 the
                 Iudge
                 shall
                 iudge
                 it
                 :
                 but
                 if
                 a
                 man
                 sinne
                 against
                 the
                 Lord
                 ,
                 who
                 shall
                 plead
                 for
                 him
                 ?
              
            
             
             
               Sinnes
               against
               God
               are
               such
               as
               are
               directly
               and
               immediately
               committed
               against
               the
               maiestie
               of
               God.
               Such
               are
               Atheisme
               ,
               Idolatrie
               ,
               Blasphemie
               ,
               Periurie
               ,
               Profanation
               of
               the
               Sabboth
               ,
               &
               all
               the
               breaches
               of
               the
               first
               Table
               .
            
             
               Sinnes
               against
               men
               ,
               are
               iniuries
               ,
               hurts
               ,
               losses
               ,
               and
               damages
               ;
               whereby
               our
               neighbour
               is
               in
               his
               dignitie
               ,
               life
               ,
               chastitie
               ,
               wealth
               ,
               good
               name
               ,
               or
               any
               other
               way
               iustly
               offended
               ,
               or
               by
               vs
               hindred
               .
               And
               such
               actions
               must
               be
               considered
               two
               waies
               .
               First
               ,
               as
               they
               are
               iniuries
               and
               hurts
               done
               vnto
               our
               neighbour
               :
               and
               fecondly
               ,
               as
               they
               are
               anomies
               ,
               or
               breaches
               of
               Gods
               law
               ,
               forbidding
               vs
               to
               doe
               them
               :
               and
               in
               this
               second
               respect
               they
               are
               called
               sinnes
               ,
               because
               sinne
               is
               properly
               against
               God
               :
               and
               therefore
               by
               sinnes
               against
               man
               ,
               we
               are
               to
               vnderstand
               ,
               iniuries
               ,
               losses
               ,
               or
               damages
               done
               vnto
               them
               .
               In
               this
               sense
               ,
               must
               that
               place
               in
               Matthew
               be
               expounded
               :
               
                 If
                 thy
                 brother
                 sinne
                 against
                 thee
                 ,
                 &c.
                 
              
               
            
          
           
             
               Sect.
               7.
               
            
             
               The
               seauenth
               Difference
               of
               sinnes
               ,
               is
               noted
               by
               S.
               Paul
               ,
               where
               he
               saith
               ,
               
                 Euery
                 sinne
                 that
                 a
                 man
                 doth
                 ,
                 is
                 without
                 the
                 bodie
                 :
                 but
                 he
                 that
                 commits
              
               
               
                 fornication
                 ,
                 sinneth
                 against
                 his
                 owne
                 bodie
                 .
              
               In
               which
               place
               it
               is
               implyed
               that
               some
               sinnes
               are
               without
               the
               bodie
               ,
               &
               some
               against
               mans
               owne
               bodie
               .
            
             
               Sinnes
               without
               the
               bodie
               ,
               are
               such
               sinnes
               
               as
               a
               man
               committeth
               ,
               his
               bodie
               beeing
               the
               instrument
               of
               the
               sinne
               ,
               but
               not
               the
               thing
               abused
               .
               Such
               are
               Murther
               ,
               Theft
               ,
               &
               Drunkennesse
               :
               for
               in
               the
               committing
               of
               these
               sinnes
               ,
               the
               bodie
               is
               but
               a
               helper
               ,
               and
               onely
               a
               remote
               instrumentall
               cause
               ,
               and
               the
               thing
               abused
               is
               without
               the
               bodie
               .
               For
               example
               :
               in
               drunkennes
               ,
               the
               thing
               abused
               by
               the
               drunkard
               ,
               is
               wine
               or
               strong
               drinke
               :
               in
               theft
               ,
               another
               mans
               goods
               :
               in
               murther
               ,
               the
               instrument
               whereby
               the
               fact
               is
               committed
               .
               The
               bodie
               indeede
               conferres
               his
               helpe
               to
               these
               things
               ,
               but
               the
               iniurie
               is
               directed
               to
               the
               creatures
               of
               God
               ,
               to
               the
               bodie
               and
               goods
               of
               our
               neighbour
               .
               And
               such
               are
               all
               sinnes
               ,
               adulterie
               onely
               excepted
               .
            
             
               Sinnes
               against
               the
               bodie
               ,
               are
               those
               in
               which
               it selfe
               ,
               is
               not
               onely
               the
               instrument
               ,
               but
               the
               thing
               abused
               also
               .
               Such
               a
               sinne
               is
               Adulterie
               onely
               ,
               and
               those
               that
               are
               of
               that
               kind
               ,
               properly
               against
               the
               bodie
               :
               first
               ,
               because
               the
               bodie
               of
               the
               sinner
               ,
               is
               both
               a
               furthering
               cause
               of
               the
               sinne
               ,
               and
               also
               that
               thing
               which
               he
               abuseth
               against
               his
               owne
               selfe
               .
               Secondly
               ,
               by
               this
               offence
               ,
               he
               doth
               not
               onely
               hinder
               ,
               but
               loose
               the
               right
               ,
               power
               ,
               and
               propertie
               of
               his
               bodie
               ,
               in
               that
               be
               makes
               it
               the
               member
               of
               an
               harlot
               .
               And
               lastly
               ,
               though
               other
               sinnes
               in
               their
               kind
               ,
               doe
               bring
               a
               shame
               and
               dishonour
               vpon
               the
               bodie
               ,
               yet
               there
               is
               none
               that
               sitteth
               so
               nigh
               ,
               or
               leaueth
               a
               blot
               so
               deepely
               imprinted
               in
               it
               ,
               as
               doth
               the
               sinne
               of
               vncleannes
               .
            
          
           
             
             
               Sect.
               8.
               
            
             
               The
               eight
               distinction
               of
               sinnes
               is
               grounded
               vpon
               Pauls
               exhortation
               to
               Timothie
               :
               
                 Communicate
                 not
                 with
                 other
                 mens
                 sinnes
                 .
              
               Sinnes
               are
               either
               Other
               mens
               sinnes
               ,
               or
               Communicatiō
               
               with
               other
               mens
               sins
               .
               This
               distinction
               is
               the
               rather
               to
               be
               knowne
               and
               remembred
               ,
               because
               it
               serues
               to
               extenuate
               or
               aggrauate
               sins
               committed
               .
            
             
               Communication
               with
               sinne
               is
               done
               sundry
               waies
               .
               First
               ,
               by
               counsell
               :
               thus
               Ca●phas
               sinned
               when
               he
               gaue
               counsel
               to
               put
               Christ
               to
               death
               .
               Secondly
               ,
               by
               commandement
               :
               so
               Dauid
               sinned
               in
               the
               murther
               of
               Vrias
               .
               Thirdly
               ,
               by
               consent
               ,
               or
               assistance
               ,
               Rom.
               1.
               31.
               thus
               Saul
               sinned
               in
               keeping
               the
               garments
               of
               them
               that
               ●●oned
               Steuen
               ,
               Act.
               22.
               20.
               
               &
               7.
               58.
               
               Fourthly
               ,
               by
               prouocation
               :
               thus
               they
               sinne
               that
               prouok●
               others
               to
               sinne
               ,
               and
               hereof
               Paul
               speaketh
               when
               he
               saith
               ,
               
                 Fathers
                 must
                 not
                 prouoke
                 their
                 children
                 to
                 wrath
                 ,
              
               Eph.
               6.
               4.
               
               Fiftly
               ,
               by
               negligence
               ,
               or
               silence
               .
               This
               is
               the
               sinne
               of
               the
               Minister
               ,
               when
               men
               are
               called
               to
               reprooue
               sinne
               and
               doe
               not
               .
               Sixtly
               ,
               by
               flatterie
               ,
               when
               men
               sooth
               vp
               others
               in
               sinne
               .
               Seauenthly
               ,
               by
               winking
               at
               sinnes
               ,
               or
               passing
               them
               ouer
               by
               slight
               reproofe
               ,
               Eph.
               5.
               11.
               
               Thus
               Eli
               sinned
               in
               rebuking
               his
               sonnes
               ,
               and
               thereby
               brought
               a
               temporall
               iudgement
               vpon
               himselfe
               ,
               and
               his
               familie
               ,
               1.
               
               Sam.
               2.
               chap.
               and
               4.
               
               Eightly
               ,
               by
               participation
               ,
               Eph.
               5.
               7.
               
               &
               thus
               they
               doe
               sinne
               ,
               
               that
               are
               receiuers
               of
               the
               eues
               .
               Ninthely
               ,
               by
               defending
               another
               man
               in
               his
               sinne
               :
               for
               he
               
               
                 that
                 iustifieth
                 the
                 wicked
                 ,
                 and
                 condemneth
                 the
                 iust
                 ,
                 euen
                 they
                 both
                 are
                 an
                 abomination
                 to
                 the
                 Lord.
                 
              
            
          
           
             
               Sect.
               9.
               
            
             
               The
               Ninth
               distinction
               followeth
               .
               
                 Some
                 mens
                 sinnes
              
               (
               saith
               
                 Paul
                 )
                 are
                 open
                 before
                 hand
                 ,
              
               
               
                 some
                 follow
                 after
              
               .
               Which
               place
               by
               some
               is
               expounded
               thus
               :
               Some
               mens
               sinnes
               are
               kept
               secret
               ,
               till
               the
               last
               iudgement
               ,
               and
               some
               are
               reuealed
               in
               this
               life
               ,
               before
               that
               day
               .
               This
               I
               thinke
               is
               a
               truth
               ,
               but
               not
               the
               meaning
               of
               the
               text
               .
               For
               in
               the
               23.
               verse
               the
               Apostle
               spake
               of
               Ordination
               ,
               giuing
               charge
               to
               Timothie
               ,
               that
               he
               should
               not
               suddenly
               admit
               any
               into
               Ecclesiasticall
               offices
               ,
               least
               he
               did
               partake
               with
               their
               sinnes
               .
               Now
               in
               this
               24.
               verse
               ,
               ●…e
               rendereth
               a
               reason
               thereof
               ,
               saying
               ,
               
                 Some
                 mens
                 sinnes
                 are
                 open
                 before
                 hand
                 :
              
               that
               i●
               ,
               some
               mens
               faults
               and
               wants
               are
               knowne
               ,
               before
               their
               ordination
               to
               Ecclesiasticall
               offices
               ,
               and
               of
               such
               the
               Church
               may
               know
               what
               to
               iudge
               and
               say
               .
               But
               some
               againe
               follow
               after
               ,
               that
               is
               ,
               they
               are
               not
               reuealed
               till
               after
               their
               Ordination
               :
               &
               thus
               Iudas
               his
               wickednes
               did
               not
               appeare
               at
               the
               first
               ,
               but
               was
               reuealed
               after
               he
               was
               called
               to
               be
               an
               Apostle
               .
            
             
               And
               thus
               we
               see
               ,
               what
               be
               the
               Differences
               of
               Sinnes
               :
               touching
               all
               which
               ,
               this
               must
               be
               held
               &
               remembred
               for
               a
               Ground
               ,
               That
               euery
               
               sinne
               ,
               in
               what
               degree
               soeuer
               it
               be
               ,
               is
               mortall
               of
               it selfe
               :
               and
               no
               sinne
               is
               veniall
               in
               it
               owne
               nature
               .
               For
               
                 the
                 wages
                 of
                 euery
                 sinne
                 is
                 death
                 .
              
               And
               ,
               
                 Cursed
                 is
                 euery
                 one
                 ,
                 that
                 continueth
              
               
               
                 not
                 in
                 all
                 things
                 ,
                 that
                 are
                 written
                 in
                 the
                 booke
                 of
                 the
                 Law
                 ,
                 to
                 doe
                 them
                 .
              
               Gal.
               3.
               10.
               
               This
               Ground
               must
               be
               holdē
               against
               the
               Church
               of
               Rome
               :
               who
               in
               her
               Case-diuinitie
               ,
               vseth
               to
               pacifie
               the
               conscience
               ,
               by
               teaching
               men
               ,
               that
               sundry
               sinnes
               are
               veniall
               .
            
          
           
             
               Sect.
               10.
               
            
             
               Now
               though
               euery
               sinne
               of
               it selfe
               be
               mortall
               ,
               yet
               all
               are
               not
               equally
               mortall
               :
               but
               some
               more
               ,
               some
               lesse
               .
               For
               the
               better
               vnderstanding
               whereof
               ,
               it
               is
               to
               be
               remembred
               ,
               that
               in
               Sinne
               there
               be
               sundrie
               steppes
               &
               degrees
               ,
               whereby
               one
               and
               the
               same
               sinne
               ,
               may
               be
               lessened
               or
               increased
               ,
               and
               so
               become
               more
               or
               lesse
               hainous
               before
               God.
               
            
             
               If
               it
               be
               asked
               ,
               how
               can
               this
               be
               ?
               I
               answer
               ,
               that
               Sinne
               may
               admit
               aggrauation
               ,
               or
               extenuation
               ,
               sundrie
               waies
               .
               First
               ,
               by
               the
               Circumstances
               ,
               which
               are
               principally
               seauen
               .
            
             
               The
               first
               ,
               is
               the
               subiect
               ,
               or
               person
               sinning
               .
               For
               example
               :
               The
               sinne
               of
               a
               publike
               person
               ,
               is
               more
               hainous
               ,
               yea
               more
               mortall
               ,
               then
               the
               sinne
               of
               a
               priuate
               man
               ,
               because
               he
               is
               in
               eminent
               place
               ,
               and
               his
               actions
               are
               more
               exemplarie
               and
               scandalous
               ,
               then
               the
               actions
               of
               inferiour
               men
               .
               The
               seruant
               ,
               that
               
                 knowes
                 his
                 masters
                 will
              
               ,
               if
               he
               doth
               it
               not
               ,
               is
               the
               greater
               sinner
               ,
               
               and
               shall
               endure
               a
               greater
               punishment
               ,
               then
               he
               that
               neglects
               the
               same
               vpon
               simple
               ignorance
               ,
               Matth.
               10.
               15.
               
               The
               Minister
               and
               Dispenser
               of
               the
               Word
               ,
               if
               he
               be
               vnfaithfull
               and
               vnprofitable
               ,
               his
               offence
               ,
               and
               consequently
               his
               punishment
               ,
               is
               farre
               greater
               then
               other
               mens
               ,
               Matth.
               5.
               13.
               
            
             
               The
               second
               is
               ,
               the
               obiect
               or
               partie
               which
               is
               offended
               .
               In
               this
               respect
               it
               was
               that
               the
               Iewes
               did
               more
               hainously
               sinne
               in
               crucifying
               Christ
               the
               sonne
               of
               God
               ,
               the
               
                 Lord
                 of
                 glorie
              
               ,
               then
               did
               their
               fathers
               which
               persequuted
               and
               killed
               the
               Prophets
               .
               Againe
               ,
               the
               word
               of
               God
               teacheth
               that
               the
               iniurie
               that
               is
               don●
               vnto
               those
               whome
               God
               tenderly
               loueth
               ,
               is
               farre
               more
               displeasing
               vnto
               him
               ,
               then
               if
               it
               were
               done
               to
               others
               .
               
                 He
                 that
                 toucheth
                 you
              
               (
               saies
               the
               Prophet
               ,
               meaning
               the
               Iewes
               his
               chosen
               and
               beloued
               people
               )
               
                 toucheth
                 the
                 apple
                 of
                 his
                 eye
                 ,
              
               Zach.
               3.
               8.
               
               The
               man
               that
               deuiseth
               mischiefe
               against
               his
               harmelesse
               brother
               that
               
                 dwelleth
                 peaceably
                 by
                 him
              
               ,
               committeth
               a
               sinne
               most
               odious
               vnto
               God
               and
               man
               ,
               Prov.
               3.
               29.
               
               Psal.
               7.
               4.
               
               He
               that
               is
               called
               and
               conuerted
               vnto
               God
               and
               Christ
               ,
               and
               maketh
               not
               honest
               prouision
               for
               
                 his
                 owne
                 ,
                 which
                 are
                 of
                 his
                 familie
                 ,
              
               is
               so
               notorious
               an
               offender
               ,
               that
               S.
               Paul
               holds
               him
               a
               
                 de●ier
                 of
                 the
                 faith
                 ,
                 and
                 worse
                 then
                 an
                 Insidel
                 ,
              
               1.
               
               Tim.
               5.
               8.
               
               The
               person
               that
               shall
               ralle
               
                 vpon
                 the
                 Iudge
              
               ,
               or
               speake
               euill
               of
               
                 the
                 Ruler
                 of
                 his
                 people
              
               ,
               is
               a
               greater
               transgressour
               of
               Gods
               commandement
               ,
               then
               he
               that
               reuileth
               ,
               or
               abuseth
               
               an
               ordinarie
               man
               ,
               Exod.
               23.
               28.
               
            
             
               The
               third
               is
               ,
               the
               Thing
               done
               in
               which
               the
               offence
               is
               cōmitted
               .
               Thus
               ,
               to
               falsifie
               
                 the
                 word
                 of
                 God
                 ,
                 and
                 to
                 prophane
                 his
                 worship
                 and
                 Seruice
                 ,
              
               is
               much
               more
               abominable
               in
               his
               sight
               ,
               then
               is
               the
               falsifying
               of
               the
               word
               of
               a
               man
               ,
               or
               the
               abuse
               of
               humane
               lawes
               and
               ordinances
               .
               Thus
               againe
               ,
               the
               hurting
               and
               indamaging
               of
               the
               person
               and
               life
               of
               our
               neighbour
               ,
               is
               a
               more
               odious
               offence
               ,
               then
               is
               the
               diminishing
               of
               his
               goods
               and
               outward
               estate
               :
               and
               the
               hurt
               that
               redoundeth
               by
               our
               default
               vnto
               his
               soule
               ,
               is
               more
               offensiue
               euery
               way
               ,
               then
               the
               wrong
               that
               is
               offered
               vnto
               his
               bodie
               .
            
             
               The
               fourth
               ,
               is
               the
               Place
               where
               it
               is
               done
               .
               According
               to
               this
               Circumstance
               ,
               if
               a
               man
               shall
               either
               speake
               or
               doe
               any
               thing
               ,
               that
               comes
               vnder
               the
               name
               of
               a
               breach
               of
               pietie
               or
               iustice
               ,
               in
               publike
               place
               ,
               as
               in
               
                 the
                 congregation
              
               ,
               in
               
                 open
                 court
              
               ,
               or
               
                 generall
                 assemblie
              
               ,
               and
               that
               with
               publike
               and
               generall
               scandall
               :
               he
               is
               a
               greater
               offendour
               ,
               then
               if
               he
               spake
               or
               did
               the
               same
               at
               home
               ,
               in
               his
               house
               or
               closet
               .
            
             
               The
               fift
               is
               the
               End.
               In
               regard
               hereof
               ,
               he
               that
               stealeth
               from
               another
               ,
               that
               whereby
               he
               may
               satisfie
               his
               hunger
               ,
               and
               saue
               his
               life
               ,
               beeing
               driuen
               to
               extreame
               necessitie
               :
               offendeth
               in
               a
               lower
               and
               lesser
               degree
               ,
               then
               the
               theefe
               that
               robbeth
               by
               the
               high
               way
               side
               ,
               for
               this
               ende
               ,
               to
               enrich
               himselfe
               by
               the
               losses
               of
               other
               men
               .
            
             
               The
               sixt
               is
               the
               Manner
               how
               ?
               Thus
               he
               that
               
               committeh
               vncleannesse
               in
               the
               outward
               act
               ,
               doeth
               more
               grieuously
               sinne
               ,
               and
               with
               greater
               scandall
               ,
               then
               if
               he
               onely
               entertained
               an
               vncleane
               thought
               into
               his
               heart
               .
               And
               he
               that
               sinneth
               of
               set
               purpose
               and
               presumption
               ,
               or
               of
               obstinate
               and
               resolued
               malice
               against
               God
               ,
               hath
               proceeded
               vnto
               a
               higher
               degree
               of
               iniquitie
               ,
               then
               if
               he
               had
               fallen
               vpon
               ignorance
               ,
               infirmity
               ,
               or
               disordered
               and
               distempered
               affection
               .
               In
               like
               manner
               ,
               the
               sinne
               of
               the
               Iewes
               ,
               in
               forcing
               .
               Pilate
               by
               their
               threatning
               tearmes
               (
               as
               that
               he
               was
               an
               enemie
               to
               Caesar
               ,
               &c.
               )
               to
               the
               vniust
               condemnation
               of
               Christ
               Iesus
               ,
               was
               an
               higher
               degree
               ,
               then
               the
               sinne
               of
               Pilate
               himselfe
               ,
               who
               yelding
               vnto
               their
               import●●nitie
               ,
               pronounced
               sentence
               against
               him
               ,
               Ioh.
               19.
               11.
               
               The
               last
               is
               the
               Time
               ,
               which
               also
               serues
               to
               aggrauate
               the
               sinne
               .
               For
               ordinarie
               disobedience
               in
               the
               time
               of
               grace
               ,
               and
               wilfull
               neglect
               of
               gods
               calling
               ,
               in
               the
               aboundance
               of
               meanes
               ,
               is
               a
               great
               deale
               more
               damnable
               ,
               then
               the
               commission
               of
               sin
               ,
               in
               the
               daies
               of
               ignorance
               and
               blindnesse
               ,
               when
               the
               like
               
               meanes
               are
               wanting
               .
            
             
               The
               Second
               way
               to
               aggrauate
               sinne
               ,
               is
               by
               addition
               of
               sin
               to
               sin
               :
               and
               that
               is
               done
               sundry
               waies
               :
               first
               ,
               by
               committing
               one
               sinne
               in
               the
               necke
               of
               an
               other
               ;
               as
               Dauid
               sinned
               ,
               when
               he
               added
               murther
               to
               adulterie
               .
               Secondly
               ,
               by
               doubling
               and
               multiplying
               of
               sinne
               ,
               that
               is
               ,
               by
               falling
               often
               into
               the
               same
               sinne
               .
               Thirdly
               ,
               by
               lying
               in
               sinne
               without
               repentance
               .
               And
               
               here
               it
               must
               be
               remembred
               ,
               that
               men
               of
               yeares
               liuing
               in
               the
               Church
               ,
               are
               not
               simply
               condemned
               for
               their
               particular
               sinnes
               ;
               but
               for
               their
               continuance
               and
               residence
               in
               them
               .
               Sinnes
               committed
               make
               men
               worthie
               of
               damnation
               ;
               but
               liuing
               and
               abiding
               in
               them
               without
               repentance
               ,
               is
               the
               thing
               that
               brings
               damnation
               .
               For
               as
               in
               the
               militant
               Church
               ,
               men
               are
               excommunicate
               ,
               not
               so
               much
               for
               their
               offence
               ,
               as
               for
               their
               obstinacie
               ;
               so
               shall
               it
               be
               in
               the
               church
               triumphant
               ;
               the
               kingdom
               of
               heauen
               shall
               be
               barred
               against
               men
               ,
               not
               so
               much
               for
               their
               sinne
               committed
               ,
               as
               for
               their
               lying
               therin
               without
               repentance
               .
               And
               this
               is
               the
               manner
               of
               Gods
               dealing
               with
               those
               that
               haue
               liued
               within
               the
               precincts
               of
               the
               church
               ;
               they
               shall
               be
               condemned
               for
               the
               very
               want
               of
               true
               faith
               and
               repentance
               .
               This
               should
               admonish
               euery
               one
               of
               vs
               ,
               to
               take
               heed
               ,
               least
               we
               lie
               in
               any
               sin
               :
               and
               that
               being
               any
               way
               ouertaken
               ,
               we
               should
               speedily
               repent
               ,
               least
               we
               aggrauate
               our
               sinne
               by
               continuance
               therein
               ,
               and
               so
               bring
               vpon
               our selues
               swift
               damnation
               .
            
             
               Thirdly
               ,
               the
               same
               sinne
               is
               made
               greater
               or
               lesser
               foure
               waies
               !
               according
               to
               the
               number
               of
               degrees
               in
               the
               committing
               of
               a
               sinne
               ,
               noted
               by
               S.
               Iames
               ,
               
                 Temptation
                 ,
                 Conception
                 ,
                 Birth
              
               ,
               
               and
               Perfection
               .
               Actual
               sinne
               in
               the
               first
               degree
               of
               tentation
               ,
               is
               when
               the
               minde
               vpon
               some
               sudden
               motion
               ,
               is
               drawne
               away
               to
               thinke
               euill
               ,
               and
               withall
               is
               tickled
               with
               some
               delight
               
               thereof
               .
               For
               a
               bad
               motion
               cast
               into
               the
               mind
               ,
               by
               the
               flesh
               and
               the
               deuill
               ,
               is
               like
               vnto
               the
               baite
               cast
               into
               the
               water
               ,
               that
               allureth
               and
               delighteth
               the
               fish
               ,
               and
               causeth
               it
               to
               bite
               .
               Sin
               in
               conception
               ,
               is
               when
               with
               the
               delight
               of
               the
               minde
               ,
               there
               goes
               consent
               of
               will
               to
               doe
               the
               euill
               thought
               on
               .
               Sinne
               in
               birth
               ,
               is
               when
               it
               comes
               forth
               into
               an
               action
               or
               execution
               .
               Sin
               in
               perfection
               ,
               is
               when
               men
               are
               growne
               to
               a
               custome
               and
               habit
               in
               sin
               ,
               vpon
               long
               practise
               .
               For
               the
               often
               committing
               of
               one
               and
               the
               same
               sinne
               ,
               leaues
               an
               euill
               impression
               in
               the
               heart
               ,
               that
               is
               ,
               a
               strong
               or
               violent
               inclination
               ,
               to
               that
               or
               any
               other
               euill
               ,
               as
               hath
               bin
               taught
               before
               .
               And
               sinne
               thus
               made
               perfect
               ,
               brings
               forth
               death
               :
               for
               custome
               in
               sinning
               brings
               hardnes
               of
               heart
               :
               hardnes
               of
               heart
               ,
               impenitencie
               :
               and
               impenitencie
               ,
               condemnation
               .
               Now
               of
               these
               degrees
               ,
               the
               first
               is
               the
               least
               ,
               &
               the
               last
               is
               the
               greatest
               .
               One
               and
               the
               same
               sin
               ,
               is
               lesser
               in
               tentation
               ,
               then
               in
               conception
               :
               &
               lesse
               in
               conception
               ,
               then
               in
               birth
               :
               and
               greater
               in
               perfection
               ,
               then
               in
               all
               the
               former
               .
            
          
           
             
               Sect.
               11.
               
            
             
               Now
               from
               this
               doctrine
               of
               the
               increasing
               and
               lessening
               of
               Sin
               
                 in
                 these
                 respects
              
               ,
               we
               may
               gather
               ,
               that
               all
               sins
               are
               not
               alike
               or
               equall
               ,
               as
               the
               Stoicks
               of
               auncient
               times
               ,
               and
               their
               followers
               haue
               falsely
               imagined
               .
               For
               it
               hath
               bin
               prooued
               at
               large
               ,
               by
               induction
               of
               sundrie
               
               particulars
               ,
               that
               there
               are
               degrees
               of
               sinnes
               ,
               some
               lesser
               ,
               som
               greater
               :
               some
               more
               offensiue
               and
               odious
               to
               God
               &
               man
               ,
               some
               lesse
               .
               And
               ●hat
               the
               circumstances
               of
               time
               ,
               place
               ,
               person
               ,
               and
               manner
               of
               doing
               ,
               doe
               serue
               to
               enlarge
               or
               extenuate
               the
               sinne
               commited
               .
            
             
               If
               it
               be
               here
               alleadged
               ,
               that
               Sin
               is
               nothing
               but
               the
               doing
               of
               that
               ,
               which
               is
               
                 vnlawfull
                 to
                 be
                 done
              
               ,
               and
               that
               this
               is
               equall
               in
               all
               men
               that
               sinne
               :
               and
               therfore
               by
               consequent
               ,
               offences
               are
               equall
               .
               I
               answer
               ,
               that
               in
               euery
               sin
               ,
               mē
               must
               not
               consider
               the
               vnlawfulnes
               thereof
               onely
               ,
               but
               the
               reason
               why
               it
               should
               be
               vnlawfull
               :
               and
               that
               is
               properly
               ,
               because
               it
               is
               a
               breach
               of
               Gods
               law
               ,
               and
               repugnant
               to
               his
               will
               reuealed
               in
               his
               word
               .
               Nowe
               there
               is
               no
               breach
               of
               a
               diuine
               Law
               ,
               but
               it
               is
               more
               or
               lesse
               repugnant
               vnto
               the
               will
               of
               the
               Lawgiuer
               ,
               God
               himselfe
               .
               And
               many
               transgressions
               ,
               are
               more
               repugnāt
               thereunto
               then
               fewer
               :
               for
               the
               more
               sin
               is
               increased
               ,
               the
               more
               is
               the
               wrath
               of
               God
               in●lamed
               against
               the
               sinner
               vpon
               his
               due
               desert
               .
            
             
               If
               it
               be
               said
               againe
               ,
               that
               the
               nature
               of
               Sin
               stands
               onely
               in
               this
               ,
               that
               the
               sinner
               makes
               an
               aberration
               from
               the
               scope
               or
               marke
               that
               is
               set
               before
               him
               ,
               and
               doth
               no
               more
               then
               passe
               the
               bondes
               of
               dutie
               prescribed
               by
               God
               ,
               and
               that
               all
               are
               alike
               in
               this
               respect
               ;
               The
               answer
               is
               ,
               that
               it
               is
               a
               falshood
               to
               affirme
               ,
               that
               he
               which
               makes
               the
               lesse
               aberration
               from
               the
               dutie
               commanded
               ,
               is
               equall
               in
               offence
               to
               him
               
               that
               makes
               the
               greater
               .
               For
               the
               same
               sin
               for
               substance
               ,
               hath
               sundrie
               steps
               and
               degrees
               ,
               in
               respect
               whereof
               ,
               one
               man
               becommeth
               a
               more
               heinous
               offender
               then
               another
               .
               For
               example
               ,
               in
               the
               seauenth
               commandemēt
               when
               God
               forbiddes
               the
               committing
               of
               Adultery
               ,
               he
               forbiddeth
               three
               degrees
               of
               the
               same
               sinne
               ;
               to
               wit
               ,
               adulterie
               of
               the
               heart
               ,
               consisting
               of
               inordinate
               and
               vncleane
               affections
               ;
               adulterie
               of
               the
               tongue
               in
               corrupt
               ,
               dishonest
               ,
               and
               vnseemely
               speeches
               ;
               and
               the
               very
               act
               of
               vncleannesse
               and
               filthinesse
               committed
               by
               the
               bodie
               .
               Now
               it
               cannot
               be
               said
               ,
               that
               he
               which
               breakes
               this
               commandement
               onely
               in
               the
               first
               degree
               ,
               is
               as
               great
               a
               transgressour
               ,
               as
               he
               that
               hath
               proceeded
               to
               the
               second
               ,
               and
               so
               to
               the
               third
               .
               And
               therefore
               it
               remaines
               for
               an
               vndoubted
               truth
               ,
               that
               Sinnes
               committed
               against
               the
               Law
               of
               God
               are
               not
               equall
               ,
               but
               some
               lesser
               ,
               some
               greater
               .
            
             
               Sundrie
               other
               Distinctions
               there
               are
               of
               sinnes
               ;
               as
               namely
               ,
               That
               the
               main
               sinnes
               of
               the
               first
               Table
               ,
               are
               greater
               then
               the
               maine
               sins
               of
               the
               second
               Table
               .
               And
               yet
               the
               maine
               sinnes
               of
               the
               second
               ,
               are
               greater
               then
               the
               breach
               of
               ceremoniall
               duties
               ,
               against
               the
               first
               table
               .
               But
               this
               which
               hath
               beene
               said
               shall
               suffice
               .
            
             
               The
               vse
               of
               this
               doctrine
               is
               manifold
               .
               First
               ,
               by
               it
               we
               learne
               ,
               what
               the
               heart
               of
               man
               is
               by
               nature
               :
               namely
               ,
               a
               corrupt
               and
               vncleane
               fountaine
               ,
               out
               of
               which
               issueth
               in
               the
               course
               of
               
               this
               life
               ,
               the
               streames
               of
               corruptions
               infinite
               in
               number
               ,
               noysome
               in
               qualities
               ,
               hainous
               in
               degrees
               ,
               dāgerous
               in
               effects
               .
               For
               from
               thence
               doe
               flow
               ,
               all
               the
               differences
               of
               sinnes
               before
               named
               ,
               with
               their
               seuerall
               branches
               ,
               and
               infinite
               many
               more
               ,
               that
               cannot
               be
               rehearsed
               .
               This
               must
               mooue
               vs
               humbly
               to
               sue
               vnto
               God
               ,
               &
               earnestly
               to
               entreat
               him
               ,
               to
               wash
               vs
               throughly
               from
               our
               wickednes
               ,
               &
               clense
               vs
               from
               our
               sinnes
               :
               yea
               to
               purge
               and
               to
               rinse
               the
               fountaine
               thereof
               ,
               our
               vncleane
               and
               polluted
               hearts
               .
               And
               when
               by
               Gods
               mercie
               in
               Christ
               ,
               apprehended
               by
               faith
               ,
               our
               hearts
               shall
               be
               purified
               ,
               thē
               to
               set
               watch
               &
               ward
               ouer
               them
               ,
               
               and
               to
               keep
               them
               with
               all
               diligence
               .
               Secondly
               it
               teacheth
               vs
               ,
               that
               miserable
               mortal
               man
               ,
               
               is
               not
               guiltie
               of
               one
               or
               more
               sinnes
               ,
               but
               of
               many
               &
               sundrie
               corruptions
               ,
               both
               of
               heart
               and
               life
               .
               
                 Who
                 can
                 vnderstand
                 his
                 faults
              
               ?
               saith
               Dauid
               .
               Now
               the
               alowance
               of
               sinne
               beeing
               
               death
               by
               gods
               ordināce
               ,
               &
               God
               being
               iustice
               it selfe
               :
               answerably
               to
               the
               number
               of
               our
               offences
               ,
               must
               we
               needes
               be
               lyable
               to
               many
               punishments
               ,
               yea
               to
               death
               it selfe
               ,
               both
               of
               the
               bodie
               and
               of
               the
               soule
               .
               This
               beeing
               our
               wofull
               estate
               ,
               little
               cause
               is
               there
               ,
               that
               any
               man
               should
               thinke
               himselfe
               to
               be
               in
               good
               case
               ,
               or
               presume
               of
               Gods
               mercie
               in
               regard
               of
               the
               small
               number
               of
               his
               sinnes
               .
               And
               much
               lesse
               cause
               hath
               he
               ,
               falsly
               to
               imagine
               with
               the
               Popish
               sort
               ,
               that
               he
               can
               merit
               the
               fauour
               of
               God
               by
               any
               worke
               done
               by
               him
               ,
               aboue
               that
               
               which
               the
               Law
               requireth
               ;
               considering
               that
               it
               is
               impossible
               for
               him
               to
               know
               either
               the
               number
               ,
               or
               the
               nature
               ,
               or
               the
               measure
               of
               his
               sinnes
               .
               Lastly
               ,
               the
               consideration
               of
               this
               point
               ,
               must
               be
               a
               barre
               to
               keepe
               vs
               in
               ,
               that
               we
               be
               not
               too
               secure
               or
               presumptuous
               of
               our
               owne
               estate
               :
               for
               as
               much
               as
               we
               learne
               out
               of
               the
               word
               of
               god
               ,
               that
               in
               respect
               of
               the
               multitude
               of
               our
               corruptions
               ,
               this
               our
               life
               is
               full
               of
               much
               euill
               ,
               and
               many
               difficulties
               ,
               that
               wee
               haue
               whole
               armies
               of
               enemies
               to
               encounter
               with
               all
               ,
               not
               onely
               out
               of
               vs
               in
               the
               world
               abroad
               ,
               but
               within
               vs
               ,
               lurking
               euen
               in
               our
               owne
               flesh
               .
               And
               vpon
               this
               consideration
               ,
               that
               we
               should
               be
               at
               cōtinuall
               defiance
               with
               them
               ,
               vsing
               all
               holy
               meanes
               to
               get
               the
               victorie
               ouer
               them
               ,
               by
               the
               daily
               exercises
               of
               inuocation
               and
               repentance
               ,
               and
               by
               a
               continuall
               practise
               of
               new
               obedience
               ,
               vnto
               all
               the
               lawes
               and
               commandements
               of
               God
               ,
               according
               to
               the
               measure
               of
               grace
               receiued
               .
               And
               so
               much
               of
               the
               third
               Ground
               .
            
          
        
         
           
             CHAP.
             III.
             
          
           
             
               Of
               the
               subiection
               and
               power
               of
               Conscience
               .
            
          
           
             THe
             fourth
             and
             last
             Ground
             ,
             is
             touching
             the
             subiection
             and
             power
             of
             Conscience
             .
             Wherein
             we
             are
             to
             remember
             two
             things
             :
             what
             Conscience
             is
             ;
             and
             what
             is
             the
             naturall
             
             condition
             of
             it
             in
             every
             man.
             For
             the
             first
             ;
             the
             name
             of
             Conscience
             will
             giue
             light
             to
             the
             thing
             it selfe
             .
             For
             it
             signifieth
             a
             knowledge
             ioyned
             with
             a
             knowledge
             ;
             and
             it
             is
             so
             tearmed
             in
             two
             respects
             .
             First
             ,
             because
             when
             a
             man
             knowes
             or
             thinks
             any
             thing
             ,
             by
             meanes
             of
             Conscience
             ,
             he
             knows
             what
             he
             knowes
             &
             thinks
             .
             Secondly
             ,
             because
             by
             it
             ,
             man
             knowes
             that
             thing
             of
             himselfe
             ,
             which
             God
             also
             knowes
             of
             him
             .
             Man
             hath
             two
             witnesses
             of
             his
             thoughtes
             ,
             God
             ,
             and
             his
             owne
             conscience
             ;
             God
             is
             the
             first
             and
             chiefest
             ;
             and
             Conscience
             is
             the
             second
             subordinate
             vnto
             God
             ,
             bearing
             witnes
             vnto
             God
             either
             with
             the
             man
             or
             against
             him
             .
             Therefore
             it
             is
             nothing
             els
             but
             a
             part
             of
             the
             vnderstanding
             ,
             whereby
             a
             man
             knowes
             what
             he
             thinkes
             ,
             what
             he
             wills
             and
             desires
             ,
             as
             also
             in
             what
             manner
             he
             knoweth
             ,
             thinketh
             ,
             or
             willeth
             ,
             either
             good
             or
             euill
             .
             Wherevnto
             this
             must
             be
             added
             ,
             that
             as
             consciēce
             knowes
             our
             thoughts
             ,
             wils
             ,
             &
             actions
             ,
             so
             it
             testifies
             thereof
             vnto
             God
             ,
             either
             with
             vs
             ,
             or
             against
             vs.
             
          
           
             In
             the
             second
             place
             ,
             The
             naturall
             condition
             or
             propertie
             of
             euery
             mans
             conscience
             is
             this
             ;
             that
             in
             regard
             of
             authoritie
             and
             power
             ,
             it
             is
             placed
             in
             the
             middle
             betweene
             man
             and
             God
             ,
             so
             as
             it
             is
             vnder
             God
             and
             yet
             aboue
             man.
             And
             this
             naturall
             condition
             hath
             two
             parts
             :
             the
             first
             is
             the
             Subiection
             of
             conscience
             to
             God
             and
             his
             word
             .
             Concerning
             which
             subiection
             we
             haue
             this
             rule
             :
             That
             
             God
             alone
             by
             his
             word
             doth
             onely
             bind
             the
             conscience
             ,
             by
             causing
             it
             in
             euerie
             action
             either
             to
             excuse
             for
             well
             doeing
             ,
             or
             accuse
             for
             sinne
             .
             And
             this
             God
             doth
             properly
             .
             For
             first
             ,
             he
             is
             the
             onely
             Lord
             of
             the
             conscience
             ,
             which
             created
             it
             ,
             and
             gouernes
             it
             .
             2.
             
             Againe
             ,
             he
             is
             the
             only
             Law-giuer
             ,
             that
             hath
             power
             to
             saue
             or
             destroy
             the
             soule
             ,
             for
             the
             keeping
             &
             breaking
             of
             his
             Lawes
             ,
             Iam.
             4.
             12.
             3.
             
             And
             further
             ,
             mans
             conscience
             is
             knowne
             to
             none
             ,
             besides
             himselfe
             ,
             but
             to
             God
             :
             
               What
               man
               knoweth
               the
               things
               of
               a
               man
               ,
               saue
               the
               spirit
               of
               a
               man
               which
               is
               in
               him
               ?
            
             1.
             
             Cor.
             2.
             11.
             
             And
             it
             is
             God
             onely
             that
             giues
             liberty
             to
             the
             conscience
             ,
             in
             regard
             of
             his
             owne
             lawes
             .
             Vpon
             this
             it
             followeth
             ,
             that
             no
             mans
             commandement
             or
             Law
             can
             of
             it selfe
             ,
             and
             by
             it
             owne
             soueraigne
             power
             bind
             conscience
             ,
             but
             doth
             it
             onely
             by
             the
             authoritie
             and
             vertue
             of
             the
             written
             word
             of
             God
             ,
             or
             some
             part
             thereof
             .
             And
             therefore
             if
             it
             be
             alleadged
             ,
             that
             subiection
             is
             due
             to
             the
             Magistrate
             for
             conscience
             sake
             ,
             Rom.
             13.
             5.
             the
             Answer
             is
             at
             hand
             ;
             that
             subiection
             is
             indeede
             to
             be
             performed
             to
             ciuill
             authoritie
             ordained
             by
             God
             ,
             and
             obediēce
             also
             to
             the
             Lawes
             of
             the
             Magistrate
             for
             feare
             of
             wrath
             ,
             and
             for
             auoiding
             of
             punishment
             ,
             but
             not
             for
             conscience
             of
             the
             said
             authoritie
             or
             lawes
             properly
             and
             directly
             ,
             but
             for
             conscience
             of
             Gods
             commandemēt
             ,
             which
             appointeth
             both
             Magistracie
             ,
             and
             the
             authoritie
             thereof
             .
             This
             is
             it
             that
             bindes
             the
             
             conscience
             immediatly
             ;
             that
             by
             vertue
             of
             a
             superiour
             Law
             ,
             whereby
             it
             standeth
             in
             force
             ,
             namely
             the
             Law
             of
             God.
             
          
           
             The
             Second
             part
             of
             the
             naturall
             condition
             of
             conscience
             ,
             is
             the
             Power
             which
             it
             hath
             ouer
             man
             to
             accuse
             or
             excuse
             him
             in
             respect
             of
             things
             done
             .
             And
             this
             is
             plaine
             by
             Saint
             Pauls
             Conclusion
             ,
             
               Whatsoeuer
               is
               not
               of
               faith
            
             ,
             
             that
             is
             ,
             whatsoeuer
             man
             doth
             ,
             whereof
             he
             is
             not
             certenly
             perswaded
             in
             judgement
             and
             conscience
             ,
             out
             of
             Gods
             word
             ,
             that
             the
             thing
             may
             be
             done
             ,
             
               it
               is
               sinne
            
             .
             More
             plainely
             :
             a
             thing
             may
             be
             said
             ,
             not
             to
             be
             done
             of
             faith
             three
             waies
             .
             First
             ,
             whē
             it
             is
             done
             with
             doubting
             ,
             
             and
             vnresolued
             conscience
             ,
             as
             in
             those
             that
             are
             weake
             in
             knowledge
             .
             Of
             which
             sort
             were
             some
             in
             the
             Primitiue
             church
             ,
             who
             notwithstanding
             they
             heard
             of
             the
             doctrine
             of
             Christian
             libertie
             ,
             yet
             they
             were
             of
             opinion
             ,
             that
             after
             Christs
             ascension
             ,
             there
             was
             a
             difference
             to
             be
             made
             of
             meates
             ,
             and
             thereupon
             thought
             ,
             they
             might
             not
             eate
             of
             some
             kind
             of
             meats
             .
             Suppose
             now
             ,
             that
             these
             persons
             (
             by
             accident
             )
             should
             haue
             been
             drawne
             to
             eate
             swines
             flesh
             ,
             which
             themselues
             had
             holden
             a
             thing
             forbidden
             .
             These
             men
             vpon
             this
             very
             fact
             had
             sinned
             ,
             because
             that
             which
             they
             did
             ,
             was
             vpon
             an
             vnresolued
             conscience
             .
             So
             saith
             the
             Apostle
             ,
             Rom.
             14.
             23.
             
             He
             that
             doubteth
             ,
             is
             condemned
             ,
             if
             he
             eate
             ,
             because
             he
             eateth
             not
             of
             faith
             .
             Secondly
             ,
             when
             a
             thing
             is
             done
             vpon
             an
             erronious
             
             
             conscience
             ,
             it
             is
             not
             of
             faith
             ,
             and
             therefore
             it
             is
             a
             sinne
             .
             Thus
             the
             Masse-Priest
             sinneth
             in
             saying
             Masse
             ,
             though
             he
             thinke
             in
             his
             conscience
             ,
             the
             thing
             he
             doth
             ,
             is
             the
             ordinance
             of
             God.
             And
             thus
             Heretikes
             doe
             die
             Heretikes
             ,
             though
             when
             they
             die
             ,
             they
             be
             fully
             perswaded
             there
             opinions
             be
             the
             truth
             .
             Againe
             in
             the
             same
             manner
             ;
             Put
             the
             case
             a
             man
             should
             be
             of
             opinion
             ,
             that
             fornication
             ,
             or
             theft
             ,
             were
             things
             arbitrarie
             and
             indifferent
             ,
             and
             hereupon
             his
             conscience
             should
             tel
             him
             he
             might
             take
             opportunitie
             ,
             and
             commit
             either
             of
             these
             sinnes
             ;
             whether
             is
             this
             action
             in
             the
             partie
             thus
             perswaded
             ,
             a
             sinne
             or
             no
             ?
             I
             answer
             ,
             the
             case
             is
             plaine
             ,
             that
             the
             fact
             is
             done
             vpon
             an
             erronious
             conscience
             ,
             and
             therefore
             must
             be
             a
             sinne
             in
             the
             doer
             .
             For
             the
             error
             of
             the
             iudgement
             cannot
             take
             away
             the
             nature
             of
             that
             which
             is
             simply
             euill
             .
             Sinne
             is
             sinne
             ,
             and
             so
             remaineth
             notwithstanding
             any
             contrarie
             perswasion
             of
             the
             consciēce
             .
             The
             reason
             is
             ,
             because
             though
             the
             conscience
             erreth
             and
             is
             misinformed
             ,
             yet
             it
             bindeth
             so
             farre
             forth
             ,
             as
             that
             if
             a
             man
             iudge
             a
             thing
             to
             be
             euill
             ,
             either
             simply
             or
             in
             some
             respect
             ,
             (
             though
             falsely
             )
             and
             yet
             afterward
             doth
             it
             ,
             he
             hath
             sinned
             and
             offended
             the
             Maiestie
             of
             God
             ,
             as
             much
             as
             in
             him
             lieth
             .
             Thirdly
             ,
             when
             a
             thing
             as
             done
             with
             a
             repugning
             
             or
             gainsaying
             conscience
             ,
             though
             vpon
             error
             and
             false
             iudgement
             of
             the
             conscience
             ,
             it
             is
             in
             the
             doer
             a
             sinne
             .
             Thus
             an
             Anabaptist
             ,
             
             that
             holdeth
             it
             vnlawfull
             to
             sweare
             ,
             sinneth
             if
             he
             take
             an
             oath
             ;
             not
             in
             swearing
             simply
             ,
             for
             that
             is
             Gods
             ordinance
             ,
             but
             because
             he
             sweares
             against
             the
             perswasion
             of
             his
             Conscience
             .
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Of
               the
               distinction
               of
               Cases
               .
            
          
           
             THus
             much
             touching
             the
             Preambles
             ,
             or
             Grounds
             of
             this
             doctrine
             .
             Now
             it
             remaineth
             that
             we
             come
             to
             the
             Questions
             of
             Conscience
             .
          
           
             These
             Questions
             may
             be
             fitly
             deuided
             ,
             according
             to
             the
             matter
             or
             subiect
             of
             them
             ,
             which
             is
             Man.
             Now
             as
             Man
             is
             considered
             diuers
             waies
             ,
             that
             is
             to
             say
             ,
             either
             a
             part
             ●y
             himselfe
             ;
             or
             as
             he
             stands
             in
             relation
             to
             an
             other
             ,
             and
             is
             a
             member
             of
             a
             Societie
             :
             so
             the
             Questions
             of
             Conscience
             are
             to
             be
             distinguished
             ;
             some
             concerning
             man
             simply
             considered
             by
             himselfe
             :
             some
             againe
             ,
             as
             he
             stands
             in
             relation
             to
             an
             other
             .
          
           
             Man
             standeth
             in
             a
             twofold
             relation
             :
             to
             God
             ,
             or
             to
             Man.
             As
             he
             stands
             in
             relation
             to
             God
             ,
             he
             beares
             the
             name
             of
             a
             Christian
             ,
             that
             is
             ,
             a
             member
             of
             Christ
             ,
             or
             a
             sonne
             of
             God
             ,
             whose
             dutie
             is
             to
             know
             and
             to
             worship
             God
             
             according
             to
             his
             will
             reuealed
             in
             his
             word
             .
             As
             he
             stands
             in
             relation
             to
             man
             ,
             he
             is
             a
             part
             of
             a
             bodie
             ,
             and
             a
             member
             of
             some
             societie
             .
             Now
             the
             Questions
             that
             concerne
             him
             ,
             as
             a
             member
             of
             a
             societie
             ,
             are
             of
             three
             sorts
             ,
             according
             to
             three
             distinct
             kinds
             of
             societies
             .
             For
             euery
             man
             is
             either
             a
             member
             of
             a
             Familie
             ,
             or
             of
             the
             Church
             ,
             or
             of
             the
             Common-wealth
             .
             And
             answerably
             ,
             some
             Questions
             concerne
             mā
             as
             a
             member
             of
             a
             familie
             :
             some
             as
             he
             is
             a
             member
             of
             the
             Church
             :
             some
             as
             he
             is
             a
             member
             of
             the
             Commonwealth
             .
          
           
             In
             a
             word
             therefore
             ,
             all
             Questions
             touching
             man
             ,
             may
             be
             reduced
             to
             three
             generall
             heads
             .
             The
             first
             whereof
             is
             ,
             concerning
             man
             simply
             considered
             as
             he
             is
             a
             man.
             The
             second
             ,
             touching
             man
             as
             he
             stands
             in
             relation
             to
             God.
             The
             third
             ,
             concerning
             man
             as
             he
             is
             a
             member
             of
             one
             of
             the
             three
             societies
             ,
             that
             is
             ,
             either
             of
             the
             Familie
             ,
             or
             of
             the
             Church
             ,
             or
             of
             the
             Commonwealth
             .
          
           
             
               QVestions
               of
               the
               first
               sort
               ,
               concerning
               man
               simply
               considered
               in
               himselfe
               as
               he
               is
               a
               man
               ,
               are
               especially
               three
               .
            
             
               The
               first
               ,
               What
               a
               man
               must
               doe
               ,
               that
               he
               may
               come
               into
               the
               fauour
               of
               God
               ,
               and
               be
               saued
               ?
            
             
               The
               second
               ,
               How
               he
               may
               be
               assured
               in
               conscience
               of
               his
               owne
               saluation
               ?
            
             
             
               The
               third
               ,
               How
               he
               may
               recouer
               himselfe
               ,
               when
               he
               is
               distressed
               or
               fallen
               ?
               Of
               these
               in
               order
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               Of
               the
               first
               maine
               Question
               touching
               Man.
               
            
          
           
             
               I.
               Question
               .
               What
               must
               a
               man
               doe
               ,
               that
               he
               may
               come
               into
               Gods
               fauor
               ,
               and
               be
               saued
               ?
            
             
               FOR
               answer
               to
               this
               Question
               ,
               some
               Groundes
               must
               be
               laid
               downe
               before-hand
               .
               The
               first
               is
               this
               ;
               That
               we
               must
               consider
               and
               remember
               ,
               how
               and
               by
               what
               meanes
               ,
               God
               brings
               any
               man
               to
               saluation
               .
               For
               looke
               how
               God
               saueth
               others
               ;
               so
               he
               that
               would
               know
               how
               to
               be
               saued
               ,
               must
               vse
               the
               meanes
               whereby
               God
               saueth
               them
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 In
                 the
                 working
                 and
                 effecting
                 of
                 Mans
                 saluation
                 ,
                 
                 ordinarily
                 there
                 are
                 two
                 special
                 actions
                 of
                 God
                 :
                 the
                 
                   giuing
                   of
                   the
                   first
                   grace
                
                 ,
                 and
                 after
                 that
                 ,
                 the
                 
                   giuing
                   of
                   the
                   second
                
                 .
                 The
                 former
                 of
                 these
                 two
                 works
                 ,
                 hath
                 X.
                 seuerall
                 actions
                 .
                 I.
                 God
                 giues
                 man
                 the
                 outward
                 
                 meanes
                 of
                 saluation
                 ,
                 specially
                 the
                 Ministerie
                 of
                 the
                 word
                 :
                 and
                 with
                 it
                 ,
                 he
                 sends
                 some
                 outward
                 or
                 inward
                 crosse
                 ,
                 to
                 breake
                 and
                 sub
                 due
                 the
                 stubbornnesse
                 of
                 our
                 nature
                 ,
                 that
                 it
                 may
                 be
                 made
                 plyable
                 to
                 the
                 will
                 of
                 God.
                 This
                 we
                 may
                 see
                 in
                 the
                 example
                 of
                 the
                 Iaylour
                 ,
                 Act.
                 16.
                 and
                 of
                 the
                 Iewes
                 that
                 were
                 conuerted
                 at
                 Peters
                 sermon
                 ,
                 Act.
                 2.
                 
                 II.
                 This
                 done
                 ,
                 God
                 brings
                 the
                 minde
                 of
                 man
                 to
                 a
                 consideration
                 of
                 the
                 Law
                 ,
                 and
                 therein
                 generally
                 to
                 see
                 what
                 is
                 good
                 ,
                 and
                 what
                 is
                 euill
                 ,
                 what
                 is
                 sinne
                 ,
                 and
                 what
                 is
                 not
                 sinne
                 .
                 III.
                 Vpon
                 a
                 serious
                 consideration
                 of
                 the
                 Law
                 ,
                 he
                 makes
                 a
                 man
                 particularly
                 to
                 see
                 and
                 know
                 ,
                 his
                 owne
                 peculiar
                 and
                 proper
                 sinnes
                 ,
                 whereby
                 he
                 offends
                 God.
                 IV.
                 Vpon
                 the
                 sight
                 of
                 sinne
                 ,
                 he
                 smites
                 the
                 heart
                 with
                 a
                 Legall
                 feare
                 ,
                 whereby
                 when
                 man
                 seeth
                 his
                 sinnes
                 ,
                 he
                 makes
                 him
                 to
                 feare
                 punishment
                 and
                 hell
                 ,
                 and
                 to
                 despaire
                 of
                 saluation
                 ,
                 in
                 regard
                 of
                 any
                 thing
                 in
                 himselfe
                 .
              
               
                 Now
                 these
                 foure
                 actions
                 ,
                 are
                 indeede
                 no
                 fruits
                 of
                 grace
                 ,
                 for
                 a
                 Reprobate
                 may
                 goe
                 thus
                 farre
                 ;
                 but
                 they
                 are
                 onely
                 
                   workes
                   of
                   preparation
                
                 going
                 before
                 grace
                 ;
                 the
                 other
                 actions
                 which
                 follow
                 ,
                 are
                 effects
                 of
                 grace
                 .
                 V.
                 The
                 fifth
                 action
                 of
                 grace
                 therefore
                 is
                 ,
                 to
                 stirre
                 vp
                 the
                 minde
                 to
                 a
                 serious
                 consideration
                 ,
                 of
                 the
                 promise
                 of
                 saluation
                 propounded
                 and
                 published
                 in
                 the
                 Gospel
                 .
                 VI.
                 After
                 this
                 ,
                 the
                 sixt
                 is
                 ,
                 to
                 kindle
                 in
                 the
                 heart
                 ,
                 some
                 seedes
                 or
                 sparks
                 of
                 faith
                 ,
                 that
                 is
                 ,
                 a
                 will
                 and
                 desire
                 to
                 beleeue
                 ,
                 
                 and
                 grace
                 to
                 striue
                 against
                 doubting
                 &
                 dispaire
                 .
                 Now
                 at
                 the
                 same
                 instant
                 ,
                 when
                 God
                 beginnes
                 to
                 kindle
                 in
                 the
                 heart
                 ,
                 any
                 sparkes
                 of
                 faith
                 ,
                 then
                 also
                 he
                 iustifies
                 the
                 sinner
                 ,
                 and
                 withall
                 begins
                 the
                 worke
                 of
                 sanctification
                 .
                 VII
                 .
                 Then
                 ,
                 so
                 soone
                 as
                 faith
                 is
                 put
                 into
                 the
                 heart
                 ,
                 there
                 is
                 presently
                 a
                 combat
                 :
                 for
                 it
                 fighteth
                 with
                 doubting
                 ,
                 dispaire
                 ,
                 and
                 distrust
                 .
                 And
                 in
                 this
                 combate
                 ,
                 faith
                 shews
                 it selfe
                 ,
                 by
                 feruent
                 ,
                 cōstant
                 ,
                 &
                 earnest
                 inuocatiō
                 for
                 pardon
                 :
                 and
                 after
                 inuocation
                 followes
                 a
                 strength
                 and
                 preuailing
                 of
                 this
                 desire
                 .
                 VIII
                 .
                 Furthermore
                 ,
                 God
                 in
                 mercie
                 quiets
                 and
                 settles
                 the
                 Conscience
                 ,
                 as
                 touching
                 the
                 saluation
                 of
                 the
                 soule
                 ,
                 and
                 the
                 promise
                 of
                 life
                 ,
                 where
                 vpon
                 it
                 resteth
                 and
                 staieth
                 it selfe
                 .
                 IX
                 .
                 Next
                 after
                 this
                 setled
                 assurance
                 ,
                 &
                 perswasion
                 of
                 mercy
                 ,
                 followes
                 a
                 stirring
                 vp
                 of
                 the
                 heart
                 to
                 Euangelicall
                 sorrow
                 ,
                 according
                 to
                 God
                 ,
                 that
                 is
                 ,
                 a
                 griefe
                 for
                 sinne
                 ,
                 because
                 it
                 is
                 sinne
                 ,
                 and
                 because
                 God
                 is
                 offended
                 :
                 and
                 then
                 the
                 Lord
                 workes
                 repentance
                 ,
                 wherby
                 the
                 sanctified
                 heart
                 turnes
                 it selfe
                 vnto
                 him
                 .
                 And
                 though
                 this
                 repentance
                 be
                 one
                 of
                 the
                 last
                 in
                 order
                 ,
                 yet
                 it
                 shewes
                 it selfe
                 first
                 :
                 as
                 when
                 a
                 candle
                 is
                 brought
                 into
                 a
                 roome
                 ,
                 we
                 first
                 see
                 the
                 light
                 before
                 wee
                 see
                 the
                 candle
                 ,
                 and
                 yet
                 the
                 candle
                 must
                 needs
                 be
                 ,
                 before
                 the
                 light
                 can
                 be
                 .
                 X.
                 Lastly
                 ,
                 God
                 giues
                 a
                 man
                 grace
                 to
                 endeauor
                 ,
                 to
                 obey
                 his
                 commaundements
                 by
                 a
                 new
                 obedience
                 .
                 And
                 by
                 these
                 degrees
                 ,
                 doth
                 the
                 Lord
                 giue
                 the
                 first
                 grace
                 .
              
               
               
                 The
                 second
                 worke
                 of
                 God
                 tending
                 to
                 saluation
                 ,
                 is
                 the
                 giuing
                 of
                 the
                 second
                 grace
                 :
                 which
                 is
                 nothing
                 else
                 ,
                 but
                 the
                 continuance
                 of
                 the
                 first
                 grace
                 giuen
                 .
                 For
                 looke
                 as
                 by
                 creation
                 ,
                 God
                 gaue
                 a
                 beeing
                 to
                 man
                 &
                 all
                 other
                 creatures
                 ,
                 and
                 then
                 by
                 his
                 prouidence
                 continued
                 the
                 same
                 beeing
                 ,
                 which
                 was
                 as
                 it
                 were
                 a
                 second
                 creation
                 ;
                 so
                 in
                 bringing
                 a
                 man
                 to
                 saluation
                 ,
                 God
                 giues
                 the
                 first
                 grace
                 ,
                 for
                 example
                 ,
                 to
                 beleeue
                 &
                 repent
                 ,
                 &
                 then
                 in
                 mercie
                 giues
                 the
                 second
                 ,
                 to
                 persevere
                 &
                 continue
                 in
                 faith
                 and
                 repentance
                 to
                 the
                 end
                 .
                 And
                 this
                 ,
                 if
                 we
                 regard
                 man
                 himselfe
                 ,
                 is
                 very
                 necessary
                 ;
                 For
                 as
                 fire
                 without
                 supply
                 of
                 matter
                 ,
                 wherby
                 it
                 is
                 fedde
                 &
                 continued
                 ,
                 would
                 soone
                 goe
                 out
                 ;
                 so
                 vnlesse
                 God
                 of
                 his
                 goodnesse
                 ,
                 should
                 followe
                 his
                 children
                 ,
                 and
                 by
                 new
                 and
                 daily
                 supplies
                 ,
                 continue
                 his
                 first
                 grace
                 in
                 thē
                 ,
                 they
                 would
                 vndoubtedly
                 soone
                 loose
                 the
                 same
                 ,
                 &
                 finally
                 fall
                 away
                 .
              
               
                 The
                 second
                 Ground
                 for
                 the
                 answere
                 of
                 this
                 Question
                 ,
                 is
                 taken
                 from
                 some
                 speciall
                 places
                 of
                 Scripture
                 ,
                 where
                 the
                 same
                 is
                 mooved
                 and
                 resolued
                 .
                 The
                 men
                 that
                 were
                 at
                 Peters
                 sermon
                 ,
                 being
                 touched
                 with
                 the
                 sense
                 of
                 their
                 owne
                 miserie
                 ,
                 vpon
                 the
                 doctrine
                 which
                 had
                 beene
                 deliuered
                 ,
                 as
                 the
                 Holy
                 Ghost
                 saies
                 ,
                 were
                 pricked
                 in
                 
                   their
                   hearts
                   ,
                   and
                   cried
                   one
                   to
                   an
                   other
                   :
                   Men
                   &
                   brethren
                   ,
                   what
                   shall
                   we
                   doe
                   ?
                
                 Peter
                 
                 mooued
                 by
                 the
                 spirit
                 of
                 God
                 answers
                 them
                 ,
                 
                   Repent
                   ,
                   and
                   be
                   baptized
                   for
                   the
                   remission
                   of
                   your
                   sinnes
                   .
                
                 The
                 like
                 was
                 the
                 case
                 of
                 the
                 Iaylor
                 ,
                 
                 who
                 ,
                 after
                 that
                 the
                 stubbornnesse
                 of
                 his
                 heart
                 was
                 beaten
                 downe
                 ,
                 by
                 feare
                 of
                 the
                 departure
                 of
                 the
                 prisoners
                 ,
                 he
                 came
                 trembling
                 ,
                 and
                 fell
                 downe
                 before
                 Paul
                 and
                 Silas
                 ,
                 and
                 mooued
                 this
                 question
                 vnto
                 them
                 ;
                 
                   Sirs
                   ,
                   what
                   must
                   I
                   doe
                
                 
                 
                   to
                   be
                   saued
                
                 ?
                 to
                 whome
                 they
                 gaue
                 answer
                 ,
                 
                   Beleeue
                   in
                   the
                   Lord
                   Iesus
                   ,
                   and
                   thou
                   shalt
                   be
                   saued
                   ,
                   and
                   thine
                   houshold
                   .
                
                 The
                 young
                 man
                 in
                 the
                 Gospel
                 sues
                 to
                 Christ
                 ,
                 and
                 askes
                 him
                 ,
                 
                   What
                   shall
                   I
                
                 
                 
                   doe
                   to
                   be
                   saued
                
                 ?
                 Christs
                 answers
                 him
                 ,
                 
                   Keepe
                   the
                   Commandements
                
                 .
                 When
                 he
                 replied
                 that
                 he
                 had
                 kept
                 them
                 from
                 his
                 youth
                 ,
                 Christ
                 tels
                 him
                 ,
                 that
                 he
                 must
                 goe
                 yet
                 further
                 ,
                 and
                 
                   sell
                   all
                   that
                   he
                   hath
                   ,
                   and
                   giue
                   to
                   the
                   poore
                   .
                
                 And
                 Iohn
                 tells
                 the
                 Scribes
                 and
                 Pharises
                 ,
                 who
                 came
                 vnto
                 his
                 Baptisme
                 ,
                 and
                 confessed
                 their
                 sinnes
                 ,
                 that
                 if
                 they
                 would
                 flie
                 from
                 the
                 wrath
                 to
                 come
                 ,
                 they
                 must
                 
                   repent
                   ,
                   and
                   bring
                   forth
                   fruits
                
                 
                 
                   worthie
                   amendment
                   of
                   life
                
                 .
                 From
                 these
                 places
                 then
                 ,
                 I
                 frame
                 this
                 answer
                 to
                 the
                 Question
                 in
                 hand
                 .
                 The
                 man
                 that
                 would
                 stand
                 in
                 the
                 fauour
                 of
                 God
                 and
                 be
                 saued
                 ,
                 must
                 doe
                 foure
                 things
                 :
                 first
                 ,
                 humble
                 himselfe
                 before
                 God
                 :
                 secondly
                 ,
                 beleeue
                 in
                 Christ
                 :
                 thirdly
                 ,
                 repent
                 of
                 his
                 sinnes
                 :
                 fourthly
                 ,
                 performe
                 new
                 obedience
                 vnto
                 God.
                 
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 For
                 the
                 first
                 .
                 Humiliation
                 is
                 indeode
                 a
                 
                 fruit
                 of
                 faith
                 :
                 yet
                 I
                 put
                 it
                 in
                 place
                 before
                 faith
                 ,
                 because
                 in
                 practise
                 it
                 is
                 first
                 .
                 Faith
                 lieth
                 hid
                 in
                 the
                 heart
                 ,
                 and
                 the
                 first
                 effect
                 whereby
                 
                 it
                 appeares
                 ,
                 is
                 the
                 abasing
                 and
                 humbling
                 of
                 our selues
                 .
                 And
                 here
                 we
                 are
                 further
                 to
                 consider
                 three
                 points
                 :
                 first
                 ,
                 wherein
                 stands
                 humiliation
                 :
                 secondly
                 ,
                 the
                 excellencie
                 of
                 it
                 :
                 thirdly
                 ,
                 the
                 Questions
                 of
                 conscience
                 that
                 concerne
                 it
                 .
              
               
                 Touching
                 the
                 first
                 point
                 ,
                 Humiliation
                 stands
                 in
                 the
                 practise
                 of
                 three
                 things
                 .
                 The
                 first
                 is
                 ,
                 a
                 sorrow
                 of
                 heart
                 ,
                 whereby
                 the
                 sinner
                 is
                 displeased
                 with
                 himself
                 ,
                 &
                 ashamed
                 in
                 respect
                 of
                 his
                 sinnes
                 .
                 The
                 second
                 is
                 ,
                 a
                 confession
                 to
                 god
                 ,
                 wherin
                 also
                 three
                 things
                 are
                 to
                 be
                 done
                 :
                 first
                 ,
                 to
                 acknowledge
                 all
                 our
                 maine
                 sinnes
                 originall
                 and
                 actuall
                 :
                 secondly
                 ,
                 to
                 acknowledge
                 our
                 guiltinesse
                 before
                 God
                 :
                 thirdly
                 ,
                 to
                 acknowledge
                 our
                 iust
                 damnation
                 for
                 sinne
                 .
                 The
                 third
                 thing
                 in
                 Humiliation
                 ,
                 is
                 supplication
                 made
                 to
                 God
                 for
                 mercie
                 ,
                 as
                 earnestly
                 as
                 in
                 a
                 matter
                 of
                 life
                 and
                 death
                 :
                 and
                 of
                 these
                 three
                 things
                 we
                 haue
                 in
                 Scripture
                 the
                 examples
                 of
                 Ezra
                 ,
                 Daniel
                 ,
                 and
                 the
                 prodigall
                 sonne
                 ,
                 Ezra
                 9.
                 
                 Dan.
                 9.
                 
                 Luk.
                 15.
                 18.
                 
              
               
                 The
                 second
                 point
                 is
                 ,
                 the
                 excellencie
                 of
                 Humiliation
                 ,
                 which
                 stands
                 in
                 this
                 ,
                 that
                 it
                 hath
                 the
                 promises
                 of
                 life
                 eternall
                 annexed
                 to
                 it
                 ,
                 Esa.
                 57.
                 15.
                 
                 
                   I
                   dwell
                   in
                   the
                   high
                   and
                   holy
                   place
                   :
                   with
                   him
                   also
                   that
                   is
                   of
                   a
                   contrite
                   and
                   humble
                   spirit
                   ,
                   to
                   revive
                   the
                   spirit
                   of
                   the
                   humble
                   ,
                   and
                   to
                   giue
                   life
                   to
                   them
                   that
                   are
                   of
                   a
                   contrite
                   heart
                   .
                
                 Psal.
                 51.
                 17.
                 
                 
                   A
                   contrite
                   and
                   a
                   broken
                   heart
                   ,
                   O
                   God
                   ,
                   thou
                   wilt
                   not
                   despise
                   .
                
                 Prov.
                 28.
                 13.
                 
                 
                   He
                   that
                   hideth
                   his
                   sinnes
                   shall
                   not
                   prosper
                   :
                   but
                   he
                   that
                   
                   confesseth
                   and
                   forsaketh
                   them
                   ,
                   shall
                   finde
                   mercie
                   ,
                
                 1.
                 
                 Ioh.
                 1.
                 9.
                 
                 
                   If
                   we
                   acknowledge
                   our
                   sinnes
                   ,
                   he
                   is
                   faithfull
                   and
                   iust
                   ,
                   to
                   forgiue
                   vs
                   our
                   sinnes
                   ,
                   and
                   to
                   clense
                   vs
                   from
                   all
                   vnrighteousnes
                   .
                
                 By
                 all
                 these
                 and
                 many
                 other
                 places
                 ,
                 it
                 is
                 manifest
                 ,
                 that
                 in
                 the
                 very
                 instant
                 ,
                 when
                 a
                 sinner
                 beginnes
                 truly
                 in
                 heart
                 and
                 conscience
                 to
                 humble
                 himselfe
                 ,
                 he
                 is
                 then
                 entred
                 into
                 the
                 state
                 of
                 saluation
                 .
                 So
                 soone
                 as
                 Dauid
                 said
                 ,
                 
                   I
                   haue
                   sinned
                
                 ,
                 
                 Nathan
                 pronounceth
                 in
                 the
                 name
                 of
                 the
                 Lord
                 ,
                 that
                 his
                 sinnes
                 were
                 put
                 away
                 .
                 And
                 Dauid
                 himselfe
                 saith
                 ,
                 alluding
                 to
                 the
                 former
                 place
                 ,
                 
                   I
                   said
                   I
                   will
                   confesse
                   my
                   sinne
                   ,
                   and
                   loc
                   ,
                
                 
                 
                   thou
                   forgauest
                   the
                   wickednes
                   of
                   my
                   sinne
                   .
                
                 When
                 the
                 Prodigall
                 sonne
                 had
                 but
                 said
                 ,
                 
                   I
                   will
                   goe
                   to
                
                 
                 
                   my
                   father
                   ,
                   &c.
                
                 euen
                 then
                 ,
                 before
                 he
                 humbled
                 himselfe
                 ,
                 his
                 father
                 meetes
                 him
                 ,
                 and
                 receiues
                 him
                 .
              
               
                 The
                 third
                 point
                 ,
                 is
                 touching
                 the
                 Questions
                 of
                 conscience
                 ,
                 concerning
                 Humiliation
                 ,
                 all
                 which
                 may
                 be
                 reduced
                 to
                 foure
                 principall
                 Cases
                 .
              
               
                 
                   I.
                   Case
                
                 .
                 What
                 if
                 it
                 fall
                 out
                 ,
                 that
                 a
                 man
                 in
                 humbling
                 himselfe
                 ,
                 cannot
                 call
                 to
                 minde
                 either
                 all
                 ,
                 or
                 the
                 most
                 of
                 his
                 sinnes
                 ?
                 I
                 answer
                 ;
                 A
                 particular
                 humiliation
                 indeed
                 is
                 required
                 ,
                 for
                 maine
                 and
                 knowne
                 sinnes
                 :
                 but
                 yet
                 there
                 are
                 two
                 cases
                 ,
                 wherein
                 generall
                 repentance
                 ,
                 will
                 be
                 accepted
                 of
                 God
                 for
                 vnknowne
                 sinnes
                 .
                 One
                 is
                 ,
                 when
                 a
                 man
                 hath
                 searched
                 himselfe
                 diligently
                 ,
                 and
                 by
                 a
                 serious
                 examination
                 ,
                 passed
                 through
                 all
                 the
                 commaundements
                 of
                 
                 God
                 ,
                 and
                 yet
                 after
                 such
                 examination
                 and
                 search
                 made
                 ,
                 his
                 particular
                 offences
                 are
                 yet
                 hidden
                 and
                 not
                 reuealed
                 vnto
                 him
                 ,
                 so
                 as
                 he
                 cannot
                 call
                 them
                 to
                 remembrance
                 ;
                 then
                 the
                 generall
                 repentance
                 is
                 accepted
                 .
                 For
                 this
                 is
                 answerable
                 to
                 the
                 practise
                 of
                 Dauid
                 ,
                 who
                 after
                 long
                 search
                 ,
                 when
                 he
                 could
                 not
                 attaine
                 to
                 the
                 knowledge
                 of
                 his
                 particular
                 slippes
                 ,
                 then
                 he
                 addresseth
                 himselfe
                 to
                 a
                 generall
                 humiliation
                 ,
                 saying
                 ,
                 
                   Who
                   knoweth
                   the
                   errours
                   of
                
                 
                 
                   this
                   life
                   ?
                   clense
                   me
                   ,
                   Lord
                   ,
                   from
                   my
                   secret
                   faults
                   :
                
                 and
                 vpon
                 this
                 ,
                 he
                 was
                 no
                 doubt
                 accepted
                 .
                 Againe
                 ,
                 when
                 a
                 man
                 humbleth
                 himselfe
                 ,
                 and
                 yet
                 is
                 
                   preuented
                   by
                   the
                   time
                
                 ,
                 so
                 as
                 he
                 cannot
                 search
                 his
                 heart
                 and
                 life
                 ,
                 as
                 he
                 would
                 :
                 his
                 generall
                 repentance
                 will
                 be
                 taken
                 and
                 accepted
                 of
                 God.
                 The
                 truth
                 hereof
                 appeares
                 in
                 the
                 theefe
                 vpon
                 the
                 crosse
                 ,
                 who
                 hauing
                 no
                 time
                 to
                 search
                 himselfe
                 ,
                 made
                 no
                 speciall
                 humiliation
                 ,
                 yet
                 vpon
                 his
                 generall
                 confession
                 he
                 was
                 accepted
                 .
                 Now
                 the
                 ground
                 of
                 this
                 doctrine
                 is
                 this
                 ;
                 
                   He
                   that
                   truly
                   repents
                   of
                   one
                   sinne
                   ,
                   in
                   this
                   case
                   when
                   he
                   is
                   preuented
                   :
                   is
                   ,
                   as
                   if
                   he
                   repented
                   of
                   all
                   .
                
              
               
                 
                   II.
                   Case
                
                 .
                 What
                 must
                 a
                 man
                 doe
                 ,
                 that
                 findes
                 himselfe
                 hard
                 hearted
                 ,
                 and
                 of
                 a
                 dead
                 spirit
                 ,
                 so
                 as
                 he
                 cannot
                 humble
                 himselfe
                 as
                 he
                 would
                 ?
                 Answ.
                 Such
                 persons
                 ,
                 if
                 they
                 humble
                 themselues
                 ,
                 they
                 must
                 be
                 content
                 with
                 that
                 grace
                 which
                 they
                 haue
                 receiued
                 .
                 For
                 if
                 thou
                 be
                 truly
                 and
                 vnfainedly
                 grieued
                 for
                 this
                 ,
                 that
                 thou
                 canst
                 not
                 be
                 grieued
                 ,
                 thy
                 humiliation
                 
                 shall
                 be
                 accepted
                 .
                 For
                 that
                 which
                 Paul
                 saith
                 of
                 almes
                 ,
                 may
                 be
                 truly
                 said
                 in
                 this
                 case
                 ,
                 that
                 
                   if
                   there
                   be
                   a
                   readie
                   minde
                   ,
                   a
                   man
                   shall
                   be
                   accepted
                   ,
                   according
                   to
                   that
                   he
                   hath
                   ,
                   and
                   not
                
                 
                 
                   according
                   to
                   that
                   he
                   hath
                   not
                   .
                
              
               
                 
                   III.
                   Case
                
                 .
                 Whether
                 the
                 party
                 that
                 is
                 more
                 grieued
                 for
                 losse
                 of
                 his
                 friend
                 ,
                 then
                 for
                 offēce
                 of
                 God
                 by
                 his
                 sinne
                 ,
                 doeth
                 or
                 can
                 truly
                 humble
                 himselfe
                 ?
                 Answ.
                 A
                 man
                 may
                 haue
                 a
                 greater
                 griefe
                 for
                 an
                 earthly
                 losse
                 ,
                 then
                 for
                 the
                 other
                 ,
                 and
                 yet
                 be
                 truly
                 greiued
                 for
                 his
                 sinnes
                 too
                 .
                 The
                 reason
                 is
                 ,
                 because
                 that
                 is
                 a
                 bodily
                 ,
                 naturall
                 ,
                 and
                 sensible
                 losse
                 ,
                 and
                 accordingly
                 sorrow
                 for
                 it
                 is
                 naturall
                 .
                 Now
                 the
                 sorrow
                 for
                 the
                 offending
                 of
                 God
                 ,
                 is
                 no
                 sensible
                 thing
                 ,
                 but
                 supernaturall
                 and
                 spirituall
                 ;
                 and
                 sensible
                 things
                 doe
                 more
                 affect
                 &
                 urge
                 the
                 minde
                 ,
                 then
                 the
                 other
                 .
                 Dauid
                 did
                 notably
                 humble
                 himselfe
                 for
                 his
                 sinnes
                 ,
                 and
                 he
                 did
                 exceedingly
                 mourne
                 for
                 the
                 losse
                 of
                 his
                 sonne
                 Absolom
                 ,
                 yea
                 and
                 more
                 too
                 then
                 for
                 his
                 sinnes
                 ,
                 
                   Would
                   God
                   I
                   had
                   died
                   for
                   thee
                   Absolom
                   ,
                   O
                
                 
                 
                   Absolom
                   my
                   sonne
                   ,
                   my
                   sonne
                   ,
                   &c.
                   
                
                 Againe
                 I
                 answer
                 ,
                 that
                 the
                 sorrow
                 of
                 the
                 minde
                 ,
                 must
                 be
                 measured
                 by
                 the
                 intention
                 of
                 the
                 affection
                 ,
                 &
                 by
                 the
                 estimation
                 of
                 the
                 thing
                 for
                 which
                 we
                 sorrow
                 .
                 Now
                 sorrow
                 for
                 sinne
                 ,
                 though
                 it
                 be
                 lesse
                 in
                 respect
                 of
                 the
                 intention
                 thereof
                 ;
                 yet
                 is
                 it
                 greater
                 in
                 respect
                 of
                 the
                 estimation
                 of
                 the
                 mind
                 ,
                 because
                 they
                 which
                 truly
                 mourn
                 for
                 their
                 sins
                 ,
                 grieue
                 for
                 the
                 offence
                 of
                 God
                 ,
                 as
                 the
                 greatest
                 euill
                 of
                 all
                 ;
                 and
                 for
                 the
                 losse
                 of
                 
                 the
                 fauour
                 of
                 God
                 ,
                 as
                 for
                 losse
                 of
                 the
                 most
                 excellent
                 &
                 pretious
                 thing
                 in
                 the
                 world
                 .
              
               
                 
                   IV.
                   Case
                
                 .
                 Whether
                 it
                 be
                 necessarie
                 in
                 Humiliation
                 ,
                 that
                 the
                 heart
                 should
                 be
                 smitten
                 with
                 a
                 sensible
                 sorrow
                 ?
                 Answer
                 .
                 I.
                 In
                 sorrow
                 for
                 sinne
                 ,
                 ther
                 are
                 two
                 things
                 :
                 first
                 ,
                 to
                 be
                 displeased
                 for
                 our
                 sinns
                 ;
                 secondly
                 ,
                 to
                 haue
                 a
                 bodily
                 moouing
                 of
                 the
                 heart
                 ,
                 which
                 causeth
                 crying
                 and
                 teares
                 .
                 The
                 former
                 of
                 these
                 is
                 necessarie
                 ,
                 namely
                 ,
                 in
                 heart
                 to
                 be
                 deepely
                 displeased
                 with
                 our selues
                 :
                 the
                 latter
                 is
                 not
                 simply
                 necessary
                 ,
                 though
                 it
                 be
                 commendable
                 in
                 whomsoeuer
                 it
                 is
                 ,
                 if
                 it
                 be
                 in
                 truth
                 ;
                 for
                 Lydia
                 had
                 the
                 first
                 ,
                 but
                 not
                 the
                 second
                 .
                 II.
                 It
                 falleth
                 out
                 oftētimes
                 ,
                 that
                 the
                 greatnes
                 of
                 the
                 grief
                 ,
                 taketh
                 away
                 the
                 sensible
                 paine
                 ,
                 and
                 causeth
                 a
                 mummednesse
                 of
                 the
                 heart
                 ,
                 so
                 that
                 the
                 partie
                 grieueth
                 not
                 .
                 III.
                 Sometimes
                 the
                 complexion
                 will
                 not
                 affoard
                 teares
                 :
                 and
                 in
                 such
                 there
                 may
                 be
                 true
                 humiliation
                 ,
                 though
                 with
                 dric
                 cheekes
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 Secōd
                 thing
                 to
                 be
                 done
                 for
                 the
                 attaining
                 
                 of
                 Gods
                 fauour
                 ,
                 and
                 confequently
                 of
                 saluatiō
                 ,
                 is
                 to
                 
                   Beleeue
                   in
                   Christ.
                
                 In
                 the
                 practise
                 of
                 a
                 Christian
                 life
                 ,
                 the
                 duties
                 of
                 humiliation
                 &
                 faith
                 cannot
                 be
                 seuered
                 ,
                 yet
                 for
                 doctrines
                 sake
                 ,
                 I
                 distinguish
                 them
                 .
                 In
                 Faith
                 ther
                 are
                 two
                 things
                 required
                 ,
                 and
                 to
                 be
                 performed
                 on
                 our
                 behalfe
                 .
                 First
                 ,
                 to
                 know
                 the
                 points
                 of
                 religion
                 ,
                 and
                 namely
                 the
                 summe
                 of
                 
                 the
                 Gospel
                 ,
                 especially
                 the
                 promise
                 of
                 righteousnes
                 and
                 life
                 eternall
                 by
                 Christ.
                 Secondly
                 ,
                 to
                 apprehend
                 and
                 applie
                 the
                 promise
                 ,
                 and
                 withall
                 the
                 thing
                 promised
                 ,
                 which
                 is
                 Christ
                 ,
                 vnto
                 our selues
                 ;
                 and
                 this
                 is
                 done
                 ,
                 when
                 a
                 man
                 vpon
                 the
                 commandemēt
                 of
                 God
                 ,
                 sets
                 down
                 this
                 with
                 himselfe
                 ,
                 that
                 Christ
                 and
                 his
                 merits
                 belong
                 vnto
                 him
                 in
                 particular
                 ,
                 and
                 that
                 Christ
                 is
                 his
                 wisdome
                 ,
                 iustification
                 ,
                 sanctification
                 ,
                 and
                 redemption
                 .
                 This
                 doctrine
                 is
                 plaine
                 out
                 of
                 the
                 sixt
                 of
                 Iohn
                 :
                 for
                 Christ
                 is
                 there
                 propounded
                 vnto
                 vs
                 ,
                 as
                 the
                 bread
                 and
                 the
                 water
                 of
                 life
                 .
                 Therefore
                 faith
                 must
                 not
                 be
                 idle
                 in
                 the
                 braine
                 ,
                 but
                 it
                 must
                 take
                 Christ
                 and
                 applie
                 him
                 vnto
                 the
                 soule
                 and
                 conscience
                 ,
                 euen
                 as
                 meate
                 is
                 eaten
                 .
              
               
                 The
                 Questions
                 of
                 Conscience
                 touching
                 Faith
                 are
                 these
                 .
                 First
                 ,
                 how
                 we
                 may
                 truly
                 applie
                 Christ
                 ,
                 with
                 all
                 his
                 benefits
                 vnto
                 our selues
                 ?
                 For
                 wicked
                 men
                 applie
                 Christ
                 vnto
                 themselues
                 falsely
                 ,
                 in
                 presumption
                 ,
                 but
                 fewe
                 doe
                 it
                 truly
                 ,
                 as
                 they
                 ought
                 to
                 doe
                 .
                 I
                 answer
                 ,
                 That
                 this
                 may
                 be
                 done
                 ,
                 we
                 must
                 remember
                 to
                 doe
                 two
                 things
                 .
                 First
                 ,
                 lay
                 downe
                 a
                 foundation
                 of
                 this
                 action
                 ,
                 and
                 then
                 practise
                 vpon
                 it
                 .
                 Our
                 foundation
                 must
                 be
                 laid
                 in
                 the
                 word
                 ,
                 or
                 else
                 we
                 shall
                 faile
                 in
                 our
                 application
                 ,
                 and
                 it
                 consists
                 of
                 two
                 principles
                 .
                 The
                 one
                 is
                 ;
                 As
                 God
                 giues
                 a
                 promise
                 of
                 life
                 eternall
                 by
                 Christ
                 ,
                 so
                 he
                 giues
                 commandement
                 ,
                 that
                 euery
                 one
                 in
                 particular
                 ,
                 should
                 applie
                 the
                 promise
                 to
                 himselfe
                 .
                 The
                 next
                 is
                 ,
                 that
                 the
                 Ministerie
                 of
                 the
                 
                 word
                 ,
                 is
                 an
                 ordinarie
                 meanes
                 ,
                 wherein
                 God
                 doth
                 offer
                 ,
                 and
                 applie
                 Christ
                 with
                 all
                 his
                 benefits
                 to
                 the
                 hearers
                 ,
                 as
                 if
                 he
                 called
                 them
                 by
                 their
                 names
                 ;
                 Peter
                 ,
                 Iohn
                 ,
                 Cornelius
                 ,
                 
                   Beleeue
                   in
                   Christ
                   ,
                   and
                   thou
                   shalt
                   be
                   saued
                   .
                
                 When
                 we
                 haue
                 rightly
                 considered
                 of
                 our
                 foundation
                 :
                 the
                 Second
                 thing
                 is
                 ,
                 to
                 practise
                 vpon
                 it
                 ,
                 and
                 that
                 is
                 ,
                 to
                 giue
                 our selues
                 to
                 the
                 exercises
                 of
                 faith
                 and
                 repentance
                 ;
                 which
                 stand
                 in
                 meditation
                 of
                 the
                 Word
                 ,
                 and
                 prayer
                 for
                 mercie
                 and
                 pardon
                 :
                 and
                 when
                 this
                 is
                 done
                 ,
                 then
                 God
                 giues
                 the
                 sense
                 and
                 increase
                 of
                 his
                 grace
                 .
                 When
                 Lydia
                 was
                 hearing
                 the
                 Sermon
                 of
                 Paul
                 ,
                 then
                 God
                 opened
                 her
                 heart
                 ,
                 Act.
                 16.
                 v.
                 12.
                 
              
               
                 Secondly
                 ,
                 it
                 is
                 demaunded
                 :
                 When
                 faith
                 beginnes
                 to
                 breede
                 in
                 the
                 heart
                 ,
                 and
                 when
                 a
                 man
                 beginnes
                 to
                 beleeue
                 in
                 Christ
                 ?
                 Answ.
                 When
                 he
                 beginnes
                 to
                 be
                 touched
                 in
                 conscience
                 for
                 his
                 owne
                 sinnes
                 ,
                 and
                 withall
                 hungers
                 and
                 thirsts
                 after
                 Christ
                 ,
                 and
                 his
                 righteousnes
                 ,
                 then
                 beginneth
                 faith
                 .
                 The
                 reason
                 is
                 plaine
                 .
                 As
                 faith
                 is
                 renewed
                 ,
                 so
                 it
                 is
                 begunne
                 ;
                 but
                 it
                 is
                 renewed
                 when
                 a
                 man
                 is
                 touched
                 in
                 conscience
                 for
                 his
                 sinnes
                 ,
                 and
                 beginnes
                 a
                 new
                 to
                 hunger
                 after
                 Christ
                 ;
                 therefore
                 when
                 these
                 things
                 first
                 shew
                 themselues
                 ,
                 then
                 faith
                 first
                 beginnes
                 .
                 For
                 these
                 were
                 the
                 things
                 that
                 were
                 in
                 Dauid
                 ,
                 when
                 he
                 renewed
                 his
                 repentance
                 .
                 
              
            
             
               
               
                 Sect.
                 4.
                 
              
               
                 The
                 third
                 dutie
                 necessarie
                 to
                 saluation
                 ,
                 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
                 vpon
                 this
                 sorrow
                 a
                 Change
                 ,
                 which
                 is
                 indeede
                 Repentance
                 it selfe
                 .
                 In
                 Sorrow
                 we
                 consider
                 ,
                 first
                 ,
                 the
                 nature
                 of
                 it
                 ;
                 secondly
                 ,
                 the
                 properties
                 of
                 it
                 .
                 Touching
                 the
                 nature
                 of
                 sorrow
                 ,
                 it
                 is
                 either
                 inward
                 or
                 outward
                 .
                 The
                 inward
                 sorrow
                 ,
                 is
                 when
                 a
                 man
                 is
                 displeased
                 with
                 himselfe
                 for
                 his
                 sinnes
                 .
                 The
                 outward
                 ,
                 when
                 the
                 heart
                 declares
                 the
                 griefe
                 thereof
                 by
                 teares
                 ,
                 or
                 such
                 like
                 signes
                 .
                 And
                 sorrow
                 in
                 this
                 case
                 ,
                 called
                 a
                 godly
                 sorrow
                 ,
                 is
                 more
                 to
                 be
                 esteemed
                 by
                 the
                 first
                 of
                 these
                 ,
                 then
                 by
                 the
                 second
                 .
                 The
                 propertie
                 of
                 this
                 sorrow
                 ,
                 is
                 to
                 make
                 vs
                 to
                 be
                 displeased
                 with
                 our selues
                 ,
                 for
                 our
                 sinnes
                 directly
                 ,
                 because
                 they
                 are
                 sinnes
                 ,
                 and
                 doe
                 displease
                 God.
                 If
                 there
                 were
                 no
                 iudge
                 ,
                 no
                 hel
                 ,
                 nor
                 death
                 ,
                 yet
                 we
                 must
                 be
                 grieued
                 because
                 we
                 haue
                 offended
                 ,
                 so
                 mercifull
                 a
                 God
                 and
                 louing
                 father
                 .
                 And
                 as
                 godly
                 sorrow
                 will
                 make
                 vs
                 thus
                 to
                 doe
                 ,
                 so
                 is
                 it
                 the
                 next
                 cause
                 of
                 repentance
                 ,
                 and
                 by
                 this
                 is
                 repentance
                 discerned
                 .
              
               
                 The
                 next
                 thing
                 in
                 Repentāce
                 ,
                 is
                 the
                 Change
                 of
                 the
                 minde
                 and
                 whole
                 man
                 in
                 affection
                 ,
                 life
                 ,
                 and
                 conuersation
                 .
                 And
                 this
                 standeth
                 in
                 a
                 constant
                 purpose
                 of
                 the
                 minde
                 ,
                 and
                 resolution
                 of
                 the
                 heart
                 ,
                 not
                 to
                 sinne
                 ,
                 but
                 in
                 euery
                 
                 thing
                 to
                 doe
                 the
                 will
                 of
                 God.
                 Hereupon
                 Paul
                 exhorteth
                 them
                 ,
                 to
                 whome
                 he
                 wrote
                 ,
                 to
                 continue
                 in
                 the
                 loue
                 of
                 God
                 ,
                 and
                 in
                 the
                 obedience
                 
                 of
                 his
                 word
                 .
                 Barnabas
                 when
                 he
                 came
                 to
                 Antioch
                 ,
                 and
                 had
                 seene
                 the
                 grace
                 of
                 God
                 ,
                 was
                 glad
                 ,
                 and
                 
                   exhorted
                   all
                   ,
                   that
                   with
                   purpose
                   of
                   heart
                   they
                   should
                   cleaue
                   vnto
                   God
                   ,
                   or
                   continue
                   with
                   the
                   Lord.
                
                 So
                 the
                 Prophet
                 Ezckiel
                 saith
                 ,
                 
                   if
                   the
                   wicked
                   will
                   turne
                   from
                   all
                   his
                   sinnes
                   ,
                
                 
                 
                   and
                   keepe
                   all
                   my
                   statutes
                   ,
                   and
                   doe
                   that
                   which
                   is
                   lawfull
                   and
                   right
                   ,
                   he
                   shall
                   surely
                   liue
                   and
                   shall
                   not
                   die
                   .
                
                 In
                 this
                 purpose
                 stands
                 the
                 very
                 nature
                 of
                 repentance
                 ,
                 and
                 it
                 must
                 be
                 ioyned
                 with
                 humiliation
                 and
                 faith
                 ,
                 as
                 a
                 third
                 thing
                 auaileable
                 to
                 saluation
                 ,
                 and
                 not
                 to
                 be
                 seuered
                 from
                 them
                 .
                 For
                 a
                 man
                 in
                 shewe
                 may
                 haue
                 many
                 good
                 things
                 :
                 as
                 for
                 example
                 ,
                 he
                 may
                 be
                 humbled
                 ,
                 and
                 seeme
                 to
                 haue
                 some
                 strength
                 of
                 faith
                 ;
                 yet
                 if
                 there
                 be
                 in
                 the
                 saide
                 man
                 ,
                 a
                 want
                 of
                 this
                 purpose
                 and
                 resolution
                 not
                 to
                 sinne
                 ,
                 the
                 other
                 are
                 but
                 dead
                 things
                 ,
                 and
                 vnprofitable
                 ,
                 and
                 for
                 all
                 them
                 ,
                 he
                 may
                 come
                 to
                 eternall
                 destruction
                 .
                 Furthermore
                 ,
                 we
                 must
                 distinguish
                 this
                 kinde
                 of
                 purpose
                 ,
                 from
                 the
                 minde
                 and
                 purpose
                 of
                 carnall
                 men
                 ,
                 theeues
                 ,
                 drunkards
                 ,
                 harlots
                 ,
                 vsurers
                 ;
                 for
                 they
                 will
                 confesse
                 their
                 sinnes
                 ,
                 and
                 be
                 sorie
                 for
                 them
                 ,
                 yea
                 and
                 shed
                 some
                 teares
                 ,
                 wishing
                 they
                 had
                 neuer
                 sinned
                 as
                 they
                 haue
                 .
                 In
                 these
                 men
                 ,
                 indeed
                 there
                 is
                 a
                 wishing
                 will
                 for
                 the
                 time
                 ,
                 but
                 no
                 setled
                 purpose
                 .
                 And
                 it
                 is
                 a
                 propertie
                 of
                 nature
                 to
                 auoid
                 euill
                 ,
                 but
                 to
                 haue
                 a
                 constant
                 resolution
                 
                 of
                 not
                 sinning
                 ,
                 is
                 a
                 gift
                 of
                 grace
                 ;
                 and
                 for
                 this
                 it
                 is
                 ,
                 that
                 we
                 must
                 labour
                 ;
                 otherwise
                 our
                 repentance
                 ,
                 is
                 no
                 true
                 and
                 sound
                 repentance
                 .
              
            
             
               
                 Sect.
                 5.
                 
              
               
                 The
                 fourth
                 and
                 last
                 dutie
                 ,
                 is
                 to
                 performe
                 
                 
                   New
                   obedience
                   vnto
                   God
                   in
                   our
                   life
                   and
                   conuersation
                   .
                
                 In
                 this
                 new
                 obedience
                 ,
                 three
                 things
                 are
                 required
                 .
                 First
                 ,
                 it
                 must
                 be
                 a
                 fruit
                 of
                 the
                 spirit
                 
                 of
                 Christ
                 in
                 vs
                 :
                 for
                 when
                 we
                 doe
                 any
                 good
                 thing
                 ,
                 it
                 is
                 Christ
                 that
                 doth
                 it
                 in
                 vs.
                 To
                 this
                 purpose
                 Dauid
                 praies
                 vnto
                 God
                 ,
                 Psal.
                 143.
                 10.
                 
                 
                   Let
                   thy
                   good
                   Spirit
                   lead
                   me
                   forth
                   into
                   the
                   land
                   of
                   righteousnes
                   .
                
                 And
                 Paul
                 exhorts
                 the
                 Galatians
                 
                   to
                   walke
                   in
                   the
                   Spirit
                
                 ;
                 and
                 then
                 marke
                 what
                 followes
                 ;
                 
                   and
                   ye
                   shall
                   not
                   fulfill
                   the
                   lusts
                   of
                   the
                   flesh
                   ,
                
                 Gal.
                 5.
                 16.
                 
                 Secondly
                 ,
                 this
                 new
                 obedience
                 must
                 be
                 the
                 keeping
                 of
                 euery
                 commandement
                 of
                 God
                 :
                 for
                 as
                 S.
                 Iames
                 saith
                 ,
                 
                   He
                   that
                   breakes
                   one
                   commandement
                   ,
                   is
                   guiltie
                   of
                   all
                   ,
                
                 
                 that
                 is
                 ,
                 he
                 that
                 doth
                 willingly
                 and
                 wittingly
                 breake
                 any
                 commandement
                 ,
                 and
                 makes
                 not
                 conscience
                 of
                 some
                 one
                 ,
                 maketh
                 not
                 conscience
                 of
                 any
                 ,
                 and
                 before
                 God
                 he
                 is
                 as
                 guiltie
                 of
                 all
                 ,
                 as
                 if
                 he
                 had
                 broken
                 all
                 .
                 Thirdly
                 ,
                 in
                 new
                 obedience
                 ,
                 the
                 whole
                 man
                 must
                 endeauour
                 to
                 keepe
                 the
                 whole
                 law
                 in
                 his
                 minde
                 ,
                 will
                 ,
                 affections
                 ,
                 and
                 all
                 the
                 faculties
                 of
                 soule
                 and
                 bodie
                 .
                 As
                 it
                 is
                 said
                 of
                 Iosiah
                 ,
                 that
                 he
                 
                   turned
                   to
                   God
                   ,
                   according
                   to
                   all
                   the
                   lawes
                   of
                   Moses
                   ,
                   with
                   all
                
                 
                 
                   his
                   heart
                
                 .
                 This
                 last
                 point
                 added
                 to
                 the
                 rest
                 is
                 
                 the
                 very
                 forme
                 and
                 life
                 of
                 new
                 obedience
                 ,
                 &
                 from
                 hence
                 it
                 followes
                 ;
                 First
                 ,
                 that
                 therepentant
                 person
                 ,
                 must
                 not
                 liue
                 in
                 the
                 practise
                 of
                 any
                 outward
                 sinne
                 .
                 Secondly
                 ,
                 that
                 there
                 must
                 be
                 in
                 him
                 ,
                 an
                 inward
                 resisting
                 and
                 restraining
                 of
                 the
                 corruption
                 of
                 nature
                 ,
                 and
                 of
                 the
                 heart
                 ,
                 that
                 he
                 may
                 truly
                 obey
                 God
                 ,
                 by
                 the
                 grace
                 of
                 the
                 spirit
                 of
                 God.
                 The
                 heart
                 of
                 Ioseph
                 was
                 
                 readie
                 prest
                 ,
                 to
                 resist
                 the
                 euill
                 request
                 of
                 Potiphars
                 wife
                 .
                 And
                 Dauid
                 staid
                 his
                 affectiō
                 from
                 
                 reuenging
                 himselfe
                 vpon
                 Shemei
                 ,
                 when
                 he
                 cursed
                 him
                 .
                 Thirdly
                 ,
                 that
                 he
                 ought
                 to
                 stirre
                 vp
                 and
                 exercise
                 the
                 inward
                 man
                 ,
                 by
                 all
                 spiritual
                 motions
                 of
                 Faith
                 ,
                 Ioy
                 ,
                 Loue
                 ,
                 Hope
                 ,
                 and
                 the
                 praise
                 of
                 God.
                 
              
               
                 Now
                 touching
                 this
                 point
                 ,
                 there
                 are
                 2.
                 principal
                 Questions
                 propoūded
                 .
                 First
                 ,
                 How
                 may
                 a
                 man
                 frame
                 his
                 life
                 to
                 liue
                 in
                 New-bedience
                 ?
              
               
                 Ans.
                 Though
                 all
                 the
                 bookes
                 of
                 the
                 old
                 and
                 new
                 Testament
                 ,
                 are
                 direction
                 sufficient
                 for
                 a
                 good
                 life
                 ;
                 yet
                 a
                 more
                 speciall
                 answer
                 may
                 be
                 made
                 out
                 of
                 the
                 same
                 ,
                 plainly
                 and
                 briefly
                 .
                 That
                 ,
                 there
                 are
                 three
                 maine
                 grounds
                 or
                 rules
                 of
                 New
                 Obedience
                 .
                 The
                 first
                 is
                 laid
                 downe
                 by
                 our
                 Sauiour
                 Christ
                 ,
                 Luk.
                 9.
                 23.
                 
                 
                   If
                   any
                   man
                   will
                   come
                   after
                   me
                   ,
                   let
                   him
                   denie
                   himselfe
                   ,
                   and
                   take
                   vp
                   his
                   crosse
                   ,
                   and
                   follow
                   me
                   .
                
                 The
                 meaning
                 is
                 this
                 ;
                 Euery
                 one
                 that
                 will
                 become
                 a
                 scholer
                 in
                 the
                 schoole
                 of
                 Christ
                 ,
                 and
                 learn
                 obedience
                 vnto
                 God
                 ,
                 must
                 
                   deny
                   himselfe
                
                 ,
                 that
                 is
                 ,
                 he
                 must
                 in
                 the
                 first
                 place
                 ,
                 exalt
                 and
                 magnifie
                 the
                 grace
                 of
                 God
                 ,
                 and
                 become
                 nothing
                 in
                 himselfe
                 ,
                 renouncing
                 
                 his
                 owne
                 reason
                 ,
                 will
                 ,
                 &
                 affections
                 ,
                 and
                 subiecting
                 them
                 to
                 the
                 wisdome
                 &
                 will
                 of
                 God
                 in
                 all
                 things
                 ;
                 yea
                 esteeming
                 al
                 things
                 in
                 the
                 earth
                 ,
                 euen
                 those
                 that
                 are
                 dearest
                 vnto
                 him
                 ,
                 as
                 drosse
                 and
                 dung
                 in
                 regard
                 of
                 the
                 kingdome
                 of
                 Christ.
                 Againe
                 ,
                 he
                 must
                 
                   take
                   vp
                   his
                   Crosse
                
                 ,
                 that
                 is
                 ,
                 he
                 ought
                 alwaies
                 to
                 make
                 a
                 forehand
                 reckoning
                 ,
                 euen
                 of
                 priuate
                 crosses
                 and
                 particular
                 afflictions
                 ,
                 and
                 when
                 they
                 come
                 ,
                 to
                 beare
                 them
                 with
                 chearefulnesse
                 .
                 This
                 done
                 ,
                 he
                 must
                 
                   follow
                   Christ
                
                 ,
                 by
                 practising
                 the
                 vertues
                 of
                 meekenes
                 ,
                 patience
                 ,
                 loue
                 ,
                 and
                 obedience
                 ,
                 and
                 by
                 beeing
                 conformable
                 to
                 his
                 death
                 ,
                 in
                 crucifying
                 the
                 bodie
                 of
                 sinne
                 in
                 himselfe
                 .
                 The
                 second
                 rule
                 is
                 propounded
                 by
                 Paul
                 ,
                 Act.
                 24.
                 14.
                 
                 
                   To
                   beleeue
                   all
                   things
                   that
                   are
                   written
                   in
                   the
                   Law
                   and
                   the
                   Prophets
                
                 ;
                 and
                 that
                 is
                 ,
                 to
                 hold
                 and
                 embrace
                 the
                 same
                 faith
                 ,
                 which
                 was
                 embraced
                 by
                 the
                 Saints
                 and
                 seruants
                 of
                 God
                 in
                 auncient
                 times
                 ,
                 and
                 which
                 was
                 written
                 by
                 Moses
                 and
                 the
                 Prophets
                 .
                 Againe
                 ,
                 in
                 all
                 reuerence
                 to
                 subiect
                 himselfe
                 ,
                 to
                 the
                 true
                 manner
                 of
                 worshipping
                 and
                 seruing
                 God
                 ,
                 reuealed
                 in
                 his
                 word
                 ;
                 and
                 not
                 to
                 depart
                 from
                 the
                 same
                 doctrine
                 and
                 worship
                 ,
                 either
                 to
                 the
                 right
                 hand
                 ,
                 or
                 to
                 the
                 left
                 .
                 The
                 third
                 and
                 last
                 rule
                 ,
                 is
                 
                   to
                   haue
                   and
                   to
                   keepe
                   faith
                   and
                   a
                   good
                   conscience
                   ,
                
                 1.
                 
                 Tim.
                 1.
                 19.
                 
                 Now
                 faith
                 is
                 preserued
                 ,
                 by
                 knowledge
                 of
                 the
                 doctrine
                 of
                 the
                 Law
                 and
                 the
                 Gospel
                 ,
                 by
                 yeelding
                 assent
                 vnto
                 the
                 same
                 doctrine
                 ,
                 beleeuing
                 it
                 to
                 be
                 true
                 ,
                 and
                 by
                 a
                 particular
                 application
                 of
                 it
                 
                 vnto
                 a
                 mans
                 selfe
                 ,
                 specially
                 of
                 the
                 promise
                 of
                 righteousnesse
                 and
                 life
                 euerlasting
                 ,
                 in
                 and
                 by
                 Christ.
                 Againe
                 ,
                 that
                 a
                 man
                 may
                 keepe
                 a
                 good
                 conscience
                 ,
                 he
                 must
                 doe
                 three
                 things
                 .
                 First
                 ,
                 in
                 the
                 course
                 of
                 his
                 life
                 ,
                 he
                 must
                 practise
                 the
                 duties
                 of
                 the
                 generall
                 Calling
                 in
                 the
                 particular
                 ;
                 so
                 as
                 though
                 they
                 be
                 two
                 distinct
                 in
                 nature
                 ,
                 yet
                 they
                 may
                 be
                 both
                 one
                 in
                 vse
                 and
                 practise
                 .
                 Secondly
                 ,
                 in
                 all
                 euents
                 that
                 come
                 to
                 passe
                 ,
                 euermore
                 in
                 patience
                 and
                 silence
                 he
                 must
                 submit
                 himselfe
                 ,
                 to
                 the
                 good
                 will
                 and
                 pleasure
                 of
                 God.
                 Thus
                 it
                 is
                 saide
                 of
                 Aaron
                 ,
                 that
                 when
                 God
                 had
                 destroied
                 his
                 sonnes
                 ,
                 for
                 offering
                 vp
                 strange
                 fire
                 before
                 him
                 ,
                 
                   he
                   held
                   his
                   peace
                
                 ,
                 Levit.
                 10.
                 3.
                 
                 And
                 Dauid
                 shewes
                 that
                 it
                 was
                 his
                 practise
                 ,
                 when
                 beeing
                 afflicted
                 ,
                 he
                 saith
                 ,
                 
                   I
                   was
                   as
                   dumbe
                   ,
                   and
                   opened
                   not
                   my
                   mouth
                   ,
                   because
                   thou
                   ,
                   Lord
                   ,
                   didst
                   it
                   ,
                
                 Psal.
                 39.
                 9.
                 
                 Thirdly
                 ,
                 if
                 at
                 any
                 time
                 he
                 falleth
                 ,
                 either
                 through
                 infirmitie
                 ,
                 the
                 malice
                 of
                 Satan
                 ,
                 or
                 the
                 violence
                 of
                 some
                 temptation
                 ,
                 he
                 must
                 humble
                 himselfe
                 before
                 God
                 ,
                 labour
                 to
                 breake
                 off
                 his
                 sinne
                 ,
                 and
                 recouer
                 himselfe
                 by
                 repentance
                 .
                 And
                 these
                 three
                 ,
                 be
                 the
                 principall
                 and
                 maine
                 grounds
                 of
                 New-obedience
                 .
              
               
                 The
                 Second
                 Question
                 .
                 Considering
                 that
                 all
                 good
                 works
                 ,
                 are
                 the
                 fruits
                 of
                 a
                 regenerate
                 person
                 ,
                 and
                 are
                 contained
                 vnder
                 New-obedience
                 ;
                 How
                 may
                 a
                 man
                 doe
                 a
                 good
                 worke
                 ,
                 that
                 may
                 be
                 accepted
                 of
                 God
                 ,
                 and
                 please
                 him
                 ?
              
               
                 For
                 resolution
                 whereof
                 ,
                 it
                 is
                 to
                 be
                 carefully
                 
                 remembred
                 ,
                 that
                 to
                 the
                 doing
                 of
                 a
                 good
                 worke
                 ,
                 sundrie
                 things
                 are
                 required
                 :
                 Whereof
                 ,
                 some
                 in
                 nature
                 doe
                 goe
                 before
                 the
                 worke
                 to
                 be
                 done
                 ,
                 some
                 doe
                 accompanie
                 the
                 doing
                 thereof
                 ,
                 and
                 some
                 againe
                 doe
                 follow
                 the
                 worke
                 ,
                 beeing
                 required
                 to
                 be
                 done
                 ,
                 when
                 the
                 worke
                 is
                 done
                 .
              
               
                 Before
                 the
                 worke
                 ,
                 there
                 must
                 goe
                 Reconciliation
                 ;
                 whereby
                 the
                 person
                 is
                 reconciled
                 vnto
                 God
                 in
                 Christ
                 ,
                 and
                 made
                 acceptable
                 to
                 him
                 For
                 it
                 is
                 a
                 cleare
                 case
                 ,
                 that
                 no
                 worke
                 of
                 man
                 cā
                 be
                 accepted
                 of
                 God
                 ,
                 vnles
                 the
                 person
                 of
                 the
                 worker
                 be
                 approoued
                 of
                 him
                 .
                 And
                 the
                 workes
                 of
                 men
                 of
                 what
                 dignitie
                 soeuer
                 ,
                 are
                 not
                 to
                 be
                 esteemed
                 by
                 the
                 shewe
                 ,
                 and
                 outward
                 appearance
                 of
                 them
                 ,
                 but
                 by
                 the
                 minde
                 and
                 condition
                 of
                 the
                 doer
                 .
                 Againe
                 ,
                 before
                 we
                 doe
                 any
                 good
                 worke
                 ,
                 we
                 must
                 by
                 praier
                 lift
                 vp
                 our
                 hearts
                 vnto
                 God
                 ,
                 and
                 desire
                 him
                 to
                 inable
                 vs
                 by
                 his
                 spirit
                 to
                 doe
                 it
                 ,
                 and
                 to
                 guide
                 vs
                 by
                 the
                 same
                 ,
                 in
                 the
                 action
                 ,
                 which
                 we
                 are
                 about
                 to
                 doe
                 .
                 This
                 did
                 the
                 Prophet
                 Dauid
                 oftentimes
                 ,
                 as
                 we
                 may
                 read
                 in
                 the
                 Psalmes
                 ,
                 but
                 especially
                 in
                 Psal.
                 143.
                 10.
                 when
                 he
                 saith
                 ,
                 
                   Teach
                   me
                   to
                   doe
                   thy
                   will
                   ,
                   O
                   God
                   ,
                   for
                   thou
                   art
                   my
                   God
                   ,
                   let
                   thy
                   good
                   spirit
                   l●●d
                   me
                   vnto
                   the
                   land
                   of
                   righteousnes
                   .
                
                 And
                 oftentimes
                 in
                 the
                 119.
                 
                 Psalme
                 .
                 
                   Teach
                   me
                   ,
                   O
                   Lord
                   ,
                   the
                   way
                   of
                   thy
                   statutes
                   ,
                
                 vers
                 .
                 33.
                 
                 
                   Giue
                   me
                   vnderstanding
                   .
                   34.
                   
                   Direct
                   me
                   in
                   the
                   path
                   of
                   thy
                   commandements
                   .
                
                 35.
                 
                 Againe
                 ,
                 
                   Teach
                   me
                   iudgement
                   and
                   knowledge
                   .
                   66.
                   
                   Let
                   my
                   heart
                   be
                   vpright
                   in
                   thy
                   statutes
                   .
                
                 80.
                 
                 
                 
                   Stablish
                   me
                   ,
                   according
                   to
                   thy
                   promise
                   ,
                   116.
                   
                   Direct
                   my
                   steppes
                   in
                   thy
                   word
                   ,
                   and
                   let
                   none
                   iniquitie
                   haue
                   dominion
                   ouer
                   me
                   .
                
                 133.
                 
              
               
                 In
                 the
                 doing
                 of
                 the
                 worke
                 ,
                 we
                 are
                 to
                 consider
                 two
                 things
                 ;
                 the
                 matter
                 ,
                 and
                 the
                 manner
                 or
                 forme
                 of
                 doing
                 it
                 .
                 For
                 the
                 matter
                 ,
                 it
                 must
                 be
                 a
                 worke
                 commanded
                 in
                 the
                 word
                 of
                 God
                 ,
                 either
                 expressely
                 or
                 generally
                 .
                 For
                 it
                 is
                 Gods
                 reuealed
                 will
                 that
                 giues
                 the
                 goodnes
                 to
                 any
                 worke
                 .
                 Christ
                 saith
                 of
                 the
                 Pharises
                 ,
                 that
                 
                   they
                   worshipped
                   him
                   in
                   vaine
                   ,
                   teaching
                   for
                   doctrines
                   ,
                   the
                   commandements
                   of
                   men
                   .
                
                 He
                 therefore
                 
                 that
                 will
                 doe
                 a
                 worke
                 ,
                 tending
                 to
                 the
                 worship
                 of
                 God
                 ,
                 must
                 doe
                 that
                 which
                 God
                 commandeth
                 .
                 Now
                 actions
                 expressely
                 commanded
                 ,
                 are
                 the
                 duties
                 of
                 the
                 morall
                 Law
                 ;
                 Actions
                 generally
                 commanded
                 ,
                 are
                 all
                 such
                 as
                 serue
                 to
                 be
                 helpes
                 and
                 meanes
                 ,
                 to
                 further
                 the
                 said
                 morall
                 duties
                 .
                 And
                 here
                 we
                 must
                 remember
                 ,
                 that
                 actions
                 indifferent
                 in
                 the
                 case
                 of
                 offence
                 ,
                 or
                 edification
                 ,
                 cease
                 to
                 be
                 indifferent
                 ,
                 and
                 come
                 vnder
                 some
                 commandement
                 of
                 the
                 morall
                 Law.
                 To
                 which
                 purpose
                 Paul
                 saith
                 ,
                 
                   If
                   eating
                   flesh
                   will
                   offend
                   my
                   brother
                   ,
                   I
                   will
                
                 
                 
                   eate
                   no
                   flesh
                   while
                   the
                   world
                   standeth
                
                 ;
                 his
                 meaning
                 is
                 ,
                 that
                 though
                 his
                 eating
                 of
                 flesh
                 ,
                 was
                 a
                 thing
                 indifferent
                 in
                 it selfe
                 ;
                 yet
                 in
                 case
                 of
                 offence
                 ,
                 his
                 minde
                 was
                 to
                 abstaine
                 from
                 it
                 ,
                 as
                 much
                 as
                 from
                 the
                 breach
                 of
                 the
                 Law
                 of
                 God.
                 Againe
                 ,
                 if
                 an
                 action
                 indifferent
                 ,
                 comes
                 within
                 the
                 case
                 ,
                 of
                 furthering
                 the
                 good
                 of
                 the
                 Commonwealth
                 ,
                 or
                 Church
                 ,
                 it
                 ceaseth
                 to
                 
                 be
                 indifferent
                 ,
                 and
                 comes
                 vnder
                 commandement
                 ;
                 and
                 so
                 all
                 kind
                 of
                 callings
                 and
                 their
                 works
                 ,
                 though
                 neuer
                 so
                 base
                 ,
                 may
                 be
                 the
                 matter
                 of
                 good
                 workes
                 .
                 This
                 point
                 is
                 to
                 be
                 remembred
                 :
                 for
                 it
                 serueth
                 to
                 incourage
                 euery
                 man
                 ,
                 of
                 what
                 condition
                 soeuer
                 he
                 be
                 ,
                 in
                 the
                 diligent
                 performance
                 of
                 the
                 duties
                 of
                 his
                 calling
                 ;
                 as
                 also
                 to
                 confute
                 the
                 doctrine
                 of
                 the
                 Popish
                 church
                 ,
                 which
                 teacheth
                 that
                 onely
                 almes
                 deedes
                 ,
                 and
                 building
                 or
                 maintaining
                 of
                 Churches
                 and
                 religious
                 houses
                 ,
                 are
                 the
                 matter
                 of
                 good
                 works
                 .
              
               
                 Now
                 to
                 the
                 manner
                 or
                 Forme
                 of
                 a
                 good
                 work
                 ,
                 there
                 is
                 required
                 Faith.
                 For
                 as
                 without
                 faith
                 ,
                 it
                 is
                 impossible
                 to
                 please
                 God
                 ,
                 Hebr.
                 11.
                 6.
                 so
                 whatsoeuer
                 worke
                 is
                 vndertaken
                 without
                 faith
                 ,
                 cannot
                 in
                 any
                 sort
                 be
                 acceptable
                 vnto
                 him
                 .
                 What
                 faith
                 then
                 is
                 required
                 in
                 this
                 case
                 ?
                 
                   I
                   answer
                
                 .
                 First
                 a
                 general
                 faith
                 ,
                 whereby
                 we
                 are
                 perswaded
                 that
                 the
                 thing
                 to
                 be
                 done
                 ,
                 may
                 lawfully
                 be
                 done
                 ;
                 and
                 of
                 this
                 the
                 Apostle
                 speaketh
                 when
                 he
                 saith
                 ,
                 
                   whatsoeuer
                   is
                   not
                   of
                   faith
                   ,
                   is
                   sinne
                   .
                
                 Secondly
                 ,
                 a
                 particular
                 or
                 iustifying
                 
                 faith
                 ,
                 which
                 purifieth
                 the
                 heart
                 ,
                 and
                 maketh
                 it
                 fit
                 to
                 bring
                 forth
                 a
                 good
                 work
                 :
                 for
                 it
                 giues
                 a
                 beginning
                 to
                 the
                 worke
                 ,
                 and
                 also
                 couers
                 the
                 wants
                 and
                 defects
                 thereof
                 ,
                 by
                 apprehending
                 and
                 applying
                 vnto
                 vs
                 ,
                 Christ
                 and
                 his
                 merits
                 .
                 Againe
                 ,
                 a
                 good
                 worke
                 for
                 the
                 māner
                 thereof
                 ,
                 must
                 be
                 done
                 in
                 obedience
                 .
                 For
                 knowing
                 that
                 the
                 thing
                 to
                 be
                 done
                 ,
                 is
                 commanded
                 of
                 God
                 ,
                 we
                 must
                 haue
                 a
                 minde
                 ,
                 and
                 
                 intention
                 to
                 obey
                 God
                 in
                 the
                 thing
                 we
                 doe
                 ,
                 according
                 to
                 his
                 cōmandement
                 .
                 If
                 it
                 be
                 here
                 demanded
                 ,
                 seeing
                 workes
                 must
                 be
                 done
                 in
                 obedience
                 ,
                 how
                 ,
                 and
                 to
                 what
                 part
                 of
                 the
                 word
                 we
                 must
                 direct
                 our
                 obedience
                 ?
                 I
                 answer
                 :
                 to
                 the
                 Law.
                 But
                 howe
                 ?
                 not
                 considered
                 in
                 his
                 rigour
                 ,
                 but
                 as
                 it
                 is
                 qualified
                 ,
                 mollified
                 ,
                 and
                 tēpered
                 by
                 the
                 gospell
                 :
                 for
                 according
                 to
                 the
                 rigour
                 of
                 the
                 Lawe
                 ,
                 which
                 commandes
                 perfect
                 obedience
                 ,
                 no
                 man
                 can
                 possibly
                 doe
                 a
                 good
                 worke
                 .
              
               
                 Furthermore
                 ,
                 touching
                 the
                 maner
                 ,
                 it
                 must
                 be
                 done
                 to
                 good
                 and
                 lawfull
                 ends
                 .
                 The
                 Ends
                 of
                 a
                 good
                 worke
                 are
                 manifold
                 :
                 First
                 ,
                 the
                 honour
                 and
                 glory
                 of
                 God.
                 
                   Whether
                   ye
                   eate
                   or
                
                 
                 
                   drinke
                   ,
                   or
                   whatsoeuer
                   ye
                   doe
                   ,
                   doe
                   all
                   to
                   the
                   glory
                   of
                   God.
                
                 Secondly
                 ,
                 the
                 testification
                 of
                 our
                 thankfulnes
                 vnto
                 God
                 ,
                 that
                 hath
                 redeemed
                 vs
                 by
                 Christ.
                 The
                 third
                 is
                 ,
                 to
                 edifie
                 our
                 neighbour
                 ,
                 and
                 to
                 further
                 him
                 in
                 the
                 way
                 to
                 life
                 euerlasting
                 ,
                 Math.
                 5.
                 16.
                 
                 
                   Let
                   your
                   light
                   so
                   shine
                   before
                   men
                   ,
                   that
                   they
                   may
                   see
                   your
                   good
                   works
                   ,
                   &
                   glorifie
                   your
                   father
                   which
                   is
                   in
                   heauen
                   .
                
                 The
                 fourth
                 is
                 ,
                 to
                 exercise
                 and
                 increase
                 our
                 faith
                 &
                 repentance
                 ,
                 both
                 which
                 be
                 much
                 strengthned
                 and
                 confirmed
                 ,
                 by
                 the
                 practise
                 of
                 good
                 workes
                 .
                 Fiftly
                 ,
                 that
                 we
                 may
                 escape
                 the
                 punishment
                 of
                 sinne
                 ,
                 the
                 destruction
                 of
                 the
                 wicked
                 :
                 and
                 obtaine
                 the
                 reward
                 of
                 the
                 righteoūs
                 ,
                 life
                 euerlasting
                 .
                 This
                 was
                 the
                 end
                 that
                 Paul
                 aymed
                 at
                 in
                 the
                 course
                 of
                 his
                 calling
                 ;
                 to
                 which
                 purpose
                 he
                 saith
                 ,
                 
                   From
                   henceforth
                   there
                   is
                   laid
                   vp
                   for
                   
                   me
                   the
                   crowne
                   of
                   righteousnesse
                   ,
                   which
                   the
                   Lord
                   the
                   righteous
                   Iudge
                   shall
                   giue
                   me
                   at
                   that
                   day
                   ,
                
                 2.
                 
                 Tim.
                 4.
                 8.
                 
                 Sixtly
                 ,
                 that
                 we
                 may
                 be
                 answerable
                 to
                 our
                 calling
                 ,
                 in
                 doeing
                 the
                 duties
                 thereof
                 ,
                 and
                 in
                 walking
                 as
                 children
                 of
                 light
                 ,
                 redeemed
                 by
                 Christ
                 Iesus
                 .
                 When
                 Dauid
                 kept
                 his
                 fathers
                 sheepe
                 ,
                 he
                 behaued
                 himselfe
                 as
                 a
                 sheepheard
                 ;
                 but
                 when
                 he
                 was
                 annointed
                 King
                 ouer
                 Israell
                 ,
                 God
                 gaue
                 him
                 an
                 heart
                 &
                 resolution
                 ,
                 to
                 carry
                 himselfe
                 as
                 a
                 King
                 &
                 gouernour
                 of
                 his
                 people
                 .
                 Looke
                 then
                 as
                 Dauid
                 did
                 ,
                 so
                 ought
                 we
                 euen
                 by
                 our
                 workes
                 to
                 be
                 answerable
                 to
                 our
                 callings
                 .
                 Seuenthly
                 ,
                 that
                 we
                 may
                 pay
                 the
                 debt
                 ,
                 which
                 we
                 owe
                 vnto
                 God.
                 For
                 we
                 are
                 debters
                 to
                 him
                 in
                 sundry
                 regardes
                 ;
                 as
                 we
                 are
                 his
                 creatures
                 :
                 as
                 we
                 are
                 his
                 seruants
                 :
                 as
                 we
                 are
                 his
                 children
                 :
                 In
                 a
                 word
                 ,
                 as
                 we
                 are
                 redeemed
                 by
                 Christ
                 ,
                 and
                 our
                 whole
                 debt
                 is
                 ,
                 our
                 dutie
                 of
                 praise
                 and
                 thanks
                 giuing
                 .
              
               
                 After
                 the
                 worke
                 is
                 done
                 ,
                 then
                 comes
                 the
                 acceptation
                 of
                 it
                 .
                 God
                 accepts
                 of
                 our
                 works
                 diuers
                 waies
                 .
                 First
                 ,
                 in
                 that
                 he
                 pardoneth
                 the
                 fault
                 which
                 comes
                 from
                 vs.
                 Secondly
                 ,
                 in
                 that
                 he
                 approoues
                 his
                 owne
                 good
                 worke
                 in
                 vs.
                 Thirdly
                 ,
                 in
                 that
                 he
                 doth
                 giue
                 vnto
                 the
                 doers
                 of
                 them
                 a
                 crowne
                 of
                 righteousnes
                 and
                 glorie
                 ,
                 according
                 to
                 his
                 promise
                 ,
                 2.
                 
                 Tim.
                 4.
                 8.
                 
                 Rev.
                 2.
                 10.
                 
                 We
                 then
                 ,
                 after
                 we
                 haue
                 done
                 the
                 work
                 ,
                 must
                 humble
                 our selues
                 ,
                 and
                 intreat
                 the
                 Lord
                 to
                 pardon
                 the
                 wants
                 of
                 our
                 workes
                 ,
                 and
                 say
                 with
                 Dauid
                 ,
                 
                   Lord
                   enter
                   not
                   into
                   iudgement
                   with
                
                 
                 
                   thy
                   seruant
                
                 :
                 &
                 with
                 Daniel
                 ,
                 
                   Lord
                   vnto
                   vs
                   belongeth
                
                 
                 
                 
                   open
                   shame
                   &
                   confusiō
                   ,
                   but
                   to
                   thee
                   righteousnes
                   ,
                   compassion
                   ,
                   and
                   forgiuenes
                   .
                
                 And
                 the
                 reason
                 is
                 plaine
                 ,
                 because
                 in
                 vs
                 there
                 is
                 no
                 goodnesse
                 ,
                 no
                 holinesse
                 ,
                 no
                 righteousnes
                 ,
                 nor
                 any
                 thing
                 that
                 may
                 present
                 vs
                 acceptable
                 in
                 his
                 sight
                 :
                 &
                 for
                 this
                 cause
                 Paul
                 saith
                 ,
                 
                   I
                   know
                   nothing
                   by
                   my selfe
                   ,
                   yet
                   am
                   I
                   not
                   therby
                   iustified
                   .
                
                 Great
                 reason
                 then
                 ,
                 that
                 we
                 should
                 hūble
                 ourselues
                 before
                 God
                 ,
                 for
                 our
                 wants
                 ,
                 and
                 pray
                 vnto
                 him
                 ,
                 that
                 he
                 will
                 in
                 mercie
                 accept
                 our
                 indeauour
                 ,
                 and
                 confirme
                 the
                 good
                 worke
                 begunne
                 in
                 vs
                 ,
                 by
                 his
                 holy
                 spirit
                 .
              
            
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               Of
               the
               second
               maine
               Question
               touching
               assurance
               of
               saluation
               .
            
          
           
             
               II.
               Question
               .
               How
               a
               man
               may
               be
               in
               conscience
               assured
               ,
               of
               his
               owne
               saluation
               ?
            
             
               Before
               I
               come
               to
               the
               Question
               it selfe
               ,
               this
               conclusion
               is
               to
               be
               laid
               downe
               as
               a
               mayne
               Ground
               ;
               That
               Election
               ,
               vocatiō
               ,
               faith
               ,
               adoption
               ,
               
               iustificatiō
               ,
               sanctification
               ,
               &
               eternal
               glorification
               ,
               are
               neuer
               separated
               in
               the
               saluation
               of
               any
               man
               ,
               but
               like
               inseparable
               companions
               ,
               go●
               hand
               in
               hand
               ;
               so
               as
               he
               that
               can
               be
               assured
               of
               one
               of
               them
               ,
               may
               infallibly
               conclude
               in
               his
               owne
               heart
               ,
               that
               he
               hath
               and
               shall
               haue
               interest
               in
               all
               the
               other
               in
               his
               due
               time
               .
               This
               is
               plaine
               by
               the
               words
               of
               S.
               Paul
               ,
               Rom.
               8.
               30.
               
               
                 Whome
                 he
                 predestinate
                 ,
                 them
                 also
                 he
                 called
                 ;
                 whome
                 he
                 called
                 ,
                 them
                 also
                 he
                 iustified
                 ;
                 whome
                 he
                 iustified
                 ,
                 them
                 also
                 he
                 glorified
                 .
              
               In
               which
               place
               ,
               the
               Apostle
               compares
               the
               causes
               of
               saluation
               ,
               to
               a
               chaine
               of
               many
               linkes
               ,
               whereof
               euery
               one
               is
               so
               coupled
               to
               the
               other
               ,
               that
               he
               which
               taketh
               hold
               of
               the
               highest
               ,
               must
               needes
               carrie
               all
               the
               rest
               with
               him
               .
               Againe
               ,
               amongst
               these
               linkes
               Faith
               is
               one
               ,
               a
               principall
               grace
               of
               God
               ,
               whereby
               man
               is
               ingrafted
               into
               Christ
               ,
               and
               thereby
               becomes
               one
               with
               Christ
               ,
               and
               Christ
               one
               with
               him
               ,
               Eph
               .
               3.
               17.
               
               Now
               whosoeuer
               is
               by
               faith
               vnited
               vnto
               Christ
               ,
               the
               same
               is
               elected
               ,
               called
               ,
               iustified
               ,
               and
               sanctified
               .
               The
               reason
               is
               manifest
               .
               For
               in
               a
               chaine
               ,
               the
               two
               extremes
               ,
               are
               knit
               togither
               ,
               by
               the
               middle
               linkes
               ;
               and
               in
               the
               order
               of
               causes
               of
               happinesse
               and
               saluation
               ,
               faith
               hath
               a
               middle
               place
               ,
               and
               by
               it
               hath
               the
               child
               of
               God
               assured
               hold
               of
               his
               election
               ,
               and
               effectuall
               vocation
               ,
               and
               consequently
               of
               his
               glorification
               in
               the
               kingdome
               of
               heauen
               .
               To
               this
               purpose
               saith
               S.
               Iohn
               ,
               c.
               3.
               v.
               36.
               
               
                 He
                 that
                 beleeueth
                 in
                 the
                 Sonne
                 ,
                 hath
                 euerlasting
                 life
                 .
              
               And
               ,
               c.
               5.
               
               v.
               24.
               
               
                 He
                 that
                 beleeues
                 in
                 him
                 that
                 sent
                 me
                 ,
                 hath
                 euerlasting
                 life
                 ,
                 and
                 shall
                 not
                 come
                 into
                 condemnation
                 ,
                 but
                 hath
                 passed
                 from
                 death
                 to
                 life
                 .
              
               This
               is
               the
               Ground
               .
            
             
               Now
               for
               answer
               to
               the
               Question
               ,
               diuerse
               places
               of
               Scripture
               are
               to
               be
               skanned
               ;
               wherein
               this
               case
               of
               Conscience
               is
               fully
               answered
               and
               resolued
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 first
                 place
                 is
                 Rom.
                 8.
                 16.
                 
                 
                   And
                   the
                   spirit
                
                 
                 
                   of
                   God
                   testifieth
                   together
                   with
                   our
                   spirits
                   ,
                   that
                   we
                   are
                   the
                   sonnes
                   of
                   God.
                
                 In
                 these
                 words
                 are
                 two
                 testimonies
                 of
                 our
                 adoption
                 set
                 downe
                 .
                 The
                 first
                 is
                 the
                 Spirit
                 of
                 God
                 dwelling
                 in
                 vs
                 ,
                 and
                 testifying
                 vnto
                 vs
                 ,
                 that
                 we
                 are
                 Gods
                 childrē
                 .
                 But
                 some
                 will
                 happily
                 demaund
                 ,
                 How
                 Gods
                 spirit
                 giues
                 witnesse
                 ,
                 seeing
                 now
                 there
                 are
                 no
                 reuelations
                 ?
                 Answ.
                 Extraordinarie
                 reuelations
                 are
                 ceased
                 ;
                 and
                 yet
                 the
                 holy
                 Ghost
                 in
                 and
                 by
                 the
                 word
                 ,
                 reuealeth
                 some
                 things
                 vnto
                 men
                 :
                 for
                 which
                 cause
                 he
                 is
                 called
                 truly
                 the
                 
                   Spirit
                   of
                   Reuelation
                
                 ,
                 Eph.
                 3.
                 5.
                 
                 Againe
                 ,
                 the
                 holy
                 Ghost
                 giues
                 testimonie
                 ,
                 by
                 applying
                 the
                 promise
                 of
                 remission
                 of
                 sinnes
                 ,
                 and
                 life
                 euerlasting
                 by
                 Christ
                 ,
                 particularly
                 to
                 the
                 heart
                 of
                 man
                 ,
                 when
                 the
                 same
                 is
                 generally
                 propounded
                 ,
                 in
                 the
                 Ministerie
                 of
                 the
                 word
                 .
                 And
                 because
                 many
                 are
                 readie
                 presumptuously
                 to
                 say
                 ,
                 they
                 are
                 the
                 children
                 of
                 God
                 ,
                 when
                 they
                 are
                 not
                 ,
                 and
                 that
                 they
                 haue
                 the
                 witnesse
                 of
                 Gods
                 Spirit
                 ;
                 when
                 in
                 truth
                 they
                 want
                 it
                 :
                 
                 therefore
                 we
                 are
                 to
                 put
                 a
                 difference
                 between
                 this
                 carnall
                 conceit
                 ,
                 and
                 the
                 true
                 testimonie
                 of
                 the
                 Spirit
                 .
                 Now
                 there
                 be
                 two
                 things
                 whereby
                 they
                 may
                 be
                 discerned
                 one
                 from
                 the
                 other
                 .
                 The
                 first
                 is
                 ,
                 by
                 the
                 meanes
                 .
                 For
                 the
                 true
                 testimonie
                 of
                 the
                 holy
                 ghost
                 ,
                 is
                 wrought
                 ordinarily
                 by
                 the
                 preaching
                 ,
                 reading
                 ,
                 and
                 meditation
                 of
                 the
                 word
                 of
                 God
                 ;
                 as
                 also
                 by
                 praier
                 ,
                 and
                 the
                 right
                 vse
                 of
                 the
                 Sacraments
                 .
                 But
                 the
                 presumptuous
                 testimonie
                 ,
                 ariseth
                 in
                 the
                 heart
                 ,
                 and
                 is
                 framed
                 in
                 the
                 braine
                 ,
                 out
                 of
                 the
                 vse
                 of
                 these
                 meanes
                 ;
                 or
                 though
                 in
                 the
                 vse
                 ,
                 yet
                 with
                 want
                 of
                 the
                 blessing
                 of
                 God
                 concurring
                 with
                 the
                 meanes
                 .
                 The
                 second
                 is
                 ,
                 by
                 the
                 effects
                 ,
                 and
                 fruits
                 of
                 the
                 Spirit
                 .
                 For
                 it
                 stirrs
                 vp
                 the
                 heart
                 ,
                 to
                 praier
                 and
                 inuocation
                 of
                 the
                 name
                 of
                 God
                 ,
                 Zach.
                 12.
                 10.
                 yea
                 it
                 causeth
                 a
                 man
                 to
                 crie
                 and
                 call
                 earnestly
                 vnto
                 God
                 ,
                 in
                 the
                 time
                 of
                 distresse
                 ,
                 with
                 a
                 sense
                 and
                 feeling
                 of
                 his
                 owne
                 miseries
                 ;
                 and
                 with
                 deepe
                 sighes
                 and
                 groanes
                 ,
                 which
                 cannot
                 be
                 vttered
                 ,
                 to
                 cra●e
                 mercie
                 and
                 grace
                 at
                 his
                 hands
                 ,
                 as
                 of
                 a
                 louing
                 father
                 ,
                 Rom.
                 8.
                 26.
                 
                 Thus
                 did
                 Moses
                 crie
                 vnto
                 heauen
                 in
                 his
                 heart
                 ,
                 when
                 he
                 was
                 in
                 distresse
                 at
                 the
                 red
                 sea
                 ,
                 Exod.
                 14.
                 15.
                 
                 And
                 this
                 gift
                 of
                 praier
                 ,
                 is
                 an
                 vnfallible
                 testimonie
                 of
                 Gods
                 Spirit
                 ;
                 which
                 cannot
                 stand
                 with
                 carnall
                 presumption
                 .
              
               
                 The
                 second
                 Testimonie
                 of
                 our
                 Adoption
                 ,
                 is
                 our
                 Spirit
                 ,
                 that
                 is
                 ,
                 our
                 conscience
                 sanctified
                 and
                 renewed
                 by
                 the
                 Holy
                 Ghost
                 .
                 And
                 this
                 also
                 is
                 knowne
                 and
                 discerned
                 ;
                 first
                 ,
                 by
                 the
                 
                 greefe
                 of
                 the
                 heart
                 for
                 offending
                 God
                 ,
                 called
                 
                   Godly
                   sorrow
                
                 ,
                 1.
                 
                 Cor.
                 7.
                 10.
                 secondly
                 ,
                 by
                 a
                 resolute
                 purpose
                 of
                 the
                 heart
                 ,
                 and
                 endeauour
                 of
                 the
                 whole
                 man
                 ,
                 in
                 all
                 things
                 to
                 obey
                 God
                 :
                 thirdly
                 ,
                 by
                 sauouring
                 the
                 things
                 of
                 the
                 Spirit
                 ,
                 Rom.
                 8.
                 5.
                 that
                 is
                 ,
                 by
                 doing
                 the
                 workes
                 of
                 the
                 Spirit
                 ,
                 with
                 ioy
                 and
                 chearefulnesse
                 of
                 heart
                 ,
                 as
                 in
                 the
                 presence
                 of
                 God
                 ,
                 and
                 as
                 his
                 children
                 and
                 seruants
                 .
              
               
                 Now
                 put
                 the
                 case
                 ,
                 that
                 the
                 testimonie
                 of
                 the
                 Spirit
                 be
                 wanting
                 :
                 then
                 I
                 answer
                 ?
                 that
                 the
                 other
                 testimonie
                 ;
                 the
                 sanctification
                 of
                 the
                 heart
                 ,
                 will
                 suffice
                 to
                 assure
                 vs.
                 We
                 knowe
                 it
                 sufficiently
                 to
                 be
                 true
                 ,
                 and
                 not
                 painted
                 fire
                 ,
                 if
                 there
                 be
                 heate
                 ,
                 though
                 there
                 be
                 no
                 flame
                 .
              
               
                 Put
                 the
                 case
                 againe
                 ,
                 that
                 the
                 testimonie
                 of
                 the
                 spirit
                 be
                 wanting
                 ,
                 and
                 our
                 sanctification
                 be
                 vncertaine
                 vnto
                 vs
                 ,
                 how
                 then
                 may
                 we
                 be
                 assured
                 ?
                 The
                 answer
                 is
                 ,
                 that
                 we
                 must
                 thē
                 haue
                 recourse
                 to
                 the
                 first
                 beginnings
                 ,
                 and
                 motions
                 of
                 sanctificatiō
                 ,
                 which
                 are
                 these
                 .
                 First
                 ,
                 to
                 feele
                 our
                 inward
                 corruptions
                 .
                 Secondly
                 ,
                 to
                 be
                 displeased
                 with
                 our selues
                 for
                 them
                 .
                 Thirdly
                 ,
                 to
                 beginne
                 to
                 hate
                 sinne
                 .
                 Fourthly
                 ,
                 to
                 grieue
                 so
                 oft
                 as
                 we
                 fal
                 and
                 offend
                 God.
                 Fiftly
                 ,
                 to
                 auoid
                 the
                 occasions
                 of
                 sinne
                 .
                 Sixtly
                 ,
                 to
                 endeauour
                 to
                 doe
                 our
                 dutie
                 ,
                 and
                 to
                 vse
                 good
                 meanes
                 .
                 Seuenthly
                 ,
                 to
                 desire
                 to
                 sinne
                 no
                 more
                 .
                 And
                 lastly
                 ,
                 to
                 pray
                 to
                 God
                 for
                 his
                 grace
                 .
                 Where
                 these
                 and
                 the
                 like
                 motions
                 are
                 ,
                 there
                 is
                 the
                 spirit
                 of
                 God
                 ,
                 whence
                 they
                 proceed
                 :
                 and
                 
                 sanctification
                 is
                 begun
                 .
                 One
                 apple
                 is
                 sufficient
                 to
                 manifest
                 the
                 life
                 of
                 the
                 tree
                 ,
                 and
                 one
                 good
                 and
                 constant
                 motion
                 of
                 grace
                 ,
                 is
                 sufficient
                 to
                 manifest
                 sanctification
                 .
                 Againe
                 ,
                 it
                 may
                 be
                 demanded
                 ,
                 what
                 must
                 be
                 done
                 ,
                 if
                 both
                 be
                 wanting
                 ?
                 Answ.
                 Men
                 must
                 not
                 dispaire
                 ,
                 but
                 vse
                 good
                 meanes
                 ,
                 and
                 in
                 time
                 they
                 shall
                 be
                 assured
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 Second
                 place
                 is
                 ,
                 the
                 15.
                 
                 Psalme
                 .
                 In
                 the
                 
                 first
                 verse
                 whereof
                 ,
                 this
                 question
                 is
                 propounded
                 ,
                 namely
                 ,
                 Who
                 of
                 all
                 the
                 members
                 of
                 the
                 Church
                 ,
                 shall
                 haue
                 his
                 habitation
                 in
                 heauen
                 ?
                 The
                 answer
                 is
                 made
                 in
                 the
                 verses
                 following
                 :
                 and
                 in
                 the
                 second
                 verse
                 ,
                 he
                 sets
                 downe
                 three
                 generall
                 notes
                 of
                 the
                 said
                 person
                 .
                 One
                 is
                 ,
                 to
                 walke
                 vprightly
                 in
                 sincerity
                 ,
                 approuing
                 his
                 heart
                 and
                 life
                 to
                 God
                 :
                 the
                 second
                 is
                 ,
                 to
                 deale
                 iustly
                 in
                 al
                 his
                 doings
                 :
                 the
                 third
                 is
                 ,
                 for
                 speech
                 ,
                 to
                 speake
                 the
                 truth
                 from
                 the
                 heart
                 ,
                 without
                 guile
                 or
                 flatterie
                 .
                 And
                 because
                 we
                 are
                 easily
                 deceiued
                 in
                 generall
                 sinnes
                 ,
                 in
                 the
                 3
                 ,
                 4
                 ,
                 and
                 5.
                 verses
                 ,
                 there
                 are
                 set
                 downe
                 seauen
                 more
                 euident
                 and
                 sensible
                 notes
                 of
                 sinceritie
                 ,
                 iustice
                 and
                 trueth
                 .
                 One
                 is
                 in
                 speech
                 ,
                 not
                 to
                 take
                 vp
                 or
                 carrie
                 abroad
                 false
                 reports
                 and
                 slanders
                 .
                 The
                 second
                 is
                 ,
                 in
                 our
                 dealings
                 not
                 to
                 doe
                 wrong
                 to
                 our
                 neighbour
                 ,
                 more
                 then
                 to
                 our selues
                 .
                 The
                 third
                 is
                 in
                 our
                 companie
                 ,
                 to
                 contemne
                 wicked
                 persons
                 worthy
                 to
                 be
                 contemned
                 .
                 The
                 fourth
                 is
                 in
                 our
                 estimation
                 we
                 
                 haue
                 of
                 others
                 ,
                 &
                 that
                 is
                 ,
                 to
                 honour
                 them
                 that
                 feare
                 God.
                 The
                 fift
                 is
                 in
                 our
                 words
                 ,
                 to
                 sweare
                 and
                 not
                 to
                 change
                 :
                 that
                 is
                 ,
                 to
                 make
                 conscience
                 of
                 our
                 word
                 and
                 promise
                 ,
                 especially
                 if
                 if
                 it
                 be
                 confirmed
                 by
                 oath
                 .
                 The
                 sixt
                 is
                 in
                 taking
                 of
                 gaine
                 ,
                 not
                 to
                 giue
                 money
                 to
                 vsurie
                 ;
                 that
                 is
                 ,
                 not
                 to
                 take
                 increase
                 for
                 bare
                 lending
                 ,
                 but
                 to
                 lend
                 freely
                 to
                 the
                 poore
                 .
                 The
                 last
                 is
                 ,
                 to
                 giue
                 testimonie
                 without
                 briberie
                 or
                 partialitie
                 .
                 In
                 the
                 fift
                 verse
                 ,
                 is
                 added
                 a
                 reason
                 of
                 the
                 answer
                 :
                 he
                 that
                 in
                 his
                 indeauour
                 doth
                 al
                 these
                 things
                 ,
                 shall
                 neuer
                 be
                 mooued
                 ,
                 that
                 is
                 ,
                 cut
                 off
                 from
                 the
                 Church
                 as
                 an
                 hypocrite
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 place
                 of
                 Scripture
                 is
                 the
                 first
                 Epistle
                 
                 of
                 Iohn
                 :
                 the
                 principall
                 scope
                 wherof
                 ,
                 is
                 to
                 giue
                 a
                 full
                 resolution
                 to
                 the
                 conscience
                 of
                 man
                 ,
                 touching
                 the
                 certainty
                 of
                 his
                 saluation
                 .
                 And
                 the
                 principall
                 grounds
                 of
                 assurance
                 ,
                 which
                 are
                 there
                 laid
                 downe
                 ,
                 may
                 be
                 reduced
                 to
                 three
                 heads
                 .
              
               
                 The
                 first
                 is
                 this
                 .
                 
                   He
                   that
                   hath
                   communion
                   or
                
                 
                 
                   fellowship
                   with
                   God
                   in
                   Christ
                   ,
                   may
                   be
                   vndoubtedly
                   assured
                   of
                   his
                   saluation
                   .
                
                 This
                 conclusion
                 is
                 propounded
                 ,
                 Chap.
                 1.
                 v.
                 3
                 ,
                 4.
                 
                 Where
                 the
                 Apostle
                 tels
                 the
                 Church
                 ,
                 that
                 the
                 end
                 of
                 the
                 preaching
                 of
                 the
                 Gospell
                 vnto
                 them
                 was
                 ,
                 that
                 they
                 might
                 haue
                 fellowship
                 ,
                 not
                 onely
                 mutually
                 among
                 themselues
                 ,
                 but
                 also
                 with
                 God
                 the
                 father
                 ,
                 and
                 with
                 his
                 sonne
                 Iesus
                 Christ.
                 And
                 further
                 ,
                 that
                 hauing
                 both
                 knowledge
                 ,
                 &
                 
                 assurance
                 of
                 this
                 heauenly
                 communion
                 ,
                 to
                 be
                 begun
                 in
                 this
                 life
                 ,
                 and
                 perfected
                 in
                 the
                 life
                 to
                 come
                 ,
                 
                   their
                   ioy
                   might
                   be
                   full
                
                 :
                 that
                 is
                 ,
                 they
                 might
                 thence
                 reape
                 ,
                 matter
                 of
                 true
                 ioy
                 and
                 sound
                 comfort
                 ,
                 vnto
                 their
                 soules
                 and
                 consciences
                 .
                 Now
                 whereas
                 it
                 might
                 be
                 haply
                 demaūded
                 by
                 some
                 beleeuers
                 ,
                 how
                 they
                 should
                 come
                 to
                 this
                 assurance
                 ?
                 S.
                 Iohn
                 answeres
                 in
                 this
                 Epistle
                 ,
                 that
                 the
                 certainty
                 therof
                 may
                 be
                 gathered
                 by
                 foure
                 infallible
                 notes
                 .
                 The
                 first
                 is
                 Remission
                 of
                 sinnes
                 .
                 For
                 though
                 God
                 be
                 in
                 himselfe
                 ,
                 most
                 holy
                 and
                 pure
                 ,
                 and
                 no
                 mortall
                 man
                 ,
                 being
                 vncleane
                 and
                 polluted
                 by
                 sinne
                 ,
                 can
                 haue
                 fellowship
                 with
                 him
                 :
                 yet
                 God
                 hath
                 shewed
                 his
                 mercy
                 ,
                 to
                 those
                 that
                 beleeue
                 in
                 him
                 ,
                 and
                 hath
                 accepted
                 of
                 
                   the
                   blood
                   of
                   Iesus
                   Christ
                   his
                   sonne
                   ,
                   whereby
                   they
                   are
                   clensed
                   from
                   all
                   their
                   corruptions
                   .
                
                 v.
                 7.
                 
                 If
                 here
                 it
                 be
                 asked
                 ,
                 how
                 this
                 pardon
                 and
                 forgiuenes
                 may
                 be
                 knowne
                 ?
                 It
                 is
                 answered
                 ,
                 by
                 two
                 signes
                 .
                 One
                 is
                 Hūble
                 and
                 heartie
                 Confession
                 of
                 our
                 sins
                 vnto
                 god
                 ;
                 for
                 so
                 saith
                 the
                 Apostle
                 ,
                 
                   If
                   we
                   confesse
                   our
                   sins
                   ,
                   he
                   is
                   faithfull
                   and
                   iust
                   to
                   forgiue
                   vs
                   our
                   sins
                   ,
                   and
                   to
                   clense
                   vs
                   from
                   all
                   iniquitie
                   .
                
                 v.
                 9.
                 
                 The
                 other
                 is
                 the
                 pacified
                 Conscience
                 ;
                 for
                 
                   being
                   iustified
                   by
                   faith
                   we
                   haue
                   peace
                   with
                   God
                   :
                
                 and
                 
                   If
                   our
                   heart
                
                 
                 
                   condemne
                   vs
                   not
                
                 :
                 that
                 is
                 if
                 our
                 conscience
                 in
                 respect
                 of
                 sinne
                 doth
                 not
                 accuse
                 vs
                 ,
                 
                   then
                   haue
                   we
                   boldnesse
                   towards
                   God
                   ,
                
                 Chap.
                 3.
                 v.
                 21.
                 
                 The
                 second
                 note
                 of
                 fellowship
                 with
                 God
                 ,
                 is
                 the
                 
                   sanctifying
                   Spirit
                
                 ,
                 wherby
                 we
                 are
                 renewed
                 in
                 holines
                 &
                 righteousnes
                 :
                 
                   Hereby
                   we
                   know
                   that
                   
                   he
                   abideth
                   in
                   vs
                   ,
                   euen
                   by
                   the
                   Spirit
                   which
                   he
                   hath
                   giuen
                   vs
                   ,
                
                 Chap.
                 3.
                 v.
                 24.
                 
                 The
                 third
                 is
                 ,
                 holinesse
                 and
                 vprightnes
                 of
                 heart
                 and
                 life
                 .
                 To
                 this
                 end
                 the
                 Apostle
                 saith
                 ,
                 
                   If
                   we
                   say
                   that
                   we
                   haue
                   fellowship
                   with
                   him
                   ,
                   and
                   walke
                   in
                   darkenes
                   ,
                   we
                   lie
                   and
                   doe
                   not
                   truly
                   :
                   but
                   if
                   we
                   walke
                   in
                   the
                   light
                   ,
                   as
                   he
                   is
                   in
                   the
                   light
                   ,
                   we
                   haue
                   fellowship
                   one
                   with
                   an
                   other
                   ,
                   &c.
                
                 Chap.
                 1.
                 6
                 ,
                 7.
                 
                 The
                 fourth
                 is
                 ,
                 perseuerance
                 in
                 the
                 knowledge
                 and
                 obedience
                 of
                 the
                 Gospel
                 .
                 So
                 the
                 same
                 Apostle
                 exhorteth
                 the
                 Church
                 :
                 
                   Let
                   therefore
                   abide
                   in
                   you
                   that
                   same
                
                 doctrine
                 concerning
                 Christ
                 ,
                 
                   which
                   ye
                   haue
                   heard
                   from
                   the
                   beginning
                   .
                   If
                   that
                   which
                   ye
                   haue
                   heard
                   from
                   the
                   beginning
                   ,
                   remaine
                   in
                   you
                   ,
                
                 that
                 is
                 ,
                 if
                 ye
                 beleeue
                 and
                 obey
                 it
                 ;
                 
                   you
                   also
                   shall
                   continue
                   in
                   the
                   same
                   ,
                   and
                   in
                   the
                   father
                   .
                
                 Chap.
                 2.
                 24.
                 
              
               
                 The
                 second
                 Ground
                 ,
                 
                   He
                   that
                   is
                   the
                   adopted
                   sonne
                   of
                   God
                   ,
                   shall
                   vndoubtedly
                   be
                   saued
                   .
                
                 This
                 point
                 the
                 Apostle
                 plainly
                 declareth
                 ,
                 when
                 he
                 saith
                 :
                 
                   Be
                   loued
                   ,
                   now
                   are
                   we
                   the
                   sonnes
                   of
                   God.
                
                 
                 —
                 
                   And
                   we
                   knowe
                
                 ,
                 that
                 is
                 ,
                 we
                 are
                 vndoubtedly
                 assured
                 by
                 faith
                 ,
                 
                   that
                   when
                   Christ
                   shall
                   appeare
                   in
                   glory
                   ,
                   we
                   shal
                   be
                   like
                   vnto
                   him
                   ,
                   for
                   wee
                   shall
                   see
                   him
                   as
                   he
                   is
                   .
                
                 That
                 the
                 latter
                 part
                 of
                 these
                 words
                 ,
                 is
                 thus
                 to
                 be
                 expounded
                 ,
                 I
                 gather
                 out
                 of
                 Chap.
                 2.
                 28.
                 as
                 also
                 by
                 comparing
                 this
                 text
                 with
                 that
                 of
                 S.
                 Paul
                 ,
                 where
                 he
                 saith
                 ,
                 
                   When
                   Christ
                   which
                   is
                   our
                   life
                   shall
                
                 
                 
                   appeare
                   ,
                   then
                   shall
                   we
                   also
                   appeare
                   with
                   him
                   in
                   glorie
                   .
                
                 And
                 againe
                 ,
                 
                   If
                   we
                   be
                   sonnes
                   ,
                   we
                
                 
                 
                   are
                   also
                   heires
                   ,
                   euen
                   the
                   heires
                   of
                   God
                   ,
                   and
                   
                   heires
                   annexed
                   with
                   Christ
                   ,
                   if
                   so
                   be
                   that
                   we
                   suffer
                   with
                   him
                   ,
                   that
                   we
                   may
                   also
                   be
                   glorified
                   with
                   him
                   .
                
                 Nowe
                 put
                 the
                 case
                 ,
                 that
                 the
                 conscience
                 of
                 the
                 beleeuer
                 ,
                 will
                 not
                 rest
                 in
                 this
                 ,
                 but
                 desires
                 to
                 be
                 further
                 resolued
                 ,
                 touching
                 the
                 certaintie
                 of
                 his
                 adoption
                 ?
                 Then
                 I
                 answer
                 ,
                 that
                 he
                 must
                 haue
                 recourse
                 vnto
                 the
                 signes
                 ,
                 wherby
                 a
                 sonne
                 of
                 God
                 may
                 be
                 discerned
                 from
                 a
                 child
                 of
                 the
                 deuill
                 :
                 and
                 these
                 are
                 principally
                 three
                 ,
                 First
                 is
                 ,
                 
                   truly
                   to
                   beleeue
                
                 in
                 the
                 name
                 of
                 the
                 sonne
                 of
                 God
                 :
                 for
                 those
                 that
                 haue
                 God
                 for
                 their
                 father
                 ,
                 are
                 made
                 the
                 sonnes
                 of
                 God
                 ,
                 
                   by
                   faith
                   in
                   Iesus
                   Christ.
                
                 And
                 this
                 faith
                 snewes
                 
                 it selfe
                 by
                 obedience
                 .
                 For
                 
                   hereby
                   we
                   are
                   sure
                   that
                   we
                   knowe
                   Christ
                   ,
                
                 that
                 is
                 ,
                 that
                 we
                 beleeue
                 in
                 him
                 ,
                 and
                 apply
                 him
                 with
                 all
                 his
                 benefits
                 vnto
                 our
                 soules
                 ,
                 
                   If
                   we
                   keepe
                   his
                   commandemēts
                
                 .
                 Nay
                 further
                 ,
                 
                   He
                   that
                   saies
                   ,
                   I
                   know
                   him
                   ,
                   and
                   keepes
                   not
                   his
                   commandements
                   ,
                   is
                   a
                   liar
                   ,
                   and
                   the
                   trueth
                   is
                   not
                   in
                   him
                   ,
                
                 chap.
                 2
                 ,
                 3
                 ,
                 4.
                 
                 The
                 second
                 signe
                 is
                 ,
                 
                   a
                   heartie
                   desire
                
                 ,
                 and
                 earnest
                 in
                 deauour
                 
                   to
                   be
                   cleansed
                
                 of
                 his
                 corruptions
                 .
                 
                   Euery
                   sonne
                   of
                   God
                   that
                   hath
                   this
                   hope
                   ,
                   purifieth
                   himselfe
                   ,
                   euen
                   as
                   Christ
                   is
                   pure
                   ,
                
                 chap.
                 3.
                 vers
                 .
                 3.
                 
                 The
                 third
                 is
                 ,
                 the
                 
                   loue
                   of
                   a
                   Christian
                   ,
                   because
                   he
                   is
                   a
                   Christian
                   :
                
                 for
                 hereby
                 saies
                 the
                 Apostle
                 ,
                 are
                 the
                 children
                 of
                 God
                 knowne
                 from
                 the
                 children
                 of
                 the
                 deuill
                 :
                 because
                 the
                 sonnes
                 of
                 Satan
                 doe
                 hate
                 their
                 brethren
                 ,
                 (
                 as
                 Cain
                 did
                 his
                 brother
                 Abel
                 )
                 euen
                 for
                 the
                 good
                 workes
                 which
                 they
                 doe
                 .
                 On
                 the
                 other
                 side
                 ,
                 Gods
                 adopted
                 sonnes
                 ,
                 may
                 hereby
                 know
                 themselues
                 to
                 be
                 
                 translated
                 from
                 death
                 to
                 life
                 ,
                 
                   because
                   they
                   loue
                   the
                   brethren
                
                 ,
                 Chap.
                 3.
                 10
                 ,
                 11
                 ,
                 12
                 ,
                 &c.
                 
              
               
                 The
                 third
                 Ground
                 .
                 
                   They
                   that
                   are
                   assured
                   ,
                   of
                   the
                   loue
                   of
                   God
                   to
                   them
                   in
                   particular
                   ,
                   may
                   also
                   be
                   certainly
                   assured
                   of
                   their
                   owne
                   saluation
                   .
                
                 This
                 doctrine
                 follows
                 necessarily
                 vpon
                 the
                 Apostles
                 words
                 ,
                 chap.
                 4.
                 v.
                 9.
                 
                 For
                 those
                 whome
                 God
                 hath
                 loued
                 from
                 all
                 eternitie
                 ,
                 to
                 them
                 he
                 hath
                 manifested
                 his
                 loue
                 ,
                 by
                 
                   sending
                   his
                   onely
                   begotten
                   Sonne
                   into
                   the
                   world
                   ,
                   that
                   they
                   might
                   liue
                   through
                   him
                   eternally
                   .
                
                 But
                 how
                 may
                 a
                 man
                 be
                 assured
                 of
                 Gods
                 speciall
                 loue
                 and
                 fauour
                 ?
                 The
                 same
                 Apostle
                 answers
                 ,
                 by
                 two
                 notes
                 ;
                 The
                 first
                 is
                 the
                 
                   loue
                   of
                   our
                   brethren
                
                 ,
                 and
                 that
                 according
                 to
                 Gods
                 commandement
                 ,
                 wherein
                 it
                 is
                 commanded
                 ;
                 that
                 he
                 that
                 loues
                 God
                 ,
                 should
                 loue
                 his
                 brother
                 also
                 ,
                 4.
                 21.
                 
                 And
                 if
                 any
                 man
                 say
                 ,
                 
                   I
                   loue
                   God
                   ,
                   and
                   hate
                   his
                   brother
                   ,
                   he
                   is
                   a
                   liar
                   .
                
                 For
                 how
                 can
                 he
                 that
                 loueth
                 not
                 his
                 brother
                 ,
                 whome
                 he
                 hath
                 seene
                 ,
                 loue
                 God
                 whome
                 he
                 hath
                 not
                 seene
                 ?
                 4.
                 20.
                 
                 Now
                 that
                 a
                 man
                 deceiue
                 not
                 himselfe
                 in
                 the
                 loue
                 of
                 his
                 brother
                 ,
                 Saint
                 Iohn
                 giues
                 three
                 rules
                 ;
                 One
                 ,
                 that
                 Christian
                 brotherly
                 loue
                 ,
                 should
                 not
                 be
                 ,
                 for
                 outward
                 respects
                 or
                 considerations
                 ,
                 but
                 principally
                 ;
                 
                   because
                   they
                   are
                   the
                   sonnes
                   of
                   God
                   ,
                
                 and
                 members
                 of
                 Christ
                 :
                 
                   Euery
                   one
                   that
                   loueth
                   him
                   which
                   did
                   beget
                   :
                
                 that
                 is
                 God
                 the
                 father
                 ,
                 
                   loueth
                   him
                   also
                   which
                   is
                   begotten
                   of
                   him
                   .
                
                 5.
                 1.
                 
                 Another
                 is
                 ,
                 that
                 it
                 must
                 not
                 be
                 outward
                 ,
                 in
                 shew
                 onely
                 ,
                 but
                 inward
                 in
                 the
                 heart
                 .
                 
                   Let
                   vs
                   not
                   loue
                   in
                   word
                   or
                   in
                   tongue
                   onely
                   ,
                   but
                   in
                   
                   deede
                   and
                   in
                   truth
                   .
                
                 3.
                 18.
                 
                 Lastly
                 ,
                 that
                 it
                 be
                 not
                 onely
                 in
                 time
                 of
                 prosperitie
                 ,
                 but
                 
                   when
                   hee
                   stands
                   in
                   most
                   neede
                
                 of
                 our
                 loue
                 .
                 For
                 whosoeuer
                 hath
                 this
                 worlds
                 good
                 ,
                 and
                 seeth
                 his
                 brother
                 haue
                 neede
                 ,
                 
                   and
                   shutteth
                   vp
                   the
                   bowels
                   of
                   cōpassiō
                   from
                   him
                   ,
                   how
                   dwelleth
                   the
                   loue
                   of
                   God
                   in
                   him
                   ?
                
                 3.
                 17.
                 
                 The
                 second
                 note
                 of
                 Gods
                 loue
                 vnto
                 vs
                 is
                 ,
                 
                   our
                   loue
                   of
                   God.
                
                 For
                 those
                 whom
                 God
                 loueth
                 in
                 Christ
                 ,
                 to
                 them
                 he
                 giues
                 his
                 grace
                 ,
                 to
                 loue
                 him
                 againe
                 .
                 And
                 this
                 louing
                 of
                 him
                 againe
                 ,
                 is
                 an
                 euident
                 token
                 of
                 that
                 loue
                 ,
                 wherewith
                 he
                 loueth
                 them
                 .
                 So
                 saith
                 the
                 Apostle
                 ,
                 
                   We
                   loue
                   him
                   be●ause
                   he
                   loued
                   vs
                   first
                   ,
                
                 4.
                 19.
                 
                 If
                 it
                 be
                 demaunded
                 ,
                 howe
                 a
                 man
                 may
                 be
                 assured
                 that
                 he
                 loueth
                 God
                 ?
                 the
                 answer
                 is
                 ,
                 hee
                 may
                 knowe
                 it
                 by
                 two
                 things
                 ;
                 First
                 ,
                 by
                 his
                 conformitie
                 to
                 him
                 in
                 holines
                 .
                 The
                 child
                 that
                 loues
                 his
                 father
                 ,
                 will
                 be
                 willing
                 to
                 tread
                 in
                 the
                 steps
                 of
                 his
                 father
                 ,
                 and
                 so
                 in
                 like
                 manner
                 ,
                 he
                 that
                 loueth
                 God
                 ,
                 will
                 indeauour
                 
                   euen
                   as
                   hee
                   is
                   ,
                   so
                   to
                   be
                   in
                   this
                   world
                   .
                
                 4.
                 17.
                 
                 But
                 howe
                 is
                 that
                 ?
                 not
                 in
                 equalitie
                 and
                 perfection
                 ,
                 but
                 in
                 similitude
                 and
                 conformitie
                 ,
                 striuing
                 to
                 be
                 holy
                 ,
                 as
                 he
                 is
                 holy
                 ,
                 and
                 indeauouring
                 to
                 doe
                 his
                 will
                 in
                 all
                 things
                 .
                 Secondly
                 ,
                 by
                 the
                 weaning
                 of
                 his
                 affection
                 from
                 the
                 things
                 of
                 this
                 world
                 ,
                 yea
                 from
                 all
                 pleasures
                 and
                 delights
                 of
                 this
                 present
                 life
                 ,
                 so
                 farre
                 forth
                 ,
                 as
                 they
                 are
                 seuered
                 from
                 the
                 feare
                 ,
                 and
                 loue
                 of
                 God
                 ,
                 
                   Loue
                   not
                   this
                   world
                   ,
                   nor
                   the
                   things
                   that
                   are
                   in
                   the
                   world
                   :
                   if
                   any
                   man
                   loue
                   this
                   world
                   ,
                   the
                   loue
                   of
                   the
                   father
                   is
                   not
                   in
                   him
                   .
                
                 2.
                 15.
                 
              
            
             
               
               
                 Sect.
                 4.
                 
              
               
                 The
                 Fourth
                 place
                 ,
                 is
                 in
                 the
                 second
                 of
                 
                 Timothie
                 ,
                 2.
                 19.
                 
                 
                   The
                   foundation
                   of
                   God
                   remaineth
                   sure
                   ,
                   and
                   hath
                   this
                   seale
                   ,
                   The
                   Lord
                   knoweth
                   who
                   are
                   his
                   ,
                   and
                   let
                   euery
                   one
                   that
                   calleth
                   vpon
                   the
                   name
                   of
                   the
                   Lord
                   ,
                   depart
                   from
                   iniquitie
                   .
                
                 In
                 these
                 wordes
                 ,
                 Paul
                 goeth
                 about
                 to
                 cut
                 off
                 an
                 offence
                 ,
                 which
                 the
                 Church
                 might
                 take
                 ,
                 by
                 reason
                 of
                 the
                 fall
                 of
                 Hymenaeus
                 and
                 Philetus
                 ,
                 who
                 seemed
                 to
                 be
                 pillars
                 ,
                 and
                 principall
                 men
                 in
                 the
                 Church
                 .
                 And
                 to
                 confirme
                 them
                 against
                 this
                 offence
                 ,
                 he
                 saith
                 ;
                 
                   The
                   foundation
                   of
                   God
                
                 ,
                 that
                 is
                 ,
                 the
                 decree
                 of
                 Gods
                 election
                 ,
                 
                   stands
                   firme
                   and
                   sure
                
                 :
                 so
                 as
                 those
                 which
                 are
                 elected
                 of
                 God
                 ,
                 shall
                 neuer
                 fall
                 away
                 ,
                 as
                 these
                 two
                 haue
                 done
                 .
                 And
                 this
                 he
                 declares
                 by
                 a
                 double
                 similitude
                 ;
                 First
                 of
                 all
                 he
                 saith
                 ,
                 the
                 election
                 of
                 God
                 ,
                 is
                 like
                 the
                 foundation
                 of
                 an
                 house
                 ,
                 which
                 standeth
                 fast
                 ,
                 though
                 all
                 the
                 building
                 be
                 shaken
                 .
                 Secondly
                 he
                 saith
                 ,
                 that
                 election
                 hath
                 the
                 seale
                 of
                 God
                 ,
                 and
                 therefore
                 may
                 not
                 be
                 changed
                 ;
                 because
                 things
                 which
                 are
                 sealed
                 ,
                 are
                 thereby
                 made
                 sure
                 and
                 authenticall
                 .
                 Nowe
                 this
                 seale
                 hath
                 two
                 parts
                 :
                 the
                 first
                 concerns
                 God
                 ,
                 in
                 that
                 euery
                 mans
                 saluation
                 is
                 written
                 in
                 the
                 booke
                 of
                 life
                 ,
                 and
                 God
                 knoweth
                 who
                 are
                 his
                 .
                 And
                 because
                 it
                 might
                 be
                 said
                 ,
                 God
                 indeede
                 
                 knowes
                 who
                 shall
                 be
                 saued
                 ,
                 but
                 what
                 is
                 that
                 to
                 vs
                 ?
                 we
                 know
                 not
                 so
                 much
                 of
                 our selues
                 .
                 Therefore
                 Saint
                 Paul
                 to
                 answer
                 this
                 ,
                 sets
                 downe
                 a
                 second
                 part
                 of
                 this
                 seale
                 ,
                 which
                 concerns
                 man
                 ,
                 and
                 is
                 imprinted
                 in
                 his
                 heart
                 and
                 conscience
                 ;
                 which
                 also
                 hath
                 two
                 branches
                 :
                 the
                 gift
                 of
                 invocation
                 ,
                 and
                 a
                 watchfull
                 care
                 ,
                 to
                 make
                 conscience
                 of
                 al
                 and
                 euery
                 sin
                 ,
                 in
                 these
                 words
                 ,
                 
                   And
                   let
                   euery
                   one
                   that
                   calleth
                   vpon
                   the
                   name
                   of
                   the
                   Lord
                   ,
                   depart
                   from
                   iniquitie
                   .
                
                 Wherby
                 he
                 signifieth
                 ,
                 that
                 those
                 that
                 can
                 cal
                 vpon
                 God
                 ,
                 &
                 giue
                 him
                 thanks
                 for
                 his
                 benefits
                 ,
                 and
                 withall
                 ,
                 in
                 their
                 liues
                 make
                 conscience
                 of
                 sinne
                 ,
                 haue
                 the
                 seale
                 of
                 Gods
                 election
                 imprinted
                 in
                 their
                 hearts
                 ,
                 and
                 may
                 assure
                 themseles
                 they
                 are
                 the
                 Lords
                 .
              
            
             
               
                 Sect.
                 5.
                 
              
               
                 A
                 Fift
                 place
                 of
                 scripture
                 ,
                 touching
                 this
                 
                 question
                 is
                 ,
                 2.
                 
                 Pet.
                 1.
                 10.
                 
                 
                   Giue
                   all
                   diligence
                   to
                   make
                   your
                   election
                   sure
                   ,
                   for
                   if
                   you
                   doe
                   these
                   things
                   you
                   shall
                   neuer
                   fall
                   .
                
                 Which
                 words
                 containe
                 two
                 parts
                 :
                 First
                 ,
                 an
                 exhortation
                 ,
                 to
                 make
                 our
                 election
                 sure
                 ,
                 not
                 with
                 God
                 ,
                 for
                 with
                 him
                 both
                 it
                 ,
                 and
                 all
                 other
                 things
                 are
                 vnchangeable
                 ;
                 but
                 to
                 ourselues
                 ,
                 in
                 our
                 owne
                 hearts
                 &
                 consciences
                 .
                 Secondly
                 ,
                 the
                 Meanes
                 whereby
                 to
                 come
                 to
                 this
                 assurance
                 ,
                 that
                 is
                 ,
                 by
                 doeing
                 the
                 things
                 before
                 named
                 ,
                 in
                 the
                 5.
                 6
                 ,
                 and
                 7.
                 verses
                 ;
                 and
                 that
                 is
                 nothing
                 else
                 ,
                 but
                 to
                 practise
                 the
                 vertues
                 of
                 the
                 morall
                 Lawe
                 ,
                 
                 there
                 set
                 downe
                 ,
                 which
                 I
                 will
                 briefly
                 shewe
                 what
                 they
                 are
                 ,
                 as
                 they
                 lie
                 in
                 the
                 text
                 .
              
               
                 
                   To
                   faith
                   ,
                   adde
                   vertue
                
                 ]
                 by
                 faith
                 ,
                 he
                 meaneth
                 true
                 religion
                 ,
                 and
                 that
                 gift
                 of
                 God
                 ,
                 whereby
                 we
                 put
                 our
                 trust
                 and
                 confidence
                 in
                 Christ.
                 By
                 vertue
                 ,
                 he
                 meaneth
                 no
                 speciall
                 vertue
                 ,
                 but
                 (
                 as
                 I
                 take
                 it
                 )
                 an
                 honest
                 and
                 vpright
                 life
                 before
                 men
                 ,
                 shining
                 in
                 the
                 vertues
                 and
                 workes
                 of
                 the
                 morall
                 Law.
                 By
                 knowledge
                 ,
                 he
                 meanes
                 a
                 gift
                 of
                 God
                 ,
                 wherby
                 a
                 man
                 may
                 iudge
                 ,
                 how
                 to
                 carrie
                 himselfe
                 warily
                 ,
                 and
                 vprightly
                 before
                 men
                 .
                 By
                 temperance
                 ,
                 is
                 vnderstood
                 a
                 gift
                 of
                 God
                 ,
                 whereby
                 we
                 keepe
                 a
                 moderation
                 of
                 our
                 naturall
                 appetite
                 ,
                 especially
                 about
                 meat
                 ,
                 drinke
                 ,
                 &
                 attire
                 .
                 By
                 Patience
                 ,
                 is
                 ment
                 a
                 vertue
                 ,
                 whereby
                 we
                 moderate
                 our
                 sorrowe
                 ,
                 in
                 induring
                 affliction
                 .
                 Godlines
                 ,
                 is
                 an
                 other
                 vertue
                 ,
                 whereby
                 we
                 worship
                 God
                 ,
                 in
                 the
                 duties
                 of
                 the
                 first
                 table
                 .
                 
                   Brotherly
                   kindnesse
                
                 ,
                 is
                 also
                 that
                 vertue
                 ,
                 whereby
                 we
                 imbrace
                 the
                 Church
                 of
                 God
                 ,
                 &
                 the
                 members
                 thereof
                 with
                 the
                 bowels
                 of
                 loue
                 .
                 And
                 in
                 the
                 last
                 place
                 ,
                 Loue
                 ,
                 is
                 that
                 vertue
                 ,
                 whereby
                 we
                 are
                 well
                 affected
                 to
                 all
                 men
                 ,
                 euen
                 to
                 our
                 enemies
                 .
                 Now
                 hauing
                 made
                 a
                 rehersal
                 of
                 these
                 vertues
                 :
                 in
                 the
                 tenth
                 verse
                 he
                 saith
                 ,
                 
                   If
                   ye
                   doe
                   these
                   things
                   ye
                   shall
                   neuer
                   fall
                   ,
                
                 that
                 is
                 to
                 say
                 ,
                 If
                 ye
                 exercise
                 your selues
                 in
                 these
                 things
                 ,
                 you
                 may
                 hereby
                 be
                 well
                 assured
                 and
                 perswaded
                 ,
                 of
                 your
                 election
                 and
                 saluation
                 .
              
            
          
        
         
           
           
             CHAP.
             VII
             .
          
           
             
               Of
               the
               third
               maine
               Question
               ,
               touching
               distresse
               of
               minde
               ;
               and
               generally
               of
               all
               distresses
               ,
               and
               their
               remedies
               .
            
          
           
             
               III.
               Question
               .
               How
               a
               man
               beeing
               in
               distresse
               of
               minde
               ,
               may
               be
               comforted
               and
               releeued
               ?
            
             
               Ans.
               Omitting
               all
               circumstances
               (
               considering
               that
               much
               might
               be
               spoken
               touching
               this
               Question
               )
               I
               will
               onely
               set
               downe
               that
               which
               I
               take
               to
               be
               most
               materiall
               to
               the
               doubt
               in
               hand
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 
                   DIstresse
                   of
                   minde
                
                 (
                 which
                 Salomon
                 calls
                 a
                 
                 
                   broken
                   or
                   troubled
                   spirit
                
                 )
                 is
                 ,
                 when
                 a
                 man
                 is
                 disquieted
                 and
                 distempered
                 in
                 conscience
                 ,
                 and
                 consequently
                 in
                 his
                 affections
                 ,
                 touching
                 his
                 estate
                 before
                 God.
                 This
                 distresse
                 hath
                 two
                 degrees
                 ;
                 the
                 lesse
                 ,
                 and
                 the
                 greater
                 .
                 The
                 lesse
                 is
                 a
                 single
                 Feare
                 ,
                 or
                 griefe
                 ,
                 when
                 a
                 man
                 standeth
                 in
                 suspence
                 and
                 doubt
                 ,
                 of
                 his
                 owne
                 
                 saluation
                 ,
                 and
                 in
                 feare
                 that
                 he
                 shall
                 be
                 condemned
                 .
                 The
                 greater
                 distresse
                 is
                 Despaire
                 ,
                 when
                 a
                 man
                 is
                 without
                 all
                 hope
                 of
                 saluation
                 ,
                 in
                 his
                 owne
                 sense
                 and
                 apprehension
                 .
                 I
                 call
                 Despaire
                 a
                 greater
                 distresse
                 ,
                 because
                 it
                 is
                 not
                 a
                 distinct
                 kind
                 of
                 trouble
                 of
                 minde
                 ,
                 (
                 as
                 some
                 doe
                 thinke
                 ,
                 )
                 but
                 the
                 highest
                 degree
                 ,
                 in
                 euery
                 kind
                 of
                 distresse
                 .
                 For
                 euery
                 distresse
                 in
                 the
                 minde
                 ,
                 is
                 a
                 feare
                 of
                 condemnation
                 ,
                 and
                 comes
                 at
                 length
                 to
                 desperation
                 ,
                 if
                 it
                 be
                 not
                 cured
                 .
              
               
                 All
                 distresse
                 of
                 minde
                 ,
                 ariseth
                 from
                 temptation
                 ,
                 
                 either
                 begunne
                 or
                 continued
                 .
                 For
                 these
                 two
                 doe
                 so
                 necessarily
                 follow
                 ,
                 and
                 so
                 inseparably
                 accompanie
                 each
                 the
                 other
                 ,
                 that
                 no
                 distresse
                 ,
                 of
                 what
                 kinde
                 soeuer
                 ,
                 can
                 be
                 seuered
                 from
                 temptation
                 .
                 And
                 therefore
                 according
                 to
                 the
                 diuers
                 sorts
                 of
                 temptations
                 ,
                 that
                 doe
                 befall
                 men
                 ,
                 must
                 the
                 distresses
                 of
                 the
                 minde
                 be
                 distinguished
                 .
              
               
                 Now
                 Temptations
                 be
                 of
                 two
                 sorts
                 ;
                 either
                 of
                 triall
                 ,
                 or
                 seducement
                 .
                 Temptations
                 of
                 triall
                 ,
                 are
                 such
                 as
                 doe
                 befall
                 men
                 ,
                 for
                 the
                 triall
                 and
                 proofe
                 of
                 the
                 grace
                 of
                 God
                 which
                 is
                 in
                 them
                 .
                 The
                 Temptations
                 of
                 triall
                 ,
                 are
                 twofold
                 :
                 the
                 first
                 ,
                 is
                 a
                 combate
                 of
                 the
                 conscience
                 directly
                 and
                 immediately
                 with
                 
                   the
                   wrath
                   of
                   God
                
                 ;
                 which
                 beeing
                 the
                 most
                 grieuous
                 temptation
                 that
                 can
                 be
                 ,
                 it
                 causeth
                 the
                 greatest
                 &
                 deepest
                 distresse
                 of
                 conscience
                 .
                 The
                 second
                 is
                 ,
                 the
                 Triall
                 of
                 the
                 Crosse
                 ,
                 that
                 is
                 ,
                 of
                 outward
                 affliction
                 ,
                 whereby
                 God
                 maketh
                 proofe
                 of
                 the
                 
                 faith
                 of
                 his
                 children
                 ;
                 and
                 not
                 onely
                 that
                 ,
                 but
                 of
                 their
                 hope
                 ,
                 patience
                 ,
                 and
                 affiance
                 in
                 his
                 mercie
                 for
                 their
                 deliuerance
                 .
              
               
                 Temptations
                 of
                 seducement
                 be
                 such
                 ,
                 as
                 wherin
                 men
                 are
                 entised
                 ,
                 to
                 fall
                 from
                 God
                 and
                 Christ
                 ,
                 to
                 any
                 kinde
                 of
                 euill
                 .
                 And
                 these
                 are
                 of
                 three
                 kinds
                 .
                 The
                 first
                 is
                 ,
                 immediatly
                 from
                 the
                 Deuill
                 ;
                 and
                 it
                 is
                 called
                 the
                 temptation
                 of
                 Blasphemies
                 ,
                 or
                 the
                 
                   Blasphemous
                   temptation
                
                 .
                 The
                 second
                 is
                 ,
                 
                   from
                   a
                   mans
                   owne
                   sinnes
                
                 ,
                 originall
                 and
                 actuall
                 ;
                 and
                 this
                 also
                 hath
                 sundrie
                 branches
                 ,
                 as
                 we
                 shal
                 see
                 afterward
                 .
                 The
                 third
                 proceedes
                 from
                 Imagination
                 corrupted
                 and
                 depraued
                 .
                 Now
                 answerable
                 to
                 these
                 seuerall
                 kinds
                 of
                 Temptations
                 ,
                 are
                 the
                 seuerall
                 kinds
                 of
                 Distresses
                 .
                 And
                 as
                 all
                 temptations
                 may
                 be
                 reduced
                 to
                 those
                 fiue
                 ,
                 which
                 haue
                 beene
                 before
                 named
                 ;
                 so
                 may
                 all
                 distresses
                 be
                 reduced
                 to
                 fiue
                 heads
                 ,
                 arising
                 of
                 the
                 former
                 temptations
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 Before
                 I
                 come
                 to
                 handle
                 them
                 in
                 particular
                 ;
                 
                 we
                 are
                 to
                 consider
                 in
                 the
                 first
                 place
                 ,
                 what
                 is
                 the
                 best
                 and
                 most
                 sure
                 Generall
                 Remedie
                 ,
                 which
                 may
                 serue
                 for
                 all
                 these
                 ,
                 or
                 any
                 other
                 kind
                 of
                 temptation
                 ,
                 that
                 is
                 incident
                 to
                 man
                 :
                 and
                 by
                 this
                 ,
                 the
                 curing
                 of
                 any
                 particular
                 distresse
                 ,
                 will
                 be
                 more
                 easie
                 and
                 plaine
                 .
              
               
                 This
                 generall
                 Remedie
                 ,
                 is
                 the
                 
                   Applying
                   of
                   the
                   promise
                
                 of
                 life
                 euerlasting
                 ,
                 in
                 and
                 by
                 the
                 blood
                 of
                 Christ.
                 For
                 no
                 physicke
                 ,
                 no
                 arte
                 or
                 
                 skill
                 of
                 man
                 ,
                 can
                 cure
                 a
                 wounded
                 and
                 distressed
                 conscience
                 ,
                 but
                 only
                 the
                 blood
                 of
                 Christ.
                 And
                 that
                 this
                 is
                 the
                 soueraigne
                 remedie
                 of
                 all
                 other
                 ,
                 no
                 man
                 doubteth
                 .
                 The
                 maine
                 difficultie
                 is
                 ,
                 touching
                 the
                 manner
                 of
                 proceeding
                 ,
                 in
                 the
                 application
                 of
                 the
                 promise
                 .
                 Herein
                 therefore
                 ,
                 three
                 things
                 must
                 be
                 performed
                 .
              
               
                 First
                 of
                 all
                 ,
                 the
                 partie
                 must
                 disclose
                 the
                 cause
                 of
                 the
                 particular
                 distresse
                 ,
                 that
                 the
                 remedie
                 may
                 the
                 better
                 be
                 applied
                 .
                 For
                 the
                 truth
                 is
                 ,
                 that
                 the
                 very
                 opening
                 of
                 the
                 cause
                 ,
                 is
                 a
                 great
                 ease
                 to
                 the
                 minde
                 ,
                 before
                 any
                 remedie
                 be
                 applied
                 .
                 Yet
                 by
                 the
                 way
                 ,
                 this
                 care
                 must
                 be
                 had
                 ,
                 that
                 the
                 thing
                 to
                 be
                 reuealed
                 ,
                 be
                 not
                 hurtfull
                 to
                 the
                 partie
                 ,
                 to
                 whome
                 it
                 is
                 made
                 knowne
                 .
                 For
                 the
                 distresse
                 may
                 happily
                 arise
                 of
                 some
                 confederacie
                 ,
                 in
                 matters
                 of
                 Treason
                 ;
                 by
                 the
                 concealing
                 whereof
                 ,
                 the
                 partie
                 to
                 whome
                 they
                 are
                 reuealed
                 ,
                 may
                 intangle
                 himselfe
                 in
                 the
                 same
                 danger
                 .
              
               
                 Secondly
                 ,
                 if
                 the
                 cause
                 may
                 be
                 knowne
                 ,
                 (
                 for
                 sometime
                 it
                 is
                 hid
                 from
                 the
                 partie
                 distressed
                 )
                 then
                 triall
                 must
                 be
                 made
                 ,
                 whether
                 the
                 said
                 partie
                 ,
                 be
                 fit
                 for
                 comfort
                 yea
                 or
                 no
                 ?
                 For
                 if
                 he
                 be
                 found
                 to
                 be
                 vnfit
                 ,
                 the
                 word
                 of
                 God
                 shall
                 be
                 misapplied
                 ,
                 and
                 consequently
                 abused
                 .
                 His
                 fitnesse
                 for
                 comfort
                 ,
                 may
                 be
                 found
                 out
                 ,
                 by
                 searching
                 whether
                 he
                 be
                 humbled
                 for
                 his
                 sinnes
                 ,
                 or
                 not
                 :
                 for
                 men
                 may
                 be
                 in
                 great
                 distresse
                 ,
                 and
                 yet
                 not
                 touched
                 at
                 all
                 for
                 their
                 sinnes
                 .
                 This
                 humiliation
                 stands
                 in
                 sorrow
                 for
                 
                 sinne
                 ,
                 with
                 confession
                 of
                 the
                 same
                 vnto
                 God
                 ,
                 and
                 in
                 earnest
                 praier
                 for
                 the
                 pardon
                 thereof
                 ,
                 with
                 an
                 heartie
                 desire
                 of
                 amendment
                 of
                 life
                 .
                 But
                 if
                 on
                 the
                 otherside
                 ,
                 the
                 partie
                 be
                 vnhumbled
                 ,
                 then
                 the
                 first
                 and
                 principall
                 care
                 must
                 be
                 ,
                 to
                 worke
                 in
                 him
                 some
                 beginning
                 of
                 humiliation
                 .
                 This
                 may
                 be
                 done
                 in
                 a
                 friendly
                 ,
                 and
                 Christian
                 talke
                 and
                 conference
                 ,
                 whereby
                 he
                 must
                 first
                 be
                 brought
                 to
                 see
                 ,
                 and
                 well
                 to
                 consider
                 his
                 owne
                 sinnes
                 :
                 secondly
                 ,
                 to
                 grieue
                 ,
                 and
                 to
                 be
                 sorrie
                 for
                 them
                 ,
                 at
                 the
                 least
                 ,
                 for
                 some
                 of
                 the
                 principall
                 .
              
               
                 And
                 touching
                 this
                 Sorrow
                 ,
                 two
                 things
                 must
                 be
                 remembred
                 :
                 first
                 ,
                 that
                 the
                 nature
                 of
                 worldly
                 sorrow
                 must
                 be
                 altered
                 ,
                 by
                 beeing
                 turned
                 ,
                 and
                 changed
                 into
                 sorrow
                 according
                 to
                 God.
                 If
                 a
                 man
                 be
                 in
                 some
                 danger
                 of
                 his
                 life
                 ,
                 by
                 bleeding
                 at
                 the
                 nose
                 ;
                 experience
                 teacheth
                 ,
                 the
                 counsell
                 of
                 the
                 Physitian
                 is
                 ,
                 to
                 open
                 a
                 vaine
                 ,
                 and
                 let
                 the
                 partie
                 blood
                 in
                 the
                 arme
                 ,
                 that
                 the
                 course
                 thereof
                 may
                 be
                 turned
                 an
                 other
                 way
                 :
                 The
                 like
                 order
                 is
                 to
                 be
                 taken
                 with
                 men
                 ,
                 that
                 are
                 troubled
                 with
                 worldly
                 sorrow
                 in
                 their
                 distresse
                 :
                 and
                 that
                 is
                 ,
                 to
                 turne
                 the
                 course
                 of
                 their
                 griefe
                 ,
                 by
                 causing
                 them
                 to
                 grieue
                 not
                 for
                 worldly
                 respects
                 ,
                 or
                 onely
                 in
                 consideration
                 of
                 the
                 punishment
                 ,
                 due
                 vnto
                 them
                 for
                 their
                 sinnes
                 ,
                 but
                 principally
                 for
                 the
                 very
                 offence
                 of
                 God
                 ,
                 in
                 ,
                 and
                 by
                 their
                 sinnes
                 committed
                 .
              
               
                 This
                 done
                 ,
                 a
                 second
                 care
                 must
                 be
                 had
                 ,
                 that
                 this
                 sorrow
                 for
                 sinne
                 be
                 not
                 confused
                 ,
                 but
                 a
                 
                 distinct
                 sorrow
                 .
                 The
                 man
                 that
                 is
                 in
                 sorrow
                 ,
                 must
                 not
                 be
                 grieued
                 onely
                 ,
                 because
                 he
                 is
                 as
                 other
                 men
                 are
                 ,
                 a
                 sinner
                 ;
                 but
                 more
                 specially
                 for
                 this
                 ,
                 and
                 that
                 particular
                 sinne
                 ,
                 by
                 which
                 it
                 comes
                 to
                 passe
                 ,
                 that
                 he
                 is
                 such
                 ,
                 or
                 such
                 a
                 sinner
                 ;
                 that
                 so
                 his
                 sorrow
                 in
                 respect
                 of
                 sinne
                 ,
                 may
                 be
                 distinct
                 ,
                 and
                 brought
                 as
                 it
                 were
                 to
                 some
                 particular
                 head
                 .
                 And
                 men
                 in
                 this
                 case
                 ,
                 must
                 deale
                 with
                 the
                 partie
                 distressed
                 ,
                 as
                 Surgeons
                 are
                 woont
                 to
                 doe
                 with
                 a
                 tumour
                 ,
                 or
                 swelling
                 in
                 the
                 bodie
                 ,
                 whose
                 manner
                 is
                 ,
                 first
                 to
                 applie
                 drawing
                 and
                 ripening
                 plaisters
                 to
                 the
                 place
                 affected
                 ,
                 to
                 bring
                 the
                 sore
                 to
                 an
                 head
                 ,
                 that
                 the
                 corruption
                 may
                 issue
                 out
                 at
                 some
                 one
                 place
                 :
                 and
                 then
                 afterward
                 healing
                 plaisters
                 which
                 are
                 of
                 great
                 vse
                 to
                 cure
                 the
                 same
                 :
                 Euen
                 so
                 confused
                 griefe
                 ,
                 must
                 be
                 reduced
                 to
                 some
                 particulars
                 :
                 and
                 then
                 ,
                 and
                 not
                 before
                 ,
                 is
                 a
                 man
                 fit
                 for
                 comfort
                 ,
                 when
                 his
                 conscience
                 is
                 touched
                 in
                 speciall
                 ,
                 in
                 regard
                 of
                 some
                 one
                 or
                 more
                 distinct
                 and
                 seuerall
                 offences
                 .
                 And
                 he
                 that
                 is
                 grieued
                 for
                 one
                 sinne
                 truly
                 ,
                 and
                 vnfainedly
                 ,
                 from
                 his
                 heart
                 ;
                 shall
                 proportionally
                 be
                 grieued
                 for
                 all
                 the
                 sinnes
                 ,
                 that
                 he
                 knoweth
                 to
                 be
                 in
                 himselfe
                 .
              
               
                 The
                 third
                 thing
                 required
                 in
                 applying
                 this
                 remedie
                 is
                 ,
                 the
                 ministring
                 and
                 conuaying
                 of
                 comfort
                 to
                 the
                 minde
                 of
                 him
                 ,
                 that
                 hath
                 confessed
                 his
                 sinnes
                 ,
                 and
                 is
                 truly
                 humbled
                 for
                 thē
                 :
                 and
                 it
                 is
                 a
                 point
                 of
                 the
                 greatest
                 moment
                 of
                 all
                 .
                 Where
                 if
                 the
                 question
                 be
                 ,
                 how
                 this
                 comfort
                 should
                 be
                 ministred
                 ?
                 the
                 answer
                 
                 is
                 ,
                 it
                 may
                 be
                 done
                 ,
                 by
                 bringing
                 the
                 partie
                 troubled
                 ,
                 within
                 the
                 compasse
                 of
                 the
                 promise
                 of
                 life
                 .
                 And
                 there
                 be
                 two
                 waies
                 of
                 doing
                 this
                 :
                 the
                 one
                 false
                 ,
                 and
                 the
                 other
                 true
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 Some
                 thinke
                 ,
                 that
                 men
                 may
                 be
                 brought
                 
                 within
                 the
                 Couenant
                 ,
                 by
                 the
                 doctrine
                 of
                 Vniuersall
                 grace
                 and
                 redemption
                 .
                 But
                 this
                 way
                 of
                 perswading
                 a
                 mā
                 that
                 he
                 hath
                 title
                 in
                 the
                 Couenant
                 of
                 grace
                 ,
                 is
                 both
                 false
                 ,
                 and
                 vnfit
                 .
                 False
                 it
                 is
                 ,
                 because
                 all
                 the
                 promises
                 of
                 the
                 Gospel
                 ,
                 are
                 limited
                 with
                 the
                 condition
                 of
                 Faith
                 ,
                 and
                 Repentance
                 ,
                 not
                 beeing
                 vniuersall
                 to
                 all
                 ,
                 but
                 made
                 onely
                 to
                 such
                 persons
                 ,
                 as
                 repent
                 and
                 beleeue
                 :
                 therefore
                 they
                 are
                 indefinite
                 in
                 regard
                 of
                 whole
                 mankind
                 ,
                 and
                 to
                 beleeuers
                 onely
                 they
                 are
                 vniuersall
                 .
              
               
                 It
                 is
                 obiected
                 ,
                 that
                 God
                 would
                 haue
                 all
                 men
                 to
                 be
                 saued
                 .
                 Ans.
                 The
                 Apostle
                 is
                 the
                 best
                 expounder
                 of
                 himselfe
                 ,
                 and
                 he
                 saith
                 in
                 the
                 
                 Acts
                 to
                 the
                 same
                 effect
                 ,
                 
                   The
                   time
                   of
                   this
                   ignorance
                   God
                   regarded
                   not
                   ,
                   but
                   NOW
                   he
                   admonisheth
                   all
                   men
                   euery
                   where
                   to
                   repent
                   .
                
                 In
                 which
                 
                 words
                 ,
                 Paul
                 addes
                 this
                 circumstance
                 of
                 time
                 
                   [
                   now
                
                 ]
                 to
                 limit
                 this
                 good
                 will
                 of
                 God
                 ,
                 to
                 the
                 last
                 age
                 of
                 the
                 world
                 ,
                 after
                 the
                 comming
                 of
                 Christ
                 in
                 the
                 flesh
                 ,
                 and
                 not
                 to
                 inlarge
                 the
                 same
                 to
                 all
                 the
                 posteritie
                 of
                 Adam
                 .
                 And
                 so
                 must
                 he
                 be
                 vnderstood
                 in
                 the
                 place
                 to
                 Timothie
                 ,
                 
                   God
                   would
                   haue
                   all
                   men
                   to
                   be
                   saued
                   ,
                
                 that
                 is
                 ,
                 now
                 in
                 this
                 last
                 age
                 of
                 the
                 world
                 .
                 And
                 thus
                 
                 the
                 same
                 Apostle
                 ,
                 2.
                 
                 Cor.
                 6.
                 expoundes
                 a
                 certaine
                 prophecie
                 of
                 Isay
                 ,
                 concerning
                 the
                 acceptable
                 time
                 of
                 grace
                 .
                 Now
                 ,
                 saith
                 he
                 ,
                 
                   is
                   the
                   acceptable
                   time
                   :
                   behold
                   ,
                   [
                   Now
                   ]
                   is
                   the
                   day
                   of
                   saluation
                   ,
                
                 
                 meanig
                 the
                 time
                 of
                 the
                 new
                 Testament
                 .
                 And
                 Coloss.
                 1.
                 26.
                 
                 
                   The
                   mysterie
                   hid
                   from
                   the
                   beginning
                   ,
                   is
                
                 now
                 
                   made
                   manifest
                   to
                   the
                   Saints
                
                 .
                 And
                 ,
                 Rom.
                 16.
                 26.
                 
                 
                   The
                   revelation
                   of
                   the
                   secret
                   mysterie
                   is
                
                 now
                 opened
                 .
                 All
                 which
                 ,
                 and
                 many
                 other
                 places
                 about
                 the
                 same
                 matter
                 ,
                 hauing
                 this
                 circumstance
                 of
                 time
                 
                   [
                   Now
                   ,
                
                 ]
                 must
                 needes
                 be
                 limited
                 to
                 this
                 last
                 age
                 of
                 the
                 world
                 .
                 As
                 for
                 the
                 note
                 of
                 vniuersalitie
                 ,
                 All
                 ,
                 it
                 must
                 not
                 be
                 vnderstood
                 of
                 all
                 particulars
                 ,
                 but
                 of
                 all
                 kinds
                 ,
                 sorts
                 ,
                 conditions
                 ,
                 and
                 states
                 of
                 men
                 ,
                 as
                 may
                 be
                 gathered
                 out
                 of
                 the
                 former
                 words
                 :
                 
                   I
                   would
                   that
                   praiers
                   be
                   made
                   for
                   all
                   men
                   ,
                
                 not
                 for
                 euery
                 particular
                 man
                 :
                 (
                 for
                 there
                 be
                 some
                 that
                 sinne
                 vnto
                 death
                 ,
                 for
                 whome
                 
                 we
                 may
                 not
                 pray
                 ,
                 )
                 but
                 for
                 all
                 states
                 of
                 men
                 ,
                 as
                 well
                 Princes
                 as
                 subiects
                 ,
                 poore
                 as
                 rich
                 ,
                 base
                 as
                 noble
                 ,
                 vnlearned
                 as
                 learned
                 ,
                 &c.
                 
              
               
                 But
                 the
                 saying
                 of
                 Paul
                 is
                 vrged
                 ,
                 2.
                 
                 Cor.
                 5.
                 18.
                 
                 
                   God
                   was
                   in
                   Christ
                   ,
                   reconciling
                   the
                
                 World
                 
                   vnto
                   himselfe
                
                 :
                 therfore
                 the
                 promise
                 in
                 Christ
                 ,
                 belongs
                 to
                 the
                 whole
                 World
                 ,
                 and
                 consequently
                 to
                 euery
                 one
                 .
                 Ans.
                 The
                 saine
                 Apostle
                 shall
                 againe
                 answer
                 for
                 himselfe
                 ,
                 Rom.
                 11.
                 15.
                 
                 
                   The
                   casting
                   away
                   of
                   the
                   Iewes
                   ,
                   is
                   thereconciling
                   of
                   the
                   world
                   ,
                
                 that
                 is
                 ,
                 of
                 the
                 Gentiles
                 in
                 the
                 last
                 age
                 of
                 the
                 world
                 :
                 for
                 so
                 he
                 said
                 before
                 more
                 plainely
                 ,
                 
                   The
                   falling
                   away
                   of
                   the
                   
                   Iew
                   ,
                   is
                   the
                   riches
                   of
                   the
                   world
                   ,
                   and
                   the
                   diminishing
                   of
                   them
                   ,
                   the
                   riches
                   of
                   the
                   Gentiles
                   .
                
                 And
                 so
                 must
                 that
                 place
                 to
                 the
                 Corinthes
                 be
                 vnderstood
                 ,
                 namely
                 ,
                 not
                 of
                 all
                 and
                 euery
                 man
                 ,
                 that
                 liued
                 in
                 all
                 ages
                 and
                 times
                 ;
                 but
                 of
                 them
                 that
                 were
                 (
                 by
                 the
                 dispensation
                 of
                 the
                 Gospell
                 )
                 to
                 be
                 called
                 out
                 of
                 all
                 kingdomes
                 ,
                 and
                 nations
                 ,
                 after
                 the
                 death
                 and
                 ascension
                 of
                 Christ.
                 
              
               
                 Thus
                 then
                 the
                 promise
                 of
                 saluation
                 ,
                 is
                 not
                 vniuersall
                 ,
                 without
                 exception
                 ,
                 or
                 restraint
                 :
                 &
                 therfore
                 application
                 made
                 by
                 the
                 vniuersalitie
                 of
                 the
                 promise
                 ,
                 admits
                 some
                 falshood
                 .
              
               
                 Secondly
                 ,
                 this
                 way
                 of
                 applying
                 ,
                 is
                 also
                 Vnfit
                 .
                 For
                 the
                 reason
                 must
                 be
                 framed
                 thus
                 :
                 
                   Christ
                   died
                   for
                   all
                   men
                   :
                   but
                   thou
                   art
                   a
                   man
                   :
                   therfore
                   Christ
                   died
                   for
                   thee
                   .
                
                 The
                 partie
                 distressed
                 will
                 grant
                 all
                 ,
                 and
                 say
                 ,
                 Christ
                 indeede
                 died
                 for
                 him
                 ,
                 if
                 he
                 would
                 haue
                 receiued
                 Christ
                 ,
                 but
                 he
                 by
                 his
                 sinnes
                 hath
                 cut
                 himselfe
                 off
                 from
                 his
                 owne
                 Sauiour
                 ,
                 and
                 hath
                 forsaken
                 him
                 ,
                 so
                 as
                 the
                 benefit
                 of
                 his
                 death
                 will
                 doe
                 him
                 no
                 good
                 .
              
            
             
               
                 Sect.
                 4.
                 
              
               
                 The
                 right
                 way
                 of
                 ministring
                 Comfort
                 to
                 a
                 party
                 distressed
                 followeth
                 .
                 In
                 the
                 handling
                 
                 whereof
                 ,
                 first
                 ,
                 I
                 will
                 lay
                 down
                 the
                 Grounds
                 ,
                 wherby
                 any
                 man
                 that
                 belongs
                 to
                 God
                 ,
                 may
                 be
                 brought
                 within
                 the
                 Couenant
                 .
                 And
                 then
                 ,
                 I
                 will
                 shew
                 the
                 Right
                 Way
                 ,
                 how
                 they
                 must
                 be
                 vsed
                 ,
                 and
                 applied
                 .
              
               
                 For
                 the
                 first
                 Recourse
                 must
                 not
                 be
                 bad
                 to
                 
                 all
                 graces
                 ,
                 or
                 to
                 all
                 degrees
                 and
                 measures
                 of
                 grace
                 ;
                 but
                 onely
                 such
                 ,
                 as
                 a
                 troubled
                 Conscience
                 may
                 feele
                 and
                 reach
                 vnto
                 .
                 For
                 those
                 that
                 be
                 the
                 true
                 children
                 of
                 God
                 ,
                 and
                 haue
                 excellent
                 measure
                 of
                 grace
                 ;
                 when
                 they
                 are
                 in
                 distresse
                 ,
                 feele
                 little
                 or
                 no
                 grace
                 at
                 all
                 in
                 themselues
                 .
                 The
                 graces
                 then
                 ,
                 that
                 serue
                 for
                 this
                 purpose
                 ,
                 are
                 three
                 :
                 Faith
                 ,
                 Repentance
                 ,
                 and
                 the
                 true
                 Loue
                 of
                 God
                 ,
                 which
                 is
                 the
                 fruit
                 of
                 them
                 both
                 .
                 And
                 that
                 we
                 may
                 the
                 more
                 easily
                 and
                 truly
                 discerne
                 of
                 them
                 ,
                 and
                 not
                 be
                 deceiued
                 ,
                 inquirie
                 must
                 be
                 made
                 ,
                 what
                 be
                 the
                 Seedes
                 and
                 beginnings
                 of
                 them
                 all
                 .
              
               
                 The
                 first
                 Ground
                 of
                 grace
                 is
                 this
                 :
                 
                   A
                   desire
                   to
                   repent
                   ,
                   and
                   beleeue
                   ,
                   in
                   a
                   touched
                   heart
                   and
                   conscience
                   ,
                   is
                   faith
                   and
                   repentance
                   it selfe
                   ,
                   though
                   not
                   in
                   nature
                   ,
                   yet
                   in
                   Gods
                   acceptation
                   .
                
                 I
                 prooue
                 it
                 thus
                 .
                 It
                 is
                 a
                 principle
                 graunted
                 and
                 confessed
                 of
                 all
                 men
                 ;
                 that
                 in
                 them
                 which
                 haue
                 grace
                 ,
                 God
                 accepteth
                 the
                 will
                 for
                 the
                 deede
                 .
                 
                   If
                   there
                   bee
                   a
                   willing
                   minde
                
                 (
                 saith
                 the
                 Apostle
                 )
                 
                   it
                   is
                   accepted
                   not
                   according
                   to
                   that
                   a
                   man
                   hath
                
                 
                 
                   not
                   ,
                   but
                   according
                   to
                   that
                   he
                   hath
                   .
                
                 Againe
                 ,
                 God
                 hath
                 annexed
                 a
                 promise
                 of
                 blessednes
                 ,
                 and
                 life
                 euerlasting
                 to
                 the
                 true
                 and
                 vnfained
                 desire
                 of
                 grace
                 .
                 Whence
                 it
                 is
                 ,
                 that
                 they
                 are
                 in
                 Scripture
                 pronounced
                 blessed
                 ,
                 which
                 
                   hunger
                   and
                   thirst
                   after
                   righteousnes
                
                 .
                 And
                 who
                 are
                 they
                 
                 but
                 such
                 ,
                 as
                 feele
                 themselues
                 to
                 want
                 all
                 righteousnes
                 ,
                 and
                 doe
                 truly
                 and
                 earnestly
                 desire
                 it
                 in
                 their
                 hearts
                 .
                 For
                 hunger
                 and
                 thirst
                 
                 argues
                 both
                 a
                 want
                 of
                 something
                 ,
                 and
                 a
                 feeling
                 of
                 the
                 wāt
                 .
                 And
                 to
                 this
                 purpose
                 the
                 holy
                 Ghost
                 saith
                 ,
                 
                   To
                   him
                   that
                   is
                   a
                   thirst
                   will
                   I
                   giue
                   to
                   drinke
                   of
                   the
                   water
                   of
                   life
                   freely
                   .
                
                 Now
                 this
                 
                 thirstie
                 soule
                 ,
                 is
                 that
                 man
                 ,
                 which
                 feeles
                 himselfe
                 destitute
                 of
                 all
                 grace
                 ,
                 and
                 Gods
                 fauour
                 in
                 Christ
                 ,
                 and
                 withall
                 doth
                 thirst
                 after
                 the
                 blood
                 of
                 Christ
                 ,
                 and
                 desires
                 to
                 be
                 made
                 partaker
                 thereof
                 .
                 God
                 is
                 wont
                 mercifully
                 to
                 accept
                 of
                 the
                 desire
                 of
                 any
                 good
                 thing
                 ,
                 when
                 a
                 man
                 is
                 in
                 necessitie
                 ,
                 and
                 stands
                 in
                 want
                 therof
                 .
                 
                   The
                   Lord
                
                 (
                 saies
                 Dauid
                 )
                 
                   heares
                   the
                   desire
                   of
                
                 
                 
                   the
                   poore
                
                 ,
                 that
                 is
                 ,
                 of
                 them
                 that
                 are
                 in
                 distresse
                 ,
                 either
                 of
                 bodie
                 or
                 minde
                 .
                 
                   Yea
                   ,
                   he
                   will
                   fulfill
                   the
                   desire
                   of
                   them
                   that
                   feare
                   him
                   .
                
              
               
                 It
                 will
                 be
                 said
                 ,
                 that
                 the
                 desire
                 of
                 good
                 
                 things
                 is
                 naturall
                 :
                 and
                 therfore
                 God
                 will
                 not
                 regard
                 mens
                 desires
                 .
              
               
                 I
                 answer
                 ,
                 Desires
                 be
                 of
                 two
                 sorts
                 ;
                 Some
                 be
                 of
                 such
                 things
                 ,
                 as
                 men
                 by
                 the
                 meere
                 light
                 of
                 nature
                 know
                 to
                 be
                 good
                 :
                 for
                 example
                 ;
                 the
                 desire
                 of
                 wisdome
                 ,
                 of
                 ciuill
                 vertue
                 ,
                 of
                 honour
                 ,
                 of
                 happinesse
                 ,
                 and
                 such
                 like
                 :
                 and
                 all
                 these
                 nature
                 can
                 desire
                 .
                 Others
                 be
                 aboue
                 nature
                 ,
                 as
                 the
                 desire
                 of
                 remission
                 of
                 sinnes
                 ,
                 reconciliation
                 ,
                 and
                 sanctification
                 :
                 and
                 they
                 which
                 seriously
                 desire
                 these
                 ,
                 haue
                 a
                 promise
                 of
                 blessednes
                 &
                 life
                 euerlasting
                 .
                 And
                 hence
                 it
                 followes
                 ,
                 that
                 desire
                 of
                 mercie
                 ,
                 in
                 the
                 want
                 of
                 mercie
                 ,
                 is
                 mercie
                 it selfe
                 ;
                 and
                 desire
                 of
                 grace
                 ,
                 in
                 the
                 want
                 of
                 grace
                 ,
                 is
                 grace
                 it selfe
                 .
              
               
                 A
                 second
                 Ground
                 is
                 this
                 .
                 
                   A
                   godly
                   sorrow
                   
                   whereby
                   a
                   man
                   is
                   grieued
                   for
                   his
                   sinnes
                   ,
                   because
                   they
                   are
                   sinnes
                   ,
                   is
                   the
                   beginning
                   of
                   repentance
                   ,
                   &
                   indeed
                   for
                   substance
                   is
                   repentance
                   it selfe
                   .
                
                 The
                 Apostle
                 Paul
                 reioyced
                 that
                 he
                 had
                 in
                 the
                 worke
                 of
                 his
                 Ministerie
                 ,
                 wrought
                 this
                 godly
                 sorrow
                 in
                 the
                 hearts
                 of
                 the
                 Corinthians
                 ,
                 calling
                 
                 it
                 sorrow
                 
                   that
                   causeth
                   repentance
                   not
                   to
                   be
                   repented
                   of
                   .
                
                 This
                 sorrow
                 may
                 be
                 discerned
                 in
                 this
                 sort
                 :
                 The
                 heart
                 of
                 him
                 in
                 whome
                 it
                 is
                 ,
                 is
                 so
                 affected
                 ,
                 that
                 though
                 there
                 were
                 no
                 conscience
                 ,
                 nor
                 deuill
                 to
                 accuse
                 ,
                 no
                 hell
                 for
                 condemnation
                 ;
                 yet
                 it
                 would
                 be
                 grieued
                 in
                 it selfe
                 ,
                 because
                 God
                 by
                 sinne
                 is
                 displeased
                 ,
                 and
                 offended
                 .
              
               
                 If
                 it
                 be
                 alleadged
                 ,
                 that
                 euery
                 one
                 cannot
                 reach
                 to
                 this
                 beginning
                 of
                 repentance
                 ,
                 thus
                 to
                 sorrow
                 for
                 his
                 sinne
                 ;
                 then
                 I
                 adde
                 further
                 ;
                 If
                 the
                 partie
                 be
                 grieued
                 for
                 the
                 hardnes
                 of
                 his
                 heart
                 ,
                 whereby
                 it
                 comes
                 to
                 passe
                 ,
                 that
                 he
                 cannot
                 grieue
                 ,
                 he
                 hath
                 vndoubtedly
                 receiued
                 some
                 portion
                 of
                 godly
                 sorrow
                 .
                 For
                 it
                 is
                 not
                 nature
                 ,
                 that
                 makes
                 vs
                 to
                 grieue
                 for
                 hardnes
                 of
                 heart
                 ,
                 but
                 grace
                 .
              
               
                 The
                 third
                 Ground
                 is
                 ,
                 that
                 
                   A
                   setled
                   purpose
                   ,
                   and
                   willing
                   minde
                   to
                   forsake
                   all
                   sinne
                   ,
                   and
                   to
                   turn
                   vnto
                   God
                   ,
                   (
                   though
                   as
                   yet
                   no
                   outward
                   conuersion
                   appeare
                   ,
                   )
                   is
                   a
                   good
                   beginning
                   of
                   true
                   conuersion
                   ,
                   and
                   repentance
                   .
                   I
                   thought
                
                 (
                 saith
                 Dauid
                 )
                 
                   I
                   will
                   confesse
                   against
                   my selfe
                   my
                   wickednes
                   vnto
                   the
                
                 
                 
                   Lord
                   ,
                   and
                   thou
                   forgauest
                   the
                   punishment
                   of
                   my
                   sinne
                   .
                
                 And
                 to
                 this
                 is
                 added
                 
                   (
                   Selah
                   ,
                
                 )
                 which
                 is
                 not
                 onely
                 a
                 musicall
                 note
                 ,
                 but
                 ,
                 as
                 some
                 
                 thinke
                 ,
                 a
                 note
                 of
                 obseruation
                 ,
                 to
                 mooue
                 vs
                 to
                 marke
                 the
                 things
                 that
                 are
                 set
                 downe
                 ,
                 as
                 beeing
                 of
                 speciall
                 weight
                 and
                 moment
                 .
                 And
                 surely
                 this
                 is
                 a
                 matter
                 of
                 great
                 consequence
                 ;
                 that
                 vpon
                 the
                 very
                 vnfained
                 purpose
                 of
                 confession
                 of
                 sinne
                 ,
                 God
                 should
                 giue
                 a
                 pardon
                 thereof
                 .
                 Take
                 a
                 further
                 proofe
                 of
                 this
                 in
                 the
                 prodigall
                 sonne
                 ,
                 whome
                 I
                 take
                 not
                 for
                 one
                 that
                 was
                 neuer
                 called
                 ,
                 or
                 turned
                 to
                 God
                 ,
                 (
                 though
                 some
                 doe
                 so
                 ,
                 and
                 seeme
                 to
                 haue
                 warrant
                 for
                 their
                 opinion●
                 )
                 but
                 rather
                 for
                 him
                 that
                 is
                 the
                 Child
                 of
                 God
                 ,
                 and
                 afterward
                 fals
                 away
                 .
                 Now
                 this
                 man
                 beeing
                 brought
                 by
                 some
                 outward
                 crosses
                 and
                 afflictions
                 ,
                 to
                 see
                 his
                 owne
                 miserie
                 ,
                 purposeth
                 with
                 himselfe
                 ,
                 to
                 returne
                 to
                 his
                 father
                 againe
                 ,
                 and
                 to
                 humble
                 himselfe
                 ,
                 and
                 confesse
                 his
                 iniquitie
                 :
                 and
                 vpō
                 this
                 very
                 purpose
                 ,
                 whē
                 he
                 had
                 said
                 ,
                 
                   I
                   will
                   goe
                   to
                   my
                   father
                   ,
                   and
                   say
                   vnto
                   him
                   ,
                   father
                   ,
                   I
                   haue
                
                 
                 
                   sinned
                   ,
                   &c.
                
                 at
                 his
                 returne
                 a
                 farre
                 off
                 ,
                 his
                 father
                 receiues
                 him
                 as
                 his
                 child
                 againe
                 ,
                 and
                 after
                 acceptation
                 followes
                 his
                 confession
                 .
                 The
                 like
                 is
                 to
                 be
                 seene
                 in
                 Dauid
                 ,
                 who
                 beeing
                 reprooued
                 by
                 the
                 Prophet
                 Nathan
                 ,
                 for
                 his
                 
                 sinnes
                 of
                 adulterie
                 and
                 murther
                 ,
                 presently
                 made
                 confession
                 of
                 them
                 ,
                 and
                 at
                 the
                 very
                 same
                 time
                 ,
                 receiued
                 by
                 the
                 prophet
                 ,
                 sentence
                 of
                 absolution
                 ,
                 euen
                 from
                 the
                 Lord
                 him●elfe
                 ,
                 wherein
                 he
                 could
                 not
                 erre
                 .
              
               
                 The
                 fourth
                 Ground
                 .
                 
                   To
                   loue
                   any
                   man
                   because
                   he
                   is
                   a
                   Christian
                   ,
                   and
                   a
                   child
                   of
                   God
                   ,
                   is
                   a
                   
                   sensible
                   and
                   certaine
                   note
                   of
                   a
                   man
                   that
                   is
                   partaker
                   of
                   the
                   true
                   loue
                   of
                   God
                   in
                   Christ.
                   Hereby
                
                 (
                 saith
                 S.
                 Iohn
                 )
                 
                   we
                   knowe
                   that
                   we
                   are
                   translated
                
                 
                 
                   from
                   death
                   to
                   life
                   ,
                   because
                   we
                   loue
                   the
                   brethren
                   .
                
                 Loue
                 here
                 is
                 not
                 a
                 cause
                 but
                 onely
                 a
                 signe
                 of
                 gods
                 loue
                 to
                 vs.
                 And
                 our
                 sauiour
                 Christ
                 saith
                 ,
                 
                   He
                   that
                   receiueth
                   a
                   Prophet
                   in
                   the
                   name
                   of
                   a
                
                 
                 
                   Prophet
                   ,
                   shall
                   receiue
                   a
                   Prophets
                   reward
                   .
                
              
               
                 Nowe
                 that
                 we
                 be
                 not
                 deceiued
                 in
                 these
                 grounds
                 ;
                 it
                 must
                 be
                 remembred
                 ,
                 that
                 these
                 beginnings
                 of
                 grace
                 (
                 be
                 they
                 neuer
                 so
                 weak
                 )
                 must
                 not
                 be
                 ●littering
                 and
                 fleeting
                 ,
                 but
                 constant
                 and
                 setled
                 ,
                 not
                 stopped
                 or
                 staied
                 in
                 the
                 way
                 ,
                 but
                 such
                 as
                 daily
                 growe
                 and
                 increase
                 :
                 and
                 then
                 they
                 are
                 indeed
                 accepted
                 of
                 God.
                 And
                 he
                 that
                 can
                 finde
                 these
                 beginnings
                 ,
                 or
                 any
                 of
                 them
                 truly
                 in
                 himselfe
                 ,
                 he
                 may
                 assure
                 himselfe
                 thereby
                 that
                 he
                 is
                 the
                 child
                 of
                 God.
                 
              
            
             
               
                 Sect.
                 5.
                 
              
               
                 Hauing
                 thus
                 laid
                 downe
                 the
                 Groundes
                 of
                 
                 comfort
                 :
                 I
                 come
                 now
                 to
                 the
                 Way
                 ,
                 by
                 which
                 the
                 party
                 in
                 distresse
                 ,
                 may
                 be
                 brought
                 within
                 the
                 compasse
                 of
                 the
                 promise
                 of
                 saluation
                 .
                 This
                 way
                 standes
                 in
                 two
                 things
                 ;
                 in
                 making
                 Triall
                 ,
                 and
                 in
                 Applying
                 the
                 promise
                 .
              
               
                 First
                 then
                 ,
                 Triall
                 must
                 be
                 made
                 ,
                 whether
                 the
                 person
                 distressed
                 haue
                 in
                 him
                 as
                 yet
                 ,
                 any
                 of
                 the
                 forenamed
                 groūds
                 of
                 grace
                 or
                 not
                 .
                 This
                 triall
                 may
                 be
                 made
                 by
                 him
                 that
                 is
                 the
                 
                 comforter
                 ,
                 in
                 the
                 moouing
                 of
                 certaine
                 Questions
                 to
                 the
                 said
                 person
                 .
                 And
                 first
                 ,
                 let
                 him
                 aske
                 whether
                 he
                 beleeue
                 and
                 repent
                 ?
                 The
                 distressed
                 partie
                 answers
                 no
                 ,
                 he
                 cannot
                 repent
                 nor
                 beleeue
                 .
                 Then
                 he
                 must
                 further
                 aske
                 ,
                 whether
                 he
                 desire
                 to
                 beleeue
                 and
                 repent
                 ?
                 to
                 this
                 he
                 will
                 answer
                 ,
                 he
                 doth
                 desire
                 it
                 with
                 all
                 his
                 heart
                 ;
                 in
                 the
                 same
                 sort
                 is
                 he
                 to
                 make
                 triall
                 of
                 the
                 other
                 groundes
                 .
                 When
                 a
                 man
                 is
                 in
                 the
                 fitte
                 of
                 tentation
                 ;
                 he
                 will
                 say
                 resolutely
                 ,
                 he
                 is
                 sure
                 to
                 be
                 damned
                 .
                 Aske
                 him
                 in
                 this
                 fitte
                 ,
                 of
                 his
                 loue
                 to
                 God
                 ,
                 he
                 will
                 giue
                 answer
                 ,
                 he
                 hath
                 none
                 at
                 all
                 :
                 but
                 aske
                 him
                 further
                 ,
                 whether
                 he
                 loue
                 a
                 man
                 because
                 he
                 is
                 a
                 Christian
                 ,
                 and
                 a
                 child
                 of
                 God
                 ,
                 then
                 will
                 he
                 say
                 he
                 doth
                 indeed
                 .
                 Thus
                 after
                 triall
                 made
                 in
                 this
                 manner
                 ,
                 some
                 beginnings
                 of
                 faith
                 and
                 repentance
                 will
                 appeare
                 ,
                 which
                 at
                 the
                 first
                 lay
                 hid
                 .
                 For
                 God
                 vseth
                 out
                 of
                 the
                 time
                 of
                 prosperitie
                 ,
                 by
                 ,
                 and
                 in
                 distresse
                 and
                 affliction
                 to
                 work
                 his
                 grace
                 .
              
               
                 The
                 second
                 point
                 followeth
                 .
                 After
                 that
                 by
                 triall
                 some
                 of
                 the
                 foresaid
                 beginnings
                 of
                 grace
                 ,
                 be
                 found
                 out
                 ,
                 then
                 comes
                 the
                 right
                 Applying
                 of
                 the
                 promise
                 of
                 life
                 euerlasting
                 to
                 the
                 partie
                 distressed
                 .
                 And
                 that
                 is
                 done
                 by
                 a
                 kind
                 of
                 reasoning
                 :
                 the
                 first
                 part
                 whereof
                 ,
                 is
                 taken
                 from
                 Gods
                 word
                 ;
                 the
                 second
                 from
                 the
                 testimonie
                 of
                 the
                 distressed
                 conscience
                 ;
                 &
                 the
                 conclusion
                 is
                 the
                 applying
                 of
                 the
                 promise
                 ,
                 on
                 this
                 manner
                 :
                 
                   He
                   that
                   hath
                   an
                   vnfainod
                   desire
                   to
                   repent
                   and
                   beleeue
                   ,
                   hath
                   remission
                   of
                
                 
                 
                 
                   sinnes
                   ,
                   and
                   life
                   euerlasting
                   :
                   But
                   thou
                   hast
                   an
                   earnest
                
                 
                 
                   desire
                   to
                   repent
                   and
                   beleeue
                   in
                   Christ.
                   Therefore
                
                 
                 
                   remission
                   of
                   sins
                   and
                   life
                   euerlasting
                   is
                   thine
                   .
                
              
               
                 And
                 here
                 remember
                 ,
                 that
                 it
                 is
                 most
                 conuenient
                 ,
                 this
                 Application
                 be
                 made
                 by
                 the
                 Minister
                 of
                 the
                 Gospell
                 ,
                 who
                 in
                 it
                 ,
                 must
                 vse
                 his
                 ministeriall
                 authority
                 giuen
                 him
                 of
                 God
                 ,
                 to
                 pronounce
                 the
                 pardon
                 .
                 For
                 in
                 distresse
                 ,
                 it
                 is
                 as
                 hard
                 a
                 thing
                 ,
                 to
                 make
                 the
                 conscience
                 yeild
                 to
                 the
                 promise
                 ,
                 as
                 to
                 make
                 fire
                 and
                 water
                 agree
                 .
                 For
                 though
                 men
                 haue
                 signes
                 of
                 grace
                 and
                 mercie
                 in
                 them
                 ,
                 yet
                 will
                 they
                 not
                 acknowledge
                 it
                 ,
                 by
                 reason
                 of
                 the
                 extremitie
                 of
                 their
                 distresse
                 .
                 In
                 this
                 manner
                 ,
                 vpon
                 any
                 of
                 the
                 former
                 grounds
                 ,
                 may
                 the
                 troubled
                 and
                 perplexed
                 soule
                 be
                 assured
                 ,
                 that
                 mercie
                 belongs
                 to
                 it
                 .
                 And
                 this
                 I
                 take
                 to
                 be
                 ,
                 the
                 onely
                 generall
                 and
                 right
                 way
                 ,
                 of
                 comforting
                 a
                 distressed
                 conscience
                 .
              
               
                 Nowe
                 that
                 the
                 promise
                 thus
                 applyed
                 ,
                 may
                 haue
                 good
                 successe
                 ,
                 these
                 sixerules
                 must
                 necessarily
                 be
                 obserued
                 .
              
               
                 I.
                 One
                 is
                 ,
                 that
                 
                   the
                   comfort
                   which
                   is
                   ministred
                   ,
                   be
                   alaied
                   with
                   some
                   mixture
                   of
                   the
                   Law
                
                 ;
                 that
                 is
                 to
                 say
                 ;
                 the
                 promise
                 alone
                 must
                 not
                 be
                 applyed
                 ,
                 but
                 withall
                 mention
                 is
                 to
                 be
                 made
                 ,
                 of
                 the
                 sinnes
                 of
                 the
                 partie
                 ,
                 and
                 of
                 the
                 grieuous
                 punishmēts
                 ,
                 due
                 vnto
                 him
                 for
                 the
                 same
                 .
                 The
                 reason
                 is
                 because
                 there
                 is
                 much
                 guile
                 in
                 the
                 hart
                 of
                 man
                 ;
                 in
                 so
                 much
                 ,
                 as
                 oftentimes
                 it
                 falleth
                 out
                 ,
                 that
                 men
                 not
                 throughly
                 humbled
                 ,
                 beeing
                 comforted
                 either
                 too
                 soone
                 ,
                 or
                 
                 too
                 much
                 ,
                 doe
                 afterward
                 become
                 the
                 worst
                 of
                 all
                 .
                 In
                 this
                 respect
                 ,
                 not
                 vnlike
                 to
                 the
                 yron
                 ,
                 which
                 beeing
                 cast
                 into
                 the
                 fire
                 vehemently
                 hot
                 ,
                 and
                 cooled
                 againe
                 ,
                 is
                 much
                 more
                 hard
                 ,
                 then
                 it
                 would
                 haue
                 bin
                 ,
                 if
                 the
                 heate
                 had
                 bin
                 moderate
                 .
                 And
                 hence
                 it
                 is
                 ,
                 that
                 in
                 the
                 ministring
                 of
                 comfort
                 ,
                 we
                 must
                 somewhat
                 keepe
                 them
                 downe
                 ,
                 and
                 bring
                 them
                 on
                 by
                 litle
                 and
                 litle
                 to
                 repentance
                 .
                 The
                 sweetenesse
                 of
                 comfort
                 is
                 the
                 greater
                 ,
                 if
                 it
                 be
                 delaied
                 with
                 some
                 ●artnesse
                 of
                 the
                 Law.
                 
              
               
                 II.
                 An
                 other
                 rule
                 is
                 this
                 :
                 
                   If
                   the
                   distressed
                   partie
                   ,
                   be
                   much
                   possessed
                   with
                   griefe
                   ,
                   of
                   himselfe
                   ,
                   he
                   must
                   not
                   be
                   left
                   alone
                   ,
                   but
                   alwaies
                   attended
                   with
                   good
                   companie
                   .
                
                 For
                 it
                 is
                 an
                 vsuall
                 practise
                 of
                 the
                 Deuill
                 ,
                 to
                 take
                 the
                 vantage
                 of
                 the
                 place
                 and
                 time
                 ,
                 when
                 a
                 man
                 is
                 solitarie
                 and
                 depriued
                 of
                 that
                 helpe
                 ,
                 which
                 otherwise
                 he
                 might
                 haue
                 in
                 societie
                 with
                 others
                 .
                 Thus
                 he
                 tempted
                 Eue
                 ,
                 when
                 shee
                 was
                 apart
                 from
                 her
                 husband
                 .
                 And
                 in
                 this
                 regard
                 ,
                 Salomon
                 pronounces
                 
                   a
                   woe
                   to
                   him
                   that
                   is
                   alone
                   .
                
                 But
                 herein
                 doth
                 
                 his
                 malice
                 most
                 appeare
                 ,
                 in
                 that
                 he
                 is
                 alway
                 readiest
                 ,
                 when
                 a
                 man
                 is
                 in
                 great
                 distresse
                 ,
                 and
                 withall
                 solitarie
                 ,
                 then
                 vpon
                 the
                 sudden
                 to
                 tempt
                 him
                 to
                 despaire
                 ,
                 and
                 to
                 the
                 making
                 away
                 of
                 himselfe
                 .
              
               
                 III.
                 Thirdly
                 ,
                 
                   the
                   partie
                   in
                   distresse
                   must
                   be
                   taught
                   ,
                   not
                   to
                   rest
                   vpon
                   his
                   owne
                   iudgement
                   ,
                   but
                   alwaies
                   to
                   submit
                   himselfe
                   ,
                   and
                   be
                   content
                   to
                   be
                   aduised
                   by
                   others
                   that
                   are
                   men
                   of
                   wisdome
                   ,
                   iudgement
                   ,
                   and
                   discretion
                   .
                
                 A
                 thing
                 to
                 be
                 obserued
                 
                 the
                 rather
                 ,
                 because
                 the
                 very
                 neglect
                 thereof
                 ,
                 hath
                 caused
                 sundrie
                 persons
                 ,
                 to
                 remaine
                 vncomforted
                 for
                 many
                 yeares
                 .
              
               
                 IV.
                 Fourthly
                 ,
                 
                   the
                   partie
                   distressed
                   ,
                   must
                   neuer
                   heare
                   tell
                   of
                   any
                   fearefull
                   accidents
                   ,
                   or
                   of
                   any
                   that
                   haue
                   bin
                   in
                   like
                   ,
                   or
                   worse
                   case
                   then
                   himselfe
                   is
                   .
                
                 For
                 vpon
                 the
                 very
                 report
                 ,
                 the
                 distressed
                 conscience
                 will
                 fasten
                 the
                 accident
                 vpon
                 it selfe
                 ,
                 and
                 thereby
                 commonly
                 will
                 be
                 drawne
                 to
                 deeper
                 griefe
                 or
                 despaire
                 .
                 The
                 mind
                 afflicted
                 is
                 prone
                 to
                 imagine
                 searefull
                 things
                 ,
                 and
                 sometime
                 ,
                 the
                 very
                 bare
                 naming
                 of
                 the
                 Deuill
                 ,
                 will
                 strike
                 terrour
                 and
                 feare
                 into
                 it
                 .
              
               
                 V.
                 Fiftly
                 ,
                 the
                 partie
                 that
                 is
                 to
                 comfort
                 ,
                 must
                 beare
                 with
                 all
                 the
                 wants
                 of
                 the
                 distressed
                 ;
                 as
                 with
                 their
                 frowardnes
                 ,
                 peeuishnes
                 ,
                 rashnes
                 ,
                 and
                 with
                 their
                 distempered
                 and
                 disordered
                 affections
                 and
                 actions
                 :
                 yea
                 he
                 must
                 put
                 vpon
                 him
                 (
                 as
                 it
                 were
                 )
                 their
                 persons
                 ,
                 beeing
                 affected
                 with
                 their
                 miserie
                 ,
                 and
                 touched
                 with
                 compassion
                 of
                 their
                 sorrowes
                 ,
                 as
                 if
                 they
                 were
                 his
                 owne
                 ,
                 grieuing
                 when
                 he
                 seeth
                 them
                 to
                 grieue
                 ,
                 weeping
                 when
                 they
                 doe
                 weepe
                 and
                 lament
                 .
              
               
                 VI.
                 Sixtly
                 ,
                 he
                 that
                 is
                 the
                 comforter
                 ,
                 must
                 not
                 be
                 discouraged
                 ,
                 though
                 after
                 long
                 labour
                 and
                 paines
                 taking
                 ,
                 there
                 follow
                 small
                 comfort
                 and
                 ease
                 ,
                 to
                 the
                 partie
                 distressed
                 .
                 For
                 men
                 wil
                 often
                 bewray
                 their
                 stiffenes
                 in
                 temptation
                 ,
                 and
                 vsually
                 it
                 is
                 long
                 before
                 comfort
                 can
                 be
                 receiued
                 ;
                 and
                 why
                 ?
                 surely
                 because
                 God
                 hath
                 the
                 greatest
                 stroke
                 
                 in
                 these
                 distresses
                 of
                 minde
                 ,
                 and
                 brings
                 men
                 thorough
                 all
                 the
                 temptations
                 ,
                 that
                 he
                 hath
                 appointed
                 ,
                 euen
                 to
                 the
                 last
                 and
                 vtmost
                 ,
                 before
                 he
                 opens
                 the
                 heart
                 to
                 receiue
                 comfort
                 .
                 The
                 Church
                 in
                 the
                 Canticles
                 seekes
                 for
                 her
                 beloued
                 ;
                 but
                 before
                 shee
                 can
                 finde
                 him
                 ,
                 shee
                 goes
                 about
                 in
                 the
                 citie
                 ,
                 through
                 the
                 streetes
                 ,
                 and
                 by
                 open
                 places
                 ,
                 passing
                 by
                 the
                 Watchmen
                 themselues
                 ,
                 and
                 after
                 shee
                 hath
                 vsed
                 all
                 meanes
                 without
                 helpe
                 or
                 hope
                 ,
                 at
                 length
                 ,
                 and
                 not
                 before
                 ,
                 shee
                 findes
                 her
                 beloued
                 ,
                 
                   him
                   in
                   whom'●
                   her
                   soule
                   delighteth
                   .
                
                 
              
               
                 Thus
                 much
                 for
                 the
                 generall
                 Remedie
                 of
                 all
                 Distresses
                 :
                 now
                 I
                 come
                 to
                 the
                 particular
                 Distresses
                 themselues
                 .
              
            
          
        
         
           
             CHAP.
             VIII
             .
          
           
             
               Of
               the
               first
               Speciall
               Distresse
               ,
               arising
               of
               a
               divine
               temptation
               .
            
          
           
             THE
             first
             distresse
             ariseth
             of
             a
             
               divine
               Temptation
            
             ,
             which
             is
             a
             combate
             with
             God
             himselfe
             immediatly
             .
             And
             this
             distresse
             is
             ,
             when
             the
             conscience
             speakes
             some
             feareful
             things
             of
             God
             ,
             and
             withall
             the
             partie
             distressed
             ,
             feeles
             some
             euident
             tokens
             of
             Gods
             wrath
             .
          
           
             
             
               Sect.
               1.
               
            
             
               Examples
               hereof
               we
               shall
               finde
               many
               in
               
               the
               word
               of
               God.
               One
               is
               ,
               the
               example
               of
               righteous
               Iob
               ,
               who
               hauing
               beene
               long
               in
               outward
               afflictions
               ,
               was
               withall
               exercised
               with
               the
               apprehension
               of
               the
               anger
               of
               God
               ,
               and
               in
               that
               state
               he
               saith
               ,
               that
               
                 the
                 arrowes
                 of
              
               
               
                 the
                 Almightie
                 were
                 in
                 him
                 ,
                 that
                 the
                 venime
                 thereof
                 ,
                 did
                 drinke
                 vp
                 his
                 spirit
                 ,
                 that
                 the
                 terrours
                 of
                 God
                 did
                 fight
                 against
                 him
                 .
              
               Yea
               further
               he
               addeth
               ,
               that
               
                 God
                 was
                 his
                 enemie
                 ,
                 and
                 writ
                 bitter
                 things
                 against
                 him
                 :
                 and
                 made
                 him
                 to
                 possesse
              
               
               
                 the
                 sinnes
                 of
                 his
                 youth
              
               .
               And
               at
               an
               other
               time
               he
               complaineth
               ,
               that
               
                 Gods
                 wrath
                 had
                 torne
                 him
                 ,
                 that
                 he
                 hated
                 him
                 ,
                 gnashed
                 vpon
                 him
                 with
                 his
              
               
               
                 teeth
                 ,
                 and
                 had
                 sharpened
                 his
                 eyes
                 against
                 him
                 :
                 yea
                 that
                 he
                 had
                 taken
                 him
                 by
                 the
                 necke
                 and
                 beaten
                 him
                 ,
                 and
                 set
                 him
                 as
                 a
                 marke
                 for
                 himselfe
                 .
              
               In
               all
               which
               ,
               and
               diuers
               other
               places
               ,
               it
               appeares
               that
               his
               conscience
               was
               exercised
               ,
               with
               the
               sense
               of
               the
               wrath
               of
               God
               ,
               which
               had
               now
               euen
               seazed
               vpon
               his
               soule
               .
            
             
               Another
               example
               we
               haue
               in
               Dauid
               ,
               who
               also
               was
               exercised
               with
               this
               temptation
               and
               trouble
               of
               minde
               ,
               as
               the
               first
               words
               of
               the
               6.
               
               Psalme
               ,
               and
               the
               whole
               tenour
               thereof
               doe
               euidently
               
               shew
               :
               For
               first
               ,
               he
               desires
               the
               Lord
               ,
               
                 not
                 to
                 rebuke
                 him
                 in
                 his
                 wrath
                 ,
              
               and
               afterward
               complaineth
               ,
               that
               his
               griefe
               was
               so
               great
               ,
               that
               his
               very
               flesh
               consumed
               ,
               his
               bones
               were
               vexed
               ,
               and
               his
               bodie
               brought
               to
               such
               a
               state
               ,
               
               as
               no
               sicknesse
               could
               haue
               brought
               him
               vnto
               .
               And
               it
               is
               not
               vnlike
               ,
               that
               the
               same
               Prophet
               did
               often
               fall
               into
               the
               like
               kind
               of
               distresse
               of
               minde
               ,
               as
               may
               be
               gathered
               out
               of
               Psalme
               77.
               and
               sundrie
               other
               places
               .
            
             
               Now
               as
               it
               fared
               with
               these
               ,
               and
               diuers
               other
               seruants
               of
               God
               ,
               in
               ancient
               times
               ,
               so
               are
               we
               not
               without
               some
               instances
               thereof
               in
               our
               daies
               .
               Amongst
               many
               ,
               that
               worthie
               man
               Master
               Luther
               ,
               writes
               of
               himselfe
               ,
               that
               he
               was
               in
               this
               particular
               temptation
               ,
               and
               that
               he
               learned
               in
               it
               ,
               the
               doctrine
               of
               the
               Iustification
               of
               a
               sinner
               ,
               by
               the
               meere
               mercie
               of
               God
               ,
               without
               any
               merit
               of
               workes
               :
               and
               vpon
               the
               sense
               and
               experience
               of
               the
               nature
               and
               properties
               of
               this
               distresse
               ,
               he
               wrote
               a
               notable
               exposition
               of
               the
               6.
               
               Psalme
               of
               Dauid
               ,
               the
               scope
               and
               intent
               whereof
               ,
               he
               writeth
               to
               be
               nothing
               els
               ,
               but
               a
               soueraigne
               remedie
               of
               this
               and
               the
               like
               distresses
               of
               the
               minde
               and
               conscience
               .
            
          
           
             
               Sect.
               2.
               
            
             
               If
               it
               be
               demaunded
               ,
               what
               is
               the
               Occasion
               
               of
               this
               kind
               of
               temptation
               ?
               I
               answer
               ,
               that
               it
               ariseth
               sometimes
               ,
               vpon
               the
               commission
               of
               some
               notorious
               sinne
               ,
               which
               doth
               wound
               the
               conscience
               ,
               as
               in
               Cain
               ,
               Iudas
               ,
               and
               Saul
               ,
               who
               for
               their
               great
               and
               capitall
               sinnes
               ,
               that
               stinged
               and
               wounded
               their
               consciences
               ,
               grew
               to
               a
               fearefull
               state
               ,
               and
               consequently
               perished
               in
               this
               temptation
               .
               Sometimes
               againe
               
               it
               comes
               when
               there
               is
               no
               sinne
               committed
               ,
               but
               obedience
               to
               God
               performed
               :
               and
               then
               there
               cannot
               be
               rendered
               any
               reason
               of
               it
               ,
               either
               in
               man
               ,
               or
               out
               of
               man
               ,
               saue
               this
               ,
               that
               God
               will
               haue
               it
               so
               to
               be
               .
               And
               the
               truth
               hereof
               is
               plaine
               by
               the
               examples
               of
               Iob
               and
               Dauid
               before
               mentioned
               .
            
          
           
             
               Sect.
               3.
               
            
             
               The
               Effects
               of
               this
               Temptation
               are
               many
               ,
               
               and
               very
               strange
               .
               For
               outwardly
               it
               workes
               a
               change
               and
               alteration
               in
               the
               body
               ,
               as
               it
               were
               a
               burning
               ague
               ,
               and
               it
               causeth
               the
               entralls
               to
               rise
               ,
               the
               liuer
               to
               rowle
               in
               the
               bodie
               ,
               and
               it
               sets
               a
               great
               heat
               in
               the
               bones
               ,
               and
               consumes
               the
               flesh
               ,
               more
               then
               any
               sicknes
               can
               doe
               .
               And
               that
               it
               is
               so
               ,
               as
               I
               say
               ,
               beside
               experience
               ,
               it
               is
               cleare
               in
               the
               word
               of
               God.
               Dauid
               in
               this
               distresse
               affirmeth
               ,
               that
               
                 his
                 eyes
                 were
                 eaten
                 as
                 it
                 were
                 with
                 wormes
                 ,
                 and
                 sunke
                 into
                 his
                 head
                 ,
              
               Psal.
               6.
               7.
               
                 that
                 his
                 moisture
                 became
                 as
                 the
                 drought
                 in
                 sommer
                 .
              
               Psal.
               32.
               4.
               and
               Iob
               saies
               ,
               that
               his
               
                 skin
                 was
                 blacke
                 vpon
                 him
                 ,
                 his
                 bones
                 were
                 burnt
                 with
              
               
               heat
               :
               yea
               that
               by
               meanes
               of
               this
               distresse
               
                 he
                 was
                 now
                 full
                 of
                 wrinkles
                 ,
                 and
                 his
                 leanenes
                 did
                 rise
              
               
               
                 vpon
                 him
              
               .
               It
               is
               a
               principle
               which
               Physitians
               doe
               hold
               ,
               that
               
                 The
                 minde
                 followes
                 the
                 temperature
                 of
                 the
                 bodie
                 ,
                 and
                 is
                 affected
                 according
                 to
                 the
                 good
                 or
                 euill
                 constitution
                 thereof
                 :
              
               which
               though
               it
               be
               true
               ,
               yet
               withall
               it
               is
               as
               manifest
               on
               the
               other
               side
               ,
               that
               the
               bodie
               doth
               often
               follow
               
               the
               state
               and
               condition
               of
               the
               minde
               .
               For
               a
               distressed
               heart
               ,
               must
               of
               necessitie
               ,
               make
               a
               fainting
               and
               a
               languishing
               bodie
               .
            
          
           
             
               Sect.
               4.
               
            
             
               But
               the
               principall
               thing
               to
               be
               sought
               for
               
               in
               this
               temptation
               is
               the
               Remediē
               thereof
               :
               whereunto
               there
               be
               fiue
               things
               required
               ,
               which
               are
               to
               be
               practised
               ,
               as
               occasion
               shall
               be
               offered
               .
            
             
               First
               ,
               choise
               must
               be
               made
               of
               the
               most
               fitte
               and
               present
               remedie
               ,
               and
               that
               must
               be
               vsed
               in
               the
               first
               place
               .
            
             
               Now
               the
               most
               fit
               and
               present
               remedie
               is
               ,
               to
               bring
               the
               partie
               troubled
               to
               the
               personall
               exercises
               of
               faith
               and
               repentance
               ,
               
                 by
                 ,
                 and
                 in
                 himselfe
              
               .
               For
               this
               ende
               ,
               he
               must
               examine
               his
               conscience
               most
               straightly
               and
               narrowly
               of
               all
               the
               sinnes
               of
               his
               heart
               ,
               and
               life
               .
               Secondly
               ,
               he
               must
               humbly
               confesse
               against
               himselfe
               ,
               all
               his
               knowne
               sinnes
               :
               and
               withall
               acknowledge
               the
               due
               condemnation
               ,
               that
               he
               thereby
               hath
               deserued
               .
               Thirdly
               ,
               he
               must
               crie
               to
               heauen
               for
               mercie
               ,
               intreating
               the
               Lord
               most
               instantly
               for
               pardon
               ,
               and
               for
               the
               restraint
               of
               his
               wrath
               due
               vnto
               him
               for
               his
               sinne
               .
               Dauid
               beeing
               in
               this
               distresse
               ,
               performed
               all
               these
               duties
               ,
               as
               we
               may
               read
               in
               the
               6.
               
               Psalme
               :
               and
               he
               saith
               further
               of
               himselfe
               ,
               that
               
                 whilst
                 he
                 concealed
                 his
                 sinnes
                 ,
                 the
                 hand
                 of
                 God
                 was
                 heauie
                 vpon
                 him
                 :
                 but
              
               
               
                 vpon
                 his
                 earnest
                 confession
              
               ,
               and
               deprecation
               ,
               
                 he
                 receiued
                 mercie
              
               .
               And
               if
               we
               read
               the
               booke
               of
               
               Iob
               ,
               we
               shall
               finde
               that
               the
               principall
               scope
               thereof
               is
               this
               ;
               namely
               ,
               to
               shew
               vnto
               vs
               ,
               that
               Iob
               was
               throughly
               exercised
               with
               this
               temptation
               ,
               and
               that
               in
               the
               ende
               hauing
               beene
               rebuked
               both
               by
               his
               friends
               ,
               and
               by
               God
               himselfe
               ,
               his
               recouerie
               was
               made
               ,
               by
               humbling
               himselfe
               ,
               when
               he
               saith
               ,
               
                 Behold
                 ,
                 I
                 am
                 vile
              
               :
               againe
               ,
               
                 now
                 I
                 abhorre
                 my selfe
                 ,
                 and
                 repent
                 in
                 dust
              
               
               
                 and
                 ashes
              
               .
            
             
               Some
               may
               here
               demand
               ,
               If
               it
               fall
               out
               ,
               that
               the
               person
               himselfe
               ,
               cannot
               performe
               any
               good
               dutie
               ,
               of
               himselfe
               ,
               by
               reason
               of
               his
               distraction
               in
               soule
               and
               bodie
               ,
               what
               must
               then
               be
               done
               ?
               Ans.
               If
               the
               partie
               can
               but
               sigh
               ,
               and
               sobbe
               vnto
               God
               for
               mercie
               ,
               and
               comfort
               :
               it
               is
               no
               doubt
               ,
               a
               worke
               of
               Gods
               spirit
               ,
               and
               a
               practise
               both
               of
               faith
               ,
               and
               repentance
               .
               
                 We
                 know
                 not
              
               (
               saith
               Saint
               Paul
               )
               
                 what
                 to
                 pray
                 as
                 we
              
               
               ought
               ,
               (
               namely
               ,
               in
               our
               distresses
               )
               
                 but
                 the
                 Spirit
                 it selfe
                 maketh
                 request
                 for
                 vs
                 ,
                 with
                 sighes
                 that
                 cannot
                 be
                 expressed
                 :
              
               and
               therein
               lies
               our
               comfort
               .
               Thus
               Moses
               at
               the
               redde
               sea
               beeing
               in
               
               great
               distresse
               ,
               and
               not
               knowing
               what
               to
               say
               ,
               or
               doe
               ,
               sighed
               and
               groned
               inwardly
               in
               his
               soule
               vnto
               the
               Lord
               ,
               for
               helpe
               and
               protection
               :
               and
               his
               very
               desire
               was
               in
               stead
               of
               a
               loud
               crie
               in
               the
               eares
               of
               the
               Lord.
               
            
             
               The
               second
               thing
               is
               ,
               that
               triall
               must
               be
               made
               ,
               whether
               the
               partie
               hath
               in
               him
               any
               tokens
               of
               grace
               ,
               or
               not
               ?
            
             
               These
               tokens
               are
               the
               small
               beginnings
               of
               grace
               ,
               which
               before
               I
               haue
               declared
               .
               As
               for
               
               example
               :
               a
               griefe
               because
               we
               cannot
               grieue
               for
               sinne
               as
               we
               should
               :
               a
               serious
               will
               and
               desire
               to
               beleeue
               ,
               and
               repent
               :
               a
               purpose
               to
               sin
               no
               more
               ,
               and
               such
               like
               .
               If
               these
               be
               found
               in
               the
               partie
               ,
               then
               by
               them
               as
               by
               sure
               pledges
               ,
               he
               may
               bee
               assured
               of
               the
               fauour
               of
               God
               towards
               him
               :
               and
               where
               any
               of
               these
               be
               found
               ,
               the
               saying
               of
               God
               to
               Saint
               Paul
               must
               be
               vrged
               ,
               
                 My
                 grace
                 is
                 sufficient
                 for
                 thee
                 :
              
               and
               therewith
               must
               the
               distressed
               partie
               stay
               his
               
               minde
               .
               Yea
               we
               are
               to
               be
               content
               with
               any
               condition
               in
               this
               life
               ,
               be
               it
               neuer
               so
               miserable
               ,
               so
               long
               as
               we
               are
               in
               the
               fauour
               of
               God
               ,
               though
               he
               should
               lay
               vpon
               vs
               euen
               the
               paines
               of
               hell
               ,
               till
               the
               time
               of
               our
               death
               .
               So
               did
               Dauid
               ,
               who
               when
               he
               was
               pursued
               by
               his
               owne
               sonne
               ,
               vttered
               these
               words
               vnto
               God
               ,
               
                 Behold
                 ,
                 if
                 I
                 please
                 thee
                 not
                 ,
                 do
                 with
                 me
                 what
                 thou
              
               
               wilt
               And
               the
               like
               was
               the
               mind
               of
               Paul
               ,
               who
               being
               assured
               of
               the
               fauour
               of
               God
               ,
               was
               content
               for
               his
               glorie
               ,
               &
               the
               saluation
               of
               the
               Israelits
               (
               if
               it
               had
               beene
               possible
               )
               to
               be
               separated
               
               〈◊〉
               Christ
               ,
               and
               to
               indure
               the
               very
               pangs
               of
               hell
               .
            
             
               The
               third
               thing
               in
               this
               cure
               is
               ,
               to
               Applie
               to
               the
               said
               distressed
               partie
               ,
               such
               promises
               of
               God
               made
               vnto
               afflicted
               persons
               ,
               as
               are
               most
               large
               and
               comfortable
               .
            
             
               For
               example
               ,
               that
               
                 The
                 Lord
                 is
                 neere
                 to
                 them
                 that
                 are
                 of
                 a
                 contrite
                 heart
                 ,
                 and
                 will
                 saue
                 such
                 as
                 be
                 afflicted
                 in
                 spirit
                 .
              
               Psal.
               34.
               18.
               
               Againe
               ,
               
                 I
                 came
                 not
              
               (
               saith
               our
               Sauiour
               Christ
               )
               
                 but
                 to
                 the
                 
                 lost
                 sheepe
                 of
                 the
                 house
                 of
                 Israel
                 .
              
               Matth.
               15.
               24.
               
               He
               saies
               not
               ,
               to
               the
               straying
               sheepe
               ,
               but
               to
               such
               as
               are
               now
               in
               the
               pitte
               ,
               readie
               to
               be
               drowned
               ,
               or
               in
               the
               Lyons
               mouth
               ,
               readie
               to
               be
               deuoured
               .
               Againe
               .
               
                 The
                 Spirit
                 of
                 the
                 Lord
                 is
              
               
               
                 vpon
                 me
                 ,
                 therefore
                 he
                 hath
                 annointed
                 me
                 that
                 I
                 should
                 preach
                 the
                 Gospell
                 to
                 the
                 poore
              
               ;
               that
               is
               ,
               to
               such
               as
               are
               distressed
               in
               consciēce
               ,
               and
               poore
               in
               spirit
               :
               
                 he
                 hath
                 sent
                 me
                 that
                 I
                 should
                 heale
                 the
                 broken
                 hearted
                 ,
                 that
                 I
                 should
                 preach
                 deliuerance
                 to
                 the
                 captiues
                 .
              
               These
               &
               many
               other
               such
               like
               promises
               ,
               are
               in
               this
               case
               to
               be
               vrged
               ,
               and
               the
               partie
               mooued
               to
               endeauour
               to
               beleeue
               them
               ,
               to
               hold
               to
               them
               ,
               and
               rest
               himselfe
               vpon
               them
               ,
               though
               he
               loose
               all
               things
               els
               .
            
             
               Fourthly
               ,
               the
               partie
               must
               be
               brought
               to
               a
               serious
               consideration
               of
               his
               owne
               life
               past
               ,
               and
               of
               Gods
               mercifull
               dealing
               with
               him
               &
               others
               in
               his
               case
               in
               former
               times
               ,
               and
               therwith
               is
               he
               to
               be
               comforted
               for
               the
               time
               present
               .
               For
               if
               aforehand
               he
               hath
               receiued
               any
               tokens
               of
               the
               fauour
               and
               loue
               of
               God
               ;
               by
               them
               he
               is
               now
               to
               stay
               and
               to
               settle
               his
               minde
               .
               The
               reason
               is
               plaine
               :
               the
               gifts
               of
               god
               are
               without
               repentāce
               ;
               whom
               he
               loueth
               once
               he
               loueth
               to
               the
               ende
               ,
               &
               whom
               he
               chooseth
               he
               calleth
               ,
               iustifieth
               ,
               and
               sanctifieth
               ,
               and
               will
               also
               in
               time
               glorifie
               .
               Dauid
               beeing
               in
               such
               affliction
               ,
               that
               he
               could
               hardly
               thinke
               vpon
               God
               ,
               yet
               he
               tooke
               this
               course
               ,
               praied
               to
               the
               Lord
               for
               comfort
               ,
               communed
               with
               his
               owne
               heart
               ,
               and
               called
               to
               remembrance
               
               
               how
               God
               had
               formerly
               dealt
               with
               him
               ,
               and
               with
               this
               meditation
               of
               the
               continuall
               course
               of
               Gods
               mercie
               in
               his
               preseruation
               ,
               he
               confirmed
               his
               faith
               ,
               and
               staied
               his
               heart
               in
               his
               greatest
               troubles
               .
            
          
           
             
               Sect.
               5.
               
            
             
               The
               fifth
               and
               last
               thing
               to
               be
               done
               ,
               is
               the
               
               remooueall
               of
               such
               
                 reasons
                 and
                 doubts
              
               ,
               as
               the
               partie
               distressed
               vsually
               makes
               against
               himselfe
               ,
               for
               his
               owne
               ouerthrow
               .
               For
               it
               is
               the
               manner
               of
               those
               that
               are
               troubled
               in
               minde
               ,
               to
               dispute
               against
               themselues
               ;
               and
               commōly
               they
               are
               woont
               to
               alleadge
               three
               things
               .
            
             
               First
               ,
               beeing
               instructed
               how
               to
               humble
               themselues
               ,
               and
               to
               depend
               on
               Gods
               mercie
               ,
               they
               will
               graunt
               ,
               that
               all
               these
               indeede
               are
               good
               things
               ,
               but
               they
               belong
               not
               to
               them
               :
               for
               they
               neither
               do
               ,
               nor
               can
               feele
               any
               thing
               ,
               but
               the
               tokens
               of
               Gods
               anger
               ,
               and
               that
               they
               are
               alreadie
               entred
               ,
               into
               some
               degrees
               of
               condemnation
               .
            
             
               This
               obiection
               may
               be
               taken
               away
               ,
               by
               informing
               them
               of
               the
               manner
               of
               Gods
               dealing
               in
               all
               his
               workes
               .
               For
               commonly
               he
               workes
               all
               things
               in
               his
               creatures
               ,
               
                 in
                 ,
                 and
                 by
                 cōtraries
              
               ,
               if
               we
               could
               know
               the
               whole
               frame
               of
               them
               .
            
             
               Thus
               in
               the
               Creation
               euery
               creature
               had
               his
               beeing
               of
               that
               which
               had
               no
               beeing
               ,
               and
               something
               was
               made
               ,
               not
               of
               something
               ,
               but
               of
               nothing
               .
               After
               the
               flood
               ,
               the
               signe
               of
               
               Gods
               coueuant
               ,
               for
               the
               preseruation
               of
               the
               world
               from
               destruction
               by
               raine
               ,
               is
               the
               Rainbow
               ,
               which
               indeed
               is
               a
               naturall
               signe
               of
               raine
               .
               When
               Elias
               was
               to
               prooue
               the
               Lord
               to
               be
               the
               onely
               true
               God
               ,
               against
               the
               Idolatrous
               priests
               of
               Baal
               ,
               and
               that
               by
               burnt
               offerings
               ;
               he
               powred
               water
               vpon
               the
               sacrifice
               ,
               &
               fills
               a
               trench
               with
               water
               round
               about
               ,
               and
               in
               this
               contrarie
               means
               was
               the
               sacrifice
               burnt
               vp
               .
               Christ
               for
               the
               curing
               of
               a
               blind
               man
               ,
               tēpers
               spittle
               and
               clay
               together
               ,
               which
               in
               all
               reason
               ,
               is
               a
               fitter
               meanes
               to
               put
               out
               the
               eyes
               ,
               then
               to
               cause
               the
               blind
               to
               see
               .
            
             
               Thus
               in
               the
               worke
               of
               our
               Redemption
               ,
               Christ
               giues
               life
               ,
               not
               by
               life
               ,
               but
               by
               death
               ,
               and
               he
               sendes
               men
               to
               heauen
               by
               the
               gates
               and
               suburbs
               of
               hell
               :
               he
               shewes
               his
               greatest
               power
               ,
               in
               the
               greatest
               weaknes
               ;
               nay
               his
               power
               
               is
               made
               perfect
               through
               weakenes
               .
               He
               will
               not
               build
               vpon
               an
               old
               foundation
               ,
               but
               he
               pulls
               downe
               and
               destroies
               all
               ,
               that
               Man
               may
               haue
               no
               hope
               at
               all
               in
               himselfe
               ,
               but
               that
               all
               the
               hope
               he
               hath
               ,
               may
               be
               in
               God.
               First
               he
               kils
               ,
               and
               then
               he
               makes
               aliue
               ,
               as
               Anna
               
               speaketh
               :
               first
               he
               woundeth
               ,
               and
               then
               he
               healeth
               .
               He
               makes
               man
               to
               sowe
               in
               teares
               ,
               that
               afterward
               he
               may
               reape
               in
               ioy
               .
               And
               he
               that
               knowes
               Gods
               dealing
               to
               be
               this
               ,
               must
               herewith
               rest
               content
               ,
               and
               satisfied
               :
               because
               in
               wrath
               ,
               God
               vseth
               to
               remember
               his
               mercy
               ;
               yea
               his
               mercie
               is
               neuer
               sweete
               vnto
               the
               palate
               of
               the
               soule
               ,
               vntill
               it
               be
               seasoned
               with
               
               some
               tast
               of
               his
               wrath
               .
               The
               Paschall
               Lambe
               was
               eaten
               with
               sowre
               hearbs
               ,
               to
               signifie
               ,
               that
               we
               can
               feele
               no
               sweetenes
               in
               the
               blood
               of
               Christ
               ,
               till
               wee
               first
               feele
               the
               smart
               of
               our
               owne
               sinnes
               ,
               and
               corruptions
               .
            
             
               Secondly
               ,
               these
               persons
               vse
               to
               alleadge
               against
               themselues
               ,
               that
               if
               they
               could
               feele
               any
               comfort
               at
               al
               ,
               then
               they
               would
               stay
               their
               minds
               ,
               and
               yeild
               to
               good
               perswasions
               ,
               and
               exhortations
               .
            
             
               To
               this
               ,
               the
               answer
               is
               ;
               That
               there
               is
               a
               Rule
               of
               grace
               ,
               (
               which
               we
               must
               follow
               )
               gathered
               out
               of
               the
               word
               of
               God
               ,
               and
               the
               experience
               of
               Gods
               Children
               ,
               contrarie
               to
               the
               rule
               of
               nature
               ,
               and
               aboue
               the
               light
               of
               reason
               :
               and
               it
               is
               this
               ,
               that
               
                 in
                 case
                 of
                 a●●liction
                 ,
                 we
                 must
                 not
                 liue
                 by
                 feeling
                 ,
                 but
                 by
                 faith
                 .
              
            
             
               This
               Rule
               is
               grounded
               vpon
               the
               speech
               of
               the
               Lord
               by
               the
               Prophet
               ,
               
                 the
                 iust
                 mā
                 shall
                 liue
              
               
               
                 by
                 his
                 faith
              
               .
               When
               we
               haue
               neither
               sight
               ,
               nor
               sense
               ,
               nor
               any
               tast
               of
               Gods
               mercie
               ,
               but
               onely
               apprehend
               his
               wrath
               ,
               euen
               then
               we
               must
               labour
               to
               lay
               hold
               of
               mercie
               in
               his
               word
               ,
               and
               promise
               .
               Sense
               &
               feeling
               ,
               are
               not
               alwaies
               fit
               directiōs
               for
               the
               time
               of
               this
               life
               :
               For
               he
               may
               be
               the
               deare
               child
               of
               God
               ,
               that
               in
               present
               feeleth
               nothing
               but
               his
               wrath
               and
               indignation
               .
               This
               indeede
               is
               the
               true
               triail
               of
               our
               faith
               ,
               when
               euen
               aboue
               and
               against
               reason
               ,
               we
               relie
               on
               the
               mercie
               of
               God
               ,
               in
               the
               apprehension
               of
               his
               anger
               .
               So
               did
               Dauid
               .
               
                 Out
                 of
                 the
                 deepe
              
               ,
               (
               saith
               he
               )
               that
               is
               ,
               beeing
               nowe
               
               deepely
               plunged
               into
               the
               pangs
               of
               a
               distressed
               conscience
               ,
               
                 haue
                 I
                 called
                 vpō
                 thee
                 ,
                 O
                 Lord
                 :
              
               
               and
               Iob
               in
               the
               like
               case
               .
               
                 Lord
                 ,
                 though
                 thou
                 kill
                 me
                 ,
                 yet
                 will
                 I
                 trust
                 in
                 thee
                 .
              
               Abraham
               is
               commended
               by
               the
               holy
               Ghost
               ,
               amongst
               other
               things
               ,
               for
               this
               ,
               that
               he
               beleeued
               in
               God
               ,
               
                 aboue
                 hope
              
               :
               that
               is
               ,
               against
               all
               matter
               of
               hope
               ,
               that
               might
               possibly
               be
               conceiued
               ,
               vpon
               the
               consideration
               of
               the
               strength
               of
               natural
               causes
               .
               The
               thiefe
               vpon
               the
               crosse
               ,
               feeling
               nothing
               but
               woe
               :
               and
               seeing
               nothing
               in
               Christ
               but
               misery
               and
               contempt
               ,
               yet
               he
               beleeued
               in
               Christ
               ,
               and
               was
               saued
               .
               In
               a
               word
               ,
               Christ
               
               himselfe
               when
               he
               was
               sorsaken
               of
               all
               men
               ,
               and
               voide
               of
               all
               wordly
               comfort
               ,
               and
               felt
               nothing
               but
               the
               depth
               of
               the
               wrath
               God
               ,
               in
               his
               agony
               and
               passion
               ;
               yet
               by
               the
               faith
               of
               his
               manhood
               ,
               hestaied
               himselfe
               and
               said
               ,
               
                 My
                 God
                 ,
                 my
                 God.
              
               
            
             
               Thirdly
               they
               vse
               to
               plead
               ,
               that
               their
               case
               is
               desperate
               ,
               that
               neuer
               any
               was
               in
               such
               a
               state
               as
               they
               are
               ,
               neuer
               any
               touched
               with
               the
               like
               distresse
               of
               mind
               .
            
             
               Answ.
               It
               is
               false
               :
               For
               the
               holy
               Ghost
               hath
               penned
               three
               notable
               places
               of
               Scripture
               ,
               the
               booke
               of
               Iob
               ,
               and
               two
               Psalmes
               of
               Dauid
               ,
               
               wherein
               are
               propounded
               vnto
               vs
               the
               examples
               of
               Iob
               and
               Dauid
               ,
               Gods
               owne
               deare
               seruants
               ,
               who
               were
               in
               as
               great
               distresse
               ,
               as
               euer
               they
               ,
               or
               any
               other
               haue
               beene
               .
               And
               they
               may
               not
               thinke
               ,
               that
               they
               euer
               could
               be
               able
               ,
               to
               indure
               greater
               paines
               then
               Christ
               ,
               who
               
               notwithstanding
               in
               the
               anguish
               of
               his
               soule
               vpon
               the
               Crosse
               ,
               cried
               out
               ,
               
                 My
                 God
                 ,
                 my
                 God
                 ,
                 why
                 hast
                 thou
                 forsaken
                 me
                 ?
              
            
             
               And
               thus
               much
               touching
               the
               first
               kind
               of
               trouble
               of
               conscience
               ,
               called
               the
               diuine
               temptation
               .
            
          
        
         
           
             CHAP.
             IX
             .
          
           
             
               Of
               the
               second
               Speciall
               Distresse
               ,
               arisi●g
               from
               outward
               afflictions
               .
            
          
           
             THe
             second
             kind
             of
             Distresse
             is
             that
             which
             ariseth
             from
             
               outward
               afflictions
            
             .
             By
             Afflictions
             I
             vnderstand
             ,
             all
             manner
             of
             miseries
             and
             calamities
             in
             this
             life
             ,
             from
             the
             least
             to
             the
             greatest
             ,
             from
             the
             paine
             of
             the
             little
             finger
             ,
             to
             the
             very
             pangs
             of
             death
             .
          
           
             Nowe
             the
             Question
             is
             ,
             howe
             the
             Trouble
             of
             minde
             ,
             arising
             by
             Afflictions
             ,
             may
             be
             remedied
             .
             For
             the
             answer
             of
             which
             question
             ,
             two
             things
             are
             required
             of
             the
             partie
             distressed
             ,
             Practise
             and
             Meditation
             .
          
           
             
               Sect.
               1.
               
            
             
               The
               Practise
               is
               that
               ,
               which
               is
               to
               be
               vsed
               ,
               in
               
               all
               distresses
               of
               minde
               what
               soeuer
               .
               And
               it
               is
               a
               diligent
               examination
               of
               the
               conscience
               in
               
               regard
               of
               sinne
               ;
               an
               earnest
               and
               heartie
               confession
               thereof
               vnto
               God
               :
               and
               deprecation
               ,
               that
               is
               ,
               earnest
               praier
               vnto
               him
               ,
               for
               the
               pardon
               of
               the
               same
               .
               These
               three
               things
               ,
               beeing
               done
               truly
               and
               vnfainedly
               from
               the
               heart
               ,
               are
               a
               present
               remedie
               against
               this
               trouble
               ,
               and
               bring
               with
               them
               much
               comfort
               .
            
             
               Manasses
               the
               king
               of
               Iudah
               ,
               that
               had
               cōmitted
               much
               wickednesse
               :
               when
               he
               was
               carried
               captiue
               to
               Babel
               ,
               and
               there
               put
               in
               chaines
               ,
               he
               humbled
               himselfe
               ,
               acknowledged
               
               his
               sinnes
               ,
               and
               praied
               earnestly
               vnto
               the
               Lord
               ,
               and
               the
               issue
               was
               good
               ;
               for
               God
               was
               intreated
               of
               him
               ,
               and
               gaue
               him
               deliuerance
               .
               Iob
               beeing
               long
               in
               outward
               affliction
               ,
               humbled
               himselfe
               in
               like
               manner
               ,
               and
               at
               length
               receiued
               comfort
               ,
               Daniel
               humbled
               himselfe
               before
               God
               ,
               for
               his
               owne
               sinnes
               ,
               and
               for
               the
               sinnes
               of
               Gods
               people
               ,
               making
               request
               vnto
               
               God
               earnestly
               for
               them
               ,
               and
               euen
               when
               he
               was
               in
               the
               acte
               of
               praying
               ,
               the
               Lord
               sent
               his
               angel
               Gabriel
               ,
               to
               giue
               him
               notice
               of
               deliuerance
               .
               Lastly
               ,
               the
               Church
               of
               God
               ,
               vnder
               the
               crosse
               ,
               performed
               the
               like
               dutie
               ,
               
                 Let
                 vs
              
               
               
                 search
                 and
                 trie
                 our
                 waies
                 ,
                 and
                 turne
                 to
                 the
                 Lord
                 ,
              
               and
               God
               in
               mercie
               gaue
               an
               eare
               vnto
               her
               mourning
               and
               lamentation
               .
               By
               all
               these
               places
               ,
               it
               is
               apparent
               ,
               that
               there
               is
               no
               better
               remedie
               in
               the
               world
               ,
               for
               the
               minde
               of
               man
               ,
               grieued
               by
               meanes
               of
               outward
               afflictions
               ,
               then
               the
               practise
               of
               the
               duties
               before
               named
               .
            
          
           
             
             
               Sect.
               2.
               
            
             
               The
               next
               thing
               vnto
               Practise
               ,
               is
               the
               Meditation
               of
               the
               comfortable
               doctrines
               that
               are
               
               set
               downe
               in
               the
               word
               of
               God
               ,
               touching
               afflictions
               .
               All
               which
               doctrines
               ,
               may
               be
               reduced
               to
               fiue
               principall
               and
               maine
               grounds
               of
               comfort
               ,
               and
               shall
               be
               laid
               downe
               in
               their
               order
               .
            
             
               The
               first
               Ground
               is
               ,
               that
               
                 All
                 afflictions
                 from
              
               
               
                 the
                 least
                 to
                 the
                 greatest
                 ,
                 doe
                 come
                 to
                 passe
                 ,
                 not
                 by
                 accident
                 ,
                 chaunce
                 ,
                 or
                 fortune
                 ,
                 but
                 by
                 the
                 speciall
                 prouidence
                 of
                 God.
              
               I
               explaine
               it
               thus
               :
               In
               euery
               particular
               crosse
               and
               affliction
               ,
               there
               is
               the
               hand
               of
               Gods
               particular
               prouidence
               ,
               and
               that
               in
               three
               regards
               .
            
             
               First
               ,
               because
               God
               
                 decreeth
                 ,
                 and
                 foreappointeth
              
               euery
               particular
               crosse
               .
               Marke
               the
               words
               of
               Paul
               ,
               
                 Whome
                 God
                 hath
                 foreknowne
                 ,
                 them
                 he
              
               
               
                 hath
                 predestinate
                 ,
                 to
                 be
                 made
                 like
                 vnto
                 the
                 image
                 of
                 his
                 s●●ne
              
               ;
               and
               what
               is
               this
               image
               ?
               nothing
               else
               ,
               but
               a
               conformitie
               vnto
               Christ
               in
               afflictions
               for
               this
               life
               ,
               and
               in
               glorie
               for
               the
               life
               to
               come
               .
               Now
               if
               God
               hath
               decreed
               ,
               that
               those
               whome
               he
               foreknew
               ,
               should
               be
               conformable
               vnto
               his
               Sonne
               in
               these
               respects
               ,
               then
               hath
               he
               also
               decreed
               the
               afflictions
               themselues
               .
            
             
               Secondly
               ,
               God
               doth
               not
               onely
               barely
               permit
               afflictions
               to
               be
               ,
               but
               also
               he
               effecteth
               them
               ,
               and
               brings
               them
               into
               execution
               ,
               as
               they
               are
               crosses
               ,
               corrections
               ,
               trialls
               ,
               and
               punishments
               .
               
               
                 I
                 make
                 peace
              
               (
               saith
               the
               Lord
               )
               
                 and
                 I
              
               
               
                 create
                 euill
              
               ,
               that
               is
               ,
               not
               the
               euill
               of
               sinne
               ,
               but
               of
               punishment
               ,
               which
               is
               euill
               in
               our
               sense
               and
               feeling
               .
               For
               things
               are
               tearmed
               euill
               two
               waies
               :
               some
               are
               euill
               indeed
               ,
               some
               are
               euill
               not
               indeed
               ,
               but
               in
               regard
               of
               our
               sense
               ,
               apprehension
               ,
               and
               estimation
               ;
               and
               of
               this
               latter
               sort
               are
               afflictions
               ,
               which
               God
               is
               said
               to
               create
               .
               And
               to
               this
               purpose
               is
               the
               saying
               of
               the
               Prophet
               Amos
               ,
               
                 Shall
                 there
                 be
                 euill
                 in
                 the
                 citie
                 ,
              
               
               
                 and
                 the
                 Lord
                 hath
                 not
                 done
                 it
                 ?
              
            
             
               Thirdly
               ,
               as
               God
               causeth
               afflictions
               ,
               so
               he
               
                 ordereth
                 and
                 disposeth
              
               them
               ,
               that
               is
               ,
               he
               limiteth
               and
               appointeth
               the
               beginning
               ,
               the
               end
               ,
               the
               measure
               or
               quantitie
               ,
               and
               the
               continuance
               thereof
               .
               Yea
               he
               also
               ordereth
               them
               to
               their
               right
               endes
               ,
               namely
               ,
               his
               owne
               glorie
               ,
               the
               good
               of
               his
               seruants
               ,
               and
               the
               benefit
               of
               his
               Church
               .
               Thus
               God
               is
               saide
               to
               correct
               his
               people
               
                 in
                 iudgement
              
               ,
               that
               is
               ,
               so
               
               as
               he
               will
               haue
               the
               whole
               ordering
               of
               the
               correction
               in
               his
               owne
               hand
               .
               Ioseph
               tells
               his
               brethren
               ,
               that
               when
               they
               intended
               euill
               against
               him
               ,
               in
               selling
               him
               to
               the
               Ishmaelites
               for
               siluer
               ,
               
                 God
                 disposed
                 it
                 for
                 good
              
               .
               
               When
               Shemei
               cursed
               Dauid
               ,
               he
               forbade
               his
               seruants
               ,
               so
               much
               as
               to
               meddle
               with
               him
               ,
               and
               why
               ?
               because
               (
               saith
               he
               )
               
                 the
                 Lord
              
               
               
                 bade
                 him
                 to
                 curse
                 ,
                 and
                 who
                 then
                 dare
                 say
                 onto
                 him
                 ,
                 Why
                 hast
                 thou
                 done
                 so
                 ?
              
               And
               to
               this
               purpose
               the
               Prophet
               Dauid
               saith
               ,
               
                 I
                 held
                 my
                 peace
                 and
                 said
                 nothing
                 :
              
               why
               ?
               
                 because
                 thou
                 ,
                 Lord
                 ,
                 hast
                 
                 done
                 it
                 ,
              
               Psal.
               39.
               9.
               
            
             
               Here
               some
               wil
               say
               ,
               if
               Afflictions
               did
               come
               onely
               from
               God
               ,
               it
               were
               somewhat
               ,
               but
               of●ent●●es
               they
               come
               from
               men
               ,
               that
               beare
               vs
               no
               good
               will
               ,
               and
               therefore
               no
               maruell
               though
               we
               be
               impatient
               .
               Answ.
               When
               crosses
               doe
               come
               from
               men
               ,
               God
               vseth
               them
               as
               instruments
               ,
               to
               execute
               his
               iudgements
               vpon
               vs
               ;
               and
               in
               this
               worke
               ,
               God
               is
               the
               chiefe
               doer
               ,
               and
               they
               are
               as
               tooles
               ,
               in
               the
               hand
               of
               the
               workman
               .
               And
               the
               Lord
               inflicteth
               them
               vpon
               vs
               by
               men
               ,
               to
               trie
               our
               patience
               vnder
               the
               crosse
               .
               Ioseph
               ,
               though
               he
               knew
               well
               ,
               the
               badde
               dealing
               of
               his
               brethren
               towards
               him
               ,
               yet
               he
               looked
               not
               to
               them
               alone
               ,
               but
               to
               an
               higher
               cause
               ,
               namely
               ,
               the
               Lord
               himselfe
               ,
               who
               executed
               his
               owne
               good
               will
               by
               them
               :
               God
               (
               faith
               he
               )
               
                 disposed
                 it
                 to
                 good
              
               ,
               And
               againe
               ,
               
                 God
                 did
                 send
                 me
                 before
                 you
                 into
                 Egypt
                 for
                 your
              
               
               preseruation
               .
            
             
               The
               Second
               ground
               is
               ,
               
                 The
                 commandement
              
               
               
                 of
                 God
                 ,
                 touching
                 the
                 crosse
                 ,
                 and
                 obedience
                 vnto
                 him
                 therein
                 .
              
               This
               commaundement
               is
               expressed
               ,
               Luk.
               9.
               23.
               where
               we
               are
               commanded
               to
               
                 take
                 vp
                 our
                 crosse
                 euery
                 day
                 ,
              
               and
               follow
               Christ.
               Abraham
               was
               commanded
               ,
               with
               his
               owne
               hands
               to
               sacrifice
               his
               onely
               sonne
               Isaac
               ;
               and
               to
               this
               commandement
               ,
               (
               though
               otherwise
               a
               great
               crosse
               vnto
               him
               )
               he
               addresseth
               himselfe
               to
               yeeld
               obedience
               .
               And
               in
               the
               prophecie
               of
               Micah
               ,
               the
               Church
               saith
               ,
               
                 Shee
                 will
              
               
               
                 boare
                 the
                 wrath
                 of
                 the
                 Lord
                 ,
              
               that
               is
               ,
               shee
               will
               
               performe
               obedience
               to
               him
               in
               the
               crosse
               ,
               
                 because
                 shee
                 had
                 sinned
                 against
                 him
                 .
              
               And
               Saint
               Peter
               saith
               ,
               that
               
                 God
                 resisteth
                 the
                 proud
                 ,
                 and
                 giueth
                 grace
                 to
                 the
                 humble
                 :
                 therefore
                 humble
                 your
              
               
               
                 selues
                 vnder
                 the
                 mightie
                 hand
                 of
                 God.
              
               And
               this
               beeing
               the
               commaundement
               of
               God
               ,
               that
               we
               should
               yeeld
               obedience
               to
               him
               ,
               in
               euery
               affliction
               ,
               we
               ought
               to
               be
               no
               lesse
               carefull
               to
               obey
               it
               ,
               then
               any
               one
               commandement
               of
               the
               morall
               Law.
               
            
             
               The
               Third
               ground
               is
               ,
               that
               
                 God
                 will
                 be
                 present
              
               
               
                 with
                 his
                 seruants
                 in
                 their
                 afflictions
                 .
              
               Vpon
               this
               ground
               ,
               Dauid
               comforts
               himselfe
               ,
               
                 because
                 God
                 had
                 promised
                 to
                 heare
                 him
                 ,
                 to
                 be
                 with
              
               
               
                 him
                 in
                 trouble
                 ,
                 and
                 to
                 deliuer
                 him
                 .
              
               And
               in
               an
               other
               place
               ,
               
                 Though
                 I
                 should
                 walke
                 in
                 the
                 shaddow
                 of
                 death
                 ,
                 I
                 would
                 feare
                 none
                 ill
                 ,
                 for
                 thou
                 art
              
               
               
                 with
                 me
                 ,
                 &c.
              
               
            
             
               Now
               that
               we
               may
               the
               better
               vnderstand
               this
               doctrine
               ,
               we
               are
               to
               consider
               what
               be
               the
               Ends
               or
               Effects
               of
               Gods
               beeing
               with
               vs
               in
               affliction
               ,
               whereby
               he
               testifieth
               his
               presence
               ,
               and
               they
               are
               three
               .
            
             
               The
               first
               is
               ,
               to
               worke
               our
               deliuerance
               from
               the
               crosse
               :
               
                 Call
                 vpon
                 me
              
               (
               saith
               the
               Lord
               )
               
                 in
                 the
              
               
               
                 time
                 of
                 thy
                 trouble
                 ,
                 and
                 I
                 will
                 deliuer
                 thee
                 .
              
               This
               promise
               must
               not
               be
               vnderstood
               simply
               ,
               but
               with
               an
               exception
               ,
               
                 so
                 farre
                 forth
                 as
                 it
                 shall
                 be
                 for
                 our
                 good
                 .
              
               For
               all
               promises
               of
               temporall
               deliuerance
               ,
               are
               conditionall
               ,
               and
               must
               be
               conceiued
               ,
               with
               this
               limitation
               of
               the
               crosse
               and
               chastisement
               ,
               if
               God
               please
               to
               impose
               it
               .
            
             
             
               Some
               may
               say
               ,
               how
               if
               God
               will
               not
               deliuer
               vs
               ,
               but
               leaue
               vs
               in
               the
               affliction
               ,
               what
               cōfort
               shall
               we
               then
               haue
               ?
            
             
               Answ.
               In
               the
               second
               place
               therefore
               we
               must
               remember
               ▪
               that
               God
               will
               temper
               and
               moderate
               our
               afflictions
               ,
               so
               as
               we
               may
               be
               able
               to
               beare
               them
               .
               Habbakuk
               praieth
               vnto
               God
               ,
               in
               the
               behalfe
               of
               the
               Church
               ,
               
                 that
                 he
                 would
                 in
                 wrath
                 remember
                 mercie
                 .
              
               And
               Paul
               
               saith
               ,
               that
               
                 the
                 Lord
                 will
                 not
                 suffer
                 vs
                 to
                 be
                 tempted
                 aboue
                 that
                 we
                 are
                 able
                 to
                 beare
                 ,
                 but
                 will
                 giue
              
               
               
                 an
                 issue
                 with
                 the
                 temptation
              
               .
            
             
               Thirdly
               ,
               put
               the
               case
               that
               God
               doth
               not
               moderate
               our
               afflictions
               ,
               but
               suffer
               them
               to
               remaine
               vpon
               vs
               ,
               not
               onely
               for
               some
               time
               of
               our
               life
               ,
               but
               to
               the
               very
               death
               :
               yet
               then
               will
               he
               testifie
               his
               holy
               presence
               an
               other
               way
               ,
               namely
               ,
               by
               giuing
               the
               partie
               distressed
               ,
               power
               and
               strength
               to
               beare
               his
               affliction
               .
               
                 Vnto
                 you
                 it
                 is
                 giuen
              
               (
               saith
               Paul
               )
               
                 for
                 Christ
                 ,
                 that
                 not
                 onely
                 ye
                 should
                 beleeue
                 in
                 him
                 ,
                 but
                 also
                 suffer
              
               
               
                 for
                 his
                 sake
              
               .
            
             
               The
               Fourth
               ground
               of
               comfort
               in
               affliction
               is
               ,
               that
               
                 euery
                 affliction
                 vpon
                 the
                 seruants
                 of
              
               
               
                 God
                 ,
                 hath
                 some
                 speciall
                 goodnesse
                 in
                 it
                 .
              
               Rom.
               8.
               28.
               
               
                 We
                 know
                 that
                 all
                 things
                 ,
                 worke
                 together
              
               for
               good
               
                 vnto
                 them
                 that
                 loue
                 God.
              
               And
               in
               regard
               hereof
               ,
               the
               crosses
               which
               are
               indured
               by
               Gods
               children
               ,
               are
               so
               farre
               from
               beeing
               preiudiciall
               to
               their
               saluation
               ,
               that
               they
               are
               rather
               helps
               and
               furtherances
               of
               the
               same
               .
               Now
               this
               Goodnes
               is
               perceiued
               two
               waies
               .
               First
               ,
               
               by
               the
               fruit
               and
               effect
               of
               it
               ,
               and
               then
               by
               the
               qualitie
               and
               condition
               thereof
               .
               In
               both
               which
               respects
               ,
               afflictions
               are
               good
               .
            
             
               Touching
               the
               fruits
               of
               Afflictions
               ,
               because
               
               they
               are
               manifold
               ,
               I
               will
               reduce
               them
               to
               seauen
               principall
               heads
               .
            
             
               I.
               Afflictions
               doe
               make
               men
               to
               see
               and
               
               consider
               their
               sinnes
               .
               Iosephs
               brethren
               for
               twentie
               yeares
               together
               ,
               were
               little
               or
               not
               at
               all
               troubled
               for
               their
               wickednes
               ,
               in
               selling
               their
               brother
               ;
               yet
               vpon
               their
               affliction
               in
               Egypt
               ,
               they
               began
               to
               consider
               what
               they
               had
               done
               .
               
                 We
                 haue
              
               (
               say
               they
               )
               
                 verily
                 sinned
                 against
              
               
               
                 our
                 brother
                 ,
                 in
                 that
                 we
                 saw
                 the
                 anguish
                 of
                 his
                 soule
                 ,
                 when
                 he
                 besought
                 vs
                 ,
                 and
                 we
                 would
                 not
                 heare
                 him
                 :
                 therefore
                 is
                 this
                 trouble
                 come
                 vpon
                 vs.
              
               Manasses
               in
               the
               time
               of
               his
               peace
               ,
               gaue
               himselfe
               to
               witchcraft
               ,
               and
               the
               worshipping
               of
               straunge
               gods
               :
               but
               when
               he
               was
               captiue
               in
               Babylon
               ,
               then
               was
               he
               brought
               to
               the
               sight
               of
               his
               sinnes
               ,
               &
               mooued
               to
               humble
               himselfe
               before
               God
               for
               them
               .
            
             
               II.
               Afflictions
               serue
               to
               humble
               men
               in
               
               their
               soules
               before
               God.
               The
               young
               vnthrift
               in
               the
               Gospel
               ,
               called
               the
               Prodigall
               childe
               ,
               while
               his
               portion
               lasted
               he
               spent
               liberally
               ,
               and
               was
               grieued
               for
               nothing
               :
               but
               when
               he
               
               came
               to
               be
               pinched
               with
               hunger
               ,
               and
               that
               through
               his
               owne
               follie
               ,
               then
               he
               humbled
               himselfe
               before
               his
               father
               ,
               &
               returned
               home
               vnto
               him
               .
               Dauid
               saith
               of
               himselfe
               ,
               that
               
                 in
                 his
                 prosperi●te
                 be
                 thought
                 he
                 should
                 neuer
                 be
                 mooued
                 ,
                 
                 because
                 the
                 Lord
                 of
                 his
                 goodnesse
                 had
                 made
                 his
                 mountaine
                 to
                 stand
                 strong
                 :
                 but
              
               (
               saith
               he
               )
               
                 thou
                 didst
                 hide
                 thy
                 face
                 ,
                 and
                 I
                 was
                 troubled
                 ,
                 then
                 cried
                 I
                 vnto
                 the
                 Lord.
                 
              
            
             
               III.
               They
               serue
               to
               worke
               Amendment
               
               of
               life
               .
               
                 No
                 chastising
              
               (
               saith
               the
               Author
               to
               the
               Hebrewes
               )
               
                 for
                 the
                 present
                 seemeth
                 to
                 be
                 ioyous
                 ,
                 but
                 afterward
                 it
                 bringeth
                 the
                 quiet
                 fruit
                 of
                 righteousnesse
                 ,
              
               
               
                 to
                 them
                 that
                 are
                 thereby
                 exercised
              
               ;
               that
               is
               ,
               afflictions
               and
               chastisments
               that
               seaze
               vpon
               Gods
               children
               ,
               doe
               leaue
               after
               them
               amendment
               of
               life
               ,
               as
               the
               needle
               passeth
               thorough
               the
               cloath
               ,
               and
               leaueth
               the
               threed
               behinde
               it
               .
               
                 When
                 we
                 are
                 iudged
              
               (
               saith
               the
               Apostle
               )
               
                 we
                 are
                 nurtered
                 of
                 the
                 Lord
                 ,
                 that
                 we
                 might
              
               
               
                 not
                 be
                 condemned
                 with
                 the
                 world
                 .
              
               And
               Dauid
               confesseth
               ,
               Psal.
               119.
               
               
                 It
                 is
                 good
                 for
                 me
                 that
                 I
                 haue
                 beene
                 afflicted
                 ,
                 that
                 I
                 might
                 learne
                 thy
                 statutes
                 .
              
               And
               the
               good
               husbandman
               ,
               purgeth
               and
               pruneth
               the
               vine
               ,
               that
               it
               may
               bring
               forth
               
               more
               and
               better
               fruit
               .
            
             
               IIII.
               They
               cause
               men
               to
               denie
               themselues
               ,
               and
               to
               relie
               wholly
               on
               the
               mercie
               of
               
               God.
               Thus
               Paul
               
                 receiued
                 the
                 sentence
                 of
                 death
              
               
               
                 in
                 himselfe
                 ,
                 that
                 he
                 should
                 not
                 trust
                 in
                 himselfe
                 ,
                 but
                 in
                 God
                 ,
                 that
                 raiseth
                 the
                 dead
                 .
              
            
             
               V.
               The
               fift
               ,
               is
               Invocation
               .
               For
               afflictions
               make
               vs
               to
               crie
               heartily
               and
               feruently
               vnto
               
               God
               ,
               to
               bring
               our selues
               into
               his
               presence
               ,
               and
               there
               to
               abase
               our selues
               before
               him
               .
               Thus
               the
               Lord
               said
               of
               the
               olde
               Israelites
               ,
               that
               
                 when
                 he
                 slew
                 them
                 ,
                 then
                 they
                 returned
                 ,
                 &
                 sought
                 
                 him
                 earely
                 ,
              
               Psal.
               78.
               34.
               
               And
               els
               where
               he
               saith
               of
               his
               children
               ,
               that
               
                 in
                 their
                 affliction
                 they
                 will
              
               
               
                 seeke
                 him
                 diligently
              
               .
            
             
               VI.
               The
               sixth
               ,
               is
               Patience
               .
               
                 Affliction
                 bringeth
              
               
               
                 forth
                 patience
                 ,
                 patience
                 experience
                 ,
                 &c.
                 
              
               As
               if
               he
               should
               say
               ;
               because
               the
               loue
               of
               God
               is
               shed
               in
               our
               hearts
               ,
               therefore
               in
               afflictions
               we
               are
               patient
               .
               Now
               whilst
               we
               patiently
               heare
               the
               crosse
               ,
               we
               haue
               experience
               of
               the
               mercie
               and
               loue
               of
               God
               towards
               vs
               :
               and
               hauing
               once
               in
               some
               notable
               deliuerance
               ,
               tried
               and
               tasted
               the
               mercie
               of
               God
               ,
               we
               doe
               by
               hope
               (
               as
               it
               were
               )
               promise
               to
               our selues
               ,
               the
               saide
               fauour
               and
               mercie
               ,
               for
               time
               to
               come
               .
            
             
               VII
               .
               The
               last
               fruit
               ,
               is
               Obedience
               .
               This
               
               the
               holy
               Ghost
               teacheth
               ,
               to
               haue
               beene
               the
               fruit
               of
               the
               suffering
               of
               Christ
               ,
               when
               he
               saith
               ,
               
                 Though
                 he
                 were
                 the
                 sonne
                 ,
                 yet
                 learned
                 he
                 obedience
                 ,
              
               
               
                 by
                 the
                 things
                 which
                 he
                 suffered
                 .
              
            
             
               In
               the
               next
               place
               ,
               Afflictions
               are
               good
               in
               regard
               of
               their
               qualitie
               and
               condition
               ,
               which
               is
               ,
               that
               they
               are
               tokens
               and
               
                 pledges
                 of
                 our
                 adoption
              
               ,
               when
               we
               make
               the
               best
               vse
               of
               them
               .
               
                 If
                 ye
                 indure
              
               
               chastening
               ,
               (
               saith
               the
               holy
               Ghost
               )
               
                 God
                 offereth
                 himselfe
                 vnto
                 you
                 as
                 vnto
                 sonnes
                 ,
              
               that
               is
               ,
               he
               comes
               to
               you
               in
               the
               crosse
               ,
               not
               as
               a
               iudge
               and
               reuenger
               ,
               but
               as
               a
               kind
               and
               louing
               father
               ;
               and
               the
               crosse
               imposed
               ,
               is
               as
               it
               were
               his
               fatherly
               hand
               ,
               wherewith
               the
               chastiseth
               vs
               :
               and
               therefore
               Iob
               praiseth
               God
               for
               his
               affliction
               ,
               saying
               ,
               
                 God
                 hath
                 giuen
                 ,
                 and
                 God
                 hath
                 taken
                 away
                 ,
                 blessed
                 be
                 the
                 name
                 of
                 the
                 Lord.
                 
              
               
            
             
             
               The
               fifth
               Ground
               of
               comfort
               is
               ,
               
                 that
                 the
                 partie
                 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
               happines
               ,
               to
               knowe
               the
               fellowship
               of
               Christs
               afflictions
               ,
               and
               to
               be
               made
               conformable
               vnto
               his
               death
               .
               Phil.
               3.
               10.
               
               And
               Saint
               Peter
               exhorteth
               beleeuers
               
                 to
                 reioyce
                 in
                 as
                 much
                 as
                 they
                 are
                 partakers
                 of
                 Christes
                 sufferings
                 .
              
               1.
               
               Pet.
               4.
               13.
               
               Secondly
               ,
               if
               the
               partie
               afflicted
               repent
               ,
               Christ
               communicateth
               with
               him
               in
               al
               his
               crosses
               ,
               &
               accounts
               them
               as
               his
               owne
               .
               The
               Apostle
               in
               this
               regard
               ,
               would
               haue
               no
               man
               thinke
               it
               strange
               ,
               no
               not
               when
               he
               is
               in
               the
               fierie
               triall
               ;
               but
               rather
               to
               reioyce
               because
               he
               is
               partaker
               of
               Christs
               sufferings
               .
               1.
               
               Pet.
               4.
               12.
               
               And
               Christ
               saith
               to
               Saul
               persecuting
               his
               Church
               ,
               
                 Saul
                 ,
                 Saul
                 ,
                 why
                 persecutest
                 thou
                 me
                 ?
              
               Thirdly
               ,
               he
               that
               is
               afflicted
               ,
               hath
               other
               seruants
               of
               God
               ,
               partakers
               with
               him
               in
               all
               his
               afflictions
               .
               The
               Apostle
               Peter
               wisheth
               the
               Church
               of
               God
               to
               resist
               Sathan
               by
               faith
               ,
               knowing
               ,
               saith
               he
               
                 that
                 the
                 same
                 afflictions
                 are
                 accomplished
                 ,
                 in
                 your
                 brothren
                 that
                 are
                 in
                 the
                 world
                 .
              
               1.
               
               Pet.
               5.
               9.
               
            
             
               Thus
               much
               generally
               of
               Afflictions
               ,
               and
               of
               Comfort
               in
               them
               .
               It
               were
               a
               long
               and
               tedious
               worke
               to
               set
               all
               downe
               in
               particular
               ,
               together
               with
               their
               proper
               and
               distinct
               Comforts
               :
               therefore
               I
               will
               passe
               them
               ouer
               ,
               and
               speake
               only
               of
               three
               kinds
               of
               Afflictions
               ,
               
               with
               their
               Remedies
               .
            
          
           
             
               Sect.
               2.
               
            
             
               The
               first
               is
               ,
               the
               
                 Deferring
                 of
                 deliuerance
              
               :
               a
               
               great
               afflictiō
               ,
               if
               it
               be
               considered
               .
               And
               touching
               it
               ,
               I
               propound
               one
               Question
               ,
               namely
               ,
               
                 How
                 the
                 minde
                 of
                 the
                 partie
                 distressed
                 ,
                 may
                 be
                 staied
                 ,
                 when
                 as
                 the
                 Lord
                 deferres
                 deliuerance
                 .
              
            
             
               For
               the
               answer
               hereof
               ,
               three
               especiall
               points
               are
               to
               be
               considered
               .
            
             
               I.
               First
               ,
               that
               God
               hath
               in
               his
               wisdome
               ,
               set
               downe
               certen
               and
               unchangeable
               times
               ,
               for
               the
               accomplishment
               and
               issue
               of
               all
               things
               that
               are
               .
               
                 Ther
                 is
                 a
                 time
                 appointed
                 to
                 euery
                 thing
                 vnder
                 the
                 sunne
                 ,
              
               Eccl.
               3.
               1
               
               The
               speech
               of
               Salomon
               is
               generall
               ,
               and
               the
               meaning
               of
               it
               is
               this
               .
               Whatsoeuer
               there
               is
               in
               the
               world
               ,
               either
               done
               ,
               or
               suffered
               ,
               or
               enioyed
               by
               man
               ,
               whether
               it
               be
               of
               the
               number
               of
               naturall
               things
               ,
               or
               of
               those
               which
               are
               voluntarily
               vndertaken
               ,
               or
               necessarily
               endured
               ;
               God
               hath
               in
               his
               prouidence
               sorted
               vnto
               them
               ,
               a
               set
               time
               and
               season
               ,
               whereof
               dependeth
               the
               successe
               of
               them
               all
               .
               And
               this
               time
               ,
               himselfe
               most
               freely
               ordereth
               and
               ruleth
               at
               his
               owne
               good
               pleasure
               ;
               which
               ,
               as
               no
               mā
               can
               hinder
               or
               stay
               ,
               so
               is
               it
               not
               in
               the
               power
               of
               any
               ,
               to
               hasten
               ,
               or
               preuēt
               .
            
             
               This
               point
               ,
               the
               Holy
               Ghost
               in
               Scripture
               prooueth
               by
               two
               instances
               ,
               of
               the
               threatnings
               and
               promises
               of
               God
               ,
               which
               himselfe
               accomplisheth
               ,
               at
               some
               certaine
               and
               vnchangeable
               times
               .
            
             
             
               When
               the
               old
               world
               in
               the
               daies
               of
               Noah
               ,
               had
               growne
               to
               much
               impietie
               ,
               and
               wickednes
               ,
               the
               Lord
               appointed
               a
               certaine
               space
               of
               120.
               yeares
               ,
               for
               their
               repentance
               and
               conuersion
               ;
               at
               the
               very
               ende
               and
               tearme
               whereof
               ,
               
               he
               brought
               the
               flood
               vpon
               them
               ,
               and
               not
               before
               .
               For
               if
               we
               compare
               the
               particular
               circumstances
               of
               time
               ,
               noted
               in
               the
               7.
               of
               Genesis
               ,
               with
               that
               which
               
                 S.
                 Peter
              
               writeth
               ,
               1.
               
               Pet.
               3.
               20.
               ee
               shall
               find
               ,
               that
               the
               inundation
               of
               waters
               came
               vpon
               the
               earth
               ,
               at
               the
               very
               point
               of
               time
               before
               determined
               .
            
             
               Againe
               ,
               God
               threatned
               by
               Ieremie
               ,
               that
               the
               Iewes
               for
               their
               sins
               ,
               should
               be
               led
               captiue
               ,
               and
               serue
               the
               king
               of
               Babel
               70.
               yeares
               .
               Now
               if
               we
               take
               the
               iust
               computation
               of
               
               time
               ,
               it
               will
               appeare
               ,
               that
               so
               soone
               as
               euer
               those
               yeres
               were
               expired
               ,
               the
               foresaid
               threat
               was
               accomplished
               .
               And
               therefore
               Daniel
               ,
               alluding
               to
               Ieremies
               prophecie
               ,
               exactly
               setteth
               it
               downe
               ,
               when
               he
               saith
               ,
               
                 The
                 same
                 night
                 was
                 Belshazzarking
                 of
                 the
                 Chaldeans
                 slaine
                 ,
              
               that
               is
               ,
               
               the
               very
               night
               wherein
               those
               70.
               yeares
               came
               to
               their
               full
               period
               .
            
             
               And
               as
               there
               are
               set
               times
               ,
               allotted
               by
               God
               for
               the
               execution
               of
               his
               threatning
               sentēces
               ;
               so
               also
               hath
               he
               determined
               certenly
               ,
               the
               accomplishment
               of
               all
               and
               euery
               of
               his
               promises
               .
            
             
               An
               example
               hereof
               we
               haue
               in
               the
               Israelites
               ,
               of
               whom
               the
               Lord
               said
               to
               Abrahā
               ,
               that
               
               they
               should
               be
               in
               affliction
               in
               a
               strange
               land
               ,
               
               430.
               yeres
               ,
               and
               then
               be
               deliuered
               .
               This
               promise
               of
               God
               was
               expressely
               fulfilled
               ,
               as
               we
               read
               in
               the
               booke
               of
               Exodus
               .
               For
               before
               the
               ende
               and
               tearme
               of
               these
               yeares
               ,
               they
               had
               no
               deliuerance
               at
               all
               :
               but
               when
               that
               time
               was
               expired
               ,
               euen
               
                 that
                 selfe
                 same
                 day
                 ,
                 departed
              
               
               all
               the
               hosts
               of
               Israel
               ,
               out
               of
               the
               land
               of
               Egypt
               .
               And
               though
               Moses
               ,
               fourtie
               yeares
               before
               this
               time
               ,
               tooke
               in
               hand
               the
               worke
               of
               their
               deliuerance
               ;
               yet
               he
               did
               it
               without
               successe
               ;
               
               and
               vpon
               a
               certaine
               accident
               ,
               beeing
               himselfe
               constrained
               to
               flie
               into
               Madian
               ,
               he
               liued
               there
               as
               a
               stranger
               with
               Iethro
               his
               father
               in
               law
               ,
               till
               the
               saide
               time
               of
               foure
               hundred
               and
               thirtie
               yeares
               was
               accomplished
               ;
               toward
               the
               ende
               whereof
               ,
               being
               called
               of
               God
               to
               that
               office
               ,
               he
               prospered
               ,
               and
               not
               before
               .
               And
               in
               the
               same
               manner
               ,
               hath
               God
               set
               downe
               a
               certaine
               period
               of
               time
               ,
               within
               which
               ,
               he
               will
               exercise
               his
               children
               more
               or
               lesse
               ,
               and
               at
               the
               end
               wherof
               ,
               and
               not
               before
               ,
               he
               will
               releeue
               and
               comfort
               them
               againe
               .
            
             
               Now
               as
               the
               certentie
               of
               the
               accomplishment
               of
               Gods
               threatning
               word
               ,
               serues
               to
               terrifie
               all
               wicked
               liuers
               from
               sinne
               :
               so
               the
               vnchangeable
               performance
               of
               his
               promises
               ,
               at
               the
               very
               time
               prefixed
               ,
               &
               not
               before
               ,
               teacheth
               the
               children
               of
               God
               sundrie
               things
               .
            
             
               First
               ,
               that
               when
               they
               are
               in
               any
               distresse
               ,
               &
               haue
               not
               present
               or
               speedie
               deliuerance
               ,
               according
               to
               their
               desire
               ,
               they
               should
               waite
               the
               Lords
               leisure
               ,
               and
               expect
               with
               patience
               
               till
               the
               time
               come
               ,
               which
               is
               appointed
               by
               him
               for
               their
               ease
               and
               releefe
               :
               and
               in
               the
               meane
               while
               stay
               their
               hearts
               ,
               by
               hope
               and
               affiance
               in
               his
               mercie
               .
               Reason
               is
               plaine
               .
               God
               is
               sure
               in
               his
               word
               ,
               therefore
               though
               heauines
               may
               indure
               for
               a
               night
               ,
               yet
               ioy
               will
               returne
               in
               the
               morning
               ,
               Psal.
               30.
               5.
               
            
             
               Thus
               the
               Lord
               comforteth
               the
               Iewes
               in
               a
               particular
               distresse
               ,
               as
               we
               may
               read
               in
               the
               prophecie
               of
               Habbakuk
               ,
               where
               the
               Prophet
               in
               the
               name
               of
               the
               Iewes
               ,
               complaineth
               and
               
               expostulateth
               the
               matter
               with
               God
               ,
               why
               his
               owne
               people
               should
               be
               so
               lamentably
               afflicted
               ,
               by
               a
               terrible
               and
               furious
               nation
               ,
               and
               why
               they
               should
               be
               led
               away
               captiues
               ,
               by
               the
               Chaldeans
               the
               enemies
               of
               God
               ?
               To
               this
               the
               Lord
               makes
               answer
               ,
               that
               as
               he
               had
               certenly
               determined
               ,
               that
               iudgemēt
               to
               come
               vpon
               them
               ,
               so
               certenly
               had
               he
               appointed
               a
               set
               time
               ,
               wherein
               they
               should
               be
               deliuered
               .
               In
               the
               meane
               while
               ,
               he
               bids
               them
               to
               comfort
               themselues
               in
               this
               ,
               that
               though
               the
               affliction
               should
               rest
               vpon
               them
               for
               a
               season
               ,
               yet
               vndoubtedly
               they
               should
               be
               eased
               at
               the
               length
               :
               and
               therefore
               ,
               that
               they
               should
               in
               patience
               waite
               for
               the
               vision
               ,
               that
               is
               ,
               the
               accōplishment
               of
               the
               vision
               touching
               their
               deliuerance
               .
            
             
               Secondly
               ,
               hence
               we
               learne
               ,
               that
               we
               must
               not
               onely
               beleeue
               the
               promises
               of
               God
               
                 in
                 generall
              
               ,
               that
               God
               is
               true
               and
               faithfull
               in
               them
               ,
               and
               that
               he
               is
               able
               &
               willing
               to
               fulfil
               them
               ,
               
               euen
               as
               he
               made
               them
               :
               but
               we
               must
               beleeue
               them
               
                 in
                 particular
              
               ,
               that
               is
               with
               application
               to
               their
               proper
               and
               seuerall
               circumstances
               ,
               which
               are
               the
               particular
               meanes
               ,
               places
               ,
               and
               times
               ,
               whereby
               ,
               and
               wherein
               he
               hath
               giuen
               his
               word
               ,
               as
               touching
               our
               freedome
               and
               exemption
               from
               the
               crosse
               .
            
             
               Take
               an
               instance
               hereof
               in
               the
               Prophet
               Daniel
               ,
               who
               knew
               well
               by
               the
               spirit
               of
               Prophecie
               ,
               that
               the
               Lord
               had
               determined
               to
               bring
               vpon
               the
               Iewes
               70.
               yeares
               captiuitie
               in
               Babylon
               .
               He
               knew
               also
               ,
               that
               God
               had
               promised
               to
               put
               an
               ende
               to
               that
               captiuitie
               ,
               at
               the
               end
               and
               tearme
               of
               those
               yeares
               .
               Now
               what
               did
               Daniel
               in
               this
               case
               ?
               Vpon
               knowledge
               of
               the
               will
               of
               God
               in
               that
               point
               ,
               during
               the
               said
               time
               ,
               he
               praied
               not
               vnto
               the
               Lord
               for
               
               deliuerance
               of
               his
               people
               :
               But
               when
               he
               vnderstood
               that
               the
               time
               drewe
               neere
               ,
               wherin
               it
               was
               the
               wil
               of
               God
               ,
               that
               the
               Iewes
               should
               
               returne
               out
               of
               captiuitie
               ,
               then
               by
               faith
               applying
               the
               promise
               of
               God
               to
               that
               particular
               time
               :
               he
               besought
               the
               Lord
               in
               praier
               and
               supplications
               ,
               with
               fasting
               ,
               in
               sackcloth
               and
               ashes
               ,
               and
               the
               Lord
               gaue
               eare
               vnto
               his
               praiers
               ,
               and
               yeelded
               him
               a
               gratious
               answer
               .
            
             
               II.
               The
               second
               point
               is
               ,
               that
               God
               ,
               when
               he
               deferres
               deliuerance
               ,
               doth
               it
               vpon
               great
               and
               weightie
               causes
               and
               considerations
               ,
               best
               knowne
               to
               himselfe
               .
            
             
               The
               first
               wherof
               is
               ,
               that
               thereby
               he
               might
               humble
               men
               throughly
               ,
               and
               bring
               them
               
               to
               an
               vtter
               deniall
               of
               themselues
               ,
               and
               consequently
               cause
               them
               ,
               to
               learne
               patience
               in
               affliction
               ;
               which
               they
               would
               not
               learne
               ,
               if
               they
               might
               be
               their
               owne
               caruers
               ,
               and
               haue
               speedy
               deliuerance
               from
               the
               crosse
               ,
               at
               their
               own
               wills
               and
               pleasures
               .
            
             
               Secondly
               ,
               that
               beeing
               afflicted
               ,
               they
               may
               acknowledge
               whence
               their
               deliuerance
               comes
               ;
               yea
               ,
               whence
               they
               doe
               receiue
               not
               onely
               that
               ,
               but
               euery
               other
               good
               benefit
               ,
               which
               they
               inioy
               ;
               namely
               not
               from
               thēselues
               ,
               or
               any
               creature
               ,
               but
               onely
               from
               the
               Lord
               ;
               and
               accordingly
               may
               learne
               to
               value
               and
               prize
               his
               gifts
               ,
               at
               their
               deserued
               excellencie
               .
               For
               it
               is
               a
               true
               saying
               ,
               and
               often
               verified
               in
               affliction
               &
               want
               ,
               that
               
                 benefits
                 easily
                 obtained
                 ,
                 are
                 lightly
                 regarded
                 ,
                 and
                 sooner
                 forgotten
                 .
              
            
             
               Thirdly
               ,
               that
               by
               the
               continuance
               of
               the
               crosse
               without
               intermission
               ,
               he
               may
               make
               them
               to
               distaste
               the
               world
               ,
               and
               consequently
               drawe
               them
               to
               the
               meditation
               of
               the
               life
               to
               come
               ,
               wherein
               all
               matter
               of
               mourning
               shall
               cease
               ,
               
                 and
                 all
                 teares
                 shall
                 be
                 wiped
                 from
                 their
                 eies
                 .
              
               
            
             
               Fourthly
               ,
               the
               Lord
               de●erreth
               deliuerance
               from
               affliction
               ,
               that
               he
               might
               preuent
               greater
               euils
               and
               dangers
               ,
               whereinto
               those
               that
               are
               afflicted
               might
               runne
               ,
               if
               they
               had
               their
               heartes
               desire
               ,
               and
               were
               eased
               not
               at
               his
               will
               but
               at
               their
               owne
               wishes
               .
               When
               the
               childrē
               of
               Israel
               came
               into
               Canaan
               ,
               they
               were
               informed
               ,
               that
               they
               should
               dwell
               together
               
               with
               the
               Canaanites
               ,
               and
               Moses
               rendreth
               a
               reason
               thereof
               ,
               Least
               (
               saith
               he
               )
               
                 the
                 wild
                 beasts
              
               
               
                 of
                 the
                 field
                 multiply
                 against
                 thee
                 .
              
               And
               for
               the
               preuenting
               of
               this
               euill
               ,
               the
               Israelites
               must
               indure
               some
               annoyance
               by
               the
               Canaanites
               .
               
               Euen
               so
               the
               Lord
               keepeth
               his
               seruants
               vnder
               the
               crosse
               ,
               for
               the
               preuenting
               of
               greater
               sins
               &
               offences
               .
               This
               should
               stay
               the
               mindes
               of
               men
               ,
               &
               make
               them
               content
               to
               wait
               vpon
               God
               for
               deliuerance
               ,
               when
               they
               are
               afflicted
               .
            
             
               III.
               The
               third
               and
               last
               point
               is
               ,
               that
               God
               alwaies
               hath
               and
               doth
               exercise
               his
               best
               seruants
               ,
               with
               long
               and
               continued
               crosses
               .
               Abraham
               was
               childlesse
               ,
               till
               he
               was
               70.
               yeares
               of
               age
               ,
               and
               at
               those
               yeares
               the
               Lord
               promised
               him
               issue
               .
               But
               this
               promise
               was
               not
               accōplished
               til
               a
               long
               time
               after
               ,
               when
               he
               was
               an
               hundred
               yeares
               old
               .
               Dauid
               had
               a
               promise
               to
               be
               king
               of
               Ierusalem
               ,
               and
               Iuda
               ;
               but
               the
               Lord
               exercised
               him
               by
               many
               and
               grieuous
               afflictions
               ,
               before
               he
               came
               to
               the
               crowne
               ,
               in
               so
               much
               ,
               that
               he
               saies
               of
               himselfe
               ,
               
                 that
                 his
                 eies
                 failed
                 with
                 waiting
                 vpon
                 his
                 God.
              
               Zacharie
               &
               
               Elizabeth
               praied
               to
               god
               ,
               both
               of
               thē
               in
               their
               youth
               ,
               &
               many
               yeares
               after
               for
               issue
               ,
               but
               the
               Lord
               granted
               not
               their
               request
               til
               they
               were
               
               olde
               .
            
             
               To
               adde
               no
               more
               examples
               ;
               by
               these
               we
               see
               the
               Lords
               dealing
               ,
               euen
               with
               holy
               men
               and
               women
               ,
               his
               owne
               deare
               seruants
               ,
               that
               he
               doth
               not
               alwaies
               grant
               their
               requests
               ,
               nor
               condescend
               to
               their
               desires
               at
               the
               first
               ,
               but
               
               as
               it
               were
               holds
               them
               off
               ,
               and
               suspends
               his
               grace
               and
               fauour
               for
               a
               time
               .
               And
               therefore
               if
               it
               shall
               please
               him
               ,
               thus
               to
               deale
               with
               any
               of
               vs
               ,
               we
               must
               from
               these
               examples
               be
               taught
               ,
               to
               possesse
               our
               soules
               with
               patience
               ,
               resting
               contented
               in
               his
               will
               ,
               and
               waiting
               on
               his
               good
               pleasure
               to
               the
               ende
               .
            
             
               To
               conclude
               this
               point
               .
               Suppose
               ,
               that
               the
               condition
               of
               Gods
               seruants
               be
               such
               ,
               as
               that
               they
               finde
               no
               ende
               of
               their
               afflictions
               ,
               but
               that
               they
               doe
               continue
               euen
               vnto
               death
               ,
               what
               shall
               they
               doe
               in
               this
               case
               ?
            
             
               Ans.
               Besides
               that
               which
               hath
               beene
               said
               before
               ,
               for
               the
               resolution
               of
               this
               Question
               ,
               I
               answer
               further
               ,
               that
               first
               ,
               they
               must
               still
               ,
               euen
               
               vnto
               death
               ,
               liue
               by
               faith
               ,
               and
               say
               with
               holy
               Iob
               ,
               
                 Lord
                 ,
                 though
                 thou
                 kill
                 me
                 ,
                 yet
                 will
                 I
                 trust
                 in
                 thee
                 .
              
            
             
               Secondly
               ,
               they
               must
               stay
               and
               releeue
               their
               soules
               in
               the
               meane
               time
               ,
               with
               these
               and
               such
               like
               meditations
               .
            
             
               I.
               That
               it
               is
               the
               will
               and
               pleasure
               of
               God
               ,
               that
               we
               should
               through
               many
               afflictions
               ,
               enter
               into
               the
               kingdome
               of
               God.
               Act.
               14.
               22.
               
               Now
               it
               is
               the
               propertie
               of
               a
               true
               child
               of
               God
               ,
               to
               rest
               content
               in
               his
               fathers
               good
               will
               and
               pleasure
               ,
               euen
               when
               he
               is
               afflicted
               .
               Prov.
               3.
               11.
               
               
                 My
                 sonne
                 —
                 be
                 not
                 grieued
                 at
                 my
                 correction
                 ,
              
               that
               is
               ,
               let
               it
               not
               be
               tedious
               vnto
               thee
               ,
               be
               content
               to
               beare
               it
               .
               Our
               dutie
               therefore
               is
               ,
               meekely
               to
               subiect
               our selues
               vnto
               the
               hand
               of
               God
               ,
               as
               the
               child
               doth
               vnto
               the
               correction
               
               of
               his
               father
               .
            
             
               II.
               That
               though
               afflictions
               be
               long
               and
               tedious
               ,
               yet
               God
               will
               at
               length
               giue
               a
               ioyfull
               and
               comfortable
               issue
               .
               For
               so
               himselfe
               hath
               promised
               ,
               Math.
               5.
               4.
               
               
                 Blessed
                 are
                 they
                 that
                 mourne
                 ,
                 for
                 they
                 shall
                 be
                 comforted
                 .
              
               Psal.
               34.
               19.
               
               
                 Great
                 are
                 the
                 troubles
                 of
                 the
                 righteous
                 ,
                 but
                 the
                 Lord
                 wil
                 deliuer
                 him
                 out
                 of
                 them
                 all
                 ,
              
               Psal.
               37.
               73.
               
               
                 Marke
                 the
                 vpright
                 man
                 ,
                 and
                 behold
                 the
                 iust
                 ,
                 for
                 the
                 ende
                 of
                 that
                 man
                 is
                 peace
                 .
              
            
             
               III.
               Afflictions
               be
               they
               neuer
               so
               heauie
               ,
               in
               regard
               of
               continuance
               ,
               yet
               they
               are
               in
               no
               sort
               comparable
               to
               those
               eternall
               ioyes
               ,
               that
               God
               hath
               prepared
               for
               them
               that
               loue
               him
               .
               This
               was
               Pauls
               meditation
               ,
               who
               indured
               the
               crosse
               ,
               euen
               to
               his
               dying
               day
               .
               
                 Our
                 light
                 affliction
              
               
               (
               saith
               he
               )
               
                 which
                 is
                 but
                 for
                 a
                 moment
                 ,
                 worketh
                 vnto
                 vs
                 an
                 excellent
                 and
                 eternall
                 waight
                 of
                 glorie
                 .
              
               And
               else
               where
               he
               professeth
               ,
               that
               he
               
                 did
                 not
                 count
                 the
                 afflictions
                 of
                 this
                 present
                 time
                 ,
                 answerable
                 in
                 value
                 to
                 the
                 glorie
                 ,
                 which
                 shall
                 be
                 reuealed
                 vnto
                 Gods
                 children
                 ,
              
               Rom.
               8.
               18.
               
               Saint
               Peter
               tells
               them
               to
               whome
               he
               wrote
               ,
               that
               in
               regard
               of
               their
               assured
               hope
               of
               eternall
               life
               ,
               
                 they
                 should
                 reioyce
                 ,
                 though
              
               now
               for
               a
               season
               ,
               
                 they
                 were
                 in
                 heauines
                 through
                 manifold
                 tentations
                 ,
              
               1.
               
               Pet.
               1.
               6.
               
               Lastly
               ,
               the
               Author
               to
               the
               Hebrewes
               ,
               comforteth
               the
               Church
               by
               this
               reason
               ,
               because
               
                 it
                 is
                 yet
                 a
                 very
                 little
                 while
                 ,
                 and
                 he
              
               
               
                 that
                 shall
                 come
                 ,
                 will
                 come
                 ,
                 and
                 will
                 not
                 tarrie
                 .
              
            
             
               IV.
               Though
               God
               withholdeth
               his
               hand
               ,
               in
               respect
               of
               deliuerance
               euen
               to
               death
               ,
               yet
               
               his
               loue
               is
               constant
               and
               vnchangeable
               ,
               and
               the
               crosse
               which
               we
               vndergoe
               ,
               cannot
               separate
               vs
               from
               that
               loue
               ,
               wherewith
               he
               hath
               loued
               vs
               in
               Iesus
               Christ
               ,
               Rom.
               8.
               35.
               
               And
               thus
               much
               of
               the
               first
               particular
               distresse
               of
               minde
               ,
               
                 arising
                 of
                 outward
                 afflictions
              
               .
            
          
           
             
               Sect.
               3.
               
            
             
               The
               Second
               particular
               distres
               ,
               is
               
                 bodily
                 and
                 temporarie
                 Death
              
               ,
               which
               consisteth
               in
               the
               separation
               
               of
               the
               soule
               from
               the
               bodie
               .
               And
               touching
               this
               affliction
               ,
               it
               is
               demanded
               ,
               
                 How
                 any
                 seruant
                 of
                 God
                 ,
                 may
                 be
                 able
                 to
                 indure
                 with
                 comfort
                 ,
                 the
                 pangs
                 of
                 death
                 ?
              
            
             
               For
               the
               answer
               hereof
               ,
               two
               things
               are
               required
               :
               a
               preparation
               to
               death
               ,
               and
               helps
               in
               the
               time
               of
               death
               .
            
             
               Concerning
               preparation
               ,
               there
               are
               three
               
               duties
               to
               be
               performed
               .
            
             
               The
               first
               and
               most
               principall
               ,
               is
               commended
               vnto
               vs
               in
               the
               booke
               of
               Psalmes
               ,
               where
               Dauid
               praies
               vnto
               God
               ,
               
                 Lord
                 ,
                 make
                 me
                 to
                 know
                 mine
                 end
                 ,
                 and
                 the
                 measure
                 of
                 my
                 daies
                 .
              
               And
               
               Moses
               in
               like
               manner
               ,
               
                 Lord
                 ,
                 teach
                 me
                 to
                 number
                 my
                 daies
                 ,
                 that
                 I
                 may
                 applie
                 my
                 heart
                 vnto
                 wisdome
                 .
              
               In
               which
               places
               ,
               is
               remembred
               a
               
               notable
               dutie
               of
               preparation
               :
               to
               wit
               ,
               that
               a
               man
               should
               resolue
               himselfe
               of
               death
               continually
               ,
               and
               before-hand
               number
               his
               daies
               .
               This
               is
               done
               ,
               by
               esteeming
               of
               euery
               day
               ,
               as
               the
               day
               of
               his
               death
               ,
               and
               accordingly
               doing
               
               alwaies
               that
               ,
               which
               he
               would
               doe
               ,
               if
               he
               
               were
               now
               to
               giue
               vp
               the
               ghost
               .
            
             
               Secondly
               ,
               in
               way
               of
               preparation
               ,
               we
               must
               endeauour
               to
               disarme
               and
               weaken
               death
               ,
               who
               is
               as
               an
               armed
               man
               ,
               that
               hath
               his
               weapons
               ,
               whereby
               he
               seekes
               to
               destroy
               vs.
               And
               in
               this
               case
               ,
               we
               must
               deale
               with
               death
               ,
               as
               the
               Philistims
               dealt
               with
               Sampson
               .
               They
               saw
               by
               experience
               ,
               that
               he
               was
               a
               mightie
               man
               ,
               and
               by
               his
               power
               and
               strength
               ,
               had
               giuen
               them
               many
               foyles
               ;
               and
               therefore
               they
               laboured
               to
               know
               ,
               in
               what
               part
               of
               his
               bodie
               his
               strength
               did
               lie
               .
               And
               after
               inquirie
               ,
               finding
               it
               to
               be
               in
               the
               haire
               of
               his
               head
               ,
               they
               neuer
               rested
               ,
               till
               they
               had
               spoiled
               him
               thereof
               .
               And
               questionlesse
               ,
               the
               time
               will
               come
               ,
               when
               we
               all
               must
               encounter
               ,
               with
               this
               strong
               &
               powerfull
               Sampson
               ,
               Death
               ;
               In
               the
               meane
               while
               ,
               it
               is
               a
               point
               of
               wisdome
               ,
               to
               inquire
               wherein
               his
               power
               and
               might
               consisteth
               .
               When
               this
               search
               hath
               bin
               made
               ,
               we
               shall
               finde
               that
               his
               weapons
               ,
               are
               our
               manifold
               sinnes
               ,
               and
               corruptions
               ,
               both
               of
               heart
               and
               life
               .
               For
               as
               Paul
               saith
               ,
               
                 The
                 sting
                 of
                 death
                 is
                 sinne
                 .
              
               Therefore
               ,
               that
               we
               may
               spoile
               him
               of
               this
               his
               furniture
               ,
               
               we
               must
               exercise
               our selues
               in
               the
               practise
               of
               two
               duties
               .
            
             
               First
               ,
               vse
               all
               meanes
               for
               the
               cutting
               off
               of
               the
               locke
               of
               our
               sinnes
               ,
               whereby
               alone
               Satan
               hath
               the
               vantage
               of
               vs
               ;
               and
               these
               means
               are
               the
               duties
               of
               humiliation
               ,
               inuocation
               ,
               and
               true
               repentance
               .
               We
               must
               therefore
               humble
               our selues
               before
               God
               ,
               be
               instant
               in
               
               praier
               ,
               for
               the
               pardon
               of
               our
               sinnes
               past
               ,
               and
               present
               ,
               and
               in
               this
               point
               giue
               the
               Lord
               no
               rest
               ,
               vntill
               we
               haue
               obtained
               in
               our
               consciences
               ,
               the
               sweet
               certificate
               of
               his
               fauour
               and
               mercie
               in
               Christ
               ,
               whereby
               our
               mindes
               may
               be
               staied
               and
               comforted
               .
            
             
               This
               done
               ,
               it
               stands
               vs
               in
               hand
               to
               turne
               vnto
               God
               ,
               to
               be
               carefull
               to
               leaue
               sinne
               ,
               to
               entertaine
               in
               our
               hearts
               ,
               a
               resolued
               purpose
               and
               intention
               of
               new
               obedience
               ,
               and
               conformitie
               to
               the
               will
               ,
               and
               commandement
               of
               God
               in
               all
               things
               .
               And
               this
               is
               the
               onely
               way
               in
               the
               world
               ,
               to
               bereaue
               this
               our
               enemie
               of
               his
               armour
               ,
               to
               pull
               the
               sting
               out
               of
               the
               mouth
               of
               this
               serpent
               ,
               and
               consequently
               ,
               euen
               in
               death
               to
               prèuaile
               against
               him
               .
            
             
               Thirdly
               ,
               in
               way
               of
               preparation
               ,
               our
               dutie
               is
               ,
               euen
               before-hand
               (
               while
               we
               liue
               in
               this
               world
               )
               to
               indeauour
               ,
               to
               haue
               some
               
                 true
                 taste
                 of
                 life
                 euerlasting
                 ,
                 and
                 the
                 ioyes
                 of
                 heauen
                 .
              
               The
               due
               consideration
               whereof
               ,
               will
               be
               of
               great
               vse
               .
               For
               it
               will
               stirre
               vp
               in
               our
               hearts
               ,
               a
               desire
               and
               loue
               of
               perfect
               happines
               in
               heauen
               ,
               yea
               a
               feruent
               expectation
               of
               Christs
               comming
               to
               iudgement
               :
               and
               it
               will
               further
               cause
               vs
               to
               say
               with
               Simeon
               ,
               
                 Lord
                 ,
                 now
                 let
                 thy
                 seruant
                 depart
                 in
                 peace
                 :
              
               and
               with
               the
               Apostle
               ,
               
                 I
                 desire
                 to
                 be
                 dissolued
                 ,
                 and
                 be
                 with
                 Christ.
                 
              
            
             
               Touching
               this
               spirituall
               ioy
               and
               comfort
               in
               the
               holy
               Ghost
               ,
               these
               Questions
               of
               Conscience
               are
               mooued
               .
            
             
               I.
               First
               ,
               how
               may
               we
               in
               this
               life
               haue
               and
               
               nourish
               in
               our
               hearts
               ,
               a
               true
               tast
               of
               eternall
               happinesse
               ,
               and
               of
               the
               ioyes
               of
               the
               world
               to
               come
               ?
            
             
               Ans.
               First
               ,
               by
               a
               serious
               consideration
               of
               the
               euills
               that
               doe
               hinder
               ,
               or
               preiudice
               our
               happines
               :
               and
               they
               are
               principally
               foure
               .
            
             
               One
               is
               ,
               the
               Miserie
               of
               our
               liues
               ,
               in
               respect
               of
               sinne
               ,
               and
               the
               consequents
               thereof
               .
               For
               there
               is
               no
               man
               in
               the
               world
               ,
               be
               he
               neuer
               so
               righteous
               ,
               that
               can
               truly
               say
               of
               himselfe
               ,
               
                 I
                 am
                 cleane
                 from
                 my
                 sinne
                 ,
              
               Prov.
               20.
               9.
               
               Yea
               ,
               ●uen
               the
               regenerate
               ,
               that
               haue
               receiued
               grace
               to
               beleeue
               ,
               to
               turne
               vnto
               God
               ,
               and
               to
               liue
               according
               to
               the
               Spirit
               ,
               doe
               finde
               by
               experience
               ,
               
               corruption
               &
               rebellion
               in
               their
               minds
               ,
               wills
               ,
               and
               affections
               ,
               which
               daily
               affordeth
               matter
               of
               sinning
               against
               God
               :
               and
               on
               the
               otherside
               ,
               hindreth
               and
               quencheth
               ,
               all
               the
               good
               motions
               of
               the
               Spirit
               ,
               that
               are
               in
               them
               .
               Againe
               ,
               such
               is
               the
               irreconciliable
               malice
               of
               Satan
               ,
               that
               he
               takes
               vantage
               of
               mans
               corruption
               ,
               and
               neglectes
               no
               time
               or
               opportunitie
               ,
               to
               intrappeth●
               children
               of
               God
               ,
               in
               the
               snares
               of
               his
               temptations
               .
               And
               hence
               it
               is
               that
               man
               ,
               by
               reason
               of
               his
               owne
               corruption
               ,
               and
               the
               wicked
               suggestions
               of
               the
               Deuill
               ,
               is
               at
               continuall
               strife
               with
               himselfe
               ,
               hath
               daily
               occasion
               of
               sorrow
               ,
               worketh
               out
               his
               saluation
               with
               feare
               and
               trembling
               ,
               wading
               (
               as
               it
               were
               )
               euen
               while
               he
               liueth
               ,
               in
               a
               sea
               of
               many
               miseries
               .
            
             
               The
               second
               euill
               ,
               is
               the
               Vanitie
               of
               all
               things
               that
               are
               in
               the
               world
               .
               For
               whether
               we
               
               consider
               the
               world
               it selfe
               ,
               or
               the
               things
               therein
               contained
               ,
               done
               ,
               or
               suffered
               ,
               there
               is
               nothing
               so
               sure
               and
               steadie
               ,
               whereunto
               man
               hauing
               attained
               ,
               can
               possibly
               rest
               fully
               satisfied
               ,
               and
               contented
               ;
               or
               which
               in
               the
               ende
               ,
               will
               not
               prooue
               to
               be
               most
               vaine
               vanitie
               .
               And
               the
               truth
               hereof
               appeareth
               ,
               in
               the
               experience
               of
               Salomon
               himselfe
               ;
               who
               (
               beeing
               king
               ouer
               Israel
               )
               wanted
               neither
               authoritie
               ,
               nor
               abilitie
               ,
               and
               opportunitie
               ,
               to
               take
               knowledge
               and
               triall
               ,
               of
               all
               worldly
               things
               in
               all
               estates
               and
               conditions
               .
               And
               hauing
               euen
               of
               set
               purpose
               ,
               carefully
               and
               earnestly
               searched
               into
               them
               all
               ,
               at
               length
               he
               concludes
               ,
               that
               the
               issue
               of
               all
               was
               vnprofitable
               vanitie
               ,
               and
               vexation
               o●
               minde
               ,
               as
               we
               may
               read
               in
               his
               Ecclesiastes
               .
            
             
               The
               third
               euill
               is
               ,
               the
               Changeable
               condition
               of
               our
               life
               in
               this
               world
               ,
               whereby
               it
               comes
               to
               passe
               ,
               that
               we
               are
               alway
               in
               a
               fleeting
               and
               transitorie
               state
               .
               For
               we
               are
               (
               as
               Saint
               Peter
               speaketh
               )
               but
               strangers
               and
               Pilgrimes
               ,
               that
               wander
               to
               and
               fro
               in
               the
               earth
               ,
               as
               in
               a
               
               strange
               countrey
               ,
               and
               still
               are
               making
               forward
               to
               our
               owne
               home
               .
               
                 We
                 haue
                 here
                 no
                 abiding
                 citie
                 .
              
               The
               houses
               wherein
               we
               dwell
               ,
               
               are
               but
               Innes
               ,
               in
               which
               we
               sojourne
               for
               a
               time
               :
               yea
               the
               bodies
               which
               we
               haue
               ,
               are
               but
               ●ents
               and
               ●abernacles
               ,
               alway
               readie
               to
               be
               shifted
               ,
               and
               our selues
               to
               be
               translated
               into
               another
               place
               .
            
             
               Fourthly
               ,
               by
               remembring
               ,
               that
               Christ
               our
               
               Head
               ,
               beeing
               now
               in
               heauen
               ,
               and
               we
               his
               members
               vpon
               the
               earth
               ;
               during
               our
               life
               ,
               we
               are
               
                 in
                 presence
              
               separated
               from
               our
               Head
               ,
               and
               consequently
               ,
               from
               that
               happie
               and
               glorious
               fellowship
               ,
               which
               we
               shall
               inioy
               with
               him
               ,
               and
               all
               the
               Saints
               our
               fellow-members
               ,
               in
               the
               kingdome
               of
               heauen
               .
               This
               
                 S.
                 Paul
              
               noteth
               ,
               when
               he
               saith
               ,
               
                 Whilst
                 we
                 are
                 at
                 home
                 in
                 the
                 bodie
                 ,
                 we
                 are
                 absent
                 from
                 the
                 Lord
                 :
              
               and
               
               thereupon
               himselfe
               desired
               
                 to
                 be
                 dissolued
                 ,
                 and
                 to
                 be
                 with
                 Christ.
                 
              
               
            
             
               Hauing
               thus
               entred
               into
               the
               due
               consideration
               of
               the
               aforesaid
               euills
               ,
               we
               must
               in
               the
               second
               place
               ,
               exercise
               our selues
               in
               the
               frequent
               meditation
               ,
               of
               the
               blessed
               estate
               of
               Gods
               chosen
               ,
               in
               the
               kingdome
               of
               glorie
               :
               who
               beeing
               translated
               out
               of
               this
               life
               ,
               into
               the
               bosome
               of
               Abraham
               ,
               are
               fully
               and
               perfectly
               freed
               from
               sinne
               ,
               from
               Satan
               ,
               from
               vanitie
               and
               miserie
               :
               haue
               all
               teares
               wiped
               from
               
               their
               eyes
               :
               doe
               behold
               the
               face
               of
               God
               ;
               are
               made
               like
               vnto
               Christ
               in
               holines
               and
               honour
               :
               
               and
               doe
               with
               him
               inherit
               the
               kingdome
               ,
               prepared
               for
               them
               ,
               from
               the
               foundations
               
               of
               the
               world
               .
            
             
               In
               the
               third
               place
               ,
               hauing
               throughly
               considered
               of
               these
               things
               ,
               we
               must
               Compare
               the
               estate
               of
               this
               present
               life
               ,
               in
               the
               respects
               before-●amed
               ,
               with
               the
               estate
               of
               that
               ,
               which
               is
               to
               come
               in
               the
               kingdome
               of
               heauen
               :
               and
               laying
               them
               in
               a
               paralell
               together
               ,
               we
               shall
               sinde
               the
               one
               ,
               infinitely
               farre
               to
               excell
               the
               other
               
               in
               regard
               of
               true
               ioy
               and
               comfort
               .
               And
               this
               will
               make
               vs
               ,
               though
               liuing
               in
               the
               world
               ,
               yet
               to
               vse
               it
               ,
               as
               if
               we
               vsed
               it
               not
               :
               to
               haue
               our
               conversation
               in
               heauen
               :
               to
               thinke
               ,
               
               with
               Paul
               ,
               that
               to
               be
               loosed
               ,
               and
               be
               with
               
               Christ
               ,
               is
               best
               of
               all
               for
               vs
               :
               to
               haue
               a
               true
               and
               
               liuely
               tast
               of
               the
               ioyes
               of
               the
               world
               to
               come
               ,
               and
               accordingly
               with
               Abraham
               ,
               Isaac
               ,
               and
               Iacob
               ,
               to
               looke
               for
               a
               citie
               that
               hath
               foundations
               ,
               whose
               builder
               and
               maker
               is
               God.
               
               
            
             
               II.
               Secondly
               ,
               it
               is
               demanded
               ,
               how
               a
               man
               may
               truly
               discerne
               ,
               whether
               this
               ioy
               of
               the
               Spirit
               ,
               be
               in
               him
               yea
               or
               no
               ?
               For
               answer
               hereunto
               ,
               it
               is
               to
               be
               remembred
               ,
               that
               there
               are
               sundrie
               properties
               wherby
               it
               differeth
               from
               carnall
               ioy
               .
               And
               these
               are
               principally
               fiue
               .
            
             
               First
               ,
               this
               ioy
               is
               brought
               forth
               (
               as
               it
               were
               )
               of
               sorrow
               for
               sinne
               ,
               and
               for
               the
               want
               of
               Christ.
               
                 Ye
                 shal
                 sorrow
              
               ,
               (
               saith
               our
               Sauiour
               Christ
               to
               his
               Disciples
               ,
               meaning
               for
               his
               departure
               ,
               )
               
               
                 but
                 your
                 sorrow
                 shall
                 be
                 turned
                 into
                 ioy
                 .
              
               These
               words
               ,
               are
               not
               onely
               meant
               of
               his
               Disciples
               ,
               but
               of
               all
               beleeuers
               ,
               who
               vpon
               consideration
               of
               their
               sinnes
               ,
               and
               the
               spirituall
               want
               of
               Christ
               Iesus
               ,
               doe
               mourn
               and
               lament
               .
               For
               not
               onely
               they
               ,
               but
               all
               true
               beleeuers
               ,
               are
               there
               opposed
               vnto
               the
               World.
               Againe
               ,
               
                 blessed
                 are
                 they
                 that
                 mourne
              
               :
               that
               is
               ,
               being
               touched
               with
               
               causes
               of
               exceeding
               griefe
               ,
               doe
               withall
               mourn
               for
               their
               sinnes
               :
               
                 for
                 they
                 shal
                 be
                 comforted
              
               .
               On
               the
               other
               side
               ,
               carnal
               ioy
               ,
               as
               it
               hath
               his
               beginning
               from
               the
               flesh
               ,
               &
               ariseth
               of
               things
               
               pleasing
               thereunto
               ,
               so
               it
               ends
               in
               sorrow
               and
               heauinesse
               .
               
                 In
                 the
                 end
                 ,
                 reioycing
                 is
                 turned
                 into
                 mourning
                 ,
              
               saith
               Solomon
               .
               And
               ,
               
                 Woe
                 ●e
                 to
                 you
              
               
               
                 that
                 now
                 laugh
                 :
                 for
                 ye
                 shall
                 weepe
                 .
              
               
            
             
               Secondly
               ,
               the
               ioy
               of
               the
               Spirit
               ,
               is
               a
               fruit
               of
               righteousnes
               :
               that
               is
               ,
               it
               issueth
               and
               floweth
               from
               Christ
               knowne
               and
               beleeued
               ,
               to
               be
               made
               vnto
               vs
               of
               God
               ,
               wisdome
               ,
               righteousnes
               ,
               
               sanctification
               ,
               and
               full
               redemption
               .
               For
               from
               hence
               ,
               followes
               peace
               of
               conscience
               ,
               and
               from
               peace
               ,
               comes
               ioy
               in
               the
               Holy
               Ghost
               .
               Contrariwise
               ,
               the
               ioy
               of
               the
               flesh
               ,
               ariseth
               only
               from
               the
               sudden
               feeling
               of
               some
               worldly
               delight
               :
               and
               therfore
               cannot
               bring
               any
               sound
               peace
               ,
               vnto
               the
               conscience
               of
               the
               man
               possessed
               of
               it
               .
            
             
               Thirdly
               ,
               spirituall
               ioy
               is
               founded
               in
               the
               holy
               vse
               of
               the
               Word
               ,
               Sacraments
               ,
               and
               Praier
               :
               and
               in
               the
               practise
               of
               Christian
               duties
               of
               mercie
               ,
               ●oue
               ,
               iustice
               ,
               &c.
               
               The
               other
               is
               not
               so
               .
               For
               the
               world
               conceiueth
               a
               ioy
               besides
               the
               word
               ,
               o●●
               of
               the
               exercises
               of
               inuocation
               and
               repentance
               :
               which
               stands
               in
               the
               practise
               of
               crueltie
               ,
               malice
               ,
               oppression
               ,
               iniustice
               ,
               and
               all
               manner
               of
               impietie
               .
               And
               hence
               it
               is
               ,
               that
               hauing
               spēt
               their
               daies
               in
               such
               matter
               of
               reioycing
               ,
               at
               length
               in
               a
               momēt
               
                 they
                 go
                 down
                 to
                 hell
              
               .
               
            
             
               Fourthly
               ,
               heauenly
               ioy
               is
               so
               fixed
               &
               rooted
               in
               the
               heart
               ,
               that
               it
               cannot
               be
               remooued
               thence
               .
               
                 Your
                 ioy
                 shal
                 no
                 man
                 take
                 from
                 you
                 ,
              
               saith
               
               Christ.
               It
               must
               needes
               therefore
               be
               true
               and
               sound
               ,
               yea
               able
               to
               swallow
               vp
               all
               matter
               of
               
               griefe
               ,
               and
               heauinesse
               :
               whereas
               the
               other
               is
               neuer
               sincere
               ,
               but
               with
               the
               sweetnes
               thereof
               ,
               hath
               alwaies
               mingled
               some
               bitternes
               .
               
                 Euen
                 in
                 laughter
              
               (
               saith
               Salomon
               ,
               speaking
               thereof
               )
               
                 the
                 heart
                 is
                 heauie
              
               .
               When
               the
               face
               of
               the
               wicked
               
               man
               shineth
               ,
               and
               his
               countenance
               is
               pleasant
               ,
               euen
               then
               is
               he
               inwardly
               sorrowfull
               ,
               and
               his
               minde
               is
               troubled
               .
            
             
               Lastly
               ,
               the
               ioy
               of
               the
               Spirit
               is
               eternall
               :
               abiding
               in
               the
               mind
               of
               man
               ,
               not
               onely
               for
               the
               terme
               of
               this
               life
               ,
               but
               for
               euer
               ,
               in
               the
               world
               to
               come
               .
               So
               is
               not
               the
               reioycing
               of
               the
               world
               in
               earthly
               things
               :
               for
               it
               is
               fading
               and
               deceitfull
               ,
               as
               the
               things
               themselues
               be
               ,
               wherein
               it
               is
               placed
               :
               it
               hath
               the
               beginning
               in
               corruption
               ,
               and
               endeth
               with
               this
               present
               life
               .
               The
               
               examples
               of
               the
               two
               rich
               men
               in
               the
               Gospel
               ,
               doe
               manifest
               this
               truth
               .
               And
               to
               this
               purpose
               ,
               is
               the
               speech
               of
               Zophar
               ,
               in
               the
               booke
               
               of
               Iob
               ,
               that
               
                 the
                 reioycing
                 of
                 the
                 wicked
                 ,
                 is
                 very
                 short
                 ,
                 &
                 the
                 ioy
                 of
                 hypocrites
                 is
                 but
                 a
                 momēt
                 ,
                 &c.
                 
              
            
             
               By
               these
               fiue
               properties
               ,
               may
               we
               put
               a
               true
               difference
               ,
               betweene
               earthly
               and
               heauenly
               reioycing
               ,
               and
               consequently
               discerne
               of
               them
               ,
               euen
               in
               our
               seleues
               .
               And
               if
               we
               perceiue
               this
               ioy
               of
               the
               Spirit
               ,
               (
               rightly
               con●ceiued
               and
               grounded
               in
               the
               right
               vse
               of
               the
               word
               ,
               and
               Sacraments
               ;
               as
               also
               in
               the
               exercises
               of
               inuocation
               ,
               faith
               ,
               and
               repentance
               ,
               )
               to
               take
               place
               in
               our
               soules
               and
               consciences
               ,
               we
               shall
               finde
               it
               of
               force
               ,
               to
               moderate
               and
               alay
               the
               very
               terrours
               of
               death
               .
               And
               so
               
               much
               for
               Preparation
               .
               
            
             
               Now
               the
               helpes
               to
               be
               vsed
               in
               the
               time
               of
               death
               ,
               are
               manifold
               :
               the
               summe
               of
               all
               may
               be
               reduced
               to
               two
               heads
               ;
               Meditations
               ,
               and
               Practises
               .
            
             
               Touching
               Meditations
               ,
               we
               must
               in
               the
               first
               place
               ,
               consider
               Death
               in
               a
               double
               respect
               ;
               one
               ,
               as
               it
               is
               in
               it
               owne
               nature
               ,
               and
               another
               ,
               as
               it
               is
               changed
               and
               qualified
               by
               the
               death
               of
               Christ
               Death
               in
               it
               owne
               nature
               ,
               is
               a
               Curse
               ,
               or
               fore
               ●…er
               of
               comdemnation
               ,
               the
               very
               gates
               and
               suburbs
               of
               Hell
               it selfe
               :
               but
               beeing
               qualified
               by
               Christ
               ,
               it
               is
               a
               blessing
               ,
               an
               end
               of
               all
               miseries
               ,
               a
               full
               freedome
               from
               all
               dangers
               ,
               a
               short
               passage
               vnto
               ioy
               ,
               an
               entrance
               into
               euerlasting
               life
               ,
               a
               quiet
               sleepe
               ,
               voide
               of
               all
               annoyance
               ,
               by
               dreames
               and
               fantasies
               .
               And
               the
               graue
               a
               resting
               chamber
               ,
               yea
               a
               bed
               perfumed
               by
               the
               death
               of
               Christ
               ,
               for
               the
               bodies
               of
               all
               the
               Elect
               ,
               out
               of
               which
               when
               they
               awake
               ,
               they
               shall
               be
               admitted
               &
               receiued
               into
               the
               presence
               of
               God
               in
               heauen
               .
            
             
               Secondly
               ,
               we
               are
               to
               consider
               ,
               that
               there
               be
               three
               degrees
               of
               eternall
               life
               .
               The
               first
               whereof
               ,
               is
               in
               this
               world
               before
               we
               die
               ,
               and
               it
               is
               then
               ,
               whē
               we
               begin
               to
               repent
               &
               beleeue
               in
               Christ
               ,
               and
               to
               be
               assured
               in
               conscience
               that
               God
               the
               father
               is
               our
               father
               ,
               Christ
               our
               redeemer
               ,
               &
               the
               holy
               Ghost
               our
               comforter
               .
               For
               this
               is
               
                 eternall
                 life
                 ,
                 to
                 know
                 God
                 and
                 him
              
               
               
                 whome
                 he
                 hath
                 sent
                 Iesus
                 Christ.
              
               The
               next
               degree
               
               is
               in
               death
               :
               for
               death
               cuts
               off
               al
               sin
               ,
               originall
               &
               actuall
               :
               death
               frees
               vs
               from
               al
               wordly
               miseries
               :
               death
               prepareth
               the
               bodie
               ,
               that
               it
               may
               be
               fit
               to
               enter
               into
               eternall
               happinesse
               together
               with
               the
               soule
               ,
               which
               is
               alreadie
               in
               heauen
               .
               The
               last
               degree
               is
               ,
               when
               bodie
               &
               soule
               reunited
               ,
               goe
               both
               together
               into
               eternall
               and
               euerlasting
               glory
               .
            
             
               Our
               third
               meditation
               is
               ,
               that
               that
               there
               is
               a
               mysticall
               vnion
               and
               coniunctiō
               ,
               betweene
               Christ
               and
               euery
               beleeuer
               ,
               &
               that
               not
               onely
               in
               regard
               of
               soule
               ,
               but
               of
               bodie
               also
               ;
               which
               beeing
               once
               knit
               ,
               shall
               neuer
               be
               dissolued
               ,
               but
               is
               eternall
               .
               Wherevpon
               the
               dying
               ,
               dead
               rotten
               ,
               and
               consumed
               bodie
               remaineth
               still
               a
               member
               of
               Christ
               ,
               abideth
               within
               the
               couenant
               ,
               and
               is
               and
               shall
               be
               euer
               ,
               a
               temple
               of
               the
               Holy
               Ghost
               .
               Thus
               Adam
               ,
               and
               Abraham
               ,
               which
               are
               dead
               ,
               so
               many
               thousand
               yeares
               agoe
               ,
               yea
               euery
               true
               beleeuer
               ,
               from
               them
               to
               the
               end
               of
               the
               world
               ,
               shall
               arise
               at
               the
               last
               day
               in
               body
               to
               glory
               ,
               by
               the
               power
               of
               their
               coniunction
               with
               Christ.
               In
               the
               winter
               season
               ,
               we
               see
               the
               most
               trees
               voide
               of
               leaues
               ,
               buddes
               ,
               and
               blossomes
               :
               so
               as
               they
               seeme
               to
               vs
               to
               be
               dead
               ,
               and
               yet
               neuerthelesse
               there
               is
               a
               sappe
               in
               the
               roote
               of
               them
               ,
               which
               in
               the
               Spring
               wil
               ascend
               ,
               &
               reuiue
               the
               decaied
               brāches
               .
               Euen
               so
               it
               is
               with
               our
               bodies
               ,
               which
               though
               they
               be
               corrupted
               ,
               rotten
               ,
               burnt
               or
               eaten
               with
               wormes
               ,
               or
               deuoured
               by
               wild
               beasts
               ,
               so
               as
               they
               may
               seeme
               to
               be
               vtterly
               
               perished
               ,
               yet
               there
               is
               (
               as
               it
               were
               )
               a
               secret
               and
               hidden
               sap
               in
               them
               ,
               (
               by
               reason
               of
               their
               vnion
               with
               Christ
               )
               by
               which
               they
               shall
               be
               raised
               ,
               reuiued
               ,
               and
               quickned
               ,
               being
               made
               like
               vntothe
               glorious
               bodie
               of
               Christ
               their
               head
               ,
               with
               whome
               they
               shall
               raigne
               ,
               and
               liue
               for
               euermore
               .
            
             
               Helpes
               in
               practise
               are
               two
               ;
               First
               ,
               he
               that
               will
               beare
               with
               comfort
               the
               pangs
               of
               death
               ,
               must
               labour
               that
               he
               may
               
                 die
                 in
                 faith
              
               :
               and
               that
               is
               done
               ,
               by
               laying
               hold
               of
               the
               promise
               of
               God
               ,
               touching
               forgiuenes
               of
               sinnes
               and
               life
               euerlasting
               by
               Christ.
               
                 All
                 these
              
               (
               saith
               the
               
               holy
               Ghost
               )
               
                 died
                 in
                 faith
              
               ,
               namely
               ,
               Abel
               ,
               Enoch
               ,
               No●
               ,
               Abraham
               ,
               and
               Sarah
               ,
               all
               laying
               hold
               of
               the
               promise
               of
               life
               by
               Christ.
               When
               Iacob
               on
               his
               death-bed
               ,
               was
               blessing
               of
               his
               children
               ,
               he
               brake
               forth
               into
               this
               heauenly
               
               speach
               ,
               
                 O
                 Lord
                 ,
                 I
                 haue
                 waited
                 for
                 thy
                 saluation
                 .
              
               In
               which
               words
               it
               is
               plaine
               ,
               that
               his
               faith
               rested
               on
               the
               mercie
               of
               God
               ,
               and
               by
               hope
               he
               waited
               for
               his
               saluatiō
               ,
               &
               our
               Sauiour
               Christ
               saith
               ,
               
                 As
                 Moses
                 lift
                 vp
                 the
                 serpent
                 in
                 the
                 wildernesse
                 ,
              
               
               
                 so
                 must
                 the
                 sonne
                 of
                 man
                 be
                 lift
                 vp
                 ,
                 that
                 whosoeuer
                 beleeueth
                 in
                 him
                 ,
                 might
                 not
                 perish
                 ,
                 but
                 haue
                 life
                 euerlasting
                 .
              
               Out
               of
               which
               words
               the
               forenamed
               duty
               may
               be
               learned
               ,
               that
               looke
               as
               the
               childrē
               of
               Israel
               ,
               being
               stung
               with
               fiery
               serpēts
               ,
               &
               that
               vnto
               death
               ,
               we●
               healed
               by
               looking
               vp
               to
               the
               brasē
               serpēt
               erected
               by
               Moses
               :
               so
               whē
               we
               are
               stūg
               with
               sin
               &
               death
               ,
               we
               must
               euer
               remēber
               by
               faith
               to
               looke
               vpon
               Christ.
               
               But
               specially
               when
               we
               are
               dying
               ,
               then
               it
               is
               our
               part
               ,
               to
               sixe
               the
               eies
               of
               our
               soules
               ,
               by
               faith
               vpon
               him
               ;
               and
               thereby
               shall
               we
               escape
               death
               and
               be
               made
               partakers
               of
               eternall
               life
               and
               happinesse
               .
               Notable
               is
               the
               example
               of
               Christ
               ,
               who
               as
               he
               was
               man
               ;
               alwaies
               fixed
               his
               trust
               and
               considence
               in
               his
               fathers
               word
               ,
               especially
               at
               his
               end
               .
               For
               when
               he
               was
               dying
               ,
               and
               the
               pangs
               of
               death
               seazed
               vpon
               him
               ,
               he
               cries
               vnto
               the
               Lord
               ,
               
                 My
                 God
                 ,
                 my
                 God
                 ,
                 why
                 hast
                 thou
                 forsaken
                 me
                 ?
              
               and
               againe
               ,
               
                 Father
                 into
                 thy
                 hands
                 I
                 commend
                 my
                 spirit
                 :
              
               which
               words
               are
               full
               of
               faith
               ,
               and
               doe
               bewray
               what
               great
               affiance
               he
               placed
               in
               his
               fathers
               loue
               ,
               &c.
               
               When
               Dauid
               in
               an
               extremitie
               ,
               saw
               nothing
               before
               his
               eies
               but
               present
               death
               ,
               the
               people
               in
               tending
               to
               stone
               him
               ,
               at
               the
               very
               instant
               (
               as
               the
               text
               saith
               )
               
                 he
                 comforted
                 himselfe
                 in
                 the
                 Lord
                 his
                 God
              
               ;
               but
               how
               ?
               by
               calling
               to
               minde
               
               the
               mercifull
               promises
               ,
               that
               God
               had
               made
               vnto
               him
               ,
               and
               by
               applying
               them
               vnto
               his
               heart
               by
               faith
               .
               And
               Paul
               saith
               of
               himselfe
               ,
               &
               the
               rest
               of
               the
               faithfull
               ,
               that
               they
               
                 receiued
                 the
                 sentence
                 of
                 death
                 in
                 themselues
                 ,
                 that
                 they
                 might
              
               
               
                 not
                 trust
                 in
                 themselues
                 ,
                 but
                 in
                 God.
                 
              
            
             
               From
               these
               examples
               it
               followes
               ,
               that
               they
               which
               desire
               with
               comfort
               to
               beare
               the
               pangs
               of
               death
               ,
               must
               die
               by
               faith
               ;
               that
               is
               ,
               they
               must
               set
               before
               their
               eies
               ,
               the
               promise
               of
               remission
               of
               sinnes
               ,
               and
               life
               euerlasting
               ,
               and
               depend
               vpon
               it
               ,
               wrapping
               (
               as
               it
               were
               )
               &
               infolding
               thēselues
               in
               it
               ,
               as
               in
               a
               close
               &
               warm
               
               garment
               ,
               that
               will
               keepe
               them
               safe
               and
               sure
               ,
               against
               the
               winde
               and
               weather
               of
               temptation
               .
            
             
               The
               second
               Practise
               in
               the
               time
               of
               death
               is
               ,
               
                 to
                 die
                 in
                 obedience
              
               ;
               which
               is
               nothing
               else
               ,
               but
               willingly
               ,
               gladly
               ,
               and
               readily
               ,
               without
               murmuring
               ,
               to
               submit
               our selues
               vnto
               Gods
               will
               ,
               in
               bearing
               the
               paines
               of
               death
               .
               A
               most
               worthie
               president
               of
               this
               obediēce
               ,
               we
               haue
               in
               our
               Sauiour
               Christ
               ,
               when
               he
               said
               vnto
               his
               father
               ,
               
                 Not
                 my
                 will
                 ,
                 but
                 thy
                 will
                 be
                 done
              
               ;
               thereby
               submitting
               his
               will
               ,
               to
               his
               Fathers
               wil
               ,
               touching
               the
               death
               which
               he
               then
               suffered
               .
               Yea
               when
               he
               was
               dying
               ,
               it
               is
               said
               of
               him
               ,
               that
               
                 he
                 gaue
                 vp
                 the
                 Ghost
              
               ;
               that
               is
               ,
               he
               
                 did
                 most
                 willingly
                 surrender
                 vp
                 his
                 soule
              
               into
               the
               hands
               of
               God
               his
               father
               .
               And
               this
               his
               exāple
               at
               the
               time
               of
               his
               departure
               ,
               must
               be
               a
               rule
               of
               directiō
               vnto
               vs
               ,
               vpon
               the
               like
               occasion
               .
               Hence
               it
               is
               ,
               that
               in
               the
               third
               petitiō
               of
               the
               Lords
               praier
               ,
               amōgst
               other
               things
               ,
               we
               pray
               for
               obedience
               to
               the
               will
               of
               God
               in
               suffering
               afflictions
               ,
               yea
               euen
               in
               the
               last
               and
               greatest
               ,
               which
               is
               death
               it self
               .
               True
               it
               is
               ,
               that
               obedience
               to
               God
               in
               death
               ,
               is
               against
               corrupt
               nature
               ;
               and
               therefore
               our
               dutie
               is
               ,
               the
               more
               to
               inure
               our selues
               ,
               to
               the
               performing
               of
               it
               :
               and
               that
               which
               the
               blessed
               Apostle
               said
               of
               himselfe
               ,
               
                 I
                 die
                 daily
              
               ,
               ought
               to
               be
               continually
               our
               resolution
               and
               practise
               .
            
             
               If
               we
               shall
               inquire
               ,
               howe
               this
               may
               be
               done
               ;
               the
               answer
               is
               ,
               whē
               God
               layeth
               afflictions
               
               vpon
               vs
               ,
               in
               our
               life
               time
               ,
               then
               by
               endeauouring
               to
               beare
               them
               with
               patience
               ,
               meeknes
               ,
               and
               lowlines
               .
               For
               euery
               affliction
               ,
               is
               (
               as
               it
               were
               )
               a
               pettie
               death
               :
               and
               if
               we
               doe
               in
               it
               ,
               subiect
               our selues
               to
               the
               hand
               of
               God
               ,
               wee
               shall
               the
               better
               obey
               him
               ,
               in
               the
               great
               death
               of
               all
               :
               and
               thus
               doing
               ,
               whensoeuer
               God
               striketh
               vs
               with
               death
               ,
               we
               shall
               with
               comfort
               endure
               the
               same
               .
            
          
           
             
               Sect.
               4.
               
            
             
               The
               Third
               particular
               Affliction
               or
               distresse
               ,
               is
               
                 Satanicall
                 molestation
              
               ,
               whereby
               both
               persons
               ,
               
               and
               places
               of
               mansion
               ,
               or
               abode
               ,
               are
               either
               possessed
               ,
               or
               otherwise
               molested
               by
               the
               malice
               of
               the
               Deuill
               .
            
             
               I.
               Touching
               this
               Affliction
               ,
               the
               Question
               of
               Conscience
               is
               ,
               How
               such
               persons
               as
               are
               possessed
               ,
               or
               feare
               possession
               ,
               or
               else
               indure
               molestations
               by
               the
               Deuill
               in
               their
               houses
               ,
               may
               haue
               their
               minds
               quieted
               and
               sta●ed
               ,
               and
               consequently
               ,
               in
               that
               case
               be
               remedied
               !
            
             
               And
               here
               two
               things
               are
               generally
               to
               be
               considered
               ,
               in
               way
               of
               Answer
               .
            
             
               First
               ,
               it
               is
               to
               be
               remembred
               ,
               that
               possession
               is
               knowne
               by
               two
               signes
               .
               The
               one
               is
               ,
               when
               the
               Deuill
               is
               euidently
               present
               ,
               either
               in
               the
               whole
               bodie
               ,
               or
               in
               some
               part
               of
               it
               .
               The
               other
               ,
               when
               he
               hath
               rule
               of
               the
               said
               bodie
               ,
               either
               in
               whole
               or
               in
               part
               :
               so
               as
               the
               partie
               himselfe
               ,
               hath
               not
               that
               vse
               of
               his
               bodie
               ,
               which
               he
               would
               .
               As
               for
               example
               :
               when
               the
               Deuill
               
               possesseth
               the
               instruments
               of
               the
               voice
               ,
               as
               the
               tongue
               ,
               and
               makes
               a
               man
               to
               speake
               Latine
               ,
               Greeke
               ,
               Italian
               ,
               or
               other
               tongues
               ,
               which
               he
               vnderstandeth
               not
               .
               Both
               these
               things
               were
               found
               in
               them
               that
               were
               possessed
               ,
               in
               the
               time
               of
               our
               Sauiour
               Christ.
               
            
             
               Secondly
               ,
               we
               must
               consider
               ,
               it
               falleth
               out
               oftentimes
               ,
               that
               straunge
               diseases
               doe
               seaze
               vpon
               men
               ,
               arising
               from
               corrupt
               humours
               in
               the
               bodie
               ;
               yea
               men
               and
               women
               may
               haue
               straunge
               passions
               vpon
               naturall
               causes
               vnknowne
               ;
               and
               these
               will
               sometimes
               haue
               strange
               and
               extraordinarie
               effects
               in
               them
               ,
               which
               the
               art
               of
               Physicke
               neither
               can
               search
               out
               ,
               nor
               cure
               ;
               and
               yet
               they
               are
               neither
               acts
               of
               witchcraft
               ,
               nor
               reall
               possessions
               .
               As
               when
               God
               laid
               extraordinarie
               diseases
               on
               the
               Corinthians
               ,
               for
               the
               contempt
               of
               his
               Word
               and
               Sacraments
               ,
               1.
               
               Cor.
               11.
               30.
               
               Like
               vnto
               which
               ,
               he
               worthily
               inflicts
               vpon
               men
               in
               these
               daies
               ,
               for
               the
               same
               and
               other
               sinnes
               .
            
             
               Now
               to
               stay
               the
               minde
               in
               this
               case
               ,
               these
               Rules
               are
               carefully
               to
               be
               thought
               vpon
               .
            
             
               First
               of
               all
               ,
               it
               is
               to
               be
               remembred
               ,
               that
               though
               Satans
               malice
               and
               power
               ,
               be
               very
               great
               and
               large
               :
               yet
               he
               can
               not
               practise
               the
               same
               ,
               against
               the
               childrē
               of
               God
               ,
               whē
               ,
               where
               ,
               and
               how
               he
               listeth
               .
               The
               malice
               which
               Satan
               beares
               to
               mankind
               ,
               and
               principally
               to
               the
               members
               of
               Christ
               ,
               appeares
               in
               this
               ,
               because
               he
               is
               saide
               ,
               
                 to
                 accuse
                 them
                 before
                 God
                 ,
                 day
                 and
              
               
               night
               .
               And
               ,
               
                 as
                 a
                 roaring
                 lyon
                 ,
                 to
                 walke
                 about
                 the
                 
                 world
                 ,
                 seeking
                 whome
                 he
                 may
                 deuoure
                 ,
              
               1.
               
               Pet.
               5.
               8.
               
               Againe
               ,
               the
               Scripture
               noteth
               him
               ,
               to
               be
               a
               powerfull
               Spirit
               ,
               whose
               strength
               farre
               exceedeth
               and
               surpasseth
               the
               might
               of
               any
               man
               or
               creature
               ,
               that
               is
               not
               of
               an
               Angelical
               nature
               ,
               as
               himselfe
               is
               .
               For
               he
               is
               tearmed
               
                 a
                 Prince
                 of
                 the
                 aire
              
               ,
               and
               
                 the
                 god
                 of
                 this
                 world
              
               ;
               his
               power
               reacheth
               euen
               to
               the
               spirits
               and
               soules
               of
               men
               ,
               whereby
               he
               worketh
               in
               the
               children
               of
               disobedience
               ,
               Ephes.
               2.
               2.
               
               His
               principalitie
               is
               so
               great
               ,
               that
               no
               strength
               ,
               no
               defence
               of
               man
               is
               able
               to
               withstand
               it
               ,
               vnlesse
               man
               take
               vnto
               himselfe
               
                 the
                 whole
                 armour
                 of
                 God
              
               ,
               Eph.
               6.
               10.
               
            
             
               Now
               although
               the
               Deuill
               be
               so
               malitious
               an
               enemie
               of
               mankind
               ,
               that
               he
               ceaseth
               not
               to
               deuise
               ,
               whatsoeuer
               may
               be
               hurtfull
               vnto
               them
               ;
               and
               withall
               so
               powerfull
               in
               his
               attempts
               ,
               that
               no
               man
               by
               his
               o●ne
               proper
               strength
               ,
               is
               able
               to
               resist
               him
               :
               yet
               he
               cannot
               put
               the
               least
               part
               of
               his
               power
               in
               execution
               ,
               in
               what
               time
               ,
               place
               ,
               or
               manner
               he
               desireth
               .
               The
               reason
               is
               ,
               because
               God
               hath
               determined
               his
               power
               ,
               by
               certaine
               bounds
               and
               limits
               ,
               which
               he
               cannot
               passe
               :
               and
               they
               are
               especially
               two
               .
            
             
               The
               one
               is
               ,
               
                 his
                 owne
                 nature
              
               ,
               whereby
               he
               is
               a
               creature
               ,
               and
               therefore
               finite
               .
               Hence
               it
               is
               ,
               that
               he
               can
               neither
               know
               ,
               nor
               doe
               any
               thing
               that
               is
               beyond
               the
               reach
               or
               capacitie
               of
               his
               nature
               ,
               or
               aboue
               the
               power
               and
               skill
               of
               a
               creature
               .
               For
               example
               ,
               he
               cannot
               directly
               and
               immediatly
               know
               the
               deepe
               things
               of
               
               God
               ,
               vnlesse
               they
               be
               reuealed
               vnto
               him
               :
               nor
               yet
               the
               secrets
               of
               mans
               heart
               .
               
                 None
                 knoweth
                 the
                 things
                 of
                 a
                 man
                 ,
                 saue
                 the
                 spirit
                 of
                 a
                 man
                 ,
                 which
                 is
                 in
                 him
                 :
                 ouen
                 so
                 ,
                 the
                 things
                 of
                 God
                 knoweth
                 none
                 ,
                 but
                 the
                 spirit
                 of
                 God
                 ,
              
               1.
               
               Cor.
               2.
               11.
               
               Againe
               ,
               he
               cannot
               doe
               that
               which
               is
               truly
               and
               properly
               a
               miracle
               ,
               the
               cause
               whereof
               is
               hidden
               and
               vtterly
               vnknowne
               ,
               and
               which
               comes
               not
               within
               the
               power
               and
               order
               of
               nature
               .
               For
               this
               is
               proper
               vnto
               God
               ,
               who
               onely
               doth
               things
               simply
               wonderfull
               ,
               Psal.
               77.
               14.
               
            
             
               The
               second
               thing
               whereby
               Satans
               power
               is
               restrained
               ,
               is
               
                 the
                 will
                 of
                 God.
              
               For
               looke
               as
               the
               sea
               ,
               beeing
               by
               nature
               ,
               apt
               to
               ouerflow
               the
               whole
               earth
               ,
               is
               kept
               in
               ,
               and
               shut
               vp
               within
               the
               shore
               ,
               (
               as
               it
               were
               )
               with
               dores
               or
               gates
               ,
               that
               it
               cannot
               breake
               forth
               ;
               and
               that
               by
               the
               Lord
               himselfe
               ,
               who
               hath
               established
               his
               decree
               vpon
               it
               ,
               Iob
               38.
               
               So
               though
               Satan
               be
               by
               nature
               strong
               ,
               and
               his
               malice
               great
               ,
               yet
               can
               he
               doe
               nothing
               at
               all
               ,
               no
               nor
               execute
               his
               naturall
               power
               ,
               to
               the
               hurt
               and
               preiudice
               of
               any
               man
               ,
               without
               the
               will
               and
               permission
               of
               God.
               Thus
               the
               euill
               spirit
               ,
               could
               not
               goe
               forth
               to
               deceiue
               Ahab
               ,
               vntill
               the
               Lord
               had
               said
               vnto
               him
               ,
               
                 Goe
                 and
                 thou
                 shalt
                 preuaile
              
               ,
               1.
               
               King.
               22.
               22.
               
               Thus
               the
               Deuill
               could
               not
               touch
               the
               bodie
               ,
               children
               ,
               goods
               ,
               or
               friends
               of
               righteous
               Iob
               ,
               whilest
               he
               was
               fenced
               and
               fortified
               ,
               by
               the
               power
               and
               prouidence
               of
               God.
               But
               when
               the
               Lord
               ,
               in
               regard
               of
               Iobs
               outward
               estate
               ,
               had
               giuen
               leaue
               ,
               and
               said
               ,
               
                 Loe
                 
                 all
                 that
                 he
                 hath
                 is
                 in
                 thine
                 hand
                 ,
              
               then
               did
               he
               exercise
               his
               power
               ,
               to
               the
               vtmost
               :
               yet
               so
               farre
               onely
               ,
               as
               he
               was
               permitted
               ,
               and
               no
               further
               .
               Iob.
               1.
               12.
               
            
             
               The
               consideration
               of
               this
               first
               point
               ,
               that
               Satans
               power
               is
               determined
               by
               God
               ,
               will
               serue
               to
               stay
               the
               minds
               of
               those
               ,
               whose
               persons
               ,
               houses
               ,
               or
               friends
               are
               molested
               by
               him
               .
               For
               hereupon
               it
               followeth
               ,
               that
               God
               ,
               who
               hath
               the
               Deuill
               bound
               vp
               (
               as
               it
               were
               )
               in
               chaines
               ,
               will
               not
               suffer
               his
               power
               to
               be
               inlarged
               ,
               against
               his
               owne
               children
               ,
               to
               their
               destruction
               and
               confusion
               :
               but
               so
               farre
               forth
               alone
               ,
               as
               shall
               be
               expedient
               for
               their
               good
               and
               saluation
               .
               Againe
               ,
               that
               God
               beeing
               their
               father
               in
               Christ
               Iesus
               ,
               they
               may
               in
               the
               time
               of
               such
               affliction
               ,
               haue
               accesse
               vnto
               him
               ,
               &
               call
               vpon
               him
               ,
               for
               the
               restraint
               of
               Satans
               power
               and
               malice
               ,
               and
               consequently
               ,
               for
               the
               deliuerance
               of
               them
               and
               theirs
               .
            
             
               A
               second
               Rule
               is
               this
               .
               Such
               persons
               must
               haue
               recourse
               to
               God
               in
               his
               word
               ,
               in
               which
               he
               promiseth
               his
               presence
               and
               protection
               ,
               to
               his
               children
               ,
               in
               their
               greatest
               dangers
               .
               And
               namely
               ,
               that
               
                 there
                 shall
                 no
                 euill
                 come
                 vnto
                 them
                 ,
                 neither
                 any
                 plague
                 shall
                 come
                 neere
                 their
                 dwelling
                 :
              
               
               
                 because
                 he
                 will
                 giue
                 his
                 Angels
                 charge
                 ouer
                 them
                 ,
                 to
                 keepe
                 them
                 in
                 all
                 their
                 waies
                 .
              
               Againe
               ,
               
                 that
                 he
                 will
                 be
                 a
                 wall
                 of
                 fire
                 ,
                 round
                 about
                 his
                 people
                 .
              
               Zach.
               2.
               5.
               that
               
                 he
                 will
                 extend
                 peace
                 ouer
                 his
                 Church
                 ,
                 like
                 a
                 flood
                 ,
              
               Isa.
               66.
               12.
               
               And
               that
               
                 there
                 shal
                 be
                 no
                 sorcery
                 against
                 Iacob
                 ,
                 nor
                 soothsaying
                 in
                 
                 rael
                 ,
              
               Numb
               .
               23.
               22.
               
               And
               yet
               if
               God
               sees
               it
               to
               be
               good
               for
               his
               children
               ,
               to
               be
               tried
               by
               possessions
               or
               witchcraft
               ,
               in
               this
               case
               the
               promise
               frees
               them
               not
               .
               For
               all
               temporall
               blessings
               are
               promised
               conditionally
               ,
               so
               farre
               forth
               as
               they
               may
               stand
               with
               Gods
               good
               will
               and
               pleasure
               ,
               and
               withall
               may
               make
               for
               the
               good
               of
               his
               children
               .
               Howbeit
               herein
               lies
               the
               comfort
               ,
               that
               though
               such
               calamities
               befall
               them
               ,
               yet
               they
               shall
               turne
               to
               their
               good
               ,
               rather
               then
               to
               their
               hurt
               .
               This
               point
               well
               considered
               by
               the
               way
               ,
               bewraieth
               the
               great
               presumption
               of
               some
               ,
               who
               are
               not
               afraid
               to
               say
               ,
               their
               faith
               is
               so
               strong
               ,
               that
               the
               Deuill
               cannot
               touch
               them
               .
            
             
               Thirdly
               ,
               it
               must
               be
               considered
               ,
               that
               the
               best
               seruants
               of
               God
               ,
               haue
               beene
               in
               their
               times
               molested
               by
               the
               Deuill
               .
               Christ
               in
               his
               
               second
               temptation
               ,
               was
               carried
               by
               the
               Deuill
               ,
               from
               the
               wildernessé
               ,
               to
               a
               wing
               of
               the
               Temple
               of
               Ierusalem
               .
               The
               children
               of
               Iob
               ,
               were
               destroied
               by
               the
               Deuill
               ,
               &
               he
               himselfe
               was
               filled
               with
               bo●ches
               ,
               and
               sores
               .
               A
               certaine
               woman
               ,
               euen
               a
               daughter
               of
               Abraham
               ,
               that
               is
               ,
               one
               following
               the
               faith
               of
               Abraham
               ,
               
               was
               troubled
               with
               a
               spirit
               of
               infirmitie
               ,
               eighteene
               yeares
               together
               .
               And
               the
               daughter
               of
               the
               woman
               of
               Canaan
               ,
               was
               grieuously
               vexed
               with
               a
               Deuill
               .
               Math.
               15.
               21
               ,
               22.
               
            
             
               Fourthly
               ,
               men
               in
               this
               case
               ,
               ought
               by
               faith
               to
               lay
               fast
               hold
               vpon
               the
               promise
               of
               life
               euerlasting
               ,
               and
               wait
               the
               Lords
               leisure
               ,
               not
               
               limiting
               him
               in
               respect
               of
               time
               ,
               or
               meanes
               of
               deliuerance
               .
               This
               was
               the
               practise
               of
               Iob
               ,
               
                 Though
                 he
                 kill
                 me
                 ,
                 yet
                 will
                 I
                 trust
                 in
                 him
                 .
              
               And
               of
               
               holy
               Abraham
               ,
               who
               did
               not
               limit
               God
               ,
               but
               was
               content
               to
               doe
               with
               Isaac
               ,
               what
               the
               
               Lord
               would
               :
               and
               though
               it
               was
               in
               likelihood
               ,
               a
               meane
               to
               bereaue
               him
               of
               all
               posteritie
               ,
               yet
               still
               he
               kept
               himselfe
               to
               the
               promise
               .
            
             
               Lastly
               ,
               men
               must
               in
               this
               case
               ,
               seeke
               and
               sue
               vnto
               God
               by
               praier
               ,
               either
               for
               deliuerance
               ,
               if
               it
               may
               stand
               with
               his
               good
               will
               and
               pleasure
               ,
               or
               els
               for
               patience
               ,
               that
               they
               may
               meekly
               and
               patiently
               beare
               that
               particular
               affliction
               .
            
             
               II.
               In
               the
               
                 molestation
                 and
                 annoyance
                 of
                 houses
                 by
                 spirits
                 ,
              
               two
               things
               are
               to
               be
               remembred
               .
            
             
               First
               ,
               men
               must
               not
               consort
               together
               ,
               and
               abide
               there
               ,
               where
               it
               is
               certenly
               knowne
               ,
               that
               the
               Lord
               hath
               giuen
               the
               Deuill
               power
               and
               libertie
               ;
               least
               in
               so
               doing
               ,
               they
               tempt
               the
               Lord.
               Our
               Sauiour
               Christ
               ,
               did
               not
               of
               his
               owne
               priuate
               motion
               and
               will
               ,
               betake
               himselfe
               into
               the
               wildernes
               ,
               but
               by
               the
               direction
               of
               the
               Holy
               Ghost
               ,
               Math.
               4.
               1.
               
               Paul
               in
               like
               manner
               ,
               did
               not
               of
               his
               owne
               head
               goe
               to
               Ierusalem
               ,
               but
               vpon
               the
               motion
               of
               the
               Spirit
               ,
               Act.
               20.
               22.
               
               In
               the
               light
               of
               these
               examples
               men
               arc
               taught
               ,
               not
               to
               cast
               themselues
               ,
               into
               any
               places
               of
               apparant
               danger
               :
               much
               lesse
               to
               frequent
               those
               ,
               which
               God
               hath
               deliuered
               vp
               ,
               into
               the
               power
               of
               Satan
               .
               And
               this
               condemneth
               
               the
               rash
               ,
               and
               headie
               conceits
               of
               some
               persons
               ,
               who
               vpon
               confidence
               of
               their
               owne
               strength
               ,
               doe
               put
               themselues
               into
               needelesse
               dangers
               ,
               hauing
               neither
               extraordinarie
               calling
               from
               God
               ,
               nor
               any
               sufficient
               warrant
               out
               of
               his
               word
               .
            
             
               If
               it
               be
               asked
               ,
               what
               men
               are
               to
               doe
               in
               this
               case
               ?
               I
               answer
               ,
               First
               ,
               that
               they
               ought
               rather
               to
               flie
               to
               God
               by
               praier
               ,
               and
               to
               draw
               neere
               vnto
               him
               in
               their
               hearts
               :
               and
               he
               in
               mercie
               will
               draw
               neere
               vnto
               them
               .
            
             
               Secondarily
               ,
               that
               which
               we
               doe
               in
               meats
               and
               drinkes
               ,
               is
               also
               to
               be
               done
               in
               the
               houses
               and
               places
               where
               we
               dwell
               .
               And
               what
               is
               that
               ?
               we
               must
               sanctifie
               them
               to
               our
               vse
               ,
               by
               the
               word
               and
               prayer
               .
               Noah
               at
               Gods
               commandement
               ,
               went
               into
               the
               Arke
               ,
               abode
               in
               it
               ,
               and
               came
               out
               againe
               :
               and
               when
               he
               came
               forth
               of
               it
               ,
               into
               the
               earth
               afterward
               ;
               it
               is
               said
               of
               him
               ,
               that
               he
               built
               an
               Altar
               ,
               gaue
               thāks
               
               to
               God
               for
               his
               deliuerance
               ,
               and
               praied
               the
               Lord
               ,
               to
               vouch
               safe
               him
               the
               vse
               of
               the
               earth
               ,
               as
               he
               had
               before
               .
               Though
               Abraham
               had
               a
               promise
               of
               the
               land
               of
               Canaan
               ,
               to
               him
               and
               his
               posteritie
               for
               euer
               ,
               yet
               he
               went
               not
               out
               of
               his
               countrey
               toward
               it
               ,
               till
               the
               Lord
               commanded
               
               him
               :
               and
               when
               he
               was
               come
               thither
               ,
               he
               built
               an
               Altar
               for
               the
               worship
               and
               
               seruice
               of
               God.
               The
               like
               he
               did
               afterward
               at
               
               Bethel
               .
               And
               many
               yeares
               after
               ,
               did
               Iacob
               offer
               sacrifice
               vnto
               God
               ,
               in
               the
               same
               Bethel
               ,
               when
               he
               came
               to
               dwell
               there
               .
               And
               for
               this
               
               very
               end
               ,
               in
               the
               law
               ,
               by
               a
               speciall
               ordinance
               the
               
                 first
                 fruites
                 of
                 the
                 haruest
              
               were
               offered
               
                 to
                 sanctifie
                 the
                 rest
                 of
                 the
                 corne
                 .
              
               And
               so
               much
               touching
               the
               second
               distresse
               .
            
          
        
         
           
             CHAP.
             X.
             
          
           
             
               Of
               the
               third
               Speciall
               Distresse
               ,
               arising
               of
               the
               Tentation
               of
               Blasphemie
               .
            
          
           
             THe
             third
             kind
             of
             
               trouble
               of
               mind
            
             ,
             is
             that
             which
             ariseth
             of
             the
             Tentation
             of
             Blasphemie
             ,
             which
             in
             regard
             of
             the
             vilenes
             and
             vglinesse
             thereof
             :
             is
             not
             amisse
             tearmed
             by
             some
             ,
             the
             
               foule
               Tentation
            
             .
             And
             it
             is
             ,
             when
             a
             
             man
             is
             troubled
             in
             his
             minde
             ,
             with
             blasphemous
             cogitations
             ,
             and
             thoughts
             ,
             directly
             against
             the
             Maiestie
             of
             God
             ,
             the
             Father
             ,
             the
             Sonne
             ,
             and
             the
             Holy
             Ghost
             .
             As
             for
             example
             :
             to
             thinke
             
               that
               God
               is
               not
               iust
               ,
               or
               mercifull
            
             ;
             that
             
               he
               accepteth
               mens
               persons
            
             :
             that
             
               he
               hath
               not
               knowledge
               of
               things
               ,
               that
               are
               done
               here
               below
               ,
            
             or
             at
             least
             
               that
               de
               doth
               not
               regard
               them
               :
            
             that
             
               God
               cannot
               doe
               this
               or
               that
               :
            
             that
             
               he
               is
               iniurious
               to
               some
               men
               ,
               and
               partiall
               to
               others
               ,
            
             &c.
             
             These
             and
             such
             like
             blasphemous
             thoughts
             there
             be
             ,
             which
             are
             not
             fit
             to
             be
             vttered
             amongst
             mē
             ,
             forasmuch
             as
             they
             are
             most
             horrible
             ,
             and
             execrable
             ,
             
             as
             any
             can
             be
             conceiued
             .
          
           
             
               Sect.
               1.
               
            
             
               That
               we
               may
               the
               better
               know
               this
               Temptation
               ,
               
               let
               it
               be
               considered
               ,
               what
               are
               the
               forerunners
               thereof
               ,
               and
               by
               what
               meanes
               it
               takes
               place
               in
               the
               heart
               possessed
               of
               it
               .
            
             
               Sometimes
               it
               commeth
               ,
               meerely
               and
               onely
               of
               the
               suggestion
               of
               the
               Deuill
               ;
               which
               troubleth
               the
               phantasie
               ,
               euen
               of
               those
               which
               are
               in
               that
               regard
               innocent
               ,
               and
               casteth
               into
               their
               hearts
               impure
               and
               vngodly
               thoughts
               .
               Sometimes
               againe
               ,
               it
               comes
               vpon
               men
               ,
               by
               an
               euill
               custome
               :
               when
               as
               they
               willingly
               lend
               their
               eares
               ,
               to
               leude
               and
               cursed
               speeches
               ,
               that
               immediately
               tend
               to
               the
               dishonour
               of
               God
               ,
               or
               the
               wilfull
               abuse
               of
               his
               word
               ,
               his
               iudgements
               ,
               and
               mercies
               ;
               and
               vpon
               the
               hearing
               ,
               either
               giue
               their
               applause
               and
               approbation
               ,
               though
               not
               expressely
               ;
               or
               doe
               not
               hinder
               or
               stay
               them
               ,
               as
               much
               as
               in
               them
               lyeth
               .
               Otherwhiles
               ,
               it
               creepes
               into
               the
               heart
               of
               man
               by
               degrees
               ,
               when
               he
               beginnes
               to
               waxe
               cold
               in
               Gods
               seruice
               ,
               to
               make
               little
               conscience
               of
               those
               duties
               ,
               that
               immediately
               concerne
               his
               worship
               ,
               &
               consequently
               inures
               himselfe
               ,
               to
               the
               taking
               of
               the
               name
               of
               God
               in
               vaine
               ,
               by
               often
               and
               causelesse
               swearing
               ,
               forswearing
               ,
               cursing
               ,
               &c.
               
               By
               these
               and
               such
               like
               meanes
               ,
               is
               this
               foule
               and
               horrible
               tentation
               conua●ed
               into
               the
               minde
               of
               man.
               
            
             
               Now
               the
               danger
               of
               it
               ,
               whether
               it
               ariseth
               
               from
               these
               ,
               or
               any
               other
               causes
               ,
               is
               exceeding
               grieuous
               ,
               specially
               to
               those
               ,
               that
               haue
               begun
               to
               chuse
               the
               way
               of
               truth
               ,
               and
               to
               applie
               their
               hearts
               to
               serue
               God
               ,
               and
               to
               feare
               his
               name
               .
               For
               it
               bringeth
               forth
               strange
               and
               fearfull
               effects
               ;
               as
               namely
               ,
               desperation
               ,
               and
               manifold
               horrors
               &
               troubles
               of
               minde
               .
               Yea
               diuers
               persons
               haue
               hereupō
               bin
               astonished
               in
               such
               sort
               ,
               that
               they
               haue
               bin
               mooued
               to
               make
               dispatch
               of
               themselues
               ;
               beeing
               in
               their
               owne
               iudgement
               no
               better
               ,
               then
               the
               very
               firebrands
               of
               hell
               .
            
          
           
             
               Sect.
               2.
               
            
             
               Now
               for
               the
               Curing
               of
               this
               wonderfull
               trouble
               and
               distraction
               of
               Conscience
               ,
               two
               
               things
               are
               to
               be
               done
               :
               to
               wit
               ,
               Inquirie
               must
               be
               made
               into
               the
               next
               causes
               ,
               whence
               this
               Tentation
               should
               arise
               :
               and
               after
               that
               ,
               the
               Remedie
               is
               to
               be
               applied
               .
            
             
               For
               the
               first
               .
               Inquirie
               is
               to
               be
               made
               ,
               whether
               the
               present
               distresse
               ,
               had
               his
               beginning
               from
               the
               thoughts
               of
               a
               mans
               owne
               minde
               ,
               or
               from
               the
               suggestion
               of
               the
               Deuill
               .
               For
               this
               is
               in
               all
               likelyhoode
               ,
               the
               next
               way
               to
               minister
               Comfort
               ,
               to
               the
               afflicted
               partie
               .
            
             
               It
               may
               be
               said
               ,
               How
               shall
               a
               man
               discerne
               the
               thoughts
               that
               are
               from
               the
               Deuill
               ,
               from
               his
               owne
               thoughts
               ?
               Ans.
               He
               shall
               know
               them
               by
               sundrie
               notes
               .
            
             
               First
               by
               the
               entrance
               of
               thē
               into
               the
               mind
               .
               For
               those
               that
               co●e
               from
               the
               Diuill
               ,
               come
               
               speedily
               ,
               as
               lightning
               into
               a
               house
               :
               and
               they
               are
               after
               a
               sort
               ,
               forced
               into
               the
               minde
               by
               violence
               ,
               so
               as
               the
               partie
               cannot
               auoide
               them
               ;
               and
               they
               come
               into
               the
               minde
               againe
               and
               againe
               ,
               yea
               a
               thousand
               times
               in
               a
               day
               ,
               so
               as
               by
               their
               often
               comming
               ,
               they
               weaken
               the
               memorie
               ,
               dull
               the
               senses
               ,
               wearie
               and
               confound
               the
               braine
               .
               These
               are
               thoughts
               that
               come
               from
               the
               Deuill
               ,
               and
               by
               him
               are
               co●…uaied
               from
               without
               ,
               into
               the
               minde
               of
               man.
               And
               if
               such
               cogitations
               ,
               were
               from
               a
               mans
               own
               self
               ,
               they
               would
               not
               come
               with
               so
               great
               vehemēcie
               and
               cel●ritie
               ,
               but
               with
               leisure●
               and
               they
               would
               rise
               with
               more
               moderation
               ,
               and
               lesse
               violence
               .
               Yea
               further
               ,
               the
               frequent
               vse
               of
               them
               would
               not
               produce
               so
               many
               ,
               and
               so
               fearfull
               effects
               as
               it
               doth
               .
            
             
               Secondly
               ,
               such
               thoughts
               may
               be
               discerned
               ,
               to
               come
               from
               the
               Deuil
               ,
               by
               this
               signe
               ,
               because
               they
               are
               directly
               against
               the
               very
               light
               of
               nature
               ,
               the
               sparkes
               whereof
               are
               not
               quite
               extinct
               in
               vs
               by
               sinne
               .
               For
               euery
               man
               thinkes
               reuerently
               of
               God
               by
               nature
               .
               But
               these
               cogitations
               are
               most
               wicked
               and
               deuilish
               ,
               fastning
               vpon
               God
               ,
               things
               that
               are
               most
               vile
               and
               monstrous
               :
               whereas
               commonly
               ,
               the
               thoughts
               that
               arise
               from
               our selues
               ,
               are
               not
               against
               the
               light
               of
               nature
               ,
               though
               they
               be
               most
               corrupt
               .
            
             
               The
               third
               signe
               is
               ,
               that
               at
               the
               first
               conceiuing
               of
               them
               ,
               the
               partie
               〈◊〉
               smitten
               with
               an
               extraordinarie
               feare
               ,
               his
               flesh
               is
               troubled
               ;
               and
               
               oftentimes
               ,
               sicknes
               and
               faintings
               doe
               follow
               .
               But
               the
               thoughts
               that
               men
               conceiue
               of
               thēselues
               ,
               cause
               neither
               feare
               ,
               nor
               fainting
               ,
               nor
               sicknes
               .
            
             
               Fourthly
               ,
               blasphemous
               thoughts
               cannot
               come
               ordinarily
               from
               the
               hart
               of
               any
               ,
               saue
               of
               those
               alone
               ,
               that
               are
               of
               reprobate
               mindes
               .
               But
               the
               parties
               that
               are
               thus
               distressed
               ,
               are
               honest
               ,
               ciuill
               ,
               and
               such
               as
               professe
               the
               Gospell
               ,
               at
               least
               in
               shew
               ;
               yea
               sometime
               they
               befall
               such
               ,
               as
               are
               the
               true
               members
               of
               Christ.
               Therefore
               it
               is
               manifest
               ,
               that
               they
               come
               from
               without
               ,
               euen
               from
               the
               Deuill
               casting
               them
               into
               the
               minde
               ,
               and
               not
               from
               within
               a
               mans
               owne
               selfe
               .
            
             
               In
               the
               next
               place
               ,
               Inquirie
               must
               be
               made
               ,
               whether
               the
               partie
               doth
               approoue
               ,
               loue
               ,
               and
               like
               these
               and
               such
               like
               thoughts
               ,
               or
               no
               ?
               To
               this
               he
               will
               answer
               ,
               if
               he
               be
               asked
               ,
               that
               he
               abhors
               them
               as
               the
               Deuill
               and
               Hell
               it selfe
               .
               Thus
               euen
               naturall
               men
               will
               answer
               ,
               &
               that
               truly
               .
            
             
               After
               Inquirie
               thus
               made
               ,
               the
               Remedie
               is
               to
               be
               applied
               .
               And
               the
               first
               and
               principall
               remedie
               ,
               pertaines
               to
               doctrine
               ,
               and
               instruction
               :
               in
               which
               the
               partie
               is
               to
               be
               informed
               of
               his
               or
               her
               estate
               ;
               namely
               ,
               that
               the
               foresaid
               blasphemies
               ,
               are
               not
               
                 his
                 sinnes
              
               ,
               but
               
                 his
                 crosses
              
               .
               For
               they
               are
               the
               Deuils
               sinnes
               ,
               and
               he
               shall
               answer
               for
               them
               :
               and
               they
               are
               not
               ours
               ,
               till
               we
               intertaine
               ,
               receiue
               ,
               approoue
               ,
               and
               giue
               consent
               vnto
               them
               .
            
             
             
               For
               proofe
               hereof
               ,
               let
               this
               be
               considered
               ,
               That
               vncleane
               thoughts
               which
               haue
               their
               residence
               in
               the
               minde
               of
               man
               ,
               are
               of
               two
               sorts
               :
               Inward
               ,
               and
               Outward
               ,
               Inward
               are
               such
               ,
               as
               haue
               their
               originall
               from
               the
               flesh
               ,
               and
               arise
               of
               the
               corruption
               of
               mans
               nature
               ,
               though
               stirred
               vp
               by
               the
               Deuill
               .
               And
               these
               ,
               at
               the
               very
               first
               conceiuing
               ,
               are
               our
               sins
               ,
               though
               they
               haue
               no
               long
               abode
               in
               our
               mindes
               :
               and
               they
               are
               directly
               forbidden
               ,
               in
               the
               tenth
               commandement
               Outward
               thoughts
               are
               those
               ,
               which
               haue
               relation
               to
               an
               outward
               cause
               or
               beginning
               :
               of
               which
               sort
               are
               those
               euill
               thoughts
               ,
               that
               be
               conueied
               into
               the
               minde
               by
               the
               Deuill
               :
               and
               if
               we
               take
               no
               pleasure
               in
               them
               ,
               nor
               yeeld
               consent
               vnto
               them
               ,
               they
               are
               not
               to
               be
               accounted
               our
               sinnes
               ,
               but
               the
               Deuills
               ,
               by
               whome
               they
               are
               suggested
               ,
               The
               truth
               hereof
               appeares
               in
               Christs
               example
               ;
               into
               whose
               minde
               the
               deuill
               cast
               this
               blasphemous
               tentation
               ,
               thereby
               moouing
               him
               to
               infidelitie
               ,
               co●etousnes
               ,
               and
               idolatrie
               :
               which
               neuerthelesse
               were
               not
               his
               sinnes
               ,
               because
               his
               holy-heart
               gaue
               not
               the
               least
               approbation
               to
               them
               ,
               but
               abhorred
               and
               repelled
               ,
               them
               ,
               and
               therefore
               was
               free
               from
               any
               taint
               of
               sinne
               ,
               in
               or
               by
               them
               .
            
             
               This
               distinction
               of
               thoughts
               must
               be
               remembred
               .
               For
               hence
               it
               followes
               ,
               that
               blasphemous
               thoughts
               ,
               not
               consented
               to
               by
               vs
               ,
               are
               not
               our
               sinnes
               ,
               but
               the
               Deuills
               .
               Euen
               as
               in
               like
               case
               ,
               whē
               one
               wickedly
               disposed
               ,
               sollicites
               
               another
               to
               treason
               ,
               or
               murder
               :
               if
               the
               said
               partie
               listen
               not
               ,
               nor
               yeild
               thereto
               ,
               he
               cannot
               be
               holden
               guiltie
               of
               those
               crimes
               .
               Therfore
               ,
               men
               must
               not
               feare
               those
               kind
               of
               thoughts
               ouermuch
               :
               at
               lest
               ,
               if
               they
               please
               not
               thēselues
               ouermuch
               in
               them
               :
               because
               ,
               though
               they
               be
               indeede
               their
               crosses
               ,
               yet
               are
               they
               not
               their
               personall
               sinnes
               ,
               for
               which
               they
               shall
               incurre
               the
               wrath
               and
               displeasure
               of
               God.
               Againe
               ,
               they
               must
               let
               them
               goe
               as
               they
               come
               :
               they
               are
               not
               to
               striue
               against
               them
               ,
               for
               the
               more
               they
               labour
               to
               resist
               them
               ,
               the
               more
               shall
               they
               be
               intangled
               with
               them
               .
            
             
               The
               second
               thing
               to
               be
               vsed
               in
               way
               of
               remedy
               ,
               for
               the
               staying
               of
               the
               mind
               in
               this
               tentation
               ,
               is
               ,
               that
               though
               it
               should
               be
               graunted
               ,
               that
               the
               foresaid
               euill
               and
               blasphemous
               thoughts
               are
               our
               sinnes
               ,
               yet
               we
               are
               to
               remember
               ,
               that
               they
               may
               through
               the
               mercie
               and
               goodnesse
               of
               God
               ,
               be
               pardoned
               :
               if
               they
               be
               heartily
               and
               vnfeinedly
               repented
               of
               :
               yea
               further
               ,
               that
               neither
               they
               ,
               nor
               any
               other
               sins
               (
               except
               that
               against
               the
               Holy
               Ghost
               )
               doe
               condemne
               him
               ,
               that
               praieth
               against
               them
               ,
               &
               is
               heartily
               sorrie
               for
               them
               .
            
             
               It
               was
               Pauls
               complaint
               ,
               Rom.
               7.
               19.
               
               
                 That
                 he
                 did
                 not
                 the
                 good
                 which
                 he
                 would
                 doe
                 ,
              
               speaking
               of
               the
               inward
               indeauour
               of
               his
               heart
               :
               and
               againe
               ,
               that
               
                 he
                 did
                 the
                 euill
                 which
                 he
                 would
                 not
                 ,
              
               meaning
               in
               respect
               of
               the
               corruption
               of
               his
               nature
               .
               Now
               vpon
               this
               ,
               that
               he
               indeauoured
               to
               doe
               that
               ,
               which
               was
               agreable
               to
               
               the
               will
               of
               God
               ,
               that
               he
               loathed
               and
               detested
               the
               contrarie
               ,
               and
               stroue
               against
               his
               corruptions
               ,
               how
               did
               he
               comfort
               himselfe
               ?
               Marke
               the
               wordes
               following
               ,
               v.
               20.
               
               
                 If
                 I
                 doe
                 that
                 I
                 would
                 not
                 :
              
               that
               is
               to
               say
               ;
               if
               against
               my
               generall
               purpose
               ,
               I
               sinne
               against
               God
               ;
               if
               I
               be
               sorrie
               for
               it
               ,
               if
               I
               be
               displeased
               with
               my selfe
               ,
               because
               I
               can
               not
               obey
               God
               ,
               in
               that
               perfectiō
               I
               desire
               ,
               
                 It
                 is
                 no
                 more
                 I
                 that
                 do
                 it
                 ,
                 but
                 sinne
                 that
                 dwelleth
                 in
                 me
                 .
              
               Frō
               this
               example
               of
               Paul
               I
               gather
               ,
               that
               if
               any
               man
               ,
               haue
               in
               his
               minde
               euill
               thoughts
               ,
               and
               doeth
               (
               as
               Paul
               did
               )
               grieue
               ,
               because
               he
               therby
               offendeth
               God
               ;
               if
               he
               doe
               abhorre
               them
               ,
               and
               pray
               against
               them
               ;
               he
               shall
               not
               be
               condemned
               for
               them
               ;
               they
               shall
               neuer
               be
               laid
               to
               his
               charge
               .
               The
               partie
               then
               that
               is
               troubled
               with
               with
               these
               thoughts
               ,
               may
               vpō
               these
               grounds
               ,
               stay
               his
               minde
               ;
               and
               comfort
               himselfe
               .
               For
               if
               he
               shall
               not
               be
               condemned
               for
               them
               ,
               then
               let
               him
               not
               feare
               them
               aboue
               measure
               .
            
             
               The
               third
               point
               to
               be
               remembred
               is
               ,
               that
               the
               partie
               must
               not
               be
               alone
               .
               For
               this
               Tentation
               beginnes
               ,
               and
               is
               confirmed
               and
               increased
               by
               solitarinesse
               ;
               and
               the
               parties
               thus
               distressed
               ,
               loue
               to
               be
               apart
               by
               themselues
               ,
               from
               the
               societie
               of
               others
               .
               And
               for
               that
               cause
               ,
               in
               case
               they
               be
               lyable
               to
               this
               distresse
               ,
               they
               must
               vse
               to
               converse
               with
               such
               company
               ,
               as
               may
               afford
               them
               matter
               of
               speech
               and
               conference
               meete
               for
               them
               ,
               and
               may
               exercise
               their
               mindes
               with
               heauenly
               meditations
               in
               the
               word
               ,
               and
               singing
               of
               Psalmes
               ,
               and
               such
               like
               
               fitte
               and
               conuenient
               recreations
               .
               Our
               first
               parent
               Eue
               was
               tempted
               by
               Satan
               ,
               when
               shee
               was
               apart
               from
               Adam
               :
               and
               our
               Sauiour
               Christ
               ,
               when
               he
               was
               alone
               out
               of
               companie
               and
               societie
               ,
               then
               did
               the
               Deuill
               most
               malitiously
               assault
               him
               ,
               with
               strong
               and
               powerfull
               tentations
               in
               the
               wildernes
               .
            
             
               The
               fourth
               point
               ,
               to
               be
               remembred
               of
               the
               partie
               troubled
               is
               ,
               that
               he
               must
               as
               heartily
               and
               earnestly
               repent
               him
               ,
               of
               those
               his
               euill
               thoughts
               ,
               as
               of
               euill
               wordes
               and
               deedes
               .
               For
               the
               truth
               is
               ,
               because
               men
               are
               loose-minded
               ,
               and
               haue
               no
               more
               care
               of
               their
               thoughts
               ,
               then
               commonly
               they
               haue
               ;
               therefore
               the
               Lord
               iustly
               suffers
               the
               Deuill
               to
               plague
               and
               torment
               them
               ,
               by
               conuaying
               into
               their
               hearts
               ,
               most
               vile
               and
               damnable
               cogitations
               .
               Furthermore
               ,
               the
               said
               partie
               must
               labour
               to
               be
               renued
               in
               the
               spirit
               of
               his
               minde
               ,
               that
               is
               ,
               
               to
               haue
               his
               minde
               inlightened
               by
               the
               spirit
               ,
               whereby
               he
               may
               know
               and
               vnderstand
               the
               will
               of
               God
               in
               his
               word
               .
               After
               repentance
               for
               euill
               thoughts
               ,
               there
               must
               follow
               watchfulnesse
               ,
               and
               a
               carefull
               circumspection
               ouer
               all
               his
               waies
               ;
               but
               principally
               he
               must
               haue
               an
               eye
               vnto
               his
               heart
               ,
               the
               fountaine
               of
               all
               .
               
                 Keepe
                 thine
                 heart
                 with
                 all
                 diligence
                 ,
              
               saith
               Salomon
               :
               that
               is
               ,
               aboue
               all
               things
               see
               that
               thou
               
               countergard
               thy
               thoughts
               ,
               desires
               ,
               motions
               ,
               and
               affections
               .
            
             
               That
               the
               heart
               of
               a
               man
               may
               be
               guarded
               ,
               two
               rules
               are
               to
               be
               obserued
               .
               First
               ,
               that
               
                 the
                 
                 word
                 of
                 God
                 dwell
                 plentifully
                 in
                 it
                 ,
              
               by
               daily
               meditation
               
               of
               the
               commandements
               ,
               promises
               ,
               and
               threatnings
               reuealed
               in
               the
               same
               .
               It
               is
               noted
               by
               Dauid
               ,
               as
               a
               propertie
               of
               a
               blessed
               man
               ,
               that
               he
               exerciseth
               himselfe
               in
               meditatiō
               of
               the
               
                 Law
                 of
                 God
                 ,
                 day
                 and
                 night
                 ,
              
               Psal.
               1.
               
               By
               this
               meanes
               the
               heart
               will
               be
               clensed
               ,
               and
               purged
               from
               vncleane
               and
               polluted
               motions
               ,
               and
               so
               guided
               &
               directed
               ,
               that
               it
               swarue
               not
               from
               God.
               This
               rule
               is
               of
               speciall
               vse
               .
               For
               therefore
               doe
               men
               hatch
               ,
               and
               breed
               euill
               thoughts
               in
               their
               hearts
               ,
               because
               they
               are
               not
               taken
               vp
               with
               holy
               meditations
               :
               and
               hence
               it
               is
               ,
               that
               the
               heart
               of
               man
               ,
               is
               made
               euen
               a
               pray
               vnto
               the
               Deuill
               ,
               because
               the
               word
               of
               God
               is
               not
               lodged
               therein
               .
               Excellent
               was
               the
               practise
               of
               Dauid
               in
               this
               case
               ,
               who
               
                 kept
                 the
                 word
                 of
                 God
                 in
                 his
                 heart
                 ,
                 that
                 he
                 might
                 not
              
               
               
                 sinne
                 against
                 him
              
               .
            
             
               The
               second
               Rule
               of
               the
               keeping
               of
               the
               heart
               ,
               is
               
                 to
                 establish
                 our
                 thoughts
                 by
                 counsell
                 .
              
               It
               is
               the
               wise
               mans
               aduise
               in
               so
               many
               words
               ,
               Prov.
               20.
               18.
               wherein
               he
               would
               teach
               vs
               ,
               that
               it
               is
               the
               propertie
               of
               a
               worldly
               wise
               man
               ,
               in
               matters
               of
               waight
               ,
               not
               to
               trust
               to
               his
               owne
               wit
               ,
               but
               to
               follow
               the
               direction
               and
               counsell
               of
               wise
               and
               skilfull
               men
               .
               And
               if
               this
               be
               a
               sound
               course
               in
               matters
               of
               the
               world
               ,
               much
               more
               ought
               it
               to
               be
               taken
               ,
               in
               the
               maine
               matters
               of
               religion
               ,
               and
               conscience
               ,
               concerning
               the
               heart
               and
               soule
               of
               man.
               And
               therefore
               by
               the
               lawe
               of
               proportion
               ,
               it
               
               giues
               vs
               direction
               ,
               not
               once
               to
               thinke
               or
               conceiue
               ,
               so
               much
               as
               a
               thought
               ,
               but
               vpon
               aduice
               and
               direction
               taken
               at
               God
               and
               his
               word
               .
               
                 Thy
                 testimonies
              
               (
               saith
               Dauid
               )
               are
               
               
                 my
                 delight
                 ;
                 and
                 my
                 counsellers
                 .
              
               And
               what
               benefit
               had
               he
               by
               taking
               such
               a
               course
               ?
               surely
               ,
               by
               the
               word
               of
               God
               ,
               which
               was
               his
               continuall
               meditation
               ,
               he
               gat
               vnderstanding
               ,
               he
               became
               wiser
               then
               the
               auncient
               ;
               it
               made
               him
               to
               hate
               all
               the
               waies
               of
               falshood
               :
               it
               kept
               him
               from
               declining
               from
               God
               ,
               either
               to
               the
               right
               hand
               ,
               or
               to
               the
               left
               .
               The
               same
               rule
               must
               be
               practised
               of
               vs
               ,
               in
               the
               vse
               of
               our
               senses
               ,
               our
               speeches
               ,
               and
               actions
               ,
               and
               then
               shall
               the
               heart
               be
               kept
               cleane
               ,
               and
               free
               from
               these
               temptations
               .
            
             
               And
               seeing
               this
               temptation
               is
               so
               daungerous
               and
               fearefull
               ,
               as
               hath
               beene
               said
               ,
               &
               doth
               often
               befall
               men
               ;
               our
               dutie
               is
               to
               make
               conscience
               ,
               of
               practising
               the
               foresaid
               rules
               continually
               .
               And
               thus
               much
               concerning
               the
               third
               kinde
               of
               distresse
               of
               Conscience
               .
            
          
        
         
           
           
             CHAP.
             XI
             .
          
           
             
               Of
               the
               fourth
               Speciall
               Distresse
               ,
               arising
               from
               a
               mans
               owne
               sinnes
               .
            
          
           
             THE
             Fourth
             
               Distresse
               of
               minde
            
             is
             that
             ,
             which
             ariseth
             
               from
               a
               mans
               owne
               sinnes
            
             ,
             or
             rather
             ,
             
               from
               some
               one
               speciall
               sinne
               committed
               .
            
             And
             this
             kind
             of
             Tentation
             is
             twofold
             :
             For
             either
             it
             is
             more
             violent
             ,
             and
             lesse
             common
             ;
             or
             lesse
             violent
             and
             more
             common
             .
          
           
             
               Sect.
               1.
               
            
             
               The
               violent
               Distresse
               of
               minde
               ,
               shewes
               it
               
               selfe
               by
               feares
               and
               terrours
               of
               the
               Conscience
               ,
               by
               doubtings
               of
               the
               mercie
               of
               God
               ,
               by
               lamentable
               and
               fearefull
               complaints
               made
               to
               others
               .
            
             
               Now
               Question
               is
               mooued
               ,
               Howe
               this
               violent
               distresse
               of
               minde
               ,
               arising
               from
               our
               owne
               sinnes
               ,
               is
               to
               be
               cured
               ?
               Answ.
               That
               it
               
               may
               be
               cured
               by
               the
               blessing
               of
               God
               ,
               three
               things
               must
               be
               done
               .
            
             
               First
               ,
               that
               particular
               sinne
               must
               be
               known
               ,
               which
               is
               the
               cause
               of
               this
               violent
               distresse
               .
               And
               here
               we
               are
               to
               know
               ,
               by
               the
               way
               ;
               that
               it
               is
               an
               vsuall
               thing
               ,
               with
               the
               parties
               thus
               distressed
               ,
               to
               dissemble
               and
               cloake
               their
               sinnes
               :
               
               and
               therefore
               they
               will
               alleadge
               ,
               that
               their
               trouble
               ariseth
               from
               some
               euill
               thoughts
               ,
               from
               wicked
               affections
               ,
               and
               from
               the
               corruption
               of
               nature
               :
               whereas
               commonly
               men
               are
               not
               distressed
               ,
               in
               violent
               manner
               ,
               for
               euill
               thoughts
               ,
               affections
               ,
               &c.
               but
               the
               violent
               distresse
               commeth
               from
               so●…e
               actuall
               and
               odious
               sinne
               or
               sinnes
               done
               ,
               which
               wound
               the
               conscience
               ,
               and
               are
               the
               causes
               of
               great
               distraction
               of
               minde
               :
               and
               they
               are
               many
               ,
               which
               hauing
               bin
               vpon
               occasion
               before
               rehearsed
               ,
               I
               will
               not
               now
               repeat
               them
               .
               Onely
               this
               must
               be
               remembred
               ,
               that
               the
               greater
               sinns
               against
               the
               third
               ,
               sixt
               ,
               and
               seuenth
               commandements
               ,
               are
               the
               maine
               and
               proper
               causes
               of
               violent
               
               distresses
               :
               and
               the
               more
               secret
               the
               sinne
               is
               ,
               in
               regard
               of
               the
               practise
               thereof
               ,
               the
               greater
               horror
               of
               Conscience
               it
               bringeth
               ;
               and
               open
               offences
               doe
               not
               giue
               so
               deepe
               a
               wound
               vnto
               it
               ,
               as
               secret
               and
               hidden
               sinnes
               .
            
             
               Secōdly
               ,
               the
               particular
               sinne
               being
               known
               ,
               Inquirie
               must
               be
               made
               ,
               as
               much
               as
               possibly
               may
               be
               ,
               by
               signes
               ,
               whether
               the
               partie
               distressed
               repenteth
               ,
               yea
               or
               no.
               For
               except
               he
               hath
               repented
               ,
               he
               cannot
               be
               fitted
               to
               receiue
               comfort
               :
               &
               vnlesse
               he
               be
               first
               fitted
               to
               receiue
               cōfort
               ,
               he
               cannot
               be
               releeued
               in
               Conscience
               .
               Now
               if
               it
               be
               found
               ,
               that
               the
               partie
               hath
               repented
               ,
               then
               care
               must
               be
               had
               in
               the
               next
               place
               ,
               that
               his
               repentance
               may
               be
               renued
               ,
               for
               the
               particular
               sinne
               committed
               .
            
             
               Thirdly
               ,
               hauing
               thus
               done
               ,
               the
               comfort
               
               must
               be
               ministred
               ,
               for
               the
               moderating
               ,
               or
               taking
               away
               of
               the
               distresse
               .
               And
               here
               remember
               by
               the
               way
               ,
               that
               the
               comforts
               ministred
               ,
               vsually
               and
               ordinarily
               ,
               must
               not
               goe
               alone
               ,
               but
               be
               mingled
               and
               tempered
               ,
               with
               some
               terrors
               of
               the
               Law
               :
               that
               beeing
               thereby
               feared
               ,
               with
               the
               consideration
               of
               sinne
               ,
               and
               of
               the
               wrath
               of
               God
               due
               vnto
               the
               same
               ,
               the
               comfort
               may
               appeare
               to
               be
               the
               sweeter
               .
               The
               ministring
               whereof
               ,
               in
               case
               of
               this
               distresse
               ,
               would
               not
               be
               direct
               and
               present
               ,
               but
               by
               certaine
               steppes
               and
               degrees
               :
               except
               onely
               in
               the
               point
               of
               death
               :
               for
               then
               a
               directer
               course
               must
               be
               vsed
               .
               These
               degrees
               are
               two
               .
            
             
               First
               ,
               the
               partie
               is
               to
               be
               informed
               of
               a
               possibilitie
               of
               pardon
               ,
               that
               is
               ,
               that
               his
               sinnes
               are
               pardonable
               ,
               and
               though
               in
               themselues
               they
               be
               great
               ,
               and
               hainous
               ,
               yet
               by
               the
               mercie
               of
               God
               in
               Christ
               ,
               they
               may
               be
               remitted
               .
               Now
               put
               the
               case
               ,
               that
               the
               afflicted
               apprehendeth
               onely
               the
               odiousnesse
               of
               his
               sinnes
               ,
               and
               the
               wrath
               of
               God
               due
               to
               the
               same
               ,
               and
               in
               this
               fitte
               puts
               off
               the
               pardon
               from
               himselfe
               ,
               and
               cannot
               be
               perswaded
               that
               his
               sinne
               may
               be
               forgiuen
               ,
               what
               then
               is
               to
               be
               done
               ?
               Ans.
               Then
               for
               the
               effecting
               of
               this
               first
               degree
               ,
               certaine
               Grounds
               are
               to
               be
               laid
               downe
               ,
               whereupon
               assurance
               in
               that
               case
               may
               be
               built
               vp
               in
               his
               heart
               .
            
             
               The
               first
               Ground
               of
               possibilitie
               of
               pardon
               
               is
               ,
               
                 That
                 the
                 mercie
                 of
                 God
                 is
                 infinite
                 ,
                 yea
                 ouer
                 all
                 his
                 works
                 ,
              
               Psal.
               ●45
               .
               9.
               
               That
               the
               death
               of
               Christ
               
               is
               of
               infinite
               price
               ,
               merit
               ,
               and
               value
               before
               God.
               That
               God
               is
               much
               in
               sparing
               ,
               Isa.
               55.
               7.
               
               That
               with
               the
               Lord
               is
               mercie
               ,
               and
               with
               him
               is
               plenteous
               redemption
               ,
               Psal.
               130.
               7.
               
               That
               Christs
               satisfaction
               is
               not
               onely
               a
               b
               price
               ,
               but
               a
               c
               counterprice
               ,
               1.
               
               Tim.
               2.
               6.
               able
               to
               satisfie
               for
               the
               sinnes
               of
               all
               men
               ,
               yea
               for
               them
               that
               haue
               sinned
               against
               the
               holy
               Ghost
               .
               For
               that
               sinne
               ,
               is
               not
               therefore
               vnpardonable
               ,
               because
               the
               offence
               thereof
               is
               greater
               ,
               then
               the
               merit
               of
               Christ
               ;
               but
               because
               th●
               partie
               offending
               ,
               neither
               doth
               ,
               nor
               can
               applie
               the
               merit
               of
               Christ
               vnto
               himselfe
               .
               An
               ancient
               father
               vpon
               Cains
               wordes
               ,
               
                 My
                 punishment
                 is
                 greater
                 then
                 I
                 can
                 beare
                 ,
              
               saith
               ,
               
                 Thou
                 liest
                 Cain
                 ,
                 for
                 Gods
                 mercie
                 is
              
               
               
                 greater
                 then
                 the
                 sinnes
                 of
                 all
                 men
                 .
              
               The
               mercie
               of
               God
               was
               very
               great
               to
               Manasses
               ,
               to
               Salomon
               ,
               to
               Peter
               ,
               and
               to
               many
               others
               ,
               though
               
               they
               were
               great
               offenders
               .
            
             
               The
               second
               Ground
               .
               
                 Men
                 of
                 yeares
                 ,
                 liuing
                 in
                 the
                 Church
                 of
                 God
                 ,
                 and
                 knowing
                 the
                 doctrine
                 of
                 saluation
                 ,
                 shall
                 not
                 be
                 condemned
                 simply
                 for
                 their
                 sinnes
                 ,
                 but
                 for
                 lying
                 in
                 their
                 sinnes
                 .
              
               Vpon
               this
               ground
               ,
               I
               say
               ,
               that
               men
               distressed
               must
               be
               grieued
               ,
               not
               so
               much
               for
               committing
               of
               sinne
               ,
               as
               for
               lying
               and
               continuing
               in
               sinnes
               committed
               .
            
             
               A
               third
               Ground
               .
               
                 It
                 pleaseth
                 God
                 many
                 times
                 to
                 leaue
                 men
                 to
                 themselues
                 ,
                 and
                 to
                 suffer
                 them
                 to
                 commit
                 some
                 sinne
                 that
                 woundeth
                 conscience
                 .
              
               It
               is
               true
               and
               cannot
               be
               denied
               .
               But
               we
               must
               withall
               remember
               ,
               that
               
                 sinnes
                 committed
                 ,
                 doe
                 
                 not
                 vtterly
                 take
                 away
                 grace
                 ,
                 but
                 rather
                 make
                 it
                 the
                 more
                 to
                 shine
                 and
                 shew
                 it selfe
                 .
              
               For
               God
               in
               mercie
               turneth
               all
               things
               ,
               euen
               sinne
               it selfe
               ,
               to
               the
               good
               of
               them
               that
               be
               his
               :
               and
               therefore
               sinne
               committed
               ,
               cannot
               either
               waste
               ,
               or
               extinguish
               grace
               receiued
               ,
               but
               by
               diuine
               dispensation
               ,
               serueth
               to
               amplifie
               and
               inlarge
               the
               same
               ;
               so
               as
               where
               sinne
               aboundeth
               ,
               there
               grace
               aboundeth
               much
               more
               ,
               Rom.
               5.
               20.
               
               And
               the
               Lord
               saide
               to
               Paul
               ,
               beeing
               in
               great
               extremitie
               ,
               2.
               
               Cor.
               12.
               9.
               
               
                 My
                 grace
                 is
                 sufficient
                 for
                 thee
                 :
                 for
                 my
                 power
                 is
                 made
                 perfect
                 through
                 weakenes
                 .
              
               Hence
               it
               appeareth
               ,
               that
               the
               grace
               of
               God
               is
               not
               vtterly
               lost
               ,
               but
               appeareth
               liuely
               in
               the
               time
               of
               distresse
               .
            
             
               The
               fourth
               Ground
               is
               this
               .
               
                 The
                 promises
                 of
                 God
                 touching
                 remission
                 of
                 sinnes
                 ,
                 and
                 life
                 eternall
                 ,
                 in
                 respect
                 of
                 beleeuers
                 are
                 generall
                 ,
                 and
                 in
                 regard
                 of
                 all
                 and
                 euery
                 man
                 indefinite
                 :
              
               that
               is
               ,
               they
               doe
               not
               define
               ,
               or
               exclude
               any
               person
               ,
               or
               any
               sinner
               ,
               or
               any
               time
               ;
               onely
               they
               admit
               one
               exception
               ,
               of
               finall
               impenitencie
               .
               Here
               a
               question
               may
               be
               mooued
               ,
               How
               long
               he
               that
               ministreth
               comfort
               ,
               must
               stand
               vpon
               the
               possibilitie
               of
               pardon
               ?
               I
               answer
               ,
               vntill
               he
               hath
               brought
               the
               partie
               distressed
               ,
               to
               some
               measure
               of
               true
               repentance
               :
               and
               this
               beeing
               done
               ,
               then
               he
               is
               to
               proceede
               to
               the
               second
               degree
               of
               comfort
               .
            
             
               The
               Second
               degree
               of
               comfort
               is
               ,
               to
               teach
               ,
               that
               the
               sinne
               ,
               or
               sinnes
               of
               the
               partie
               distressed
               ,
               are
               indeede
               pardoned
               .
               But
               it
               may
               be
               asked
               ,
               
               vpon
               what
               signes
               may
               this
               comfort
               be
               applyed
               ?
               I
               answer
               ,
               vpon
               these
               two
               .
               First
               ,
               if
               the
               partie
               distressed
               confesse
               ,
               that
               he
               or
               shee
               is
               heartily
               grieued
               ,
               that
               by
               their
               sinne
               or
               sinnes
               ,
               they
               haue
               offended
               so
               louing
               and
               so
               mercifull
               a
               God.
               Secondly
               ,
               if
               they
               professe
               ,
               that
               they
               desire
               with
               all
               their
               heart
               ,
               to
               be
               reconciled
               vnto
               God
               in
               Christ
               :
               and
               at
               least
               doe
               desire
               to
               repent
               for
               their
               sinnes
               ;
               and
               withall
               doe
               carrie
               in
               heart
               ,
               a
               purpose
               to
               sinne
               no
               more
               ,
               but
               in
               all
               things
               ,
               (
               as
               much
               as
               in
               them
               lieth
               )
               to
               performe
               new
               obedience
               vnto
               god
               ,
               Luc.
               15.
               11.
               
               &c.
               Now
               for
               the
               better
               enforcing
               of
               this
               comfort
               ,
               some
               textes
               of
               Scripture
               ,
               fitting
               this
               purpose
               must
               be
               rehearsed
               ,
               a●
               for
               example
               ,
               Matth.
               9.
               12
               ,
               13.
               
               
                 I
                 came
                 not
                 to
                 call
                 the
                 righteous
                 ,
              
               that
               is
               to
               say
               ,
               those
               that
               iudge
               themselues
               righteous
               ,
               
                 but
                 sinners
              
               ,
               that
               is
               ,
               those
               which
               are
               grieued
               ,
               because
               in
               their
               owne
               conscience
               ,
               they
               are
               vile
               and
               hainous
               offenders
               ,
               
                 to
                 repentance
              
               .
               Againe
               ,
               Matth
               ,
               11.
               28.
               
               
                 Come
                 vnto
                 me
                 all
                 ye
                 that
                 are
                 wearie
                 ,
                 and
                 heauie
                 laden
                 ,
                 and
                 I
                 will
                 refresh
                 you
                 .
              
               And
               Christ
               saith
               ,
               it
               was
               the
               end
               of
               his
               cōming
               to
               preach
               deliuerance
               to
               the
               captiues
               ,
               and
               to
               set
               at
               libertie
               them
               that
               are
               bruised
               .
               Luk.
               4.
               18.
               
            
             
               To
               conclude
               this
               point
               ,
               there
               remaines
               yet
               a
               further
               question
               to
               be
               resolued
               ,
               and
               that
               is
               
               this
               .
               A
               man
               after
               repentance
               ,
               for
               some
               greiuous
               sinne
               ,
               falls
               into
               it
               againe
               ,
               and
               is
               distressed
               more
               then
               before
               :
               It
               is
               a
               cause
               somewhat
               grieuous
               .
               For
               we
               knowe
               ,
               that
               if
               a
               man
               be
               recouered
               
               of
               an
               ague
               ,
               and
               through
               distemper
               in
               diet
               ,
               or
               otherwise
               ,
               makes
               a
               relapse
               into
               it
               againe
               ,
               his
               case
               is
               often
               desperate
               ,
               and
               he
               hardly
               scapeth
               with
               his
               life
               .
               In
               the
               same
               māner
               it
               is
               a
               dangerous
               case
               ,
               if
               after
               repentance
               ,
               men
               make
               a
               relapse
               into
               the
               same
               sinne
               againe
               .
               It
               may
               then
               be
               asked
               ,
               how
               such
               persons
               may
               be
               recouered
               after
               a
               relapse
               ?
            
             
               I
               answer
               ,
               though
               we
               find
               not
               any
               one
               particular
               example
               in
               scripture
               ,
               of
               any
               one
               person
               ,
               that
               was
               restored
               againe
               after
               a
               relapse
               :
               yet
               neuerthelesse
               there
               is
               some
               comfort
               for
               such
               persons
               .
               Vpon
               what
               grounds
               may
               some
               say
               ?
               Ans.
               Men
               that
               haue
               not
               so
               much
               as
               a
               drop
               of
               mercie
               ,
               in
               comparison
               of
               God
               ,
               must
               forgiue
               ther
               brethren
               often
               and
               many
               times
               ,
               yea
               as
               our
               Sauiour
               Christ
               saith
               to
               Peter
               ,
               till
               seuenty
               times
               seuen
               times
               ,
               if
               they
               returne
               and
               say
               it
               repents
               them
               .
               Now
               god
               is
               infinite
               in
               all
               his
               attributes
               .
               He
               is
               much
               in
               sparing
               :
               with
               him
               is
               plenteous
               redemption
               :
               and
               therefore
               he
               will
               questionlesse
               ,
               vpon
               true
               repentance
               ,
               often
               forgiue
               and
               forget
               ,
               euen
               the
               same
               sinne
               iterated
               againe
               and
               againe
               .
            
             
               Nowe
               these
               persons
               are
               to
               be
               releiued
               in
               this
               sort
               .
               First
               they
               must
               haue
               their
               Consciences
               setled
               in
               this
               point
               ,
               that
               their
               relapse
               is
               pardonable
               ,
               though
               very
               dangerous
               .
               For
               proof
               hereof
               read
               Esay
               ,
               2.
               18.
               
               Where
               mention
               is
               made
               of
               diuers
               Apostataes
               ,
               that
               were
               by
               God
               called
               to
               repentāce
               ,
               with
               promise
               of
               
               don
               ,
               if
               they
               turned
               vnto
               him
               .
               And
               in
               Luk.
               15.
               the
               prodigall
               child
               ,
               (
               by
               whome
               I
               vnderstand
               one
               ,
               that
               after
               grace
               receiued
               ,
               fell
               from
               his
               repentance
               and
               obedience
               to
               God
               )
               when
               he
               did
               but
               purpose
               in
               his
               heart
               to
               returne
               again
               ,
               was
               pardoned
               ,
               and
               receiued
               into
               fauour
               .
               In
               the
               2.
               
               Cor.
               5.
               20.
               
               Paul
               saith
               to
               the
               Corinths
               ,
               that
               were
               fallen
               away
               ,
               
                 We
                 pray
                 you
                 in
                 Christs
                 steade
                 that
                 ye
                 be
                 reconciled
                 vnto
                 God.
                 
              
            
             
               Secondly
               ,
               beeing
               thus
               setled
               in
               consciēce
               they
               must
               againe
               repent
               them
               of
               their
               sinnes
               .
            
             
               Thirdly
               and
               lastly
               ,
               they
               are
               to
               be
               comforted
               ,
               with
               the
               promise
               of
               remission
               of
               sinnes
               ,
               after
               that
               some
               signes
               of
               renewed
               repētance
               for
               sinnes
               past
               ,
               haue
               beene
               giuen
               .
            
          
           
             
               Sect.
               2.
               
            
             
               The
               Second
               kinde
               of
               this
               Tentation
               or
               trouble
               of
               minde
               ,
               which
               is
               more
               common
               &
               
               lesse
               violent
               ,
               befalls
               the
               Children
               of
               God
               :
               and
               
                 it
                 is
                 a
                 griefe
                 of
                 heart
                 ,
                 more
                 or
                 lesse
                 ,
                 whereby
                 men
                 are
                 troubled
                 ,
                 in
                 respect
                 of
                 the
                 want
                 of
                 grace
                 in
                 their
                 hearts
                 ,
                 and
                 defects
                 of
                 obedience
                 in
                 their
                 liues
                 .
              
               Paul
               the
               deere
               seruant
               of
               God
               ,
               was
               possessed
               with
               this
               trouble
               of
               minde
               ,
               as
               we
               may
               read
               ,
               Rom.
               7.
               23.
               
               And
               indeede
               there
               is
               no
               child
               of
               God
               ,
               but
               more
               or
               lesse
               ,
               one
               time
               or
               other
               ,
               he
               feeles
               the
               stings
               of
               sinne
               ,
               and
               the
               buffetings
               of
               Satan
               ,
               which
               cause
               griefe
               in
               his
               heart
               .
               But
               this
               griefe
               is
               a
               notable
               grace
               of
               God
               ,
               and
               therefore
               they
               which
               want
               it
               ,
               must
               labour
               to
               haue
               it
               ,
               and
               they
               which
               haue
               it
               ,
               
               must
               not
               seeke
               to
               put
               it
               out
               ,
               but
               to
               keepe
               it
               in
               measure
               and
               order
               .
            
             
               And
               the
               Grounds
               of
               comfort
               ,
               whereby
               the
               heart
               may
               be
               sta●ed
               in
               this
               sorrow
               ,
               that
               it
               be
               not
               immoderate
               ,
               may
               be
               these
               .
            
             
               
                 I.
                 Ground
              
               .
               It
               is
               Gods
               will
               ,
               that
               the
               worke
               of
               sanctification
               ,
               or
               regeneration
               ,
               should
               be
               imperfect
               in
               this
               life
               ,
               and
               remaine
               vnfinished
               til
               death
               .
               This
               point
               needs
               no
               proofe
               ,
               it
               is
               manifest
               both
               in
               the
               word
               of
               God
               ,
               and
               in
               daily
               experience
               .
               The
               reasons
               for
               which
               God
               will
               haue
               it
               to
               be
               so
               ,
               may
               be
               these
               .
            
             
               First
               of
               all
               ,
               God
               giues
               grace
               ,
               according
               to
               the
               measure
               ,
               and
               manner
               of
               our
               receiuing
               of
               it
               ,
               which
               in
               this
               life
               is
               imperfect
               .
               Some
               giftes
               of
               God
               in
               Christ
               ,
               bestowed
               on
               his
               seruants
               ,
               as
               remission
               of
               sinnes
               by
               his
               death
               ,
               and
               iustification
               by
               his
               obedience
               ,
               are
               not
               
                 put
                 into
                 vs
              
               ,
               but
               are
               only
               applied
               and
               made
               ours
               
                 by
                 imputation
              
               .
               Some
               other
               giftes
               there
               be
               ,
               which
               are
               infused
               and
               put
               into
               vs
               ,
               as
               namely
               ,
               sanctification
               ,
               regeneration
               ,
               the
               loue
               of
               God
               and
               man
               :
               and
               by
               one
               of
               these
               two
               meanes
               ,
               to
               wit
               ,
               either
               by
               imputation
               or
               infusion
               ,
               are
               all
               the
               giftes
               of
               God
               in
               Christ
               made
               ours
               .
               Yet
               before
               we
               can
               haue
               them
               ,
               we
               must
               receiue
               thē
               :
               and
               the
               meanes
               whereby
               we
               receiue
               them
               is
               faith
               ,
               which
               God
               hath
               ordained
               ,
               to
               be
               the
               hand
               of
               our
               soules
               ,
               to
               receiue
               his
               benefits
               bestowed
               on
               vs.
               Which
               faith
               because
               it
               is
               weake
               and
               imperfect
               ,
               in
               this
               life
               ,
               therefore
               the
               gifts
               which
               we
               receiue
               thereby
               ,
               are
               
               also
               imperfect
               .
               For
               though
               Gods
               benifits
               be
               like
               a
               bottomlesse
               sea
               ,
               yet
               the
               faith
               ,
               wherby
               we
               lay
               hold
               of
               them
               ,
               is
               like
               vnto
               a
               vessell
               with
               a
               narrow
               necke
               ,
               which
               though
               it
               be
               cast
               into
               the
               great
               Ocean
               ,
               receiues
               but
               a
               little
               water
               at
               once
               ,
               and
               that
               by
               degrees
               ,
               droppe
               by
               droppe
               ,
               according
               to
               the
               widenesse
               of
               the
               mouth
               .
               And
               hence
               it
               is
               ,
               that
               though
               the
               gifts
               of
               God
               without
               vs
               ,
               which
               are
               ours
               by
               imputation
               ,
               be
               perfect
               ;
               yet
               all
               such
               graces
               as
               are
               put
               into
               vs
               ,
               are
               weake
               and
               imperfect
               .
            
             
               Secondly
               ,
               if
               any
               seruant
               of
               God
               ,
               should
               be
               perfectly
               regenerate
               ,
               and
               made
               absolutely
               holy
               in
               this
               life
               :
               then
               he
               should
               fulfill
               the
               morall
               lawe
               ,
               and
               so
               become
               a
               Sauiour
               to
               himselfe
               :
               and
               by
               the
               tenour
               of
               the
               law
               haue
               life
               :
               and
               so
               should
               not
               Christ
               be
               a
               Sauiour
               properly
               ,
               but
               only
               
                 an
                 instrumēt
              
               ,
               to
               dispose
               vs
               ,
               to
               the
               keeping
               of
               the
               law
               ,
               whereby
               we
               might
               saue
               our selues
               .
               But
               there
               is
               one
               only
               all
               sufficient
               Sauiour
               ,
               Christ
               Iesus
               :
               and
               the
               beginning
               ,
               the
               middle
               ,
               and
               the
               accomplishmēt
               of
               our
               saluation
               ,
               is
               to
               be
               ascribed
               to
               him
               alone
               .
            
             
               Thirdly
               ,
               it
               is
               the
               wil
               God
               ,
               that
               his
               owne
               children
               ,
               with
               whome
               he
               is
               well
               pleased
               in
               Christ
               ,
               should
               be
               brought
               to
               nothing
               in
               themselues
               that
               they
               might
               be
               all
               in
               all
               out
               of
               themselues
               in
               Christ
               :
               being
               ,
               as
               it
               were
               ,
               emptied
               of
               selfe-loue
               ,
               and
               of
               all
               confidence
               in
               their
               owne
               goodnesse
               .
               But
               if
               sanctification
               
               should
               be
               perfect
               at
               the
               first
               ,
               then
               a
               man
               should
               not
               goe
               out
               of
               himselfe
               ,
               but
               would
               rather
               stay
               as
               he
               is
               ,
               and
               rest
               contented
               in
               his
               owne
               goodnesse
               .
               For
               this
               cause
               Paul
               ,
               after
               his
               exaltation
               ,
               was
               buffeted
               by
               Satans
               temptations
               ,
               that
               he
               might
               not
               be
               exalted
               out
               of
               measure
               ,
               2
               Cor.
               12.
               7.
               but
               should
               content
               himselfe
               with
               this
               ,
               that
               he
               was
               in
               the
               loue
               and
               fauour
               of
               God
               in
               Christ.
               
            
             
               II.
               Ground
               is
               ;
               To
               consider
               ,
               what
               makes
               a
               man
               professing
               Christ
               ,
               accepted
               of
               God
               ,
               and
               howe
               much
               he
               himselfe
               must
               doe
               ,
               for
               this
               end
               ?
               The
               substance
               of
               all
               things
               to
               be
               done
               of
               vs
               for
               this
               ende
               ,
               that
               we
               may
               become
               the
               children
               of
               God
               ,
               may
               be
               reduced
               to
               three
               heads
               .
            
             
               First
               of
               all
               ,
               we
               must
               heartily
               bewaile
               our
               sinnefull
               liues
               past
               ,
               and
               seriously
               humble
               our selues
               ,
               in
               regard
               of
               our
               owne
               sinnes
               ,
               both
               of
               heart
               and
               life
               ;
               and
               if
               by
               occasion
               wee
               fall
               into
               any
               sinne
               ,
               we
               must
               not
               lie
               therein
               ,
               but
               by
               speedie
               repentance
               ,
               recouer
               our
               former
               estate
               .
            
             
               Secondly
               ,
               in
               regard
               of
               the
               sinnefulnesse
               of
               our
               hearts
               and
               liues
               ,
               in
               times
               past
               ,
               we
               must
               rest
               our selues
               on
               Gods
               mercie
               alone
               ,
               ●lying
               to
               the
               throne
               of
               mercie
               for
               the
               pardon
               of
               them
               all
               .
            
             
               Thirdly
               ,
               we
               must
               indeauour
               in
               the
               course
               of
               our
               liues
               afterward
               ,
               to
               performe
               obediēce
               to
               God
               in
               all
               his
               commandements
               ;
               that
               thereby
               we
               may
               shew
               our selues
               thankefull
               
               to
               him
               for
               his
               mercie
               ,
               and
               profit
               in
               our
               obedience
               .
            
             
               For
               proofe
               hereof
               ,
               First
               ,
               consider
               the
               examples
               of
               this
               practise
               in
               Gods
               children
               .
               All
               that
               Dauid
               that
               worthie
               seruant
               of
               God
               could
               doe
               ,
               after
               his
               sinnes
               committed
               ,
               to
               bring
               himselfe
               againe
               into
               the
               fauour
               of
               God
               ,
               whome
               he
               had
               offended
               ,
               consisted
               of
               these
               very
               heads
               ,
               which
               haue
               beene
               named
               ;
               Repentance
               ,
               Confidence
               ,
               and
               Affiance
               in
               Gods
               mercie
               ,
               and
               Performance
               of
               new
               obedience
               .
               And
               this
               his
               practise
               was
               verified
               ,
               amongst
               many
               other
               places
               ,
               specially
               in
               the
               119.
               
               Psalme
               ,
               &
               in
               all
               the
               Psalmes
               commonly
               called
               penitentiall
               .
               Againe
               ,
               the
               Prophet
               Daniel
               was
               accepted
               of
               God
               onely
               for
               the
               doing
               of
               these
               things
               ,
               Dan.
               9.
               
               And
               in
               like
               manner
               was
               Paul
               ,
               and
               the
               rest
               of
               the
               Apostles
               .
               Rom.
               7.
               1.
               
               Tim.
               1.
               12.
               
               Againe
               ,
               for
               further
               proofe
               ,
               let
               it
               be
               considered
               ;
               what
               it
               is
               that
               makes
               a
               man
               to
               become
               a
               Christian
               ,
               and
               seruant
               of
               God
               :
               not
               this
               ,
               that
               he
               is
               pure
               from
               all
               sinnes
               ,
               and
               neuer
               slides
               or
               swar●es
               from
               obedience
               vnto
               God
               ;
               but
               because
               when
               he
               sinneth
               and
               falleth
               ,
               he
               is
               grieued
               with
               himselfe
               ,
               and
               laboureth
               euery
               day
               ,
               to
               mortifie
               his
               corruptions
               ,
               which
               are
               the
               matter
               of
               sinne
               ,
               in
               his
               heart
               ,
               and
               life
               ;
               and
               suffereth
               not
               sinne
               to
               reigne
               in
               his
               mortall
               bodie
               ,
               but
               crucifieth
               the
               flesh
               ,
               with
               the
               affections
               and
               lusts
               therof
               .
            
             
               Yet
               here
               remaines
               a
               great
               difficultie
               .
               Many
               a
               good
               seruant
               of
               God
               ,
               may
               ,
               and
               doth
               
               truly
               say
               of
               himselfe
               ,
               I
               bewaile
               my
               sinnes
               ,
               and
               doe
               in
               some
               sort
               rest
               on
               Gods
               mercie
               ,
               and
               withall
               I
               endeauour
               to
               performe
               new
               obedience
               :
               but
               alas
               !
               here
               is
               my
               griefe
               ,
               I
               cannot
               doe
               these
               things
               as
               I
               would
               .
               In
               matter
               of
               sorrow
               and
               griefe
               ,
               I
               am
               troubled
               with
               hardnes
               of
               heart
               :
               in
               occasions
               of
               boldnes
               and
               confidence
               ,
               with
               doubtings
               :
               〈◊〉
               endeauour
               to
               obey
               ,
               with
               many
               slippes
               ,
               and
               sundrie
               falls
               :
               For
               the
               staying
               &
               moderating
               of
               this
               griefe
               ,
               these
               rules
               may
               further
               be
               remembre●…
               .
            
             
               The
               first
               Rule
               .
               If
               there
               be
               in
               the
               minde
               ,
               a
               purpose
               not
               to
               sinne
               ;
               in
               the
               will
               ,
               a
               desire
               to
               please
               God
               ;
               and
               in
               the
               whole
               man
               ,
               ●n
               endeauour
               to
               performe
               the
               purpose
               of
               the
               minde
               ,
               and
               the
               desire
               of
               the
               will
               :
               marke
               what
               followes
               vpon
               this
               :
               God
               in
               mercie
               accepteth
               the
               purpose
               and
               will
               to
               obey
               ,
               for
               obedience
               it selfe
               .
               Yea
               though
               a
               man
               faile
               in
               the
               very
               act
               ,
               and
               do
               not
               so
               well
               as
               he
               should
               ,
               the
               Lord
               accepteth
               the
               affection
               and
               endeauour
               for
               the
               thing
               done
               .
               Excellent
               is
               the
               saying
               of
               an
               auncient
               Father
               ,
               
                 God
                 accepteth
                 that
              
               
               
                 which
                 is
                 his
                 ,
                 and
                 forgiues
                 that
                 which
                 is
                 thine
                 :
              
               his
               is
               the
               grace
               whereby
               we
               are
               inabled
               to
               endeauour
               to
               obey
               in
               the
               want
               of
               obedience
               ,
               and
               that
               he
               accepteth
               ;
               ours
               i●
               the
               sinne
               and
               weakenes
               in
               performance
               of
               the
               dutie
               which
               he
               requireth
               ,
               and
               that
               he
               doth
               in
               mercie
               forgiue
               .
               Herein
               appeareth
               the
               great
               goodnes
               of
               God
               vnto
               vs
               ,
               and
               we
               can
               neuer
               be
               sufficiently
               thankfull
               for
               the
               same
               .
               But
               yet
               that
               
               we
               may
               not
               here
               delude
               our
               hearts
               with
               conceits
               ,
               and
               bless●
               our selues
               in
               vaine
               :
               we
               must
               knowe
               ,
               that
               God
               doth
               not
               alwaies
               accept
               the
               will
               for
               the
               deede
               ,
               vnlesse
               there
               be
               
                 a
                 constant
                 purpose
              
               in
               heart
               ,
               
                 a
                 true
                 desire
              
               in
               will
               ,
               and
               some
               
                 resolued
                 indeauour
              
               sutable
               in
               the
               life
               ,
               Malac●
               .
               3.
               
               ●7
               .
               
                 God
                 spares
                 them
                 that
                 feare
                 him
                 ,
                 ●s
                 a
                 father
                 spares
                 his
                 own
                 child
                 .
              
               How
               is
               that
               ?
               though
               the
               sick
               or
               weake
               child
               beeing
               com●…ed
               some
               busines
               ,
               goeth
               about
               it
               very
               vnhandsomly
               ,
               and
               so
               the
               deede
               be
               done
               to
               little
               〈◊〉
               no
               purpose
               :
               yet
               the
               father
               accepts
               it
               as
               well
               done
               ,
               if
               he
               see
               the
               childe
               yoelde
               vnto
               his
               commandement
               ,
               and
               doe
               his
               indeauour
               ,
               to
               the
               vttermost
               of
               his
               power
               .
               Euen
               so
               will
               God
               deale
               with
               those
               that
               be
               his
               children
               though
               sicke
               and
               weake
               in
               obedience
               .
            
             
               ●…r
               how
               will
               some
               say
               ,
               can
               God
               accept
               a
               worke
               of
               ours
               that
               is
               imperfect
               ?
               Ans.
               So
               farre
               forth
               ,
               as
               the
               obedience
               is
               done
               in
               truth
               ,
               so
               farre
               forth
               God
               accepts
               it
               ,
               because
               it
               is
               his
               owne
               worke
               in
               vs
               :
               and
               as
               it
               is
               ours
               ,
               he
               pardons
               it
               vnto
               vs
               ,
               because
               we
               are
               in
               Christ.
               
            
             
               A
               second
               Rule
               is
               laid
               downe
               ,
               Rom.
               7.
               19.
               where
               Paul
               saith
               to
               this
               purpose
               ,
               
                 the
                 good
                 which
                 I
                 would
                 doe
                 ,
                 I
                 doe
                 not
                 ,
                 and
                 the
                 euill
                 which
                 I
                 would
                 not
                 ,
                 that
                 do
                 I.
              
               In
               these
               words
               ,
               is
               set
               down
               the
               state
               of
               all
               regenerate
               men
               in
               this
               life
               :
               and
               the
               meaning
               is
               this
               .
               The
               good
               things
               which
               God
               hath
               commanded
               ,
               I
               doe
               them
               ,
               but
               not
               as
               I
               would
               ,
               and
               the
               euill
               forbidden
               I
               
               auoid
               ,
               but
               not
               as
               I
               would
               .
               This
               we
               shall
               see
               to
               be
               true
               by
               comparing
               the
               voices
               of
               three
               kindes
               of
               men
               together
               .
               The
               carnall
               man
               saith
               ,
               
                 I
                 doe
                 not
                 that
                 which
                 is
                 good
                 ,
                 neither
                 will
                 I
                 do
                 it
                 ,
                 and
                 that
                 which
                 is
                 euill
                 I
                 doe
                 ,
                 and
                 I
                 will
                 doe
                 it
                 .
              
               Contrariwise
               ,
               the
               man
               glorified
               ,
               he
               saith
               ,
               
                 That
                 which
                 is
                 good
                 I
                 do
                 ,
                 and
                 will
                 doe
                 it
                 ,
                 and
                 that
                 which
                 is
                 euill
                 I
                 doe
                 not
                 ,
                 neither
                 will
                 I
                 doe
                 it
                 .
              
               The
               regenerate
               man
               ,
               in
               a
               middle
               betweene
               them
               both
               ,
               he
               saith
               ;
               
                 The
                 good
                 things
                 commanded
                 I
                 do
                 ,
                 but
                 not
                 as
                 I
                 would
                 ;
                 the
                 euill
                 things
                 forbidden
                 I
                 avoid
                 ,
                 but
                 not
                 as
                 I
                 would
                 .
              
            
             
               And
               this
               is
               the
               estate
               of
               the
               child
               of
               God
               in
               this
               life
               ,
               who
               in
               this
               regard
               ,
               is
               like
               vnto
               a
               diseased
               man
               ,
               who
               loues
               his
               health
               ,
               and
               therfore
               obserues
               both
               diet
               and
               physick
               :
               and
               yet
               he
               often
               falls
               into
               his
               fit
               againe
               ,
               (
               though
               he
               be
               neuer
               so
               carefull
               to
               obserue
               the
               rules
               of
               the
               Physitian
               )
               by
               reason
               of
               the
               distemperature
               of
               his
               bodie
               :
               and
               hereupon
               is
               saine
               to
               goe
               to
               the
               Physitian
               the
               second
               time
               for
               new
               counsell
               .
               In
               like
               manner
               ,
               Gods
               children
               ,
               haue
               indeede
               in
               their
               hearts
               ,
               a
               care
               to
               please
               and
               obey
               God
               ;
               but
               by
               reason
               of
               sinne
               that
               dwelleth
               in
               them
               ,
               they
               ●aile
               often
               ,
               and
               so
               are
               ●aine
               to
               humble
               themselues
               again
               before
               him
               ,
               by
               new
               repentance
               .
               Againe
               ,
               the
               seruants
               of
               God
               are
               like
               to
               a
               man
               ,
               by
               some
               suddaine
               accident
               cast
               into
               the
               sea
               ,
               who
               in
               striuing
               to
               saue
               himselfe
               from
               drowning
               ,
               puts
               to
               all
               his
               strength
               ,
               to
               swim
               to
               the
               shore
               ,
               and
               beeing
               come
               almost
               vnto
               it
               ,
               their
               meetes
               
               him
               a
               waue
               or
               billow
               ,
               which
               driues
               him
               cleane
               backe
               againe
               ,
               it
               may
               be
               a
               mile
               or
               further
               ,
               and
               then
               the
               former
               hope
               and
               ioy
               conceiued
               of
               escape
               ,
               is
               sore
               abated
               :
               yet
               he
               returnes
               againe
               ,
               and
               still
               labours
               to
               come
               to
               the
               land
               ,
               and
               neuer
               rests
               till
               he
               attaine
               vnto
               it
               .
            
             
               III.
               Ground
               .
               He
               that
               is
               indeede
               regenerate
               ,
               hath
               this
               priuiledge
               ,
               that
               the
               corruption
               of
               nature
               ,
               is
               no
               part
               of
               him
               ,
               neither
               doth
               it
               belong
               to
               his
               person
               ,
               in
               respect
               of
               diuine
               imputation
               .
               Paul
               saith
               of
               himselfe
               ,
               Rom.
               7.
               17.
               
               
                 It
                 is
                 no
                 more
                 I
                 ,
                 but
                 sinne
                 that
                 dwelleth
                 in
                 me
                 .
              
               In
               which
               words
               ,
               he
               distinguisheth
               betweene
               his
               owne
               person
               ,
               and
               sinne
               that
               is
               in
               him
               .
               For
               in
               man
               regenerate
               ,
               there
               be
               three
               things
               ,
               the
               bodie
               ,
               the
               soule
               ,
               and
               the
               gift
               of
               Gods
               image
               restored
               againe
               .
               Now
               touching
               the
               corruption
               of
               nature
               ,
               that
               is
               in
               his
               person
               ,
               and
               so
               may
               be
               said
               to
               be
               his
               ;
               but
               it
               belongs
               not
               to
               the
               man
               regenerate
               ,
               it
               is
               not
               his
               ,
               because
               it
               is
               not
               imputed
               to
               him
               ,
               and
               so
               indeed
               is
               ,
               as
               though
               it
               were
               not
               in
               him
               .
               The
               Apostle
               1
               Thess.
               5.
               23.
               praies
               for
               the
               Thessalonians
               ,
               that
               God
               would
               sanctifie
               them
               throughout
               ,
               and
               preserue
               their
               whole
               spirit
               ,
               soule
               ,
               and
               bodie
               .
               Of
               which
               place
               (
               amongst
               many
               )
               this
               exposition
               may
               be
               giuen
               .
               The
               Apostle
               speaking
               of
               men
               regenerate
               ,
               and
               sanctified
               ,
               makes
               three
               parts
               in
               them
               :
               bodie
               ,
               soule
               ,
               and
               spirit
               :
               and
               by
               spirit
               ,
               we
               are
               to
               vnderstand
               ,
               not
               the
               conscience
               ,
               but
               the
               gift
               of
               regeneration
               ,
               
               and
               sanctification
               ,
               which
               is
               the
               whole
               man
               bodie
               and
               soule
               ,
               opposed
               to
               the
               flesh
               ,
               which
               in
               a
               naturall
               man
               ,
               is
               called
               the
               olde
               man
               ,
               Rom.
               7.
               
               And
               the
               praier
               which
               Paul
               makes
               in
               the
               behalfe
               of
               the
               Thessalonians
               ,
               teacheth
               vs
               in
               effect
               thus
               much
               ;
               that
               though
               corruption
               remaine
               in
               the
               regenerate
               ,
               after
               regeneration
               ;
               yet
               in
               respect
               of
               diuine
               acceptation
               ,
               he
               is
               accounted
               as
               righteous
               ,
               and
               so
               continueth
               :
               his
               sinne
               ,
               (
               by
               the
               mercie
               of
               God
               in
               Christ
               )
               not
               beeing
               imputed
               to
               him
               to
               condemnation
               .
               And
               so
               much
               for
               that
               point
               .
            
             
               Now
               these
               Grounds
               of
               comfort
               ,
               and
               others
               of
               the
               like
               nature
               ,
               may
               serue
               to
               sustaine
               and
               vphold
               the
               hearts
               of
               the
               children
               of
               God
               ,
               when
               they
               shall
               be
               pressed
               and
               troubled
               ,
               in
               consideration
               of
               their
               estate
               in
               this
               life
               ,
               which
               cannot
               till
               death
               ,
               be
               fully
               freed
               ,
               from
               much
               weakenes
               and
               manifold
               imperfections
               .
            
          
        
         
           
           
             CHAP.
             XII
             .
          
           
             
               Of
               the
               fift
               Speciall
               Distresse
               ,
               arising
               from
               a
               mans
               owne
               bodie
               .
            
          
           
             THe
             fift
             and
             last
             kind
             of
             Temptation
             or
             Trouble
             of
             minde
             ,
             ariseth
             
               from
               a
               mans
               owne
               bodie
            
             .
          
           
             Before
             I
             enter
             to
             speake
             thereof
             ,
             one
             Question
             ,
             in
             the
             meane
             time
             ,
             must
             be
             answered
             ,
             namely
             ,
             How
             the
             bodie
             beeing
             an
             earthly
             substance
             ,
             should
             trouble
             or
             annoie
             the
             minde
             ,
             considering
             that
             the
             minde
             is
             not
             bodily
             out
             spirituall
             :
             for
             nothing
             can
             worke
             aboue
             it
             owne
             power
             :
             and
             it
             is
             against
             reason
             ,
             that
             that
             which
             is
             bodily
             ,
             should
             either
             alter
             or
             trouble
             a
             spirit
             .
             For
             answer
             hereunto
             ,
             these
             things
             must
             be
             considered
             .
          
           
             
               Sect.
               1.
               
            
             
               First
               of
               all
               ,
               the
               actions
               of
               man
               ,
               though
               they
               be
               sundrie
               ,
               yet
               they
               all
               proceede
               from
               
               one
               onely
               fountaine
               ,
               and
               common
               cause
               ,
               the
               soule
               ;
               and
               are
               done
               by
               the
               power
               thereof
               .
               The
               bodie
               of
               it selfe
               ,
               is
               not
               an
               agent
               in
               any
               worke
               ,
               but
               as
               it
               were
               a
               dead
               instrument
               ,
               in
               and
               by
               which
               the
               soule
               produceth
               all
               actions
               and
               workes
               .
            
             
               Secondly
               ,
               though
               all
               the
               actions
               of
               man
               come
               from
               the
               soule
               ,
               yet
               the
               most
               of
               them
               
               are
               such
               ,
               as
               be
               performed
               by
               the
               bodie
               ,
               and
               the
               parts
               thereof
               ,
               and
               by
               the
               spirits
               that
               are
               seated
               in
               the
               bodie
               ,
               as
               by
               instruments
               .
               Indeede
               some
               actions
               of
               the
               soule
               and
               minde
               ,
               are
               done
               without
               the
               helpe
               of
               the
               bodie
               ;
               but
               I
               say
               ,
               that
               the
               most
               of
               them
               ,
               are
               wrought
               by
               the
               bodie
               ,
               and
               spirits
               therein
               contained
               .
               And
               yet
               notwithstanding
               the
               Spirits
               in
               thēselues
               ,
               are
               no
               agents
               at
               all
               :
               but
               the
               onely
               agent
               in
               any
               worke
               ,
               is
               the
               soule
               it selfe
               .
               For
               example
               :
               the
               vsing
               of
               the
               outward
               senses
               ,
               as
               of
               sight
               ,
               hearing
               ,
               tasting
               ,
               touching
               ,
               smelling
               ,
               as
               also
               of
               the
               inward
               ,
               as
               imagination
               ,
               memorie
               ,
               &c.
               all
               this
               is
               done
               by
               the
               braine
               ,
               and
               the
               parts
               of
               the
               braine
               ,
               as
               proper
               instruments
               .
               All
               affections
               both
               good
               and
               bad
               ,
               come
               from
               the
               soule
               ,
               but
               yet
               they
               are
               done
               and
               acted
               in
               ,
               and
               by
               meanes
               of
               the
               heart
               and
               vitall
               spirits
               .
               So
               also
               the
               powers
               of
               life
               and
               nourishment
               proceede
               from
               the
               soule
               ;
               and
               yet
               they
               are
               done
               and
               wrought
               by
               the
               liuer
               ,
               and
               other
               inward
               parts
               ,
               as
               instruments
               whereby
               the
               soule
               nourisheth
               the
               bodie
               .
               In
               a
               word
               ,
               there
               is
               no
               naturall
               action
               in
               man
               ,
               but
               for
               the
               effecting
               thereof
               ,
               the
               parts
               of
               the
               bodie
               are
               vsed
               as
               it
               were
               the
               hands
               and
               instruments
               of
               the
               soule
               ;
               and
               all
               this
               comes
               by
               reason
               of
               the
               vnion
               of
               the
               bodie
               with
               the
               soule
               ,
               whereby
               they
               make
               one
               person
               .
            
             
               Hence
               it
               followeth
               ,
               that
               when
               the
               bodie
               is
               troubled
               ,
               the
               soule
               is
               also
               troubled
               .
               Now
               the
               bodie
               affecteth
               and
               hurteth
               the
               soule
               and
               
               minde
               ,
               not
               by
               taking
               away
               ,
               or
               diminishing
               any
               part
               thereof
               :
               for
               the
               soule
               is
               indivisible
               .
               Nor
               by
               depriuing
               it
               of
               any
               power
               or
               facultie
               giuen
               it
               of
               God
               :
               for
               as
               the
               soule
               it selfe
               ,
               and
               the
               parts
               thereof
               ,
               so
               also
               all
               the
               faculties
               of
               the
               same
               ,
               remaine
               whole
               and
               entire
               ,
               without
               abating
               or
               diminishing
               .
               But
               by
               corrupting
               the
               action
               of
               the
               minde
               ,
               or
               more
               properly
               ,
               by
               corrupting
               the
               next
               instrument
               whereby
               the
               minde
               worketh
               ,
               and
               consequently
               the
               action
               it selfe
               .
            
             
               This
               may
               be
               conceiued
               by
               a
               comparison
               .
               A
               skilfull
               artificer
               in
               any
               science
               ,
               hauing
               an
               vnfit
               toole
               to
               worke
               withall
               ,
               though
               his
               skill
               be
               good
               ,
               and
               his
               abilitie
               sufficient
               :
               yet
               his
               instrument
               wherewith
               he
               worketh
               being
               bad
               ,
               the
               worke
               which
               he
               doth
               must
               needes
               be
               an
               imperfect
               worke
               .
               Howbeit
               the
               toole
               takes
               not
               away
               the
               skill
               of
               his
               workemanship
               ,
               nor
               his
               power
               of
               working
               ,
               onely
               it
               hinders
               him
               from
               shewing
               his
               skill
               ,
               and
               doing
               that
               well
               ,
               which
               otherwise
               he
               should
               and
               could
               doe
               well
               .
               In
               like
               manner
               ,
               the
               bodie
               beeing
               corrupted
               ,
               hinders
               the
               worke
               of
               the
               soule
               ;
               not
               by
               taking
               away
               the
               worke
               of
               the
               soule
               ,
               or
               the
               abilitie
               of
               working
               :
               but
               by
               making
               it
               to
               bring
               forth
               a
               corrupt
               worke
               ,
               because
               the
               instrument
               which
               it
               vseth
               is
               corrupt
               and
               faultie
               .
               And
               thus
               we
               must
               conceiue
               of
               all
               the
               annoyances
               of
               the
               soule
               by
               the
               bodie
               .
            
             
               The
               Temptation
               followeth
               .
               The
               bodie
               causeth
               the
               trouble
               of
               minde
               two
               waies
               ,
               either
               
               by
               Melancholie
               ,
               or
               by
               some
               strange
               alterations
               in
               the
               parts
               of
               the
               bodie
               ,
               which
               oftentimes
               befall
               men
               :
               in
               what
               sort
               we
               shall
               see
               afterwards
               .
               For
               troubles
               of
               minde
               thus
               caused
               ,
               are
               more
               common
               ,
               and
               as
               noysome
               as
               the
               most
               of
               the
               former
               .
            
          
           
             
               Sect.
               2.
               
            
             
               Touching
               that
               which
               comes
               by
               Melancholy
               ,
               
               sundrie
               things
               are
               to
               be
               considered
               for
               our
               instruction
               ,
               and
               for
               the
               Remedie
               of
               that
               euill
               .
            
             
               1.
               
               And
               first
               of
               all
               ;
               if
               it
               be
               asked
               what
               Melancholy
               is
               ?
               I
               answer
               ,
               it
               is
               a
               kinde
               of
               earthie
               and
               blacke
               blood
               ,
               specially
               in
               the
               splene
               ,
               corrupted
               and
               distempered
               ;
               which
               when
               the
               splene
               is
               stopt
               ,
               conuaies
               it selfe
               to
               the
               heart
               ,
               and
               the
               braine
               ;
               and
               there
               partly
               by
               his
               corrupt
               substance
               ,
               and
               contagious
               qualitie
               ,
               and
               partly
               by
               corrupt
               spirits
               ,
               annoyeth
               both
               heart
               and
               braine
               ,
               beeing
               the
               seates
               and
               instruments
               of
               reason
               ,
               and
               affections
               .
            
             
               2.
               
               The
               second
               is
               ,
               what
               are
               the
               effects
               and
               operations
               of
               Melancholie
               ?
               Ans.
               They
               are
               strange
               ,
               and
               often
               fearefull
               .
               There
               is
               no
               humour
               ,
               yea
               nothing
               in
               mans
               bodie
               ,
               that
               hath
               so
               straunge
               effects
               ,
               as
               this
               humour
               hath
               ,
               beeing
               once
               distempeted
               .
               An
               auncient
               Diuine
               calls
               it
               the
               
                 Deuills
                 bait
              
               ,
               because
               the
               Deuill
               
               beeing
               well
               acquainted
               with
               the
               complexion
               and
               temperature
               of
               man
               ,
               by
               Gods
               iust
               permission
               ,
               conueies
               himselfe
               into
               this
               humour
               
               and
               worketh
               strange
               conceits
               .
               It
               is
               recorded
               in
               Scripture
               ,
               that
               when
               the
               Lord
               tooke
               his
               good
               Spirit
               from
               Saul
               ,
               wherby
               he
               did
               carrie
               himselfe
               well
               in
               the
               gouernment
               of
               his
               people
               :
               and
               an
               euill
               Spirit
               came
               vpon
               him
               ,
               he
               was
               in
               so
               fearfull
               a
               case
               that
               he
               would
               haue
               slaine
               him
               that
               was
               next
               vnto
               him
               :
               how
               so
               ?
               surely
               ,
               because
               God
               in
               iustice
               withdrew
               his
               spirit
               from
               him
               ,
               and
               suffered
               Satan
               ,
               to
               enter
               into
               the
               humour
               of
               choler
               ,
               or
               melancholie
               ,
               or
               both
               ,
               and
               by
               this
               meanes
               caused
               him
               to
               offer
               violence
               to
               Dauid
               .
            
             
               Now
               the
               effects
               therof
               in
               particular
               ,
               are
               of
               two
               sorts
               .
               The
               first
               ,
               is
               in
               the
               braine
               and
               head
               .
               For
               this
               humour
               being
               corrupted
               ,
               it
               sends
               vp
               noysome
               fumes
               as
               cloudes
               or
               mists
               ;
               which
               doe
               corrupt
               the
               imagination
               ,
               and
               makes
               the
               instrument
               of
               reason
               unfit
               for
               vnderstanding
               and
               sense
               .
               Hence
               followes
               the
               first
               effect
               ,
               strange
               imaginations
               ,
               conceits
               and
               opinions
               ,
               framed
               in
               the
               minde
               :
               which
               are
               the
               first
               worke
               of
               this
               humour
               ,
               not
               properly
               :
               but
               because
               it
               corrupteth
               the
               instrument
               ,
               and
               the
               instrument
               beeing
               corrupted
               ,
               the
               facultie
               cannot
               bring
               forth
               good
               but
               corrupt
               actions
               .
            
             
               Examples
               hereof
               are
               well
               knowne
               ,
               I
               will
               onely
               touch
               one
               or
               two
               .
               One
               is
               called
               the
               Beastiall
               or
               Beastlike
               Melancholie
               ;
               a
               disease
               in
               the
               braine
               whereby
               a
               man
               thinkes
               himselfe
               to
               be
               a
               beast
               of
               this
               or
               that
               kind
               ,
               and
               carries
               himselfe
               accordingly
               .
               And
               here
               with
               
               haue
               all
               those
               beene
               troubled
               ,
               which
               haue
               thought
               themselues
               to
               be
               *
               wolues
               ,
               and
               haue
               practised
               woluish
               behauiour
               .
               Againe
               ,
               it
               is
               said
               of
               Nebuchadnezzar
               ,
               Dan.
               4.
               30.
               that
               he
               was
               driuen
               from
               men
               ,
               and
               did
               eate
               grasse
               as
               the
               oxen
               ,
               that
               is
               ,
               behaued
               himselfe
               ,
               and
               fed
               as
               a
               beast
               .
               Now
               some
               are
               of
               opinion
               that
               his
               humane
               shape
               was
               taken
               from
               him
               ,
               and
               that
               he
               was
               transformed
               into
               a
               beast
               ;
               at
               least
               that
               he
               had
               the
               soule
               of
               a
               beast
               in
               stead
               of
               an
               humane
               soule
               for
               a
               time
               .
               But
               they
               are
               deceiued
               .
               For
               there
               is
               no
               such
               transportation
               of
               soules
               into
               bodies
               ,
               either
               of
               men
               or
               beasts
               .
               Others
               thinke
               ,
               that
               Nebuchadnezzar
               was
               smitten
               in
               the
               braine
               with
               this
               disease
               of
               beastlike
               Melancholy
               ,
               whereby
               he
               was
               so
               bereft
               of
               his
               right
               minde
               ,
               that
               he
               carried
               himselfe
               as
               a
               beast
               .
               And
               this
               interpretation
               is
               not
               against
               the
               text
               :
               for
               in
               the
               31.
               verse
               of
               that
               chapter
               it
               is
               said
               ,
               that
               
                 his
                 minde
                 came
                 to
                 him
                 againe
                 :
              
               and
               therefore
               in
               the
               disease
               ,
               his
               vnderstanding
               ,
               and
               the
               right
               vse
               of
               his
               reason
               was
               lost
               .
               And
               the
               like
               is
               true
               in
               historie
               ,
               by
               diuers
               examples
               ,
               though
               it
               were
               not
               true
               in
               Nebuchadnezzar
               .
            
             
               Againe
               ,
               take
               another
               example
               ,
               that
               is
               common
               and
               ordinarie
               .
               Let
               a
               Melancholike
               person
               vpon
               the
               sudden
               ,
               heare
               or
               see
               some
               fearfull
               thing
               ,
               the
               strength
               of
               his
               imagination
               is
               such
               ,
               that
               he
               will
               presently
               fasten
               the
               thing
               vpon
               himselfe
               .
               As
               if
               he
               see
               or
               heare
               that
               a
               man
               hath
               hanged
               himselfe
               ,
               or
               is
               possessed
               
               with
               a
               Deuil
               ,
               it
               presently
               comes
               to
               his
               mind
               ,
               that
               he
               must
               doe
               so
               vnto
               himselfe
               ,
               or
               that
               he
               is
               ,
               or
               at
               least
               shall
               be
               possessed
               .
               In
               like
               manner
               vpon
               relation
               of
               fearefull
               things
               ,
               presently
               his
               phantasie
               workes
               ,
               and
               he
               imagineth
               ,
               that
               the
               thing
               is
               alreadie
               ,
               or
               shall
               befall
               him
               .
               And
               this
               imagination
               ,
               when
               it
               enters
               once
               and
               takes
               place
               ,
               it
               brings
               forth
               horrible
               and
               fearefull
               effects
               .
            
             
               The
               second
               effect
               or
               worke
               of
               Melancholy
               ,
               is
               vpon
               the
               heart
               .
               For
               there
               is
               a
               concord
               and
               consent
               betweene
               the
               heart
               and
               the
               braine
               ,
               the
               thoughts
               and
               the
               affections
               :
               the
               heart
               affecting
               nothing
               but
               that
               which
               the
               minde
               conceiueth
               .
               Now
               when
               the
               minde
               hath
               conceiued
               ,
               imagined
               ,
               and
               framed
               within
               it selfe
               fearefull
               thoughts
               ;
               then
               comes
               affection
               and
               is
               answerable
               to
               imagination
               .
               And
               hence
               proceede
               exceeding
               horrours
               ,
               feares
               ,
               and
               despaires
               ,
               euen
               of
               saluation
               it selfe
               ,
               and
               yet
               the
               Conscience
               for
               all
               this
               vntouched
               ,
               and
               not
               troubled
               or
               disquieted
               .
            
             
               3.
               
               Thirdly
               ,
               it
               may
               be
               demanded
               ,
               whether
               there
               be
               any
               difference
               betweene
               the
               trouble
               of
               Conscience
               and
               Melancholy
               ?
               for
               many
               hold
               ,
               that
               they
               are
               all
               one
               .
               Ans.
               They
               are
               not
               all
               one
               ,
               but
               differ
               much
               .
               Affliction
               of
               Conscience
               is
               one
               thing
               ,
               trouble
               by
               Melancholy
               is
               an
               other
               :
               and
               they
               are
               plainly
               distinguished
               thus
               .
            
             
               First
               ,
               when
               the
               Conscience
               is
               troubled
               ,
               the
               
               affliction
               it selfe
               is
               in
               the
               Conscience
               ,
               and
               so
               in
               the
               whole
               man.
               But
               in
               Melancholy
               ,
               the
               imagination
               is
               disturbed
               ,
               and
               not
               the
               Conscience
               .
               Secondly
               ,
               the
               Conscience
               afflicted
               ,
               hath
               a
               true
               and
               certen
               cause
               ,
               whereby
               it
               is
               troubled
               ,
               namely
               ,
               the
               sight
               of
               sinne
               ,
               and
               the
               sense
               of
               Gods
               wrath
               ;
               but
               in
               Melancholy
               ,
               the
               imagination
               conceiueth
               a
               thing
               to
               be
               so
               ,
               which
               is
               not
               so
               :
               for
               it
               makes
               a
               man
               to
               feare
               and
               despaire
               ,
               vpon
               :
               supposed
               and
               fained
               causes
               .
               Thirdly
               ,
               the
               man
               afflicted
               in
               Conscience
               ,
               hath
               courage
               in
               many
               other
               matters
               :
               but
               the
               Melancholike
               man
               feares
               euery
               man
               ,
               euery
               creature
               ,
               yea
               himselfe
               ,
               and
               hath
               no
               courage
               〈◊〉
               all
               ,
               but
               feares
               ,
               when
               there
               is
               no
               cause
               of
               feare
               .
               Fourthly
               ,
               imaginations
               in
               the
               braine
               caused
               by
               Melancholy
               ,
               may
               be
               cured
               ,
               taken
               away
               ,
               and
               cut
               off
               by
               meanes
               of
               Physicke
               :
               but
               the
               distresse
               of
               Conscience
               ,
               cannot
               be
               cured
               by
               any
               thing
               in
               the
               world
               but
               one
               ,
               and
               that
               is
               the
               blood
               of
               Christ
               ,
               and
               the
               assurance
               of
               Gods
               fauour
               .
            
             
               4.
               
               Fourthly
               ,
               the
               way
               to
               cure
               Melancholy
               is
               this
               .
               First
               ,
               the
               person
               troubled
               must
               be
               brought
               to
               this
               ;
               that
               he
               will
               content
               himselfe
               ,
               to
               be
               aduised
               and
               ruled
               by
               the
               iudgement
               of
               others
               ,
               and
               cease
               to
               rest
               vpon
               himselfe
               touching
               his
               owne
               estate
               :
               and
               by
               this
               shall
               he
               reape
               much
               quiet
               and
               contentation
               .
            
             
               Secondly
               ,
               search
               and
               triall
               must
               be
               made
               ,
               
               whether
               he
               hath
               in
               him
               any
               beginnings
               of
               grace
               ,
               as
               of
               faith
               and
               repentance
               ,
               o●
               no.
               If
               he
               be
               a
               carnall
               man
               ,
               and
               wanteth
               knowledge
               of
               his
               estate
               ,
               then
               meanes
               must
               be
               vsed
               ,
               to
               bring
               him
               to
               some
               sight
               and
               sorrow
               for
               his
               sinnes
               ,
               that
               his
               melancholy
               sorrow
               ,
               may
               be
               turned
               into
               a
               godly
               sorrow
               .
               If
               he
               want
               faith
               and
               true
               repentance
               ,
               some
               good
               beginnings
               thereof
               must
               be
               wrought
               in
               his
               heart
               .
            
             
               Thirdly
               ,
               when
               he
               is
               brought
               to
               faith
               in
               Gods
               mercie
               ,
               and
               an
               honest
               purpose
               not
               to
               sinne
               any
               more
               ;
               then
               ,
               certaine
               mercifull
               promises
               of
               God
               ,
               are
               to
               be
               laid
               before
               him
               :
               and
               he
               must
               be
               exhorted
               ,
               to
               rest
               vpon
               these
               promises
               ,
               and
               at
               no
               time
               to
               admit
               any
               imagination
               or
               thought
               ,
               that
               may
               crosse
               the
               saide
               promises
               .
               Now
               the
               promises
               are
               these
               ,
               and
               such
               like
               :
               Psal.
               34.
               9.
               
               
                 No
                 good
                 thing
                 shall
                 be
                 wanting
                 to
                 them
                 that
                 feare
                 God.
              
               Psal.
               91.
               10.
               
               
                 No
                 euill
                 shall
                 come
                 neere
                 the
                 godly
                 man.
              
               2.
               
               Chr.
               15.
               
               
                 The
                 Lord
                 is
                 with
                 you
                 ,
                 while
                 you
                 are
                 with
                 him
                 ,
                 and
                 if
                 you
                 seeke
                 him
                 ,
                 he
                 will
                 be
                 found
                 of
                 you
                 .
              
               Iam.
               4.
               8.
               
               
                 Draw
                 neere
                 to
                 God
                 ,
                 and
                 he
                 will
                 draw
                 neere
                 to
                 you
                 .
              
               And
               the
               best
               meanes
               to
               cause
               any
               man
               thus
               diseased
               ,
               to
               be
               at
               peace
               with
               himselfe
               ,
               is
               to
               hold
               ,
               beleeue
               ,
               and
               know
               the
               truth
               of
               these
               promises
               ,
               and
               not
               to
               suffer
               any
               bythought
               to
               enter
               into
               his
               heart
               ,
               that
               may
               crosse
               them
               .
            
             
               Moreouer
               ,
               though
               the
               former
               promises
               may
               stay
               the
               mind
               ,
               yet
               will
               they
               not
               take
               away
               the
               humour
               ,
               except
               further
               helpe
               be
               vsed
               .
               
               Therefore
               the
               fourth
               and
               last
               helpe
               ,
               is
               the
               arte
               of
               Physick
               ,
               which
               serues
               to
               correct
               and
               abate
               the
               humour
               ,
               because
               it
               is
               a
               meanes
               by
               the
               blessing
               of
               God
               ,
               to
               restore
               the
               health
               ,
               and
               to
               cure
               the
               distemper
               of
               the
               bodie
               .
               And
               thus
               much
               touching
               the
               trouble
               of
               mind
               ,
               caused
               by
               Melancholy
               .
            
          
           
             
               Sect.
               3.
               
            
             
               The
               Second
               meanes
               whereby
               the
               bodie
               
               annoies
               the
               minde
               is
               ,
               when
               it
               occasions
               trouble
               to
               the
               minde
               ,
               by
               strange
               alterations
               incident
               to
               the
               body
               .
               When
               a
               man
               beginnes
               to
               enter
               into
               a
               Phrensie
               ,
               if
               the
               braine
               admit
               neuer
               so
               little
               alteration
               ;
               presently
               the
               minde
               is
               troubled
               ,
               the
               reason
               corrupted
               ,
               the
               heart
               terrified
               ,
               the
               man
               distracted
               in
               the
               whole
               bodie
               .
               Thus
               from
               the
               trembling
               of
               the
               heart
               ,
               come
               many
               fearefull
               imaginations
               and
               conceits
               ,
               whereof
               a
               man
               knowes
               not
               the
               cause
               .
               The
               same
               is
               procured
               by
               the
               swelling
               of
               the
               splene
               ,
               by
               the
               rising
               of
               the
               entrals
               ,
               by
               strange
               crampes
               ,
               convulsions
               ,
               and
               such
               like
               .
            
             
               The
               remedie
               hereof
               is
               this
               .
               First
               ,
               it
               is
               still
               to
               be
               considered
               ,
               whether
               the
               partie
               thus
               troubled
               ,
               hath
               the
               beginnings
               of
               true
               faith
               &
               repentance
               ,
               or
               no.
               If
               he
               hath
               ,
               it
               is
               so
               much
               the
               better
               .
               If
               he
               hath
               not
               ,
               (
               as
               vsually
               such
               persons
               are
               meere
               naturall
               men
               ,
               )
               then
               the
               first
               dutie
               is
               ,
               to
               vse
               all
               meanes
               ,
               to
               stirre
               vp
               in
               him
               some
               godly
               sorrow
               for
               his
               sinnes
               ,
               to
               bring
               him
               to
               the
               exercises
               of
               inuocation
               ,
               and
               to
               
               some
               confidence
               in
               Gods
               mercy
               for
               pardon
               .
            
             
               Secondly
               ,
               this
               beeing
               done
               ,
               meanes
               must
               be
               vsed
               to
               take
               away
               the
               opinion
               conceiued
               ,
               which
               will
               be
               done
               by
               giuing
               him
               information
               of
               the
               state
               of
               his
               bodie
               ,
               and
               what
               is
               the
               true
               and
               proper
               cause
               of
               the
               alteratiō
               therof
               .
               This
               being
               knowne
               the
               griefe
               or
               feare
               conceiued
               ,
               will
               easily
               be
               staied
               .
               For
               take
               away
               the
               false
               opinion
               ,
               and
               inform
               the
               iudgement
               ,
               and
               the
               whole
               man
               will
               be
               the
               better
               .
            
             
               Thirdly
               ,
               the
               opinion
               beeing
               altered
               and
               reformed
               ,
               it
               may
               be
               the
               alteration
               in
               the
               bodie
               will
               remaine
               :
               the
               partie
               therefore
               in
               that
               case
               must
               be
               taught
               ,
               that
               it
               is
               a
               correction
               of
               God
               ,
               and
               that
               God
               doth
               not
               barely
               suffer
               the
               correction
               to
               be
               inflicted
               ,
               but
               is
               the
               very
               author
               of
               it
               ,
               and
               therefore
               the
               partie
               is
               to
               be
               well
               pleased
               ,
               and
               to
               rest
               himselfe
               in
               that
               will
               of
               God.
               For
               euery
               present
               estate
               ,
               whether
               it
               be
               good
               or
               badde
               ,
               is
               the
               best
               state
               for
               vs
               ,
               because
               it
               comes
               by
               Gods
               will
               &
               appointment
               .
            
             
               And
               thus
               much
               touching
               the
               distinct
               kindes
               of
               distresses
               of
               minde
               :
               whereunto
               I
               adde
               this
               one
               thing
               further
               ,
               that
               if
               we
               make
               examination
               of
               the
               estate
               of
               persons
               as
               are
               troubled
               with
               any
               of
               these
               fiue
               temptations
               we
               shall
               not
               vsually
               find
               them
               single
               ,
               but
               mixed
               together
               ,
               especially
               Melancholy
               ,
               with
               terror
               of
               Conscience
               or
               some
               other
               temptations
               .
            
             
               For
               the
               distraction
               of
               the
               mind
               will
               often
               
               breed
               a
               distemper
               in
               the
               body
               ,
               and
               the
               distemper
               of
               the
               bodie
               likewise
               will
               sometimes
               cause
               distraction
               of
               mind
               .
               Again
               ,
               Melancholy
               wil
               oftēbe
               an
               occasion
               ,
               (
               though
               no
               direct
               cause
               )
               of
               terror
               of
               Conscience
               ;
               &
               in
               the
               same
               manner
               the
               conscience
               touched
               and
               terrified
               with
               sense
               of
               the
               haynousnesse
               of
               sinne
               ,
               and
               the
               Heauinesse
               of
               Gods
               wrath
               ,
               will
               bring
               distemper
               of
               bodie
               by
               sympathy
               ,
               and
               cause
               Melancholie
               .
            
             
               In
               this
               Case
               ,
               if
               Question
               be
               made
               ,
               what
               is
               to
               be
               done
               ,
               I
               answere
               ,
               that
               for
               mixt
               distresses
               ,
               we
               must
               haue
               recourse
               to
               mixt
               Remedies
               ,
               using
               in
               the
               first
               place
               the
               best
               meanes
               for
               the
               rectifying
               of
               the
               minde
               the
               principall
               growndes
               whereof
               haue
               beene
               before
               deliuered
               ;
               and
               then
               taking
               the
               seasonable
               aduise
               of
               the
               Phisitian
               ,
               whose
               calling
               and
               seruice
               God
               hath
               sanctified
               for
               the
               cure
               and
               releefe
               of
               the
               bodie
               in
               case
               of
               extremitie
               .
            
             
               And
               so
               much
               of
               the
               first
               Sort
               of
               Questions
               ,
               concerning
               Man
               simply
               considered
               in
               himselfe
               .
            
          
        
         
           The
           ende
           of
           the
           first
           Booke
           .
        
      
       
         
         
         
           THE
           
             SECOND
             AND
             THIRD
          
           BOOKES
           OF
           THE
           CASES
           OF
           CONSCIENCE
           ,
           CONCERNING
           MAN
           STANDING
           IN
           RELATION
           to
           God
           and
           Man.
           
        
         
           
             Wherein
             are
             handled
             the
             Questions
          
           touching
           the
           worship
           of
           God
           ,
           and
           the
           
             practise
             of
             Christian
             vertue
          
           .
        
         
           Now
           newly
           added
           vnto
           the
           former
           ,
           and
           carefully
           
             examined
             according
             to
             the
             Authors
             owne
             breefes
             ,
          
           and
           published
           for
           the
           common
           
             good
             by
             T.
             P.
             Bachelour
          
           of
           Diuinitie
           .
        
         
           Rom.
           14.
           23.
           
        
         
           
             VVhatsoeuer
             is
             not
             of
             Faith
             ,
             is
             sinne
             .
          
        
         
           
             ALMA
             MATER
             CANTA
             BRIGIA
          
        
         
           PRINTED
           BY
           IOHN
           LEGAT
           ,
           Printer
           to
           the
           Vniversitie
           of
           Cambridge
           .
           1606.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           
             HONOVRABLE
             ,
             EDWARD
          
           LORD
           DENNIE
           ,
           BARON
           
             of
             Waltham
             ,
             &c.
          
           
        
         
           RIght
           Honourable
           .
           It
           vvas
           not
           vvithout
           speciall
           cause
           ,
           that
           the
           famous
           Apostle
           of
           the
           Gentiles
           ,
           entring
           into
           a
           serious
           meditation
           of
           the
           Calling
           and
           vv●…ke
           of
           the
           Ministerie
           ,
           and
           grovving
           at
           length
           to
           some
           issue
           of
           his
           thoughts
           ,
           crieth
           ●ut
           (
           as
           it
           vvere
           )
           in
           tearmes
           of
           Complaint
           ;
           
             And
             who
             is
             sufficient
             for
          
           
           
             these
             things
          
           ?
           For
           if
           ●nquirie
           be
           made
           into
           the
           reason
           of
           his
           demand
           ,
           th●
           Scripture
           shall
           ansvver
           for
           him
           ;
           That
           Ministers
           are
           
             the
             Angels
             of
             the
             Lord
             of
             Hosts
          
           ;
           the
           Interpreters
           
           of
           his
           vvill
           ;
           th●
           
             Salt
             of
             the
             earth
          
           ;
           the
           
             Light
             of
             the
             World
          
           ,
           And
           their
           Calling
           is
           ,
           to
           
             carrie
             the
             Embassage
          
           of
           Reconciliation
           ;
           to
           manifest
           vnto
           man
           the
           pleasure
           of
           the
           Highest
           ;
           to
           season
           the
           corrupted
           heart
           instrumentally
           vvith
           grac●
           ;
           to
           inlighten
           the
           darkened
           minde
           ,
           by
           the
           dispensation
           of
           sauing
           knovvledge
           ,
           as
           the
           Sunne
           doth
           the
           Aire
           by
           the
           brightnesse
           of
           his
           beames
           .
        
         
           Novv
           these
           high
           Ti●les
           and
           greatvvorkes
           ,
           euidently
           declaring
           the
           vveight
           and
           vvorth
           of
           that
           Honourable
           Commission
           ,
           are
           not
           either
           giuen
           or
           assigned
           ,
           onely
           in
           respect
           of
           publike
           and
           ordinarie
           duties
           ,
           vvherein
           by
           Diuine
           ordinance
           they
           be
           made
           the
           
             mouth
             of
             God
          
           vnto
           Man
           by
           preaching
           ,
           
           and
           againe
           
             of
             Man
          
           vnto
           God
           by
           prayer
           .
           For
           these
           are
           determined
           vpon
           certaine
           times
           and
           places
           ,
           vvhen
           and
           vvhere
           they
           are
           to
           be
           put
           in
           execution
           ,
           according
           to
           the
           laudable
           Constitutions
           and
           Canons
           of
           particular
           Churches
           :
           
           But
           in
           a
           further
           regard
           ,
           as
           they
           haue
           receiued
           from
           God
           
             the
             Tongue
             of
             the
             Learned
          
           ,
           and
           are
           indued
           vvith
           knovvledge
           and
           abilitie
           ,
           to
           informe
           the
           Consciences
           of
           men
           touching
           euery
           action
           ,
           vvhether
           personall
           appertaining
           to
           particular
           states
           ,
           or
           relatiue
           emploied
           in
           the
           vvorshippe
           of
           God
           ,
           and
           practise
           of
           Christian
           vertues
           ,
           A
           gift
           ,
           as
           no
           lesse
           necessarie
           ,
           so
           of
           a
           farre
           larger
           extent
           then
           the
           other
           ,
           and
           consequently
           performable
           vvithout
           limitation
           of
           time
           or
           place
           ,
           in
           season
           ,
           out
           of
           season
           ,
           vvhensoeuer
           the
           minde
           requireth
           resolution
           in
           Case
           of
           doubt
           ,
           or
           Comfort
           in
           distresse
           .
           The
           light
           of
           this
           candle
           is
           therefore
           erected
           vp
           on
           high
           ,
           and
           set
           in
           open
           vi●vv
           ,
           that
           it
           may
           communicate
           it selfe
           not
           to
           all
           in
           grosse
           ,
           but
           to
           euery
           one
           in
           person
           .
           The
           Lords
           Interpreter
           in
           this
           sense
           ,
           is
           to
           dispense
           his
           vvill
           in
           euery
           place
           &
           
           time
           ,
           to
           the
           poore
           vvidovv
           of
           Sarep●a
           at
           her
           ovvne
           home
           ;
           to
           the
           Noble
           ●…uch
           of
           Ethiopia
           in
           his
           trauell
           ;
           to
           Dauid
           ,
           
           that
           he
           may
           be
           dravvne
           to
           Confession
           of
           his
           sinne
           ;
           to
           Peter
           ,
           for
           his
           restoring
           after
           his
           fall
           ;
           to
           the
           vveake
           ,
           that
           they
           may
           be
           supported
           ;
           to
           the
           strong
           ,
           that
           they
           may
           stand
           ;
           to
           th●
           VVauering
           minde
           for
           resolution
           ;
           to
           the
           Troubled
           soule
           for
           comfort
           and
           releefe
           .
        
         
           Hence
           it
           is
           apparent
           ,
           that
           this
           Messenger
           of
           God
           must
           be
           (
           as
           Paul
           saith
           )
           a
           *
           
             complete
             man
          
           ,
           in
           euery
           respect
           ,
           armed
           
           and
           *
           
             well
             appointed
          
           vvith
           necessaries
           appertaining
           ,
           for
           all
           purposes
           ,
           to
           the
           honour
           of
           his
           Lord
           ,
           and
           the
           credit
           of
           his
           Calling
           .
           He
           should
           be
           not
           onely
           a
           learned
           Text-man
           ,
           mightie
           in
           the
           Scriptures
           ;
           a
           
             positiue
             Diuine
          
           ,
           established
           in
           the
           truth
           ;
           a
           man
           prouided
           
             ad
             oppositum
          
           ,
           to
           vvithstand
           and
           con●…
           the
           Aduersarie
           ;
           but
           a
           skilfull
           Cas●ist
           ,
           readie
           at
           all
           assaies
           vpon
           good
           grounds
           of
           knovvledge
           and
           obseruation
           ,
           to
           giue
           a
           Rule
           ,
           to
           yeelde
           a
           Reason
           ,
           to
           speake
           a
           vvord
           
             in
             time
          
           to
           him
           that
           is
           vvearie
           .
        
         
           VVhich
           last
           propertie
           ,
           to
           omit
           the
           rest
           ,
           beeing
           so
           essential
           (
           as
           it
           is
           )
           to
           the
           Calling
           and
           condition
           of
           a
           Minister
           ;
           yea
           of
           that
           importance
           (
           as
           heretofore
           I
           haue
           declared
           to
           your
           Lords●
           .
           )
           it
           seemeth
           strange
           ,
           at
           least
           in
           my
           poore
           conceit
           ,
           that
           among
           so
           many
           graue
           and
           learned
           discourses
           ,
           published
           by
           vvay
           of
           Definition
           and
           Disputation
           in
           matter
           of
           Religion
           ,
           ●evv
           or
           none
           haue
           beene
           framed
           and
           con●riued
           to
           this
           purpose
           ;
           that
           in
           this
           florishing
           estate
           both
           of
           our
           Church
           and
           
           Commonvvealth
           ,
           none
           haue
           emploied
           their
           indeauours
           in
           the
           vnfolding
           and
           displaying
           of
           this
           Subiect
           ;
           yea
           ,
           vvhereas
           they
           of
           the
           Popish
           Church
           haue
           beene
           so
           plentifull
           ,
           or
           rather
           lauish
           in
           their
           a
           Summes
           ,
           b
           Manuels
           ,
           c
           Aphorismes
           ,
           d
           Instructions
           ,
           e
           
             Determinations
             ,
             &c.
          
           for
           direction
           of
           their
           Confessours
           in
           Case-points
           ;
           that
           our
           Protestant
           Diuines
           for
           the
           most
           part
           ,
           haue
           been
           so
           sparing
           and
           silent
           in
           speaking
           or
           vvriting
           of
           this
           Argument
           .
        
         
           Hovvbeit
           ,
           the
           Lord
           in
           his
           most
           vvise
           prouidence
           ,
           hath
           not
           vvholly
           denied
           this
           benefit
           vnto
           our
           Church
           .
           For
           notvvithstanding
           so
           great
           silence
           and
           forbearance
           in
           matter
           of
           Deuotion
           ,
           as
           touching
           the
           rectifying
           of
           the
           Coscience
           ,
           there
           hath
           beene
           of
           late
           yeares
           trained
           vp
           to
           this
           ende
           ,
           a
           *
           speciall
           Instrument
           of
           his
           glorie
           ,
           vvho
           beeing
           in
           time
           throughly
           grounded
           in
           the
           principles
           of
           one
           part
           of
           the
           Coses
           ;
           by
           many
           graue
           Counsells
           ,
           and
           comfortable
           directions
           ,
           fetched
           from
           the
           vvord
           ,
           and
           gathered
           by
           long
           obseruation
           ,
           hath
           cured
           the
           vvounds
           of
           many
           a
           distressed
           soule
           .
           And
           those
           diuine
           Tracta●es
           of
           his
           ,
           novv
           gathered
           together
           since
           his
           death
           ,
           and
           communicated
           to
           the
           Church
           of
           God
           ,
           are
           full
           of
           heauenly
           meditations
           to
           that
           purpose
           .
           And
           as
           himselfe
           desired
           to
           leaue
           vnto
           posteritie
           ,
           some
           memorie
           of
           his
           knovvledge
           in
           that
           kind
           ,
           so
           the
           talent
           he
           receiued
           vvas
           not
           buried
           in
           his
           graue
           ,
           but
           againe
           reuiued
           in
           the
           person
           of
           that
           faithfull
           Minister
           of
           Christ
           ,
           the
           Author
           of
           this
           Booke
           ,
           a
           man
           both
           for
           learning
           and
           pi●tie
           deseruedly
           reuerenced
           and
           renovv●…ed
           in
           the
           iudgements
           of
           all
           those
           that
           loue
           and
           embrace
           the
           Truth
           .
           VVho
           happily
           attempting
           the
           same
           course
           ,
           and
           referring
           the
           vvhole
           bodie
           of
           his
           labours
           in
           preaching
           and
           vvriting
           thereunto
           principally
           ;
           proceeded
           vvith
           much
           aduantage
           ,
           added
           vnto
           the
           Cases
           of
           Distresse
           other
           Heads
           of
           Questions
           ,
           and
           in
           his
           latter
           time
           reduced
           them
           into
           such
           a
           Frame
           and
           Order
           ,
           a●
           might
           best
           serue
           for
           an
           Introduction
           of
           Case-diuinitie
           ,
           for
           the
           helpe
           and
           incouragement
           of
           others
           .
        
         
           The
           first
           Part
           of
           vvhich
           Frame
           being
           formerly
           commended
           by
           me
           to
           your
           Hon.
           I
           haue
           againe
           emboldened
           my selfe
           to
           present
           you
           vvith
           the
           rest
           ,
           that
           so
           the
           vvhole
           may
           haue
           the
           freer
           passage
           from
           you
           ,
           to
           the
           common
           vse
           of
           others
           .
           VVherein
           I
           haue
           taken
           vp
           no
           nevv
           ●●shion
           ,
           but
           kept
           my
           
           self●
           to
           the
           commendable
           custome
           of
           vvriters
           in
           auncient●r
           ti●es
           ,
           vvho
           haue
           betrusted
           the
           Church
           of
           God
           vvith
           the
           fruits
           of
           their
           indeavours
           ,
           vnder
           the
           patronage
           of
           Honourable
           and
           vertuous
           Nobilitie
           .
           〈◊〉
           namely
           of
           that
           renounned
           *
           Phisitian
           of
           Antioche
           ,
           and
           of
           S.
           〈◊〉
           vvho
           dedicated
           their
           sacred
           vvritings
           ,
           the
           one
           to
           the
           Noble
           Theophilus
           ,
           the
           other
           to
           the
           
             elect
             Lady
          
           and
           her
           children
           .
        
         
           And
           that
           vvhich
           mooued
           these
           holy
           penmen
           of
           Scripture
           to
           this
           practise
           ,
           hath
           also
           incouraged
           〈◊〉
           vpon
           the
           same
           respects
           ,
           to
           offer
           this
           Treatise
           to
           your
           Honourable
           fauour
           :
           First
           ,
           because
           your
           Lordship
           hath
           beene
           long
           *
           acquainted
           vvith
           th●
           person
           ,
           life
           ,
           and
           labours
           of
           this
           man
           ,
           and
           vvell
           grounded
           in
           t●●
           truth
           of
           Religion
           ,
           the
           maine
           subiect
           of
           all
           his
           discourses
           .
           Secondly
           ;
           the
           Lord
           hath
           inlarged
           your
           heart
           by
           his
           grace
           ,
           to
           yeeld
           *
           entertainment
           to
           that
           truth
           vvhich
           he
           did
           teach
           and
           vvrite
           :
           and
           the
           manifestation
           of
           your
           vvilling
           minde
           to
           accept
           of
           any
           Treatise
           compiled
           by
           him
           ,
           giueth
           sufficient
           proofe
           of
           this
           point
           ,
           ●uen
           i●
           mine
           ovvne
           knovvledge
           .
           Thirdly
           ,
           you
           haue
           not
           contented
           your selfe
           to
           be
           barely
           informed
           in
           the
           knovvledge
           of
           the
           truth
           ,
           but
           haue
           further
           desired
           *
           confirmation
           and
           assurance
           in
           the
           same
           .
           One
           instance
           hereof
           I
           must
           needes
           remember
           in
           this
           place
           :
           Tha●
           sundrie
           yeares
           since
           ,
           it
           pleased
           you
           to
           set
           him
           a
           speciall
           Taske
           ,
           the
           interpretation
           of
           that
           golden
           Text
           touching
           the
           
             Gaine
             of
             the
             greatest
             commoditie
          
           in
           the
           vvorld
           ,
           
             (
             Phil.
             3.
             8.
             
          
           )
           for
           your
           further
           vnderstanding
           of
           the
           same
           ,
           as
           himselfe
           reporteth
           to
           your
           great
           commendation
           :
           And
           great
           reason
           ,
           you
           should
           tast
           both
           of
           his
           former
           and
           
           Latter
           fruits
           ,
           who
           by
           your
           motion
           vvas
           incouraged
           to
           take
           the
           paines
           ,
           and
           no
           doubt
           revvarded
           for
           his
           labour
           by
           a
           plentifull
           measure
           of
           your
           loue
           .
        
         
           Vpon
           these
           motiues
           ,
           I
           haue
           novv
           at
           length
           exhibited
           vnto
           your
           Lordship
           the
           remainder
           of
           this
           present
           Introduction
           ,
           my
           debt
           by
           bond
           of
           promise
           ,
           and
           your
           due
           ,
           by
           speciall
           right
           of
           patronage
           .
           If
           I
           be
           haply
           challenged
           of
           slacke
           payment
           thereof
           to
           this
           time
           ,
           I
           desire
           to
           be
           holden
           excused
           .
           First
           ,
           for
           that
           the
           totall
           Summe
           vvhich
           remained
           behinde
           vnpaied
           ,
           vvas
           the
           greatest
           part
           ,
           and
           therevpon
           required
           further
           respite
           ,
           that
           it
           might
           be
           more
           easily
           collected
           ,
           and
           more
           fully
           defraied
           .
           For
           though
           it
           be
           but
           one
           intir●
           heape
           ,
           
           yet
           it
           consisteth
           of
           sundry
           particulars
           ,
           all
           vvhich
           vvere
           to
           be
           throughly
           examined
           ,
           that
           vpon
           the
           Account
           ,
           there
           might
           be
           a
           mutuall
           agreement
           of
           the
           vvhole
           and
           the
           parts
           .
           And
           further
           ,
           it
           vvas
           my
           desire
           ,
           that
           seeing
           the
           debt
           must
           needes
           be
           discharged
           ,
           and
           that
           to
           an
           Honourable
           person
           ,
           it
           might
           be
           tendred
           in
           pure
           and
           Currant
           Coyne
           ,
           vvhich
           might
           beare
           the
           triall
           of
           the
           touch-stone
           :
           A
           thing
           necessarie
           in
           these
           times
           ,
           vvherein
           so
           much
           corrupt
           stuffe
           in
           this
           kind
           ,
           passeth
           abroad
           from
           hand
           to
           hand
           .
        
         
           And
           thus
           heartily
           vvishing
           that
           these
           holy
           Rules
           of
           Religion
           and
           vertue
           ,
           may
           be
           perused
           at
           your
           Lordships
           best
           leysure
           ,
           and
           entertained
           in
           practise
           for
           your
           daily
           comfort
           and
           direction
           :
           cra●ing
           also
           your
           Honourable
           acceptation
           of
           my
           carefull
           indeauour
           in
           publishing
           them
           to
           the
           common
           veivve
           of
           the
           vvorld
           ,
           I
           most
           humbly
           take
           my
           leaue
           :
           Beseeching
           the
           Almightie
           ,
           vvho
           hath
           alreadie
           graced
           you
           vvith
           the
           true
           revvards
           of
           Uertue
           ,
           Honour
           ,
           and
           Nobilitie
           ,
           to
           establish
           the
           same
           both
           in
           your
           person
           and
           issue
           in
           this
           vvorld
           ,
           and
           after
           this
           life
           ended
           ,
           to
           giue
           you
           that
           eternall
           inheritance
           of
           honour
           and
           happinesse
           ,
           in
           the
           kingdome
           of
           glorie
           .
           From
           Eman.
           Coll.
           
             in
             Cambridge
             .
             Novemb.
          
           20.
           1606.
           
        
         
           
             Your
             Honours
             in
             all
             Christian
             dutie
             to
             be
             commanded
             ,
             Thomas
             Pickering
             .
          
        
      
       
         
         
         
           THE
           SECOND
           BOOKE
           of
           the
           Cases
           of
           Conscience
           ,
           concerning
           Man
           as
           he
           
             stands
             in
             relation
             to
             God.
          
           
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               order
               of
               the
               Questions
               .
            
          
           
             HItherto
             I
             haue
             spoken
             touching
             the
             first
             sort
             of
             Questions
             of
             the
             Conscience
             ,
             which
             concerne
             Man
             simply
             considered
             in
             himselfe
             as
             he
             is
             a
             man.
             
          
           
             In
             the
             next
             place
             come
             to
             be
             handled
             and
             resolued
             the
             Questions
             concerning
             Man
             ,
             as
             he
             stands
             in
             relation
             .
             Now
             man
             standing
             in
             a
             two-fold
             relation
             ;
             either
             to
             God
             ,
             or
             to
             man
             :
             according
             to
             this
             relation
             ,
             the
             Questions
             come
             to
             be
             considered
             in
             their
             seuerall
             places
             .
             And
             first
             we
             are
             to
             treat
             of
             the
             Questions
             of
             Conscience
             touching
             man
             standing
             in
             relation
             to
             God
             ;
             to
             wit
             ,
             as
             he
             is
             a
             Christian.
             All
             which
             for
             order
             sake
             may
             be
             reduced
             to
             foure
             heads
             .
          
           
             
               I.
               Concerning
               the
               Godhead
               .
            
             
               II.
               Concerning
               the
               Scriptures
               .
            
             
               III.
               Concerning
               religion
               ,
               or
               the
               worship
               that
               is
               due
               vnto
               God.
               
            
             
               
               IV.
               Concerning
               the
               time
               of
               the
               worship
               of
               God
               ,
               namely
               the
               Saboth
               .
            
          
        
         
           
             CHAP.
             II.
             
          
           
             
               Of
               the
               Godhead
               .
            
          
           
             Touching
             the
             Godhead
             ,
             there
             are
             two
             maine
             Questions
             .
          
           
             
               I.
               Question
               .
               Whether
               there
               be
               a
               God
               ?
            
             
               BEfore
               we
               come
               to
               answer
               the
               Question
               ,
               this
               one
               caueat
               must
               be
               remembered
               ,
               that
               it
               is
               a
               maine
               Ground
               and
               Principle
               in
               all
               Religions
               whatsoeuer
               ,
               not
               to
               be
               doubted
               of
               ,
               or
               called
               into
               question
               ,
               That
               there
               is
               a
               God.
               Heb.
               11.
               6.
               
               
                 He
                 that
                 commeth
                 to
                 God
                 ,
                 must
                 beleeue
                 that
                 God
                 is
                 .
              
               As
               for
               those
               that
               are
               commonly
               tearmed
               Atheists
               ,
               which
               denie
               that
               there
               is
               a
               God
               ,
               they
               are
               to
               be
               punished
               with
               death
               ,
               as
               not
               worthie
               to
               liue
               in
               humane
               societie
               ;
               and
               the
               greatest
               torment
               that
               can
               be
               deuised
               by
               the
               witte
               of
               man
               ,
               is
               too
               good
               for
               them
               .
               For
               if
               those
               be
               holden
               as
               Traytors
               to
               an
               earthly
               Prince
               ,
               and
               are
               most
               deseruedly
               adiudged
               to
               
               death
               ,
               that
               reuile
               his
               person
               ,
               and
               denie
               his
               lawfull
               authoritie
               :
               then
               they
               that
               call
               into
               question
               the
               Godhead
               ;
               are
               much
               more
               worthie
               to
               be
               esteemed
               traytors
               to
               God
               ,
               and
               consequently
               to
               beare
               the
               iust
               punishment
               of
               their
               rebellion
               ,
               death
               it selfe
               .
            
             
               For
               this
               cause
               I
               doe
               not
               meane
               to
               dispute
               the
               question
               ,
               whether
               there
               be
               a
               God
               or
               no
               ;
               and
               thereby
               minister
               occasion
               of
               doubting
               and
               deliberation
               in
               that
               which
               is
               the
               onely
               maine
               Ground
               and
               pillar
               of
               Christian
               religion
               :
               But
               rather
               my
               purpose
               is
               ,
               in
               shewing
               that
               there
               is
               a
               God
               ,
               to
               remooue
               ,
               or
               at
               least
               to
               help
               an
               inward
               corruption
               of
               the
               soule
               that
               is
               great
               and
               dangerous
               ,
               whereby
               the
               heart
               and
               conscience
               by
               nature
               denieth
               God
               and
               his
               prouidence
               .
               The
               wound
               in
               the
               bodie
               that
               plucks
               out
               the
               heart
               ,
               is
               the
               most
               dangerous
               wound
               that
               can
               be
               :
               and
               that
               opinion
               that
               takes
               away
               the
               Godhead
               ,
               doth
               in
               effect
               rend
               and
               plucke
               out
               the
               very
               heart
               of
               the
               soule
               .
               This
               Caueat
               premised
               ,
               I
               come
               now
               to
               the
               point
               in
               hand
               ,
               to
               shew
               that
               there
               is
               a
               God.
               
            
             
               And
               for
               our
               better
               knowledge
               and
               assurance
               of
               this
               truth
               ,
               we
               are
               to
               remember
               thus
               much
               ,
               that
               God
               hath
               giuen
               vnto
               man
               a
               threefold
               light
               :
               the
               one
               of
               nature
               ,
               the
               other
               of
               grace
               ,
               and
               the
               third
               of
               glorie
               .
               And
               by
               these
               ,
               as
               by
               so
               many
               degrees
               of
               knowledge
               ,
               the
               minde
               beeing
               inlightened
               by
               God
               ,
               receiueth
               direction
               in
               the
               truth
               of
               the
               Godhead
               ,
               both
               for
               this
               present
               life
               ,
               and
               for
               that
               which
               
               is
               to
               come
               .
            
             
               〈◊〉
               If
               it
               be
               demaunded
               ,
               in
               what
               order
               God
               hath
               reveiled
               this
               light
               vnto
               man
               :
               I
               answer
               ,
               that
               the
               light
               of
               nature
               serues
               to
               giue
               a
               beginning
               and
               preparation
               to
               this
               knowledge
               :
               the
               light
               of
               grace
               ministers
               the
               ground
               ,
               and
               giues
               further
               proofe
               and
               euidence
               :
               and
               the
               light
               of
               glory
               ,
               yeelds
               perfectiō
               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
                 generall
                 and
                 particular
                 ,
                 affordeth
                 vnto
                 man.
                 From
                 the
                 light
                 of
                 nature
                 ,
                 there
                 are
                 fiue
                 distinct
                 arguments
                 ,
                 to
                 prooue
                 that
                 there
                 is
                 a
                 God
                 :
                 the
                 consideration
                 whereof
                 will
                 not
                 be
                 vnprofitable
                 ,
                 even
                 to
                 him
                 that
                 is
                 best
                 setled
                 in
                 this
                 point
                 .
              
               
                 I.
                 The
                 first
                 is
                 taken
                 from
                 the
                 creation
                 and
                 frame
                 of
                 the
                 great
                 body
                 of
                 the
                 world
                 ,
                 and
                 the
                 things
                 therein
                 contained
                 :
                 Rom.
                 1.
                 20.
                 
                 
                   The
                   inuisible
                   things
                   of
                   him
                   ,
                   that
                   is
                   ,
                   his
                   eternall
                   power
                   and
                   Godhead
                   are
                   knowne
                   by
                   the
                   Creation
                   of
                   the
                   world
                   beeing
                   considered
                   in
                   his
                   workes
                   .
                
                 And
                 out
                 of
                 this
                 excellent
                 frame
                 of
                 the
                 world
                 ,
                 the
                 truth
                 of
                 the
                 Godhead
                 may
                 be
                 sundry
                 waies
                 prooued
                 and
                 maintained
                 .
              
               
                 First
                 ,
                 I
                 would
                 aske
                 this
                 question
                 :
                 This
                 
                 goodly
                 frame
                 of
                 the
                 world
                 ,
                 had
                 it
                 a
                 beginning
                 ,
                 or
                 no
                 beginning
                 ?
              
               
                 Let
                 either
                 part
                 ,
                 or
                 both
                 be
                 taken
                 .
                 Let
                 it
                 first
                 be
                 said
                 ,
                 it
                 had
                 no
                 beginning
                 ,
                 but
                 is
                 eternall
                 ,
                 as
                 the
                 Atheist
                 holdeth
                 .
                 Then
                 I
                 reason
                 thus
                 :
                 If
                 it
                 had
                 no
                 beginning
                 ,
                 the
                 world
                 it selfe
                 is
                 God
                 ,
                 and
                 all
                 the
                 creatures
                 that
                 are
                 therein
                 ,
                 from
                 the
                 greatest
                 and
                 highest
                 ,
                 to
                 the
                 least
                 and
                 basest
                 ;
                 yea
                 ,
                 euery
                 droppe
                 of
                 water
                 in
                 the
                 sea
                 ,
                 and
                 euery
                 corne
                 of
                 sand
                 by
                 the
                 sea
                 shore
                 ,
                 are
                 Gods.
                 The
                 reason
                 is
                 ,
                 because
                 according
                 to
                 this
                 opinion
                 ,
                 they
                 haue
                 their
                 being
                 of
                 themselues
                 without
                 beginning
                 ;
                 and
                 that
                 which
                 is
                 a
                 substance
                 of
                 it selfe
                 ,
                 &
                 hath
                 no
                 beginning
                 ,
                 is
                 very
                 God.
                 
              
               
                 Againe
                 ,
                 if
                 the
                 world
                 had
                 no
                 beginning
                 ,
                 then
                 it
                 hath
                 also
                 no
                 ending
                 .
                 For
                 that
                 which
                 is
                 without
                 beginning
                 ,
                 is
                 without
                 ending
                 .
                 Now
                 all
                 things
                 in
                 the
                 world
                 are
                 lyable
                 to
                 corruption
                 ,
                 and
                 consequently
                 are
                 subiect
                 to
                 an
                 ende
                 .
                 For
                 whatsoeuer
                 is
                 corruptible
                 ,
                 the
                 same
                 is
                 finite
                 :
                 therfore
                 the
                 world
                 had
                 a
                 beginning
                 .
              
               
                 Now
                 if
                 it
                 had
                 a
                 beginning
                 ;
                 then
                 I
                 demand
                 ,
                 how
                 it
                 was
                 made
                 ?
                 did
                 it
                 make
                 it selfe
                 ?
                 or
                 was
                 it
                 made
                 of
                 nothing
                 ?
                 If
                 it
                 be
                 affirmed
                 ,
                 that
                 it
                 made
                 it selfe
                 ,
                 then
                 the
                 world
                 was
                 before
                 it
                 was
                 .
                 If
                 it
                 be
                 said
                 ,
                 it
                 came
                 from
                 nothing
                 :
                 that
                 also
                 cannot
                 be
                 .
                 For
                 nothing
                 brings
                 forth
                 nothing
                 :
                 and
                 that
                 which
                 is
                 nothing
                 in
                 it selfe
                 ,
                 cannot
                 bring
                 forth
                 something
                 :
                 therefore
                 it
                 is
                 absurd
                 in
                 reason
                 to
                 say
                 ,
                 that
                 nothing
                 brought
                 forth
                 this
                 world
                 .
                 And
                 hereupon
                 it
                 must
                 
                 needes
                 remaine
                 for
                 a
                 truth
                 ,
                 that
                 there
                 was
                 some
                 substance
                 eternall
                 and
                 Almightie
                 that
                 framed
                 this
                 goodly
                 Creature
                 the
                 World
                 ,
                 besides
                 it selfe
                 .
              
               
                 If
                 a
                 man
                 comes
                 into
                 a
                 large
                 forrest
                 ,
                 and
                 beholds
                 therein
                 goodly
                 faire
                 buildings
                 ,
                 and
                 sundrie
                 kinds
                 of
                 hearbs
                 ,
                 and
                 trees
                 ,
                 and
                 birds
                 ,
                 and
                 beasts
                 ,
                 and
                 no
                 man
                 :
                 he
                 will
                 presently
                 reason
                 thus
                 with
                 himselfe
                 :
                 these
                 buildings
                 are
                 the
                 workemanship
                 of
                 some
                 man
                 ,
                 they
                 were
                 not
                 from
                 all
                 eternity
                 ,
                 they
                 did
                 not
                 reare
                 themselues
                 ,
                 neither
                 did
                 the
                 hearbs
                 ,
                 the
                 trees
                 ,
                 the
                 birds
                 ,
                 or
                 the
                 beasts
                 build
                 them
                 :
                 but
                 of
                 necessitie
                 they
                 must
                 haue
                 some
                 first
                 ●ounder
                 ,
                 which
                 is
                 man.
                 In
                 like
                 manner
                 ,
                 when
                 we
                 consider
                 this
                 world
                 ,
                 so
                 goodly
                 a
                 creature
                 to
                 behold
                 ,
                 though
                 we
                 see
                 not
                 the
                 maker
                 thereof
                 ,
                 yet
                 we
                 cannot
                 say
                 that
                 either
                 it
                 made
                 it selfe
                 ,
                 or
                 that
                 the
                 things
                 therein
                 contained
                 made
                 it
                 ,
                 but
                 that
                 the
                 Creator
                 of
                 it
                 ,
                 was
                 some
                 vncreated
                 substance
                 ,
                 most
                 wise
                 ,
                 most
                 cunning
                 ,
                 and
                 euerlasting
                 ,
                 and
                 that
                 is
                 God.
                 
              
               
                 Secondly
                 ,
                 from
                 this
                 frame
                 of
                 the
                 world
                 and
                 the
                 consideration
                 therof
                 ,
                 I
                 reason
                 thus
                 .
                 In
                 the
                 world
                 there
                 are
                 foure
                 sorts
                 and
                 kindes
                 of
                 creatures
                 .
                 The
                 first
                 bare
                 and
                 naked
                 substances
                 ,
                 that
                 haue
                 neither
                 life
                 ,
                 sense
                 ,
                 nor
                 reason
                 in
                 them
                 :
                 as
                 ,
                 the
                 sunne
                 ,
                 the
                 moone
                 ,
                 the
                 starres
                 .
                 The
                 second
                 that
                 haue
                 substance
                 and
                 life
                 ,
                 but
                 no
                 sense
                 nor
                 reason
                 :
                 as
                 ,
                 plants
                 ,
                 trees
                 ,
                 and
                 hearbs
                 .
                 The
                 third
                 that
                 haue
                 no
                 reason
                 ,
                 but
                 both
                 substance
                 ,
                 life
                 ,
                 sense
                 ,
                 and
                 power
                 to
                 
                 mooue
                 themselues
                 :
                 as
                 ,
                 the
                 beasts
                 of
                 the
                 land
                 ,
                 and
                 fishes
                 of
                 the
                 sea
                 .
                 The
                 fourth
                 are
                 such
                 as
                 haue
                 all
                 ,
                 namely
                 substance
                 ,
                 life
                 ,
                 sense
                 ,
                 and
                 reason
                 :
                 as
                 men
                 .
              
               
                 Now
                 these
                 foure
                 sorts
                 of
                 creatures
                 excell
                 one
                 another
                 in
                 properties
                 and
                 degrees
                 .
                 For
                 the
                 first
                 of
                 them
                 which
                 are
                 meere
                 substances
                 ,
                 doe
                 serue
                 those
                 that
                 haue
                 life
                 ,
                 as
                 the
                 trees
                 and
                 the
                 plants
                 .
                 The
                 trees
                 &
                 the
                 plantes
                 serue
                 the
                 creatures
                 that
                 haue
                 sense
                 &
                 life
                 ,
                 as
                 the
                 beastes
                 and
                 the
                 fishes
                 .
                 The
                 beastes
                 and
                 the
                 fishes
                 serue
                 man
                 ,
                 that
                 hath
                 substance
                 ,
                 life
                 ,
                 sense
                 ,
                 and
                 reason
                 .
                 And
                 amongst
                 them
                 all
                 we
                 see
                 that
                 those
                 which
                 haue
                 more
                 gifts
                 are
                 serued
                 of
                 those
                 which
                 haue
                 lesse
                 ,
                 as
                 ,
                 the
                 sunne
                 and
                 moone
                 serue
                 the
                 plantes
                 ,
                 the
                 plantes
                 and
                 hearbes
                 serue
                 the
                 beasts
                 ,
                 and
                 the
                 beasts
                 serue
                 man
                 ,
                 and
                 that
                 creature
                 that
                 hath
                 most
                 giftes
                 is
                 serued
                 of
                 all
                 .
                 Man
                 therefore
                 excelling
                 all
                 these
                 must
                 haue
                 something
                 to
                 honour
                 and
                 serue
                 ,
                 which
                 must
                 be
                 more
                 excellent
                 then
                 the
                 other
                 creatures
                 ,
                 yea
                 then
                 himselfe
                 ,
                 and
                 that
                 is
                 a
                 substance
                 vncreate
                 ,
                 most
                 holy
                 ,
                 most
                 wise
                 ,
                 eternall
                 ,
                 infinite
                 ,
                 and
                 this
                 is
                 God.
                 
              
               
                 Thirdly
                 ,
                 all
                 particular
                 creatures
                 whether
                 in
                 heauen
                 or
                 in
                 earth
                 are
                 referred
                 to
                 their
                 certaine
                 particular
                 and
                 peculiar
                 endes
                 ,
                 wherein
                 euery
                 one
                 of
                 them
                 ,
                 euen
                 the
                 basest
                 and
                 meanest
                 is
                 imployed
                 ,
                 and
                 which
                 they
                 doe
                 all
                 accomplish
                 in
                 their
                 kind
                 .
                 And
                 this
                 is
                 a
                 plaine
                 proofe
                 ,
                 that
                 there
                 is
                 one
                 that
                 excelleth
                 in
                 wisedome
                 ,
                 prouidence
                 ,
                 and
                 power
                 ,
                 that
                 created
                 
                 all
                 these
                 to
                 such
                 endes
                 ,
                 and
                 hath
                 power
                 to
                 bring
                 them
                 thereunto
                 :
                 and
                 who
                 is
                 this
                 but
                 God
                 ?
              
               
                 II.
                 The
                 second
                 sort
                 of
                 arguments
                 drawn
                 
                 from
                 the
                 light
                 of
                 nature
                 ,
                 are
                 taken
                 from
                 the
                 preseruation
                 and
                 gouernment
                 of
                 the
                 world
                 created
                 ;
                 and
                 these
                 are
                 touched
                 by
                 the
                 Holy
                 Ghost
                 ,
                 when
                 he
                 saith
                 ,
                 
                   that
                   God
                   left
                   not
                   himself
                
                 
                 
                   without
                   witnesse
                   ,
                   in
                   that
                   in
                   his
                   prouidence
                   he
                   did
                   good
                   ,
                   and
                   gaue
                   raine
                   from
                   heauen
                   ,
                   and
                   fruitfull
                   seasons
                   ,
                   filling
                   our
                   hearts
                   with
                   ioy
                   and
                   gladnesse
                   .
                
              
               
                 The
                 particulars
                 drawne
                 from
                 the
                 gouernment
                 of
                 the
                 world
                 are
                 these
                 .
              
               
                 First
                 ,
                 our
                 food
                 whereby
                 we
                 are
                 nourished
                 ,
                 is
                 in
                 it selfe
                 ,
                 a
                 dead
                 foode
                 ,
                 void
                 of
                 life
                 ,
                 and
                 yet
                 it
                 serues
                 to
                 maintain
                 and
                 preserue
                 life
                 :
                 wheras
                 in
                 reason
                 ,
                 it
                 is
                 more
                 fit
                 to
                 choke
                 and
                 stuffe
                 our
                 bodies
                 ,
                 then
                 to
                 feede
                 them
                 .
              
               
                 Secondly
                 ,
                 our
                 garments
                 which
                 we
                 weare
                 ,
                 are
                 in
                 themselues
                 cold
                 ,
                 and
                 voide
                 of
                 heate
                 ,
                 and
                 yet
                 they
                 haue
                 this
                 vse
                 to
                 preserue
                 heate
                 ,
                 and
                 to
                 sustaine
                 life
                 in
                 the
                 extremitie
                 of
                 cold
                 .
                 Therefore
                 there
                 must
                 needes
                 be
                 an
                 omnipotent
                 and
                 diuine
                 power
                 ,
                 that
                 giues
                 vnto
                 them
                 both
                 such
                 a
                 vertue
                 ,
                 to
                 feed
                 and
                 preserue
                 the
                 life
                 and
                 health
                 of
                 man.
                 
              
               
                 Thirdly
                 ,
                 the
                 raine
                 falling
                 ,
                 and
                 the
                 sunne
                 shining
                 vpon
                 one
                 &
                 the
                 same
                 plot
                 of
                 groūd
                 ,
                 causeth
                 it
                 to
                 bring
                 forth
                 in
                 his
                 season
                 a
                 hundred
                 seuerall
                 kindes
                 of
                 hearbes
                 and
                 plants
                 ,
                 wherof
                 euery
                 one
                 hath
                 a
                 seuerall
                 ,
                 and
                 distinct
                 ●●ower
                 ,
                 colour
                 ,
                 forme
                 ,
                 and
                 sauour
                 :
                 
                 whence
                 comes
                 this
                 ?
                 Not
                 from
                 the
                 raine
                 ,
                 for
                 it
                 hath
                 no
                 life
                 in
                 it selfe
                 ,
                 and
                 besides
                 it
                 is
                 in
                 it selfe
                 all
                 one
                 :
                 nor
                 from
                 the
                 sunne
                 ,
                 or
                 the
                 earth
                 :
                 for
                 these
                 also
                 in
                 their
                 kind
                 are
                 all
                 one
                 ,
                 hauing
                 in
                 them
                 no
                 such
                 power
                 ,
                 wherby
                 they
                 should
                 be
                 the
                 authors
                 of
                 life
                 :
                 therefore
                 the
                 differences
                 of
                 plants
                 in
                 one
                 ground
                 ,
                 may
                 convince
                 our
                 iudgements
                 and
                 teach
                 vs
                 
                   thus
                   much
                
                 ;
                 that
                 there
                 is
                 a
                 diuine
                 and
                 heauenly
                 power
                 aboue
                 ,
                 and
                 beside
                 the
                 power
                 of
                 these
                 creatures
                 .
              
               
                 Fourthly
                 ,
                 take
                 an
                 example
                 of
                 the
                 bird
                 and
                 the
                 egge
                 .
                 The
                 bird
                 brings
                 forth
                 the
                 egge
                 :
                 the
                 egge
                 againe
                 brings
                 forth
                 the
                 bird
                 .
                 This
                 egge
                 considered
                 in
                 it selfe
                 ,
                 hath
                 in
                 it
                 neither
                 life
                 nor
                 soule
                 ,
                 and
                 the
                 bird
                 can
                 giue
                 it
                 neither
                 ;
                 for
                 all
                 that
                 the
                 bird
                 can
                 doe
                 is
                 to
                 giue
                 it
                 heat
                 ,
                 and
                 no
                 more
                 .
                 Within
                 the
                 shell
                 of
                 this
                 egge
                 is
                 made
                 a
                 goodly
                 creature
                 ,
                 which
                 ,
                 whē
                 it
                 comes
                 to
                 some
                 perfection
                 ,
                 it
                 breakes
                 the
                 shell
                 .
                 In
                 the
                 shell
                 broken
                 ,
                 we
                 shall
                 see
                 the
                 nibbe
                 ,
                 the
                 wing
                 ,
                 the
                 legge
                 ,
                 and
                 all
                 the
                 parts
                 and
                 members
                 of
                 a
                 bird
                 .
                 Now
                 let
                 this
                 be
                 considered
                 ,
                 that
                 the
                 egge
                 brought
                 not
                 forth
                 this
                 goodly
                 creature
                 ,
                 nor
                 yet
                 the
                 henne
                 .
                 For
                 the
                 egge
                 had
                 no
                 such
                 power
                 or
                 vertue
                 in
                 it selfe
                 ;
                 and
                 the
                 hen
                 gaue
                 but
                 her
                 heat
                 ;
                 neither
                 did
                 man
                 doe
                 it
                 :
                 for
                 that
                 which
                 was
                 done
                 ,
                 was
                 within
                 the
                 egge
                 ,
                 and
                 within
                 the
                 shell
                 .
                 It
                 therfore
                 was
                 some
                 other
                 wonderfull
                 power
                 
                   and
                   wisedome
                
                 that
                 made
                 it
                 ,
                 and
                 brought
                 it
                 forth
                 ,
                 that
                 surpasseth
                 the
                 power
                 of
                 a
                 creature
                 .
              
               
                 Again
                 ,
                 consider
                 the
                 generation
                 of
                 the
                 silk-worme
                 ,
                 
                 one
                 of
                 the
                 least
                 of
                 the
                 creatures
                 ,
                 and
                 from
                 it
                 we
                 haue
                 a
                 notable
                 demonstration
                 of
                 a
                 divine
                 providence
                 .
                 This
                 little
                 worme
                 at
                 the
                 first
                 ,
                 is
                 but
                 a
                 small
                 seede
                 like
                 vnto
                 linseed
                 .
                 The
                 same
                 small
                 seed
                 breeds
                 it
                 and
                 brings
                 it
                 forth
                 .
                 The
                 worme
                 brought
                 forth
                 ,
                 and
                 growing
                 to
                 some
                 bignesse
                 ,
                 at
                 length
                 weaues
                 the
                 silke
                 ;
                 hauing
                 woven
                 the
                 silke
                 ,
                 it
                 winds
                 it selfe
                 within
                 it
                 ,
                 as
                 it
                 were
                 in
                 a
                 shell
                 :
                 there
                 hauing
                 lodged
                 for
                 a
                 time
                 ,
                 it
                 conceiues
                 a
                 creature
                 of
                 another
                 forme
                 ,
                 which
                 being
                 within
                 a
                 short
                 space
                 p●rfited
                 ,
                 breakes
                 the
                 shell
                 and
                 comes
                 forth
                 a
                 flie
                 .
                 The
                 same
                 flie
                 ,
                 like
                 a
                 dutifull
                 creature
                 ,
                 brings
                 forth
                 the
                 seed
                 againe
                 ,
                 and
                 so
                 continues
                 the
                 kind
                 thereof
                 from
                 yeare
                 to
                 yeare
                 .
              
               
                 Here
                 let
                 it
                 be
                 remembred
                 ,
                 that
                 the
                 flie
                 hauing
                 once
                 brought
                 forth
                 the
                 seede
                 ,
                 leaues
                 it
                 and
                 dies
                 immediately
                 :
                 and
                 yet
                 the
                 seede
                 it selfe
                 ,
                 though
                 exposed
                 to
                 wind
                 and
                 weather
                 ,
                 and
                 vtterly
                 neglected
                 of
                 man
                 ,
                 or
                 any
                 creature
                 ,
                 at
                 a
                 certaine
                 time
                 within
                 few
                 moneths
                 becomes
                 a
                 worm
                 .
                 Whēce
                 should
                 al
                 this
                 proceede
                 ,
                 but
                 from
                 a
                 creator
                 infinitely
                 powerfull
                 and
                 wise
                 ,
                 who
                 by
                 his
                 admirable
                 power
                 and
                 prouidence
                 ,
                 dispenseth
                 life
                 ,
                 beeing
                 ,
                 and
                 propagation
                 ,
                 euen
                 to
                 the
                 least
                 things
                 in
                 their
                 particular
                 sorts
                 and
                 kinds
                 ?
              
               
                 III.
                 The
                 third
                 sort
                 of
                 Arguments
                 from
                 th●
                 light
                 of
                 nature
                 ,
                 are
                 taken
                 from
                 the
                 soule
                 of
                 man.
                 This
                 soule
                 is
                 endued
                 with
                 excellent
                 gifts
                 of
                 vnderstanding
                 and
                 reason
                 .
                 The
                 vnderstanding
                 hath
                 in
                 it
                 from
                 the
                 beginning
                 
                 certaine
                 principles
                 ,
                 whereby
                 it
                 knowes
                 and
                 discernes
                 good
                 and
                 bad
                 ,
                 things
                 to
                 be
                 done
                 ,
                 and
                 things
                 to
                 be
                 left
                 vndone
                 .
                 Now
                 man
                 cannot
                 haue
                 this
                 gift
                 to
                 discerne
                 between
                 good
                 and
                 euill
                 ,
                 of
                 ,
                 or
                 from
                 himselfe
                 :
                 but
                 it
                 must
                 needes
                 proceede
                 from
                 another
                 cause
                 ,
                 which
                 is
                 power
                 ,
                 wisedome
                 ,
                 and
                 vnderstanding
                 it selfe
                 ,
                 and
                 that
                 is
                 God.
                 
              
               
                 Againe
                 ,
                 the
                 conscience
                 ,
                 another
                 gift
                 of
                 the
                 soule
                 of
                 man
                 ,
                 hath
                 in
                 it
                 two
                 principall
                 actions
                 ;
                 testimony
                 ,
                 and
                 iudgement
                 :
                 by
                 both
                 which
                 the
                 trueth
                 in
                 hand
                 is
                 evidently
                 confirmed
                 .
              
               
                 Touching
                 the
                 testimonie
                 of
                 conscience
                 :
                 let
                 it
                 be
                 demaunded
                 of
                 the
                 Atheist
                 ,
                 whereof
                 doth
                 conscience
                 beare
                 witnesse
                 ?
                 he
                 cannot
                 denie
                 ,
                 but
                 of
                 all
                 his
                 particular
                 actions
                 .
                 I
                 aske
                 then
                 ,
                 against
                 whome
                 ,
                 or
                 with
                 whome
                 doth
                 it
                 giue
                 testimony
                 ?
                 the
                 āswer
                 wil
                 easily
                 be
                 made
                 ,
                 by
                 the
                 heart
                 of
                 any
                 man
                 ,
                 that
                 it
                 is
                 with
                 or
                 against
                 himselfe
                 .
                 Furthermore
                 ,
                 to
                 whome
                 is
                 it
                 a
                 witnes
                 ?
                 Neither
                 to
                 men
                 ,
                 nor
                 to
                 angels
                 :
                 for
                 it
                 is
                 vnpossible
                 that
                 any
                 man
                 or
                 angel
                 ,
                 should
                 either
                 heare
                 the
                 voice
                 of
                 cōsciēce
                 ,
                 or
                 receiue
                 the
                 testimonie
                 thereof
                 ,
                 or
                 yet
                 discerne
                 what
                 is
                 in
                 the
                 heart
                 of
                 man.
                 Hereupon
                 it
                 followes
                 ,
                 that
                 there
                 is
                 a
                 substance
                 ,
                 most
                 wise
                 ,
                 most
                 powerfull
                 ,
                 most
                 holy
                 ,
                 that
                 sees
                 and
                 knowes
                 all
                 things
                 ,
                 to
                 whome
                 conscience
                 beares
                 record
                 ,
                 and
                 that
                 is
                 God
                 himselfe
                 .
              
               
                 And
                 touching
                 the
                 iudgement
                 of
                 conscience
                 ;
                 let
                 a
                 man
                 commit
                 any
                 trespasse
                 or
                 offence
                 ,
                 
                 though
                 it
                 be
                 done
                 in
                 secret
                 ,
                 and
                 concealed
                 from
                 the
                 knowledge
                 of
                 any
                 person
                 liuing
                 :
                 yet
                 Conscience
                 ,
                 that
                 knoweth
                 it
                 ,
                 will
                 accuse
                 him
                 ,
                 terrifie
                 him
                 ,
                 cite
                 him
                 before
                 God
                 ,
                 and
                 giue
                 him
                 no
                 rest
                 .
                 What
                 or
                 where
                 is
                 the
                 reason
                 ?
                 man
                 knowes
                 not
                 the
                 trespasse
                 committed
                 :
                 and
                 if
                 there
                 be
                 no
                 God
                 ,
                 whome
                 shall
                 he
                 feare
                 ?
                 and
                 yet
                 he
                 feares
                 .
                 This
                 also
                 necessarily
                 prooueth
                 ,
                 that
                 there
                 is
                 a
                 iust
                 and
                 mightie
                 God
                 ,
                 that
                 will
                 take
                 vengeance
                 vpon
                 him
                 for
                 his
                 sinne
                 .
              
               
                 IV.
                 The
                 fourth
                 argument
                 from
                 nature
                 ,
                 is
                 this
                 :
                 There
                 is
                 a
                 ground
                 or
                 principle
                 written
                 in
                 euery
                 mans
                 heart
                 in
                 the
                 world
                 ,
                 none
                 excepted
                 ,
                 that
                 there
                 is
                 a
                 God.
                 Reasons
                 for
                 proofe
                 hereof
                 ,
                 may
                 be
                 these
                 .
              
               
                 First
                 ,
                 the
                 Gentiles
                 worshipping
                 Idoles
                 ,
                 made
                 of
                 stocks
                 and
                 stones
                 ,
                 doe
                 acknowledge
                 herein
                 thus
                 much
                 ,
                 that
                 there
                 is
                 something
                 whereunto
                 honour
                 and
                 seruice
                 is
                 due
                 .
                 For
                 man
                 by
                 nature
                 is
                 proud
                 ,
                 and
                 will
                 neuer
                 yeeld
                 to
                 bow
                 the
                 knee
                 of
                 his
                 bodie
                 before
                 a
                 stocke
                 or
                 a
                 stone
                 to
                 adore
                 it
                 ,
                 vnlesse
                 he
                 thinke
                 and
                 acknowledge
                 that
                 there
                 is
                 in
                 them
                 a
                 diuine
                 power
                 ,
                 better
                 then
                 himselfe
                 .
              
               
                 Secondly
                 ,
                 the
                 oath
                 that
                 is
                 taken
                 for
                 Confirmation
                 ,
                 commonly
                 tearmed
                 the
                 assertorie
                 oath
                 ,
                 is
                 vsed
                 in
                 all
                 countries
                 .
                 And
                 it
                 is
                 ,
                 for
                 the
                 most
                 part
                 ,
                 generally
                 taken
                 to
                 be
                 a
                 lawfull
                 meanes
                 of
                 confirming
                 a
                 mans
                 word
                 ,
                 when
                 it
                 is
                 bound
                 by
                 the
                 oath
                 taken
                 .
                 Iacob
                 and
                 Laban
                 beeing
                 to
                 make
                 a
                 couenant
                 ,
                 Iacob
                 sweares
                 
                 by
                 the
                 true
                 God
                 ,
                 Laban
                 by
                 his
                 false
                 gods
                 ,
                 and
                 by
                 that
                 both
                 were
                 bound
                 to
                 stand
                 to
                 their
                 agreement
                 ,
                 and
                 not
                 to
                 goe
                 backe
                 :
                 therefore
                 neither
                 of
                 them
                 did
                 ,
                 or
                 durst
                 breake
                 their
                 oath
                 .
                 And
                 among
                 the
                 Gentiles
                 themselues
                 there
                 are
                 fewe
                 or
                 none
                 to
                 be
                 found
                 ,
                 that
                 will
                 falsifie
                 their
                 word
                 giuen
                 and
                 auowed
                 by
                 oath
                 .
                 Whereupon
                 it
                 is
                 a
                 cleare
                 case
                 ,
                 that
                 they
                 acknowledged
                 a
                 Godhead
                 ,
                 which
                 knowes
                 and
                 discernes
                 their
                 hearts
                 ,
                 yea
                 that
                 knowes
                 the
                 truth
                 ,
                 and
                 can
                 and
                 will
                 plague
                 them
                 for
                 disgracing
                 the
                 truth
                 by
                 lying
                 .
              
               
                 Thirdly
                 ,
                 we
                 are
                 not
                 lightly
                 to
                 passe
                 ouer
                 the
                 vsuall
                 tearmes
                 and
                 ordinarie
                 speech
                 of
                 all
                 nations
                 ,
                 who
                 are
                 woont
                 vpon
                 occasion
                 to
                 say
                 :
                 it
                 raines
                 ,
                 it
                 thunders
                 ,
                 it
                 snowes
                 ,
                 it
                 hailes
                 .
                 For
                 ,
                 saying
                 this
                 ,
                 one
                 while
                 they
                 reioyce
                 and
                 are
                 thankefull
                 ,
                 otherwhiles
                 they
                 feare
                 and
                 are
                 dismaied
                 .
                 They
                 say
                 not
                 ,
                 nature
                 or
                 heauen
                 raines
                 or
                 thunders
                 :
                 for
                 then
                 they
                 would
                 neither
                 reioyce
                 nor
                 tremble
                 .
                 In
                 that
                 therefore
                 they
                 speake
                 this
                 commonly
                 sometimes
                 reioycing
                 ,
                 sometimes
                 fearing
                 ,
                 it
                 may
                 probably
                 be
                 thought
                 ,
                 that
                 they
                 acknowledge
                 a
                 diuine
                 power
                 ,
                 which
                 causeth
                 the
                 raine
                 to
                 fall
                 ,
                 and
                 the
                 thunder
                 to
                 be
                 so
                 terrible
                 .
              
               
                 Againe
                 ,
                 for
                 better
                 proofe
                 hereof
                 ,
                 it
                 is
                 to
                 be
                 considered
                 ,
                 that
                 since
                 the
                 world
                 began
                 ,
                 there
                 could
                 not
                 yet
                 be
                 found
                 ,
                 or
                 brought
                 forth
                 ;
                 any
                 man
                 that
                 euer
                 wrote
                 ,
                 or
                 published
                 
                 a
                 discourse
                 ,
                 more
                 or
                 lesse
                 ,
                 to
                 this
                 purpose
                 ,
                 that
                 there
                 was
                 no
                 God.
                 
              
               
                 If
                 it
                 be
                 said
                 ,
                 that
                 some
                 histories
                 doe
                 make
                 mention
                 of
                 sundrie
                 ,
                 that
                 haue
                 in
                 plaine
                 tearmes
                 denied
                 there
                 is
                 a
                 God
                 ,
                 and
                 that
                 this
                 is
                 no
                 lesse
                 daungerous
                 ,
                 then
                 if
                 a
                 treatise
                 of
                 that
                 subiect
                 should
                 be
                 written
                 ,
                 and
                 set
                 forth
                 to
                 the
                 open
                 view
                 of
                 all
                 .
              
               
                 I
                 answer
                 ,
                 indeede
                 in
                 the
                 writings
                 of
                 men
                 ,
                 we
                 doe
                 read
                 of
                 some
                 that
                 blasphemed
                 God
                 ,
                 and
                 liued
                 as
                 without
                 God
                 ,
                 and
                 they
                 haue
                 alwaies
                 beene
                 properly
                 and
                 deseruedly
                 tearmed
                 Atheists
                 .
                 Others
                 haue
                 denied
                 ,
                 that
                 made
                 and
                 faigned
                 gods
                 ,
                 that
                 is
                 ,
                 Idols
                 ,
                 are
                 gods
                 .
                 And
                 amongst
                 the
                 heathen
                 that
                 liued
                 onely
                 by
                 the
                 light
                 and
                 direction
                 of
                 nature
                 ,
                 all
                 that
                 can
                 be
                 brought
                 is
                 this
                 ,
                 that
                 some
                 men
                 in
                 their
                 writings
                 haue
                 doubted
                 whether
                 there
                 were
                 a
                 God
                 or
                 no
                 ,
                 but
                 none
                 did
                 euer
                 positiuely
                 set
                 downe
                 reasons
                 to
                 prooue
                 that
                 there
                 was
                 none
                 .
              
               
                 V.
                 The
                 fifth
                 and
                 last
                 argument
                 from
                 nature
                 ,
                 is
                 that
                 which
                 is
                 vsed
                 by
                 all
                 Philosophers
                 .
                 In
                 the
                 world
                 there
                 is
                 to
                 be
                 seene
                 an
                 excellent
                 wise
                 frame
                 and
                 order
                 of
                 all
                 things
                 .
                 One
                 creature
                 depends
                 vpon
                 an
                 other
                 by
                 a
                 certaine
                 order
                 of
                 causes
                 :
                 in
                 which
                 ,
                 some
                 are
                 first
                 and
                 aboue
                 in
                 higher
                 place
                 ,
                 some
                 are
                 next
                 and
                 inferiour
                 ,
                 some
                 are
                 the
                 basest
                 and
                 the
                 lowest
                 .
              
               
                 Now
                 these
                 lowest
                 are
                 mooued
                 of
                 those
                 that
                 are
                 superiour
                 to
                 them
                 ,
                 and
                 alwaies
                 the
                 
                 superiour
                 is
                 the
                 cause
                 of
                 the
                 inferiour
                 ,
                 and
                 that
                 whereof
                 the
                 inferiour
                 depends
                 .
                 Something
                 then
                 there
                 must
                 be
                 that
                 is
                 the
                 cause
                 of
                 all
                 causes
                 ,
                 that
                 must
                 be
                 caused
                 by
                 none
                 ,
                 and
                 must
                 be
                 the
                 cause
                 of
                 all
                 .
                 For
                 in
                 things
                 wherein
                 there
                 is
                 order
                 ,
                 there
                 is
                 alway
                 some
                 first
                 and
                 soueraigne
                 cause
                 :
                 and
                 where
                 there
                 is
                 no
                 first
                 nor
                 last
                 ,
                 there
                 the
                 Creatures
                 are
                 infinite
                 .
                 But
                 seeing
                 all
                 creatures
                 are
                 finite
                 ,
                 there
                 must
                 be
                 somewhat
                 first
                 ,
                 as
                 well
                 as
                 last
                 .
                 Now
                 the
                 first
                 and
                 the
                 last
                 cause
                 of
                 all
                 is
                 God
                 ,
                 which
                 mooueth
                 all
                 ,
                 and
                 to
                 whome
                 all
                 creatures
                 doe
                 tend
                 ,
                 as
                 to
                 their
                 ende
                 ,
                 and
                 which
                 is
                 mooued
                 of
                 none
                 .
              
               
                 Notwithstanding
                 all
                 these
                 reasons
                 grounded
                 in
                 nature
                 it selfe
                 ,
                 it
                 may
                 be
                 some
                 man
                 wil
                 say
                 ,
                 I
                 neuer
                 saw
                 God
                 ,
                 how
                 then
                 shall
                 I
                 know
                 that
                 there
                 is
                 a
                 God
                 ?
                 Ans.
                 Why
                 ?
                 wilt
                 thou
                 beleeue
                 no
                 more
                 then
                 thou
                 seest
                 ?
                 Thou
                 neuer
                 sawest
                 the
                 winde
                 ,
                 or
                 the
                 aire
                 ,
                 and
                 yet
                 thou
                 beleeuest
                 that
                 there
                 is
                 both
                 .
                 Nay
                 ,
                 thou
                 neuer
                 sawest
                 thine
                 owne
                 face
                 but
                 in
                 a
                 glasse
                 ,
                 and
                 neuer
                 out
                 of
                 a
                 glasse
                 ,
                 and
                 yet
                 this
                 contenteth
                 thee
                 .
                 Why
                 then
                 may
                 not
                 this
                 content
                 thy
                 heart
                 ,
                 and
                 resolue
                 thee
                 of
                 the
                 Godhead
                 ,
                 in
                 that
                 thou
                 seest
                 him
                 in
                 the
                 glasse
                 of
                 the
                 creatures
                 ?
              
               
                 True
                 it
                 is
                 ,
                 that
                 God
                 is
                 a
                 spirit
                 inuisible
                 that
                 cannot
                 be
                 discerned
                 ,
                 by
                 the
                 eie
                 of
                 flesh
                 and
                 blood
                 ,
                 yet
                 he
                 hath
                 not
                 left
                 vs
                 without
                 a
                 meanes
                 ,
                 whereby
                 we
                 may
                 behold
                 him
                 .
                 For
                 looke
                 as
                 we
                 are
                 woont
                 by
                 degrees
                 to
                 goe
                 
                 from
                 the
                 picture
                 to
                 the
                 painter
                 ,
                 and
                 in
                 the
                 picture
                 to
                 behold
                 the
                 painter
                 himselfe
                 :
                 euen
                 so
                 by
                 the
                 image
                 of
                 God
                 ,
                 written
                 (
                 as
                 it
                 were
                 )
                 in
                 the
                 face
                 ,
                 and
                 other
                 parts
                 of
                 the
                 creatures
                 in
                 the
                 world
                 ,
                 may
                 we
                 take
                 a
                 view
                 of
                 the
                 wisdome
                 ,
                 power
                 ,
                 and
                 prouidence
                 of
                 the
                 Creator
                 of
                 them
                 all
                 ,
                 who
                 is
                 God
                 himselfe
                 .
                 And
                 these
                 are
                 the
                 principall
                 proofes
                 of
                 the
                 Godhead
                 ,
                 which
                 are
                 reuealed
                 in
                 the
                 booke
                 of
                 nature
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 ground
                 of
                 proofes
                 ,
                 is
                 taken
                 from
                 the
                 light
                 of
                 grace
                 .
                 And
                 it
                 is
                 that
                 light
                 
                 which
                 God
                 affordeth
                 to
                 his
                 Church
                 in
                 the
                 writings
                 of
                 the
                 Prophets
                 and
                 Apostles
                 ,
                 and
                 this
                 giues
                 a
                 further
                 confirmation
                 then
                 nature
                 doth
                 .
                 For
                 the
                 light
                 of
                 nature
                 ,
                 is
                 onely
                 a
                 way
                 or
                 preparation
                 to
                 faith
                 .
                 But
                 this
                 light
                 serues
                 to
                 beget
                 faith
                 ,
                 and
                 causeth
                 vs
                 to
                 beleeue
                 there
                 is
                 a
                 God.
                 
              
               
                 Now
                 in
                 the
                 scriptures
                 of
                 the
                 Prophets
                 and
                 Apostles
                 ,
                 we
                 shall
                 see
                 amongst
                 the
                 rest
                 three
                 distinct
                 proofes
                 of
                 this
                 point
                 .
              
               
                 First
                 ,
                 expresse
                 testimonies
                 that
                 doe
                 in
                 plaine
                 tearmes
                 ,
                 note
                 vnto
                 vs
                 the
                 Godhead
                 .
              
               
                 Secondly
                 ,
                 expresse
                 prophecies
                 and
                 reuelations
                 of
                 things
                 to
                 come
                 ,
                 euen
                 many
                 hundred
                 and
                 thousands
                 of
                 yeares
                 ,
                 before
                 they
                 came
                 to
                 passe
                 .
                 Yea
                 things
                 that
                 are
                 to
                 come
                 are
                 foretold
                 in
                 the
                 word
                 of
                 God
                 ,
                 so
                 and
                 in
                 that
                 very
                 manner
                 ,
                 that
                 they
                 shall
                 be
                 in
                 the
                 
                 time
                 ,
                 wherein
                 they
                 are
                 to
                 be
                 fulfilled
                 .
                 Now
                 there
                 is
                 no
                 man
                 able
                 of
                 himselfe
                 to
                 know
                 or
                 foresee
                 these
                 things
                 to
                 come
                 ;
                 therefore
                 this
                 knowledge
                 must
                 rest
                 in
                 him
                 alone
                 ,
                 who
                 is
                 most
                 wise
                 ,
                 that
                 perfectly
                 vnderstandeth
                 and
                 beholdeth
                 things
                 that
                 are
                 not
                 ,
                 and
                 to
                 whom
                 all
                 future
                 things
                 are
                 present
                 ,
                 and
                 therefore
                 certain
                 .
              
               
                 Thirdly
                 ,
                 the
                 word
                 of
                 God
                 reuealeth
                 many
                 miracles
                 ,
                 which
                 doe
                 exceede
                 and
                 surpasse
                 whole
                 nature
                 ,
                 yea
                 all
                 naturall
                 causes
                 :
                 the
                 doing
                 and
                 working
                 whereof
                 ,
                 is
                 not
                 in
                 the
                 power
                 of
                 any
                 meere
                 creature
                 in
                 the
                 world
                 .
                 As
                 for
                 example
                 :
                 the
                 making
                 of
                 the
                 sunne
                 against
                 his
                 naturall
                 course
                 ,
                 to
                 stand
                 still
                 in
                 the
                 firmament
                 ;
                 of
                 the
                 waters
                 ,
                 which
                 are
                 naturally
                 flowing
                 ,
                 to
                 stand
                 as
                 a
                 wall
                 ,
                 and
                 the
                 bottome
                 of
                 the
                 sea
                 to
                 be
                 as
                 drie
                 land
                 .
                 The
                 maine
                 ende
                 whereof
                 is
                 ,
                 to
                 shew
                 that
                 there
                 is
                 an
                 absolute
                 and
                 almightie
                 power
                 :
                 which
                 is
                 the
                 author
                 of
                 nature
                 it selfe
                 ,
                 and
                 all
                 naturall
                 things
                 ,
                 and
                 ordereth
                 both
                 it
                 and
                 them
                 ,
                 according
                 to
                 his
                 pleasure
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 ground
                 of
                 proofes
                 ,
                 is
                 fetched
                 
                 from
                 the
                 light
                 of
                 glorie
                 .
                 And
                 this
                 is
                 that
                 light
                 which
                 God
                 affords
                 vnto
                 his
                 seruants
                 after
                 this
                 life
                 ended
                 ,
                 in
                 the
                 kingdome
                 of
                 heauen
                 ,
                 wherein
                 all
                 imperfection
                 of
                 knowledge
                 being
                 taken
                 away
                 ,
                 they
                 shal
                 see
                 God
                 face
                 to
                 face
                 ,
                 and
                 haue
                 a
                 full
                 and
                 perfect
                 knowledge
                 
                 of
                 the
                 Godhead
                 .
              
               
                 To
                 this
                 purpose
                 the
                 Apostle
                 saith
                 ,
                 that
                 
                   in
                   the
                   world
                   we
                   know
                   in
                   part
                   ,
                   &
                   we
                   see
                   as
                   it
                   were
                   in
                   a
                   glasse
                   .
                
                 The
                 cōparison
                 is
                 worth
                 the
                 marking
                 .
                 
                 For
                 there
                 he
                 compareth
                 our
                 knowledge
                 of
                 God
                 ,
                 that
                 we
                 haue
                 in
                 this
                 life
                 ,
                 to
                 a
                 dimme
                 sighted
                 man
                 ,
                 that
                 can
                 see
                 either
                 very
                 little
                 ,
                 or
                 nothing
                 at
                 all
                 ,
                 without
                 his
                 spectacles
                 .
                 And
                 such
                 is
                 our
                 sight
                 &
                 comprehension
                 of
                 God
                 ,
                 darke
                 and
                 dimme
                 ,
                 in
                 that
                 we
                 cannot
                 behold
                 him
                 as
                 he
                 is
                 ,
                 but
                 onely
                 as
                 he
                 hath
                 manifested
                 himselfe
                 vnto
                 vs
                 ,
                 in
                 and
                 through
                 the
                 glasse
                 of
                 the
                 word
                 and
                 Sacraments
                 ,
                 and
                 by
                 the
                 spectacles
                 of
                 his
                 creatures
                 .
                 But
                 the
                 time
                 will
                 come
                 ,
                 when
                 the
                 skales
                 of
                 our
                 eies
                 shall
                 be
                 washed
                 off
                 ,
                 and
                 they
                 shall
                 be
                 made
                 as
                 cleare
                 as
                 cristall
                 ,
                 when
                 the
                 imperfection
                 and
                 weaknes
                 of
                 our
                 vnderstanding
                 shall
                 be
                 cleane
                 remooued
                 ,
                 and
                 then
                 we
                 shall
                 be
                 inabled
                 to
                 see
                 God
                 clearely
                 and
                 fully
                 face
                 to
                 face
                 .
                 Thus
                 the
                 first
                 Question
                 is
                 answered
                 ,
                 that
                 there
                 is
                 a
                 God.
                 
              
            
          
           
             
             
               II.
               Question
               .
               Whether
               Iesus
               the
               sonne
               of
               Mary
               ,
               be
               the
               sonne
               of
               God
               ,
               and
               Redeemer
               of
               the
               world
               ?
            
             
               BY
               propounding
               this
               Question
               (
               as
               in
               the
               former
               )
               I
               meane
               not
               to
               make
               a
               doubt
               touching
               the
               godhead
               of
               Christ
               ,
               which
               is
               one
               of
               the
               principall
               groundes
               of
               our
               religion
               ,
               but
               to
               take
               away
               ,
               or
               at
               least
               ,
               preuent
               an
               inward
               corruption
               of
               the
               heart
               in
               thē
               ,
               that
               are
               weake
               in
               knowledge
               ;
               whereby
               they
               may
               be
               brought
               sometimes
               to
               make
               doubt
               and
               question
               of
               the
               diuinitie
               of
               Christ
               ,
               and
               therefore
               haue
               neede
               to
               be
               resolued
               in
               the
               truth
               hereof
               .
            
             
               Now
               for
               the
               proofe
               of
               this
               point
               ,
               that
               Christ
               is
               God
               ,
               I
               will
               lay
               downe
               these
               grounds
               .
            
             
               I.
               The
               summe
               &
               substance
               of
               the
               Bible
               is
               to
               conclude
               ,
               that
               Iesus
               the
               sonne
               of
               Mary
               ,
               is
               the
               sonne
               of
               God
               ,
               and
               the
               Redeemer
               of
               mankinde
               ;
               and
               it
               may
               be
               concluded
               in
               this
               syllogisme
               .
            
             
               
                 He
                 that
                 shall
                 come
                 of
                 the
                 seede
                 of
                 Abraham
                 and
                 Dauid
                 ,
                 and
                 in
                 time
                 shall
                 be
                 borne
                 of
                 a
                 Virgin
                 ;
                 that
                 shall
                 preach
                 the
                 gladtidings
                 of
                 the
                 Gospell
                 ,
                 satisfie
                 the
                 law
                 ,
                 offer
                 vp
                 an
                 oblation
                 of
                 himselfe
                 for
                 the
                 sinnes
                 of
                 them
                 that
                 beleeue
                 :
                 ouercome
                 death
                 by
                 his
                 death
                 and
                 resurrection
                 ,
                 ascend
                 into
                 heauen
                 ,
                 and
                 in
                 fulnesse
                 of
                 time
                 come
                 againe
                 to
                 iudge
                 both
                 the
                 quicke
                 and
                 the
                 dead
                 ,
                 is
                 the
                 true
                 
                 Messias
                 and
                 Sauiour
                 of
                 the
                 world
                 :
              
            
             
               
                 But
                 Iesus
                 of
                 Nazareth
                 the
                 sonne
                 of
                 Marie
                 is
                 he
                 in
                 whome
                 alone
                 all
                 these
                 things
                 shall
                 come
                 to
                 passe
                 :
              
            
             
               
                 Therfore
                 he
                 onely
                 is
                 the
                 true
                 Messias
                 and
                 Sauiour
                 of
                 the
                 world
                 .
              
            
             
               The
               proposition
               or
               first
               part
               of
               the
               argument
               ,
               is
               laid
               downe
               in
               the
               old
               Testament
               :
               the
               assumption
               or
               second
               part
               ,
               in
               the
               New.
               The
               conclusion
               
                 is
                 the
              
               question
               
                 in
                 hand
              
               ,
               the
               scope
               and
               drift
               of
               them
               both
               .
            
             
               II.
               Ground
               .
               In
               Daniel
               9.
               24.
               it
               was
               prophecied
               ,
               that
               after
               the
               time
               of
               70.
               weekes
               ,
               that
               is
               ,
               490.
               yeares
               ,
               the
               Messias
               should
               be
               exhibited
               .
            
             
               By
               which
               prophecie
               it
               is
               manifest
               ,
               that
               the
               Messias
               is
               alreadie
               come
               into
               the
               world
               .
               For
               from
               that
               time
               till
               now
               ,
               there
               are
               at
               the
               least
               2000.
               yeares
               ,
               as
               may
               plainly
               be
               seene
               by
               humane
               histories
               ,
               and
               by
               the
               motions
               and
               course
               of
               the
               heauens
               .
               It
               is
               also
               plaine
               from
               hence
               ,
               that
               hauing
               bene
               exhibited
               and
               come
               in
               the
               flesh
               ,
               he
               hath
               made
               satisfaction
               by
               his
               death
               to
               the
               wrath
               of
               God
               for
               sinne
               .
               Hence
               it
               followes
               ,
               that
               he
               is
               the
               very
               true
               Messias
               and
               Redeemer
               of
               the
               world
               ,
               because
               from
               that
               time
               there
               was
               neuer
               any
               to
               whome
               this
               title
               ,
               and
               the
               forenamed
               properties
               ,
               might
               so
               truly
               agree
               ,
               as
               to
               this
               Iesus
               the
               sonne
               of
               Dauid
               .
            
             
               III.
               Ground
               .
               Iesus
               the
               sonne
               of
               Mary
               did
               teach
               ,
               professe
               ,
               and
               dispute
               ,
               that
               he
               was
               God
               ,
               
               that
               he
               and
               his
               father
               were
               one
               ,
               and
               he
               tooke
               vnto
               himselfe
               the
               honour
               of
               God
               ,
               Ioh.
               7.
               and
               8.
               
               An
               evident
               argument
               that
               he
               was
               so
               ,
               as
               he
               professed
               and
               preached
               himselfe
               to
               be
               .
               For
               neuer
               any
               creature
               chalenged
               to
               himselfe
               the
               honour
               of
               God
               falsly
               ,
               but
               was
               discouered
               and
               confounded
               .
            
             
               Adam
               for
               affecting
               and
               aspiring
               to
               it
               ,
               was
               cast
               out
               of
               Paradise
               .
               And
               Herod
               for
               it
               died
               miserably
               ,
               Act.
               12.
               
               And
               diuers
               Popes
               are
               recorded
               in
               Ecclesiasticall
               stories
               ,
               to
               haue
               taken
               this
               honour
               vnto
               themselues
               :
               and
               there
               was
               neuer
               any
               sort
               of
               men
               in
               the
               world
               ,
               that
               had
               more
               fearfull
               iudgments
               vpon
               them
               ,
               then
               they
               .
               But
               Christ
               chalenged
               this
               to
               himselfe
               ,
               and
               prospered
               :
               and
               God
               did
               most
               seuerely
               reuenge
               his
               death
               both
               vpon
               Herod
               and
               Pilate
               ,
               as
               also
               vpon
               the
               Iewes
               ,
               and
               Emperours
               of
               Rome
               ,
               that
               persecuted
               the
               Church
               .
            
             
               IV.
               Ground
               .
               Christ
               while
               he
               was
               on
               earth
               ,
               before
               he
               ascended
               into
               heauen
               ,
               promised
               his
               Disciples
               to
               send
               his
               spirit
               vnto
               them
               ,
               so
               to
               assist
               them
               ,
               that
               they
               should
               be
               able
               to
               do
               greater
               works
               ,
               then
               himselfe
               did
               ,
               Ioh.
               14.
               12.
               
               &c.
               Now
               whē
               Christ
               was
               ascended
               ,
               the
               euent
               was
               strange
               ,
               and
               yet
               fully
               answerable
               to
               his
               promise
               .
               For
               the
               disciples
               were
               but
               fewe
               ,
               twelue
               in
               number
               ,
               and
               all
               vnlearned
               ,
               and
               yet
               they
               preached
               in
               the
               name
               of
               Christ
               ,
               and
               by
               bare
               preaching
               (
               without
               humane
               eloquence
               ,
               and
               the
               giftes
               of
               nature
               )
               conuerted
               many
               
               nations
               ,
               yea
               ,
               the
               whole
               world
               .
               And
               though
               themselues
               were
               but
               weake
               men
               ,
               and
               preached
               things
               absurd
               to
               the
               corrupt
               reason
               of
               man
               :
               yet
               they
               wonne
               many
               soules
               to
               God
               ,
               and
               conuerted
               the
               world
               .
            
             
               V.
               Ground
               ,
               is
               borrowed
               from
               the
               testimony
               of
               the
               Heathen
               ,
               who
               haue
               recorded
               in
               their
               writings
               ,
               the
               very
               samethings
               touching
               Christ
               which
               are
               reuealed
               in
               the
               scriptures
               .
               Iosephus
               a
               Iew
               ,
               and
               an
               enemie
               to
               Christ
               ,
               in
               his
               eight
               booke
               of
               antiquities
               ,
               Chap.
               4.
               speakes
               the
               same
               things
               of
               Christ
               ,
               that
               Mathew
               doth
               ,
               that
               he
               was
               a
               most
               worthy
               man
               ,
               that
               he
               wrought
               many
               miracles
               ,
               and
               that
               he
               rose
               from
               the
               dead
               .
               Others
               affirme
               ,
               that
               he
               was
               crucified
               vnder
               Pilate
               in
               the
               time
               of
               Tiberius
               ,
               and
               that
               Tiberius
               would
               haue
               put
               him
               in
               the
               number
               of
               his
               gods
               .
               Againe
               ,
               heathen
               writers
               
               report
               ,
               that
               at
               his
               death
               ,
               vnder
               the
               raigne
               of
               Tiberius
               ,
               all
               the
               oracles
               of
               the
               world
               ceased
               ,
               
               and
               the
               great
               god
               Pan
               (
               as
               they
               say
               )
               then
               died
               .
            
          
        
         
           
           
             CHAP.
             III.
             
          
           
             
               Of
               the
               Scriptures
               .
            
          
           
             
               The
               second
               maine
               question
               ,
               is
               touching
               the
               truth
               of
               scripture
               ,
               Whether
               the
               scriptures
               be
               the
               true
               word
               of
               God
               ?
            
             
               THe
               answere
               is
               ,
               that
               they
               are
               .
               And
               the
               grounds
               of
               this
               assertion
               ,
               may
               be
               reduced
               to
               sixe
               heades
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 first
                 ,
                 is
                 taken
                 from
                 the
                 causes
                 ,
                 namely
                 ,
                 the
                 author
                 and
                 writers
                 of
                 the
                 scriptures
                 .
              
               
                 Touching
                 the
                 Author
                 ,
                 the
                 scripture
                 referreth
                 
                 it selfe
                 vnto
                 God.
                 Therfore
                 he
                 alone
                 is
                 the
                 true
                 and
                 vndoubted
                 author
                 thereof
                 ,
                 and
                 none
                 but
                 he
                 .
                 The
                 sufficiencie
                 of
                 this
                 consequence
                 ,
                 stands
                 vpon
                 these
                 grounds
                 .
              
               
                 First
                 ,
                 if
                 god
                 were
                 not
                 the
                 author
                 of
                 scriptures
                 ,
                 there
                 would
                 be
                 no
                 one
                 booke
                 in
                 the
                 earth
                 so
                 fabulous
                 and
                 so
                 full
                 of
                 errour
                 as
                 it
                 ,
                 which
                 to
                 say
                 ,
                 is
                 blasphemy
                 .
                 For
                 it
                 speakes
                 such
                 things
                 ,
                 as
                 neuer
                 any
                 could
                 speake
                 ,
                 but
                 God.
                 
              
               
                 Secondly
                 ,
                 if
                 it
                 were
                 not
                 the
                 booke
                 of
                 God
                 ,
                 then
                 all
                 Gods
                 will
                 should
                 be
                 hidden
                 ,
                 
                 and
                 God
                 should
                 neuer
                 yet
                 haue
                 reuealed
                 his
                 will
                 to
                 man.
                 
              
               
                 Thirdly
                 ,
                 if
                 it
                 had
                 not
                 beene
                 the
                 word
                 of
                 God
                 ,
                 the
                 falshood
                 therof
                 would
                 haue
                 beene
                 detected
                 long
                 agone
                 .
                 For
                 there
                 hath
                 beene
                 nothing
                 falsly
                 said
                 of
                 God
                 at
                 any
                 time
                 ,
                 which
                 he
                 himselfe
                 hath
                 not
                 at
                 some
                 time
                 or
                 other
                 ,
                 opened
                 and
                 reuealed
                 .
                 Euen
                 as
                 he
                 did
                 detect
                 and
                 discouer
                 the
                 falshood
                 of
                 the
                 false
                 prophet
                 Hanan●
                 Ier.
                 28.
                 16.
                 and
                 Gods
                 heauie
                 hand
                 ,
                 no
                 doubt
                 ;
                 would
                 long
                 since
                 haue
                 beene
                 vpon
                 the
                 Ministers
                 and
                 preachers
                 of
                 this
                 word
                 ,
                 if
                 they
                 had
                 vniustly
                 and
                 wrongfully
                 fathered
                 it
                 vpon
                 him
                 .
              
               
                 Againe
                 ,
                 for
                 the
                 writers
                 and
                 penmen
                 of
                 scripture
                 ,
                 Moses
                 ,
                 the
                 Prophets
                 ,
                 and
                 Apostles
                 in
                 their
                 writings
                 ,
                 doe
                 not
                 set
                 forth
                 their
                 own
                 glory
                 ,
                 nobility
                 ,
                 or
                 vertues
                 :
                 but
                 all
                 with
                 one
                 consent
                 ,
                 haue
                 acknowledged
                 directly
                 and
                 plainely
                 their
                 owne
                 errors
                 ,
                 and
                 faults
                 ;
                 yea
                 such
                 faults
                 as
                 may
                 be
                 disgracefull
                 to
                 themselues
                 ,
                 and
                 their
                 posteritie
                 ,
                 and
                 yet
                 they
                 haue
                 done
                 it
                 .
                 A
                 plaine
                 proofe
                 ,
                 that
                 they
                 were
                 not
                 carried
                 by
                 policie
                 ,
                 and
                 naturall
                 reason
                 ,
                 but
                 were
                 holy
                 men
                 ,
                 guided
                 by
                 the
                 Holy
                 Ghost
                 .
                 For
                 if
                 they
                 had
                 beene
                 guided
                 by
                 reason
                 ,
                 they
                 would
                 neuer
                 haue
                 written
                 that
                 ,
                 which
                 would
                 haue
                 tended
                 to
                 their
                 owne
                 disgrace
                 :
                 but
                 would
                 rather
                 haue
                 comended
                 thēselues
                 ,
                 their
                 name
                 ,
                 stocke
                 ,
                 and
                 linage
                 .
                 Againe
                 ,
                 humane
                 authors
                 in
                 their
                 discourses
                 ,
                 doe
                 commonly
                 write
                 of
                 the
                 praises
                 and
                 vertues
                 of
                 men
                 ,
                 of
                 
                 whome
                 they
                 write
                 .
                 But
                 the
                 penmen
                 of
                 scripture
                 ,
                 with
                 one
                 consent
                 ,
                 giue
                 all
                 to
                 God
                 ;
                 yea
                 ,
                 when
                 they
                 speake
                 of
                 commendation
                 due
                 to
                 men
                 ,
                 thy
                 giue
                 it
                 all
                 to
                 God
                 in
                 men
                 .
                 God
                 is
                 in
                 their
                 writings
                 ,
                 the
                 beginning
                 ,
                 the
                 ende
                 ,
                 &
                 all
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 A
                 second
                 head
                 of
                 reasons
                 ,
                 is
                 taken
                 from
                 
                 the
                 Matter
                 ,
                 and
                 Contents
                 of
                 the
                 Scriptures
                 ,
                 which
                 are
                 manifold
                 .
                 The
                 principall
                 are
                 these
                 .
              
               
                 First
                 ,
                 the
                 Scripture
                 doth
                 that
                 ,
                 which
                 no
                 other
                 bookes
                 can
                 doe
                 .
                 For
                 it
                 sets
                 out
                 the
                 corruption
                 of
                 mans
                 nature
                 by
                 sinne
                 ;
                 the
                 fountaine
                 of
                 this
                 corruption
                 ;
                 &
                 the
                 punishment
                 of
                 the
                 same
                 ,
                 both
                 in
                 this
                 life
                 ,
                 and
                 the
                 life
                 to
                 come
                 :
                 it
                 discouereth
                 sinnefull
                 mans
                 particular
                 thoughts
                 ,
                 lusts
                 ,
                 and
                 affections
                 ,
                 which
                 neuer
                 any
                 book
                 hath
                 don
                 beside
                 it
                 .
                 No
                 Philosopher
                 was
                 euer
                 able
                 to
                 make
                 so
                 true
                 record
                 ,
                 and
                 so
                 plaine
                 declaration
                 of
                 the
                 thoughts
                 ,
                 motions
                 ,
                 and
                 affections
                 of
                 the
                 heart
                 .
                 The
                 reason
                 of
                 man
                 cannot
                 discerne
                 them
                 by
                 nature
                 ,
                 vnles
                 it
                 receiue
                 a
                 further
                 light
                 by
                 grace
                 ,
                 then
                 it
                 hath
                 naturally
                 in
                 it selfe
                 .
                 Yea
                 the
                 Scripture
                 sets
                 downe
                 things
                 ,
                 that
                 no
                 mans
                 heart
                 can
                 imagine
                 ,
                 &
                 yet
                 are
                 true
                 by
                 experiēce
                 .
                 For
                 example
                 :
                 that
                 it
                 is
                 an
                 euill
                 thought
                 to
                 thinke
                 there
                 is
                 no
                 God
                 ,
                 mā
                 by
                 nature
                 cānot
                 imagine
                 ,
                 but
                 yet
                 it
                 is
                 true
                 in
                 experience
                 ,
                 &
                 by
                 the
                 light
                 of
                 the
                 word
                 .
                 And
                 therefore
                 Dauid
                 saith
                 ,
                 The
                 
                 
                   foole
                   hath
                   saide
                   in
                   his
                   heart
                   ,
                   there
                   is
                   no
                   God.
                   
                
              
               
                 Secondly
                 ,
                 the
                 maine
                 Contents
                 of
                 this
                 
                 booke
                 ,
                 are
                 sundrie
                 articles
                 of
                 faith
                 ,
                 all
                 which
                 are
                 farre
                 aboue
                 the
                 reach
                 of
                 humane
                 reason
                 ,
                 and
                 yet
                 they
                 are
                 not
                 against
                 it
                 ;
                 but
                 at
                 least
                 some
                 of
                 them
                 may
                 be
                 prooued
                 by
                 it
                 .
              
               
                 For
                 example
                 ,
                 that
                 there
                 is
                 a
                 Redeemer
                 of
                 the
                 world
                 ,
                 is
                 an
                 article
                 of
                 faith
                 ,
                 aboue
                 reason
                 :
                 yet
                 not
                 against
                 the
                 same
                 .
                 For
                 in
                 naturall
                 vnderstanding
                 ,
                 God
                 is
                 not
                 all
                 iustice
                 ,
                 and
                 no
                 mercie
                 .
                 But
                 if
                 there
                 were
                 no
                 redeemer
                 ,
                 then
                 should
                 God
                 be
                 all
                 iustice
                 ,
                 without
                 mercie
                 .
                 Now
                 because
                 he
                 hath
                 reuealed
                 himselfe
                 to
                 be
                 as
                 well
                 mercifull
                 ,
                 as
                 he
                 is
                 iust
                 ,
                 reason
                 concludes
                 ,
                 there
                 is
                 a
                 redeemer
                 .
                 Againe
                 ,
                 that
                 this
                 Redeemer
                 should
                 be
                 God
                 and
                 man
                 ,
                 is
                 aboue
                 reason
                 ;
                 yet
                 not
                 against
                 it
                 .
                 For
                 reason
                 teacheth
                 ,
                 he
                 must
                 be
                 God
                 ,
                 that
                 he
                 might
                 satisfie
                 the
                 infinite
                 iustice
                 of
                 God
                 for
                 sinne
                 ;
                 which
                 none
                 but
                 God
                 can
                 doe
                 .
                 Againe
                 ,
                 that
                 he
                 must
                 be
                 man
                 ,
                 because
                 man
                 hauing
                 sinned
                 ,
                 man
                 must
                 be
                 punished
                 for
                 the
                 sinne
                 of
                 man.
                 
              
               
                 Thirdly
                 ,
                 in
                 the
                 scripture
                 there
                 are
                 sundrie
                 predictions
                 made
                 before
                 hand
                 particularly
                 ,
                 which
                 notwithstanding
                 were
                 not
                 to
                 come
                 to
                 passe
                 till
                 an
                 100
                 ,
                 200
                 ,
                 300
                 yeares
                 after
                 ,
                 &
                 all
                 these
                 predictions
                 in
                 the
                 same
                 manner
                 as
                 they
                 haue
                 bin
                 foretold
                 ,
                 haue
                 bin
                 fulfilled
                 .
              
               
                 Iacob
                 in
                 his
                 will
                 foretold
                 ,
                 that
                 the
                 scepter
                 should
                 not
                 depart
                 from
                 Iudah
                 till
                 Shiloh
                 ,
                 that
                 is
                 ,
                 the
                 Messias
                 came
                 .
                 This
                 was
                 verified
                 ,
                 euen
                 as
                 it
                 was
                 foretold
                 .
                 For
                 a
                 little
                 before
                 Christs
                 birth
                 ,
                 the
                 scepter
                 was
                 taken
                 from
                 the
                 Iewes
                 ,
                 and
                 translated
                 vnto
                 the
                 Romane
                 Empire
                 .
                 
                 And
                 Herod
                 put
                 the
                 whole
                 colledge
                 of
                 the
                 Iewes
                 ,
                 called
                 their
                 Sanedrim
                 ,
                 to
                 the
                 sword
                 ,
                 in
                 which
                 colledge
                 was
                 the
                 heire
                 apparent
                 of
                 the
                 Kings
                 blood
                 .
              
               
                 Againe
                 ,
                 Balaam
                 Num.
                 24.
                 24.
                 foretold
                 that
                 Kittim
                 ,
                 that
                 is
                 ,
                 the
                 Grecians
                 and
                 the
                 Romans
                 ,
                 should
                 subdue
                 Eber
                 ,
                 the
                 people
                 of
                 the
                 East
                 ,
                 and
                 that
                 also
                 was
                 afterward
                 verified
                 .
                 For
                 the
                 Hebrewes
                 and
                 Assyrians
                 ,
                 were
                 afterward
                 ouercome
                 by
                 the
                 Grecians
                 ,
                 and
                 Cilicians
                 .
              
               
                 The
                 Apostle
                 Paul
                 in
                 his
                 time
                 foretold
                 the
                 destruction
                 of
                 the
                 Romane
                 Empire
                 ,
                 and
                 the
                 reuealing
                 of
                 Antichrist
                 ,
                 2.
                 
                 Thes.
                 7
                 ,
                 8.
                 &c.
                 which
                 prophecie
                 was
                 shortly
                 after
                 fulfilled
                 .
                 For
                 Antichrist
                 grew
                 from
                 those
                 times
                 by
                 little
                 and
                 little
                 ,
                 till
                 at
                 length
                 he
                 came
                 to
                 sit
                 in
                 the
                 Emperours
                 throne
                 .
                 Men
                 indeede
                 may
                 foretell
                 things
                 to
                 come
                 ,
                 but
                 things
                 foretold
                 by
                 them
                 are
                 present
                 in
                 their
                 causes
                 ,
                 and
                 so
                 they
                 know
                 and
                 foretell
                 them
                 ,
                 not
                 otherwise
                 .
                 But
                 God
                 foretelleth
                 simply
                 ,
                 and
                 the
                 scriptures
                 foretell
                 simply
                 ,
                 therefore
                 they
                 are
                 the
                 word
                 of
                 God.
                 
              
               
                 Fourthly
                 ,
                 the
                 law
                 ,
                 a
                 part
                 of
                 the
                 scripture
                 ,
                 is
                 propounded
                 most
                 purely
                 &
                 perfectly
                 without
                 exception
                 or
                 limitation
                 .
                 Whereas
                 ,
                 in
                 all
                 mens
                 lawes
                 some
                 sinnes
                 are
                 condemned
                 ,
                 but
                 some
                 be
                 tolerated
                 and
                 permitted
                 .
                 But
                 in
                 Gods
                 law
                 euery
                 sinne
                 is
                 condemned
                 ,
                 &
                 none
                 either
                 forborne
                 or
                 excused
                 .
              
               
                 Lastly
                 ,
                 the
                 style
                 and
                 speech
                 of
                 the
                 Scripture
                 is
                 plaine
                 and
                 simple
                 without
                 affectation
                 ,
                 and
                 yet
                 full
                 of
                 grace
                 and
                 maiestie
                 .
                 For
                 in
                 that
                 
                 simple
                 style
                 ,
                 it
                 commandeth
                 the
                 whole
                 man
                 ,
                 bodie
                 and
                 soule
                 ;
                 it
                 threatneth
                 euerlasting
                 death
                 ,
                 and
                 promiseth
                 euerlasting
                 life
                 :
                 and
                 it
                 doth
                 more
                 affect
                 the
                 heart
                 of
                 man
                 ,
                 then
                 all
                 the
                 writings
                 in
                 the
                 world
                 whatsoeuer
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 reason
                 to
                 induce
                 vs
                 to
                 receiue
                 the
                 scriptures
                 ,
                 as
                 the
                 word
                 of
                 God
                 ,
                 is
                 taken
                 
                 from
                 the
                 Effects
                 :
                 whereof
                 I
                 note
                 onely
                 two
                 .
              
               
                 I.
                 The
                 doctrine
                 of
                 Scripture
                 in
                 the
                 Law
                 ,
                 and
                 specially
                 in
                 the
                 Gospel
                 ,
                 is
                 contrarie
                 to
                 the
                 corrupt
                 nature
                 of
                 man.
                 Whereupon
                 Paul
                 saith
                 ,
                 
                   The
                   wisdome
                   of
                   the
                   flesh
                   ,
                   is
                   enmitie
                   against
                
                 
                 God.
                 And
                 yet
                 the
                 same
                 word
                 ,
                 beeing
                 preached
                 by
                 the
                 Minister
                 appointed
                 by
                 God
                 ,
                 conue●teth
                 nature
                 ,
                 and
                 turnes
                 the
                 heart
                 of
                 man
                 vnto
                 it
                 ,
                 in
                 such
                 sort
                 ,
                 as
                 in
                 this
                 last
                 age
                 it
                 hath
                 wonne
                 a
                 great
                 part
                 of
                 the
                 world
                 ,
                 to
                 the
                 imbracing
                 thereof
                 .
                 Now
                 in
                 reason
                 this
                 is
                 impossible
                 ,
                 that
                 a
                 thing
                 which
                 is
                 so
                 flat
                 against
                 mans
                 corrupt
                 nature
                 ,
                 should
                 notwithstāding
                 preuaile
                 with
                 it
                 so
                 farre
                 ,
                 as
                 to
                 cause
                 man
                 to
                 liue
                 and
                 die
                 in
                 the
                 profession
                 &
                 maintenance
                 thereof
                 .
                 Wee
                 are
                 woont
                 to
                 reiect
                 the
                 writings
                 of
                 men
                 ,
                 if
                 they
                 please
                 not
                 our
                 humors
                 ;
                 whereas
                 this
                 word
                 of
                 God
                 ,
                 is
                 of
                 force
                 to
                 mooue
                 and
                 ●●cline
                 our
                 affections
                 ,
                 though
                 neuer
                 so
                 much
                 censured
                 ,
                 crossed
                 ,
                 and
                 controlled
                 by
                 it
                 .
                 And
                 this
                 shewes
                 that
                 God
                 is
                 the
                 author
                 thereof
                 ,
                 from
                 whome
                 the
                 word
                 of
                 creation
                 came
                 ,
                 to
                 which
                 euery
                 thing
                 at
                 the
                 
                 first
                 yeelded
                 obedience
                 .
              
               
                 II.
                 The
                 word
                 of
                 God
                 hath
                 this
                 effect
                 ,
                 to
                 be
                 able
                 to
                 minister
                 comfort
                 and
                 releefe
                 ,
                 in
                 all
                 distresses
                 of
                 bodie
                 or
                 minde
                 ,
                 yea
                 in
                 the
                 greatest
                 and
                 most
                 desperate
                 troubles
                 ,
                 and
                 vexations
                 of
                 the
                 Conscience
                 .
                 And
                 when
                 the
                 helpes
                 of
                 humane
                 learning
                 and
                 Philosophie
                 (
                 which
                 are
                 of
                 great
                 vse
                 and
                 force
                 in
                 other
                 cases
                 )
                 haue
                 done
                 all
                 that
                 they
                 can
                 ,
                 to
                 the
                 very
                 vtmost
                 ,
                 without
                 effect
                 or
                 successe
                 :
                 euen
                 then
                 the
                 sweete
                 promises
                 of
                 the
                 Gospel
                 ,
                 will
                 reuiue
                 and
                 raise
                 vp
                 the
                 heart
                 ,
                 and
                 giue
                 it
                 full
                 contentment
                 and
                 satisfaction
                 .
                 Expetience
                 shewes
                 this
                 to
                 be
                 a
                 confessed
                 truth
                 in
                 particular
                 cases
                 :
                 and
                 it
                 teacheth
                 ,
                 whence
                 and
                 frō
                 whome
                 this
                 word
                 proceedeth
                 ,
                 wherein
                 these
                 promises
                 are
                 contained
                 ,
                 namely
                 ,
                 from
                 God.
                 For
                 when
                 he
                 sets
                 the
                 Conscience
                 vpon
                 the
                 racke
                 ,
                 the
                 Word
                 that
                 releeueth
                 and
                 refresheth
                 the
                 same
                 ,
                 must
                 needs
                 proceede
                 and
                 come
                 from
                 him
                 alone
                 .
              
            
             
               
                 Sect.
                 4.
                 
              
               
                 The
                 fourth
                 reason
                 ,
                 is
                 taken
                 from
                 the
                 Properties
                 
                 of
                 Scripture
                 .
                 I
                 will
                 name
                 onely
                 two
                 .
              
               
                 The
                 first
                 ,
                 is
                 Antiquitie
                 ,
                 which
                 most
                 plainly
                 appeares
                 in
                 the
                 historie
                 ,
                 though
                 the
                 doctrine
                 it selfe
                 be
                 as
                 ancient
                 .
                 The
                 Scripture
                 contains
                 a
                 continued
                 historie
                 ,
                 from
                 age
                 to
                 age
                 ,
                 for
                 the
                 space
                 of
                 4000
                 yeares
                 before
                 Christ
                 ,
                 euen
                 from
                 the
                 beginning
                 .
                 Humane
                 histories
                 ,
                 that
                 are
                 of
                 any
                 certentie
                 or
                 continuance
                 ,
                 begin
                 
                 onely
                 about
                 the
                 time
                 of
                 Ezra
                 ,
                 and
                 Nehemiah
                 .
                 As
                 for
                 those
                 which
                 were
                 written
                 before
                 ,
                 they
                 are
                 onely
                 fragments
                 ,
                 and
                 of
                 no
                 certentie
                 .
              
               
                 The
                 second
                 propertie
                 ,
                 is
                 Consent
                 with
                 it selfe
                 ,
                 in
                 all
                 parts
                 ,
                 both
                 for
                 the
                 matter
                 ,
                 scope
                 ,
                 and
                 ende
                 .
                 The
                 writings
                 of
                 men
                 doe
                 dissent
                 from
                 themselues
                 ,
                 by
                 reason
                 of
                 ignorance
                 ,
                 &
                 forgetfulnes
                 in
                 the
                 authors
                 .
                 But
                 the
                 word
                 of
                 God
                 ,
                 agrees
                 with
                 it selfe
                 most
                 exactly
                 ,
                 and
                 the
                 places
                 that
                 seeme
                 to
                 disagree
                 ,
                 may
                 easily
                 be
                 reconciled
                 ;
                 which
                 shewes
                 that
                 holy
                 men
                 ,
                 by
                 whome
                 it
                 was
                 penned
                 ,
                 were
                 not
                 guided
                 therein
                 by
                 their
                 owne
                 priuate
                 iudgement
                 ,
                 but
                 were
                 directed
                 by
                 the
                 wisdome
                 of
                 the
                 spirit
                 of
                 God.
                 
              
            
             
               
                 Sect.
                 5.
                 
              
               
                 The
                 fift
                 reason
                 ,
                 is
                 drawne
                 from
                 the
                 Contraries
                 .
                 The
                 Deuill
                 and
                 wicked
                 men
                 ,
                 are
                 in
                 
                 iudgement
                 and
                 disposition
                 ,
                 as
                 contrarie
                 to
                 scripture
                 ,
                 as
                 light
                 is
                 to
                 darkenes
                 .
                 I
                 prooue
                 it
                 thus
                 .
                 Let
                 a
                 man
                 read
                 any
                 booke
                 of
                 Philosophie
                 ,
                 and
                 labour
                 to
                 be
                 resolued
                 of
                 any
                 one
                 point
                 therein
                 ,
                 he
                 shall
                 neuer
                 be
                 tempted
                 to
                 infidelitie
                 .
                 But
                 if
                 the
                 same
                 man
                 ,
                 reade
                 the
                 bookes
                 of
                 Scripture
                 ,
                 and
                 labour
                 to
                 vnderstand
                 them
                 ;
                 he
                 shall
                 haue
                 within
                 himselfe
                 ,
                 many
                 motions
                 and
                 temptations
                 ,
                 not
                 to
                 beleeue
                 ,
                 and
                 obey
                 it
                 .
                 Now
                 what
                 should
                 be
                 the
                 cause
                 thereof
                 ,
                 but
                 that
                 these
                 bookes
                 are
                 the
                 word
                 of
                 God
                 ,
                 which
                 the
                 Deuill
                 laboureth
                 to
                 
                 oppugne
                 with
                 might
                 and
                 maine
                 ?
              
               
                 Againe
                 ,
                 consider
                 the
                 same
                 in
                 the
                 practise
                 of
                 wicked
                 men
                 .
                 They
                 will
                 not
                 brooke
                 the
                 rebuke
                 of
                 their
                 sinnes
                 ,
                 namely
                 ,
                 their
                 Idolatrie
                 ,
                 blasphemie
                 ,
                 and
                 other
                 notorious
                 crimes
                 ,
                 by
                 scripture
                 ;
                 but
                 will
                 seeke
                 the
                 blood
                 and
                 life
                 of
                 him
                 ,
                 that
                 shall
                 sharply
                 taxe
                 ,
                 and
                 reprooue
                 them
                 .
                 And
                 hence
                 it
                 was
                 ,
                 that
                 wicked
                 Kings
                 so
                 persecuted
                 the
                 Lords
                 Prophets
                 .
                 Yea
                 further
                 ,
                 let
                 it
                 be
                 marked
                 ,
                 that
                 these
                 wicked
                 men
                 ,
                 that
                 are
                 tainted
                 with
                 these
                 horrible
                 crimes
                 ,
                 and
                 cannot
                 abide
                 the
                 word
                 ,
                 nor
                 teachers
                 thereof
                 to
                 the
                 death
                 ,
                 haue
                 commonly
                 fearefull
                 endes
                 .
                 Now
                 the
                 opposition
                 of
                 Satan
                 ,
                 and
                 wicked
                 men
                 to
                 the
                 word
                 shewes
                 the
                 scriptures
                 to
                 be
                 a
                 most
                 holy
                 word
                 ,
                 and
                 indeede
                 the
                 very
                 word
                 of
                 God.
                 
              
            
             
               
                 Sect.
                 6.
                 
              
               
                 The
                 sixt
                 reason
                 ,
                 is
                 taken
                 from
                 sundrie
                 
                 testimonies
                 .
              
               
                 First
                 ,
                 of
                 holy
                 Martyrs
                 ,
                 in
                 the
                 Olde
                 and
                 New
                 testament
                 ,
                 who
                 haue
                 giuen
                 their
                 liues
                 for
                 the
                 maintenance
                 of
                 this
                 word
                 ,
                 and
                 sealed
                 the
                 same
                 with
                 their
                 owne
                 hearts
                 blood
                 ;
                 yea
                 suffered
                 the
                 most
                 horrible
                 and
                 exquisite
                 torments
                 ,
                 that
                 the
                 wit
                 of
                 man
                 could
                 deuise
                 ,
                 and
                 that
                 most
                 patiently
                 and
                 willingly
                 ,
                 not
                 beeing
                 daunted
                 or
                 dismaied
                 .
                 The
                 stories
                 of
                 Martyrs
                 in
                 all
                 ages
                 ,
                 confirme
                 this
                 truth
                 ,
                 especially
                 of
                 those
                 that
                 suffered
                 before
                 ,
                 in
                 ,
                 and
                 after
                 the
                 times
                 of
                 the
                 tenne
                 bloodie
                 persecutions
                 .
                 
                 And.
                 vnlesse
                 they
                 had
                 beene
                 supported
                 by
                 a
                 d●●ine
                 power
                 ,
                 in
                 so
                 good
                 a
                 cause
                 ,
                 they
                 could
                 neuer
                 ,
                 so
                 many
                 of
                 them
                 ,
                 haue
                 suffered
                 in
                 such
                 manner
                 ,
                 as
                 they
                 did
                 .
              
               
                 The
                 second
                 ,
                 is
                 the
                 testimonie
                 and
                 consent
                 of
                 Heathen
                 men
                 ,
                 who
                 haue
                 recorded
                 the
                 very
                 same
                 things
                 ,
                 at
                 l●ast
                 many
                 of
                 the
                 principall
                 ,
                 that
                 are
                 set
                 downe
                 in
                 the
                 Bible
                 .
                 If
                 this
                 were
                 not
                 so
                 ,
                 man
                 should
                 haue
                 some
                 colourable
                 excuse
                 of
                 his
                 vnbeleefe
                 .
                 And
                 these
                 things
                 which
                 they
                 record
                 ,
                 were
                 not
                 all
                 taken
                 out
                 of
                 the
                 Scripture
                 ,
                 but
                 were
                 registred
                 to
                 memorie
                 by
                 Historiographers
                 ,
                 that
                 liued
                 in
                 the
                 times
                 ,
                 when
                 they
                 were
                 done
                 .
                 Such
                 are
                 the
                 stories
                 of
                 the
                 Creation
                 ,
                 and
                 Flood
                 ,
                 of
                 the
                 tower
                 of
                 Babel
                 ,
                 of
                 the
                 Arke
                 ,
                 of
                 Abraham
                 and
                 his
                 possessions
                 ,
                 of
                 Circumcision
                 ,
                 of
                 the
                 miracles
                 of
                 Moses
                 ,
                 of
                 the
                 birth
                 of
                 Christ
                 ,
                 and
                 the
                 slaughter
                 of
                 the
                 young
                 children
                 ,
                 of
                 the
                 miracles
                 of
                 Christ
                 ,
                 of
                 the
                 death
                 of
                 Herod
                 ,
                 Agrippa
                 ,
                 and
                 such
                 like
                 .
                 And
                 these
                 we
                 take
                 for
                 true
                 in
                 humane
                 stories
                 :
                 much
                 more
                 then
                 ought
                 we
                 to
                 doe
                 it
                 in
                 the
                 word
                 of
                 God.
                 
              
               
                 The
                 third
                 testimonie
                 ,
                 is
                 of
                 Miracles
                 .
                 The
                 ●octrine
                 of
                 scripture
                 was
                 confirmed
                 by
                 miracles
                 ,
                 wrought
                 by
                 the
                 teachers
                 thereof
                 ,
                 the
                 Prophets
                 and
                 Apostles
                 ,
                 aboue
                 all
                 power
                 &
                 strength
                 of
                 nature
                 ,
                 and
                 such
                 as
                 the
                 Deuill
                 can
                 not
                 counterfeit
                 ;
                 as
                 the
                 staying
                 of
                 the
                 sunne
                 ,
                 and
                 the
                 raising
                 of
                 the
                 dead
                 ,
                 &c.
                 
              
               
                 The
                 fourth
                 ,
                 is
                 the
                 testimonie
                 of
                 the
                 Holy
                 Ghost
                 ,
                 which
                 is
                 the
                 argument
                 of
                 all
                 arguments
                 ,
                 
                 to
                 settle
                 and
                 resolue
                 the
                 Conscience
                 ,
                 and
                 to
                 seale
                 vp
                 the
                 certaintie
                 of
                 the
                 word
                 of
                 God.
                 
              
               
                 If
                 any
                 shall
                 aske
                 ,
                 how
                 this
                 testimony
                 of
                 the
                 Holy
                 Ghost
                 may
                 be
                 obtained
                 ,
                 and
                 beeing
                 obtained
                 ,
                 how
                 we
                 may
                 discerne
                 it
                 to
                 be
                 the
                 testimony
                 of
                 the
                 Holy
                 Ghost
                 ,
                 and
                 not
                 of
                 man
                 :
                 I
                 answer
                 ,
                 by
                 doing
                 two
                 things
                 .
              
               
                 First
                 ,
                 by
                 resigning
                 our selues
                 to
                 become
                 truly
                 obedient
                 to
                 the
                 doctrine
                 taught
                 .
                 Ioh.
                 7.
                 17.
                 
                 
                   If
                   any
                   man
                   will
                   doe
                   my
                   fathers
                   will
                   ,
                
                 (
                 saith
                 Christ
                 )
                 
                   he
                   shall
                   know
                   of
                   the
                   doctrine
                   whether
                   it
                   be
                   of
                   God.
                
                 Secondly
                 ,
                 by
                 praying
                 vnto
                 God
                 for
                 his
                 Spirit
                 ,
                 to
                 certifie
                 our
                 consciences
                 ,
                 that
                 the
                 doctrine
                 reveiled
                 ,
                 is
                 the
                 doctrine
                 of
                 God.
                 Aske
                 (
                 faith
                 our
                 Sauiour
                 Christ
                 )
                 
                   &
                   it
                   shal
                   be
                   giuen
                   you
                   seeke
                   ,
                   and
                   ye
                   shall
                   find
                   :
                   knock
                   ,
                   and
                   it
                   shall
                   be
                   opened
                   vnto
                   you
                   .
                   For
                   he
                   that
                   asketh
                   ,
                   rece●●eth
                   .
                
                 Mat.
                 7.
                 7
                 ,
                 8.
                 
                 Againe
                 ,
                 
                   Your
                   heauenly
                   father
                   will
                   giue
                   the
                   Holy
                   Ghost
                   ;
                   to
                   them
                   that
                   desire
                   him
                   ,
                
                 Luc.
                 11.
                 13.
                 
                 And
                 ,
                 
                   If
                   any
                   man
                   lacke
                   wisdome
                   ,
                   let
                   him
                   aske
                   it
                   of
                   God
                   ,
                   who
                   giueth
                   to
                   all
                   men
                   liberally
                   ,
                   and
                   reprocheth
                   no
                   man
                   ,
                   and
                   it
                   shall
                   be
                   giuen
                   him
                   .
                
                 Iam.
                 1.
                 7.
                 
              
            
             
               
                 Sect.
                 7.
                 
              
               
                 Now
                 hauing
                 set
                 down
                 the
                 proofes
                 of
                 this
                 
                 point
                 ,
                 before
                 I
                 come
                 to
                 the
                 next
                 Question
                 ,
                 some
                 speciall
                 Obiections
                 against
                 this
                 doctrine
                 ,
                 are
                 to
                 be
                 answered
                 ,
                 and
                 resolued
                 .
                 For
                 there
                 haue
                 not
                 beene
                 wanting
                 in
                 all
                 ages
                 ,
                 both
                 Atheists
                 ,
                 and
                 others
                 ,
                 who
                 haue
                 professedly
                 
                 excepted
                 against
                 it
                 ,
                 and
                 of
                 set
                 purpose
                 ,
                 haue
                 vndertaken
                 to
                 call
                 the
                 written
                 word
                 of
                 God
                 into
                 Question
                 .
                 Such
                 were
                 
                   Celsus
                   ,
                   Lucian
                   ,
                   Iulian
                   ,
                   Porpherie
                   ,
                   Apelles
                   ,
                
                 and
                 others
                 .
                 From
                 whome
                 some
                 of
                 latter
                 times
                 hauing
                 receiued
                 the
                 poison
                 of
                 Atheisme
                 ,
                 and
                 prophanesse
                 ,
                 haue
                 not
                 ceased
                 as
                 much
                 as
                 in
                 them
                 lyeth
                 ,
                 to
                 oppugne
                 sundry
                 parts
                 and
                 portions
                 of
                 holy
                 scripture
                 .
                 Their
                 principall
                 reasons
                 and
                 exceptions
                 ,
                 I
                 will
                 propound
                 ,
                 and
                 answere
                 one
                 by
                 one
                 .
              
               
                 And
                 first
                 ,
                 they
                 except
                 against
                 that
                 which
                 is
                 written
                 ,
                 Gen.
                 1.
                 16.
                 where
                 it
                 is
                 said
                 ,
                 God
                 
                 
                   made
                   the
                   sunne
                   the
                   fourth
                   day
                   .
                
                 Now
                 ,
                 say
                 they
                 ,
                 the
                 sunne
                 is
                 the
                 cause
                 of
                 the
                 day
                 ;
                 and
                 therefore
                 there
                 could
                 not
                 be
                 three
                 daies
                 ,
                 before
                 the
                 sunne
                 was
                 created
                 ,
                 considering
                 that
                 the
                 effect
                 is
                 not
                 before
                 the
                 cause
                 ,
                 but
                 the
                 cause
                 before
                 the
                 effect
                 .
              
               
                 I
                 answere
                 .
                 First
                 ,
                 we
                 must
                 put
                 a
                 difference
                 betweene
                 cause
                 and
                 cause
                 .
                 For
                 of
                 causes
                 ,
                 some
                 be
                 the
                 highest
                 ,
                 some
                 subordinate
                 vnto
                 them
                 .
                 The
                 highest
                 and
                 first
                 cause
                 ,
                 of
                 all
                 creatures
                 ,
                 is
                 God
                 himselfe
                 ,
                 from
                 whom
                 all
                 things
                 at
                 the
                 first
                 immediately
                 flowed
                 ,
                 without
                 any
                 relation
                 to
                 their
                 causes
                 in
                 nature
                 .
                 And
                 thus
                 were
                 the
                 first
                 ,
                 second
                 ,
                 and
                 third
                 daies
                 created
                 and
                 appointed
                 immediately
                 from
                 God
                 ,
                 and
                 distinguished
                 from
                 the
                 night
                 ,
                 by
                 an
                 intercourse
                 of
                 light
                 ,
                 ordained
                 by
                 him
                 for
                 that
                 purpose
                 .
              
               
                 But
                 the
                 subordinate
                 and
                 inferior
                 cause
                 of
                 
                 the
                 day
                 ,
                 in
                 order
                 of
                 nature
                 ,
                 was
                 the
                 sunne
                 ,
                 and
                 that
                 by
                 the
                 same
                 appointment
                 of
                 God
                 :
                 and
                 this
                 cause
                 was
                 not
                 set
                 in
                 nature
                 ,
                 as
                 the
                 cause
                 of
                 the
                 day
                 ,
                 before
                 the
                 fourth
                 day
                 of
                 creation
                 ;
                 for
                 then
                 it
                 pleased
                 him
                 to
                 make
                 it
                 his
                 instrument
                 ,
                 to
                 distinguish
                 the
                 day
                 from
                 the
                 night
                 ,
                 as
                 also
                 for
                 other
                 ends
                 and
                 vses
                 .
                 And
                 therfore
                 it
                 is
                 no
                 marueile
                 ,
                 though
                 the
                 day
                 was
                 created
                 before
                 the
                 sunne
                 ,
                 the
                 instrumentall
                 cause
                 thereof
                 :
                 considering
                 that
                 it
                 was
                 created
                 before
                 the
                 sunne
                 was
                 set
                 in
                 the
                 heauen
                 ,
                 by
                 the
                 Creatour
                 himselfe
                 .
              
               
                 Secondly
                 ,
                 we
                 must
                 distinguish
                 of
                 times
                 :
                 which
                 are
                 either
                 of
                 creation
                 ,
                 or
                 gouernment
                 :
                 and
                 there
                 is
                 one
                 regard
                 to
                 be
                 had
                 of
                 things
                 while
                 they
                 were
                 in
                 making
                 ,
                 and
                 another
                 after
                 they
                 were
                 created
                 .
                 Now
                 it
                 is
                 true
                 ,
                 the
                 sunne
                 is
                 the
                 cause
                 of
                 the
                 day
                 and
                 the
                 night
                 ,
                 in
                 the
                 time
                 of
                 the
                 gouernment
                 of
                 the
                 world
                 ,
                 but
                 it
                 was
                 not
                 so
                 in
                 the
                 time
                 of
                 the
                 first
                 making
                 of
                 all
                 things
                 .
                 For
                 in
                 the
                 three
                 first
                 daies
                 of
                 the
                 world
                 ,
                 there
                 was
                 day
                 and
                 night
                 without
                 the
                 sunne
                 ,
                 by
                 a
                 vici●●itude
                 of
                 light
                 and
                 darkenes
                 ,
                 which
                 the
                 Lord
                 made
                 ,
                 and
                 nature
                 could
                 neuer
                 haue
                 found
                 out
                 ,
                 had
                 not
                 the
                 word
                 reuealed
                 it
                 .
              
               
                 But
                 since
                 the
                 creation
                 ,
                 in
                 the
                 time
                 of
                 gouernment
                 ,
                 the
                 sunne
                 is
                 but
                 an
                 instrument
                 appointed
                 by
                 God
                 to
                 cary
                 light
                 ,
                 and
                 he
                 that
                 made
                 the
                 light
                 ,
                 can
                 now
                 in
                 the
                 gouernment
                 of
                 the
                 world
                 ,
                 if
                 it
                 pleased
                 him
                 ,
                 put
                 downe
                 the
                 sunne
                 from
                 this
                 office
                 ,
                 and
                 by
                 some
                 other
                 
                 meanes
                 distinguish
                 the
                 day
                 from
                 the
                 night
                 ;
                 therefore
                 no
                 marueile
                 though
                 he
                 did
                 so
                 in
                 the
                 beginning
                 .
              
               
                 The
                 second
                 Obiection
                 ,
                 is
                 touching
                 the
                 light
                 of
                 the
                 Moone
                 .
                 Moses
                 saith
                 ,
                 it
                 is
                 one
                 of
                 
                 the
                 great
                 lights
                 which
                 God
                 made
                 .
                 Now
                 ,
                 say
                 they
                 ,
                 in
                 all
                 reason
                 according
                 to
                 humane
                 learning
                 ,
                 it
                 is
                 one
                 of
                 the
                 least
                 of
                 the
                 planets
                 ,
                 and
                 lesse
                 then
                 many
                 starres
                 .
              
               
                 Answ.
                 It
                 is
                 true
                 which
                 the
                 holy
                 Ghost
                 saith
                 by
                 Moses
                 ,
                 and
                 yet
                 the
                 Moone
                 is
                 lesse
                 then
                 the
                 Sunne
                 ,
                 yea
                 then
                 many
                 of
                 the
                 starres
                 .
                 For
                 one
                 and
                 the
                 same
                 starre
                 ,
                 in
                 a
                 diuers
                 and
                 different
                 respect
                 ,
                 may
                 be
                 tearmed
                 greater
                 and
                 lesser
                 .
                 And
                 in
                 that
                 place
                 the
                 Scripture
                 speaks
                 of
                 the
                 Moone
                 ,
                 not
                 in
                 regard
                 of
                 other
                 starres
                 greater
                 then
                 it
                 :
                 but
                 in
                 respect
                 of
                 our
                 se●se
                 ,
                 because
                 it
                 appeareth
                 greater
                 in
                 quantitie
                 ,
                 and
                 really
                 communicateth
                 more
                 light
                 ;
                 yea
                 ,
                 it
                 is
                 of
                 more
                 operation
                 and
                 vse
                 to
                 the
                 earth
                 ,
                 then
                 any
                 of
                 the
                 starres
                 in
                 the
                 heauen
                 ,
                 sauing
                 the
                 Sunne
                 .
              
               
                 The
                 third
                 Obiection
                 Moses
                 saith
                 ,
                 Man
                 &
                 
                 Beast
                 were
                 made
                 of
                 the
                 earth
                 ,
                 and
                 Fishes
                 of
                 the
                 waters
                 .
                 But
                 all
                 humane
                 learning
                 auoucheth
                 ,
                 that
                 the
                 matter
                 of
                 euery
                 creature
                 ,
                 consisteth
                 of
                 all
                 the
                 foure
                 Elements
                 ,
                 earth
                 ,
                 water
                 ,
                 fire
                 ,
                 and
                 ●●re
                 .
              
               
                 Ans.
                 Moses
                 speaketh
                 onely
                 of
                 two
                 ,
                 which
                 were
                 the
                 principall
                 ,
                 and
                 in
                 them
                 includes
                 the
                 other
                 ;
                 because
                 they
                 are
                 impure
                 ,
                 &
                 mixt
                 with
                 the
                 other
                 since
                 the
                 fall
                 .
                 Againe
                 ,
                 some
                 learned
                 
                 auouch
                 ,
                 that
                 all
                 creatures
                 are
                 made
                 of
                 earth
                 &
                 water
                 only
                 ,
                 as
                 being
                 the
                 two
                 maine
                 materiall
                 principles
                 of
                 the
                 all
                 ;
                 and
                 not
                 of
                 ayre
                 ,
                 nor
                 of
                 fire
                 .
                 And
                 this
                 accords
                 with
                 Moses
                 ,
                 and
                 is
                 no
                 doubt
                 ,
                 a
                 truth
                 ,
                 that
                 he
                 speaks
                 onely
                 of
                 the
                 principall
                 matter
                 of
                 these
                 creatures
                 :
                 &
                 yet
                 the
                 fire
                 and
                 ayre
                 ,
                 are
                 and
                 may
                 be
                 called
                 elements
                 ,
                 or
                 beginnings
                 ,
                 because
                 they
                 serue
                 to
                 forme
                 ,
                 preserue
                 ,
                 and
                 cherish
                 the
                 creatures
                 .
              
               
                 The
                 fourth
                 Obiection
                 .
                 Gen.
                 3.
                 it
                 is
                 said
                 ,
                 that
                 
                 Eue
                 before
                 her
                 fall
                 ,
                 was
                 deceiued
                 by
                 the
                 Serpent
                 .
                 Now
                 this
                 ,
                 saith
                 the
                 Atheist
                 ,
                 is
                 absurd
                 .
                 For
                 euen
                 in
                 the
                 estate
                 of
                 corruption
                 ,
                 since
                 the
                 fall
                 ,
                 there
                 is
                 no
                 woman
                 so
                 simple
                 ,
                 that
                 will
                 either
                 admit
                 speech
                 ,
                 or
                 suffer
                 her selfe
                 to
                 be
                 deceiued
                 by
                 a
                 Serpent
                 ;
                 much
                 lesse
                 would
                 Eue
                 ,
                 in
                 the
                 estate
                 of
                 her
                 innocencie
                 .
              
               
                 Answ.
                 Though
                 Adam
                 and
                 Eue
                 in
                 their
                 innocencie
                 ,
                 had
                 excellent
                 knowledge
                 ,
                 yet
                 they
                 had
                 not
                 all
                 knowledge
                 .
                 For
                 then
                 they
                 should
                 haue
                 beene
                 as
                 God
                 himselfe
                 .
                 But
                 in
                 that
                 estate
                 ,
                 ignorance
                 befell
                 Eve
                 in
                 three
                 things
                 .
                 For
                 first
                 ,
                 though
                 Adam
                 himselfe
                 was
                 a
                 Prophet
                 ,
                 in
                 the
                 time
                 of
                 his
                 innocencie
                 ,
                 yet
                 both
                 he
                 and
                 shee
                 were
                 ignorant
                 of
                 the
                 issue
                 of
                 future
                 things
                 ,
                 which
                 are
                 contingent
                 .
                 Secondly
                 ,
                 they
                 knewe
                 not
                 the
                 secrets
                 of
                 each
                 others
                 heart
                 .
                 For
                 to
                 know
                 the
                 euent
                 of
                 things
                 contingent
                 certainely
                 ,
                 and
                 the
                 secrets
                 of
                 the
                 heart
                 ,
                 belongs
                 to
                 God
                 only
                 .
                 Thirdly
                 ,
                 though
                 Eue
                 knew
                 the
                 kinds
                 of
                 creatures
                 ,
                 yet
                 shee
                 knew
                 not
                 all
                 particulars
                 ,
                 and
                 all
                 things
                 that
                 
                 were
                 incident
                 to
                 euery
                 kind
                 of
                 creature
                 ,
                 but
                 was
                 to
                 attain
                 vnto
                 that
                 knowledge
                 ,
                 by
                 experience
                 and
                 obseruation
                 .
              
               
                 Neither
                 may
                 this
                 seeme
                 strange
                 :
                 for
                 Christ
                 as
                 he
                 was
                 man
                 ,
                 had
                 as
                 much
                 ,
                 yea
                 more
                 knowledge
                 then
                 our
                 first
                 parents
                 had
                 in
                 their
                 innocency
                 :
                 and
                 yet
                 he
                 knew
                 not
                 all
                 particulars
                 ,
                 in
                 all
                 singular
                 creatures
                 .
                 For
                 ,
                 seeing
                 a
                 fig-tree
                 by
                 the
                 way
                 as
                 he
                 went
                 to
                 Ierusalem
                 ,
                 he
                 thought
                 it
                 had
                 borne
                 fruit
                 ,
                 and
                 yet
                 comming
                 towards
                 it
                 ,
                 he
                 found
                 none
                 thereon
                 .
                 And
                 in
                 like
                 manner
                 ,
                 Eue
                 might
                 know
                 the
                 serpentine
                 kind
                 ,
                 and
                 yet
                 be
                 ignorant
                 ,
                 whether
                 a
                 serpent
                 could
                 speake
                 .
                 Besides
                 that
                 ,
                 the
                 naming
                 of
                 the
                 creatures
                 ,
                 which
                 argues
                 knowledge
                 of
                 them
                 ,
                 was
                 not
                 giuen
                 to
                 Eue
                 ,
                 but
                 to
                 Adam
                 .
                 And
                 therefore
                 it
                 was
                 not
                 so
                 strange
                 ,
                 that
                 Eue
                 should
                 be
                 deceiued
                 by
                 a
                 serpent
                 ,
                 considering
                 that
                 to
                 know
                 that
                 a
                 serpent
                 could
                 speake
                 ,
                 or
                 not
                 speake
                 ,
                 came
                 by
                 experience
                 ,
                 which
                 shee
                 then
                 had
                 not
                 .
              
               
                 I●
                 will
                 be
                 said
                 ,
                 that
                 all
                 ignorance
                 is
                 sinne
                 :
                 but
                 Eue
                 had
                 no
                 sinne
                 :
                 and
                 therefore
                 shee
                 could
                 not
                 be
                 ignorant
                 .
                 Answ.
                 Ignorance
                 is
                 twofold
                 ;
                 some
                 ignorance
                 
                 ariseth
                 of
                 an
                 euill
                 disposition
                 ,
                 when
                 as
                 we
                 are
                 ignorant
                 of
                 those
                 things
                 which
                 we
                 are
                 bound
                 to
                 knowe
                 ,
                 and
                 this
                 is
                 sinne
                 properly
                 .
                 But
                 there
                 is
                 another
                 ignorance
                 ,
                 
                 which
                 is
                 no
                 sinne
                 ,
                 when
                 as
                 we
                 are
                 ignorant
                 of
                 those
                 things
                 ,
                 which
                 we
                 are
                 not
                 bound
                 to
                 know
                 .
                 And
                 this
                 was
                 in
                 Christ
                 :
                 for
                 he
                 was
                 ignorant
                 of
                 the
                 figtrees
                 bearing
                 
                 fruit
                 :
                 and
                 he
                 knew
                 not
                 the
                 day
                 of
                 iudgement
                 as
                 he
                 was
                 man.
                 And
                 this
                 also
                 was
                 in
                 Eue
                 ,
                 not
                 the
                 other
                 .
              
               
                 The
                 fift
                 obiection
                 ;
                 is
                 about
                 the
                 Arke
                 ,
                 Gen.
                 
                 6.
                 15.
                 
                 God
                 commaunded
                 Noah
                 to
                 make
                 an
                 Arke
                 of
                 300
                 cubits
                 long
                 ,
                 of
                 50
                 cubits
                 broad
                 and
                 of
                 30
                 cubits
                 high
                 .
                 This
                 Arke
                 ,
                 saith
                 the
                 Atheist
                 ,
                 beeing
                 so
                 small
                 a
                 vessell
                 ,
                 could
                 not
                 possibly
                 containe
                 two
                 of
                 euery
                 sort
                 of
                 creatures
                 ,
                 with
                 their
                 foode
                 ,
                 for
                 the
                 space
                 of
                 a
                 yeare
                 .
              
               
                 The
                 first
                 author
                 of
                 this
                 cauill
                 ,
                 was
                 Apelles
                 the
                 hereticke
                 ,
                 that
                 cauilled
                 with
                 Christians
                 about
                 the
                 Arke
                 .
                 And
                 the
                 answer
                 is
                 as
                 ancient
                 as
                 the
                 heresie
                 :
                 namely
                 ,
                 first
                 ,
                 that
                 the
                 cubit
                 of
                 the
                 arke
                 must
                 be
                 vnderstood
                 of
                 the
                 Egyptian
                 cubit
                 ,
                 which
                 is
                 with
                 some
                 ,
                 sixe
                 foote
                 ,
                 and
                 with
                 others
                 ,
                 nine
                 foote
                 ,
                 by
                 which
                 measure
                 the
                 Arke
                 would
                 be
                 in
                 lēgth
                 half
                 a
                 mile
                 at
                 the
                 least
                 .
                 And
                 by
                 this
                 means
                 ,
                 any
                 man
                 may
                 see
                 a
                 possibility
                 in
                 reason
                 ,
                 that
                 the
                 Arke
                 might
                 containe
                 ,
                 and
                 preserue
                 all
                 creatures
                 ,
                 with
                 their
                 fodder
                 ,
                 and
                 roome
                 to
                 spare
                 .
              
               
                 The
                 second
                 answere
                 is
                 ,
                 that
                 as
                 the
                 Iewes
                 had
                 a
                 shekle
                 of
                 the
                 sanctuary
                 ,
                 which
                 was
                 greater
                 then
                 the
                 ordinary
                 shekle
                 ,
                 so
                 they
                 had
                 beside
                 the
                 ordinary
                 cubit
                 ,
                 a
                 sacred
                 cubit
                 ,
                 the
                 cubit
                 of
                 the
                 sanctuary
                 ,
                 where
                 of
                 mention
                 is
                 made
                 in
                 the
                 prophecie
                 of
                 Ezekiel
                 ,
                 Chap.
                 40.
                 and
                 that
                 was
                 bigger
                 by
                 the
                 halfe
                 ,
                 then
                 the
                 ordinarie
                 cubite
                 .
                 And
                 by
                 this
                 measure
                 ,
                 some
                 say
                 ,
                 the
                 Arke
                 was
                 made
                 .
                 But
                 both
                 these
                 
                 answeres
                 are
                 onely
                 coniecturall
                 ,
                 without
                 good
                 ground
                 in
                 the
                 scripture
                 .
              
               
                 To
                 them
                 therefore
                 I
                 adde
                 a
                 third
                 .
                 In
                 the
                 daies
                 of
                 Noah
                 ,
                 the
                 stature
                 of
                 man
                 was
                 farre
                 bigger
                 then
                 it
                 is
                 at
                 this
                 day
                 .
                 And
                 looke
                 as
                 the
                 stature
                 of
                 man
                 was
                 great
                 and
                 large
                 ,
                 so
                 was
                 the
                 cubite
                 proportionall
                 therto
                 ;
                 containing
                 the
                 length
                 of
                 the
                 arme
                 ,
                 from
                 the
                 elbow
                 to
                 the
                 longest
                 fingers
                 end
                 .
                 And
                 this
                 beeing
                 considered
                 ,
                 that
                 the
                 Arke
                 was
                 built
                 by
                 that
                 measure
                 ,
                 and
                 not
                 by
                 the
                 ordinary
                 cubit
                 ,
                 as
                 it
                 is
                 now
                 ;
                 it
                 will
                 appeare
                 ,
                 that
                 the
                 Atheist
                 hath
                 greatly
                 deceiued
                 himselfe
                 ,
                 and
                 abused
                 that
                 part
                 of
                 Gods
                 word
                 that
                 declares
                 the
                 storie
                 of
                 the
                 Arke
                 .
              
               
                 Againe
                 ,
                 the
                 length
                 of
                 this
                 vessell
                 ,
                 beeing
                 300.
                 cubits
                 ,
                 it
                 is
                 plaine
                 that
                 it
                 was
                 fiue
                 times
                 the
                 length
                 of
                 Salomons
                 temple
                 ,
                 which
                 contained
                 onely
                 60.
                 cubits
                 .
                 The
                 breadth
                 beeing
                 58.
                 it
                 was
                 twise
                 and
                 a
                 halfe
                 the
                 breadth
                 of
                 that
                 ,
                 which
                 was
                 but
                 20.
                 broad
                 .
              
               
                 Besides
                 that
                 ,
                 it
                 is
                 to
                 be
                 remembred
                 ,
                 that
                 in
                 the
                 Arke
                 were
                 three
                 lofts
                 or
                 stories
                 ,
                 one
                 aboue
                 another
                 ,
                 whereof
                 each
                 contained
                 10.
                 cubits
                 in
                 height
                 ,
                 and
                 a
                 chamber
                 or
                 flore
                 of
                 square
                 measure
                 ,
                 15000.
                 cubits
                 .
              
               
                 As
                 for
                 the
                 creatures
                 that
                 were
                 put
                 into
                 it
                 :
                 the
                 Fowles
                 of
                 the
                 ayre
                 ,
                 though
                 they
                 were
                 of
                 many
                 sorts
                 ,
                 yet
                 the
                 biggest
                 fort
                 of
                 them
                 ,
                 beeing
                 the
                 Eagle
                 and
                 his
                 kind
                 ,
                 they
                 could
                 not
                 take
                 vp
                 any
                 very
                 large
                 place
                 for
                 their
                 residence
                 .
                 The
                 Water
                 creatures
                 ,
                 as
                 some
                 foules
                 ,
                 
                 the
                 fishes
                 ,
                 &c.
                 kept
                 the
                 waters
                 ,
                 and
                 were
                 not
                 lodged
                 in
                 the
                 Arke
                 .
                 And
                 the
                 beasts
                 of
                 the
                 earth
                 ,
                 such
                 beeing
                 excluded
                 ,
                 as
                 were
                 bredde
                 either
                 by
                 accidentall
                 generation
                 ,
                 as
                 Mules
                 ;
                 or
                 by
                 putrefaction
                 ,
                 as
                 serpents
                 ,
                 and
                 other
                 creeping
                 things
                 ,
                 which
                 might
                 afterward
                 be
                 restored
                 in
                 other
                 creatures
                 that
                 were
                 preferued
                 ,
                 though
                 for
                 multitude
                 and
                 greatnes
                 they
                 excelled
                 the
                 rest
                 ,
                 yet
                 (
                 as
                 some
                 write
                 )
                 there
                 are
                 of
                 them
                 in
                 all
                 not
                 aboue
                 an
                 150
                 distinct
                 kinds
                 .
                 And
                 though
                 there
                 were
                 as
                 many
                 more
                 not
                 knowne
                 ,
                 yet
                 in
                 probabilitie
                 ,
                 they
                 could
                 not
                 be
                 either
                 many
                 ,
                 or
                 great
                 .
                 And
                 of
                 those
                 that
                 are
                 great
                 ,
                 there
                 are
                 thought
                 not
                 to
                 be
                 aboue
                 40
                 kinds
                 .
              
               
                 Now
                 though
                 it
                 be
                 graunted
                 ,
                 that
                 there
                 were
                 in
                 the
                 Arke
                 300
                 distinct
                 kinds
                 of
                 beasts
                 ,
                 yet
                 this
                 number
                 compared
                 with
                 the
                 roome
                 ,
                 it
                 will
                 easily
                 appeare
                 ,
                 that
                 there
                 might
                 be
                 allotted
                 to
                 euery
                 kinde
                 ,
                 in
                 one
                 onely
                 storie
                 50
                 square
                 cubits
                 ,
                 which
                 in
                 all
                 likelihood
                 might
                 well
                 suffice
                 them
                 all
                 one
                 with
                 an
                 other
                 ,
                 specially
                 seeing
                 all
                 were
                 not
                 of
                 an
                 equall
                 greatnes
                 :
                 and
                 therefore
                 some
                 might
                 haue
                 that
                 or
                 more
                 space
                 ,
                 and
                 some
                 lesse
                 .
                 All
                 these
                 things
                 duly
                 considered
                 ,
                 the
                 vessell
                 beeing
                 of
                 such
                 capacitie
                 ,
                 might
                 cōprehend
                 all
                 those
                 beasts
                 ,
                 and
                 many
                 more
                 together
                 with
                 their
                 prouision
                 for
                 a
                 longer
                 time
                 then
                 a
                 yeare
                 .
                 Other
                 doubts
                 touching
                 this
                 historie
                 ,
                 of
                 lesse
                 moment
                 ,
                 I
                 omit
                 ,
                 and
                 passe
                 to
                 the
                 next
                 .
              
               
                 The
                 sixt
                 allegation
                 ,
                 is
                 out
                 of
                 Gen.
                 21.
                 9.
                 
                 
                 where
                 Ismael
                 is
                 said
                 to
                 mocke
                 at
                 Isaak
                 when
                 he
                 was
                 wained
                 ,
                 at
                 which
                 time
                 Ismael
                 was
                 fifteene
                 yeares
                 of
                 age
                 at
                 the
                 least
                 .
                 For
                 he
                 was
                 borne
                 when
                 Abraham
                 was
                 86
                 yeare
                 olde
                 ,
                 Gen.
                 16.
                 and
                 Isaac
                 was
                 borne
                 ,
                 when
                 Abraham
                 was
                 about
                 a
                 hundred
                 ,
                 Gen.
                 21.
                 5.
                 both
                 which
                 put
                 together
                 ,
                 make
                 14
                 yeares
                 :
                 whereto
                 one
                 yeare
                 beeing
                 added
                 ,
                 before
                 Isaac
                 was
                 wained
                 ,
                 makes
                 vp
                 the
                 age
                 of
                 Ismael
                 ,
                 as
                 before
                 .
                 And
                 yet
                 afterward
                 in
                 that
                 chapter
                 ,
                 v.
                 14.
                 
                 Hagar
                 is
                 saide
                 ,
                 to
                 carrie
                 the
                 child
                 in
                 her
                 armes
                 ,
                 and
                 to
                 cast
                 him
                 vnder
                 a
                 tree
                 ,
                 when
                 he
                 and
                 his
                 mother
                 were
                 cast
                 out
                 of
                 Abrahams
                 house
                 ,
                 which
                 argues
                 him
                 to
                 haue
                 beene
                 but
                 a
                 little
                 child
                 :
                 whereas
                 before
                 he
                 was
                 said
                 to
                 be
                 15
                 yeares
                 olde
                 .
              
               
                 Ans.
                 A
                 foolish
                 cauill
                 ,
                 which
                 blind
                 Atheists
                 doe
                 draw
                 from
                 the
                 errour
                 of
                 some
                 translation
                 .
                 For
                 the
                 text
                 is
                 plaine
                 ,
                 that
                 Ismael
                 with
                 his
                 mother
                 Hagar
                 ,
                 by
                 reason
                 of
                 extreame
                 heate
                 ,
                 and
                 drought
                 ,
                 was
                 almost
                 dead
                 ,
                 wandering
                 in
                 the
                 wildernes
                 of
                 Beersheba
                 :
                 and
                 beeing
                 in
                 this
                 extremitie
                 ,
                 shee
                 caried
                 him
                 not
                 ,
                 but
                 v.
                 18.
                 led
                 him
                 in
                 her
                 hand
                 ,
                 and
                 set
                 him
                 downe
                 vnder
                 a
                 tree
                 ,
                 and
                 there
                 left
                 him
                 to
                 die
                 .
                 For
                 in
                 those
                 cuntries
                 ,
                 men
                 for
                 want
                 of
                 water
                 ,
                 were
                 at
                 deaths
                 dore
                 :
                 as
                 we
                 may
                 see
                 in
                 the
                 example
                 of
                 Sisera
                 ,
                 Iudg.
                 4.
                 19.
                 and
                 Sampson
                 ,
                 chap.
                 15.
                 18.
                 
              
               
                 The
                 seauenth
                 Allegation
                 .
                 Gen.
                 43.
                 8.
                 
                 Iudah
                 Iosephs
                 brother
                 ,
                 calls
                 his
                 brother
                 Beniamin
                 
                 a
                 lad
                 ,
                 or
                 a
                 boy
                 ,
                 
                   Send
                   the
                   boy
                   with
                   me
                   ,
                   &c.
                
                 and
                 
                 yet
                 this
                 lad
                 (
                 saith
                 the
                 Atheist
                 )
                 the
                 yeare
                 following
                 ,
                 when
                 he
                 wēt
                 down
                 into
                 Egypt
                 ,
                 with
                 Iacob
                 his
                 father
                 ,
                 is
                 saide
                 to
                 haue
                 ten
                 childrē
                 Gen.
                 46.
                 21.
                 
                 How
                 can
                 these
                 two
                 stand
                 together
                 ?
              
               
                 Ans.
                 This
                 cauili
                 a●iseth
                 from
                 the
                 grosse
                 ignorance
                 of
                 the
                 Atheist
                 ,
                 in
                 the
                 originall
                 text
                 .
                 For
                 Beniamin
                 is
                 called
                 jeled
                 ,
                 which
                 word
                 commonly
                 signifies
                 a
                 child
                 ;
                 but
                 sometimes
                 also
                 a
                 young
                 man.
                 Thus
                 Ismael
                 that
                 was
                 15
                 yeares
                 old
                 ,
                 is
                 called
                 jeled
                 ,
                 a
                 lad
                 ,
                 Gen.
                 20.
                 15.
                 
                 And
                 so
                 Gen.
                 4.
                 23.
                 
                 Lamech
                 saith
                 ,
                 
                   I
                   will
                   stay
                   a
                   man
                   in
                   my
                   wound
                   ,
                   and
                
                 [
                 jeled
                 ]
                 or
                 
                   a
                   young
                   man
                   in
                   my
                   hurt
                   :
                
                 that
                 is
                 ,
                 If
                 a
                 man
                 should
                 wound
                 me
                 ,
                 and
                 a
                 young
                 man
                 hurt
                 me
                 ,
                 I
                 would
                 slay
                 him
                 .
                 Now
                 it
                 is
                 not
                 like
                 ,
                 that
                 a
                 child
                 could
                 hurt
                 Laniech
                 .
                 Neither
                 must
                 this
                 seeme
                 strange
                 :
                 for
                 the
                 most
                 valiant
                 men
                 that
                 Dauid
                 and
                 Ishbosheth
                 had
                 ,
                 are
                 called
                 hannegna●im
                 ,
                 the
                 boyes
                 of
                 Abner
                 &
                 Ioab
                 ,
                 〈◊〉
                 .
                 Sam.
                 2.
                 14.
                 
                 And
                 the
                 like
                 phrase
                 is
                 vsed
                 in
                 other
                 languages
                 .
                 For
                 the
                 Grecians
                 doe
                 call
                 young
                 men
                 by
                 the
                 name
                 of
                 [
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 ]
                 and
                 the
                 Latines
                 by
                 the
                 name
                 of
                 
                   [
                   pueri
                   .
                
                 ]
                 boyes
                 ,
                 or
                 children
                 .
              
               
                 The
                 eight
                 Allegation
                 .
                 Exod.
                 7.
                 it
                 is
                 saide
                 
                 v.
                 19.
                 that
                 all
                 the
                 waters
                 in
                 Egypt
                 were
                 turned
                 into
                 blood
                 ,
                 by
                 Moses
                 and
                 Aaron
                 :
                 and
                 yet
                 v.
                 22.
                 it
                 is
                 saide
                 ,
                 that
                 the
                 Magitians
                 of
                 Egypt
                 turned
                 water
                 into
                 blood
                 also
                 :
                 which
                 seemes
                 to
                 imply
                 an
                 absurditie
                 ,
                 considering
                 that
                 all
                 the
                 waters
                 were
                 turned
                 into
                 blood
                 before
                 .
              
               
               
                 Ans.
                 Some
                 answer
                 thus
                 :
                 that
                 the
                 water
                 which
                 the
                 Magitians
                 turned
                 ,
                 was
                 newly
                 digged
                 out
                 of
                 new
                 pits
                 ,
                 and
                 therefore
                 they
                 vnderstand
                 the
                 former
                 of
                 all
                 the
                 waters
                 that
                 were
                 seene
                 ,
                 and
                 that
                 they
                 onely
                 were
                 turned
                 into
                 blood
                 .
                 Others
                 answer
                 more
                 fitly
                 ,
                 that
                 the
                 waters
                 which
                 the
                 Magitians
                 changed
                 ,
                 were
                 fetched
                 out
                 of
                 Goshen
                 ,
                 from
                 amongst
                 the
                 Israelites
                 ,
                 where
                 the
                 waters
                 remained
                 pure
                 ,
                 and
                 were
                 not
                 turned
                 ,
                 as
                 the
                 other
                 were
                 .
                 Either
                 of
                 these
                 answers
                 may
                 satisfie
                 ,
                 but
                 specially
                 the
                 latter
                 .
              
               
                 The
                 ●inth
                 Allegation
                 .
                 Exod.
                 9.
                 6.
                 
                 Moses
                 saith
                 ,
                 that
                 all
                 the
                 beasts
                 in
                 Egypt
                 died
                 of
                 the
                 
                 mu●…
                 ,
                 and
                 yet
                 v.
                 25.
                 in
                 the
                 seventh
                 plague
                 ,
                 it
                 is
                 said
                 ,
                 the
                 beasts
                 were
                 killed
                 with
                 thunder
                 ,
                 and
                 haile
                 ,
                 and
                 lightening
                 :
                 both
                 which
                 cannot
                 be
                 true
                 .
              
               
                 Ans.
                 First
                 ,
                 we
                 must
                 put
                 a
                 difference
                 between
                 a
                 common
                 plague
                 ,
                 or
                 iudgement
                 ;
                 and
                 an
                 vniuersall
                 .
                 A
                 common
                 plague
                 is
                 ,
                 when●●o
                 sort
                 or
                 kinde
                 s●apeth
                 ,
                 but
                 all
                 sorts
                 are
                 smitten
                 ,
                 and
                 such
                 was
                 the
                 murren
                 .
                 For
                 no
                 mans
                 cattell
                 were
                 free
                 ,
                 no
                 kind
                 of
                 cattell
                 were
                 saued
                 .
                 But
                 the
                 vniuersall
                 is
                 ,
                 when
                 no
                 particular
                 of
                 any
                 kinde
                 is
                 exempted
                 ,
                 but
                 all
                 destroied
                 .
                 Such
                 was
                 not
                 this
                 plague
                 ,
                 but
                 some
                 escaped
                 ,
                 and
                 were
                 reserued
                 for
                 other
                 iudgements
                 that
                 followed
                 .
                 The
                 ground
                 of
                 this
                 distinction
                 ,
                 is
                 this
                 :
                 The
                 word
                 [
                 all
                 ]
                 in
                 Scripture
                 is
                 often
                 taken
                 indefinitely
                 for
                 many
                 .
                 Thus
                 the
                 Prophet
                 Esay
                 speaks
                 ,
                 cap.
                 66.
                 23.
                 
                 
                   From
                   moneth
                   
                   to
                   moneth
                   ,
                   and
                   from
                   Saboth
                   to
                   Saboth
                   ,
                   shall
                   all
                   flesh
                   come
                   to
                   worship
                   before
                   me
                   :
                
                 that
                 is
                 ,
                 many
                 or
                 great
                 multitudes
                 .
                 And
                 so
                 in
                 the
                 new
                 Testament
                 ,
                 Matth.
                 4.
                 23.
                 
                 
                   Christ
                   healed
                   all
                   diseases
                
                 ,
                 that
                 is
                 ,
                 many
                 and
                 of
                 all
                 kinds
                 some
                 .
                 And
                 in
                 like
                 manner
                 the
                 text
                 before
                 alleadged
                 ,
                 must
                 not
                 be
                 taken
                 generally
                 to
                 include
                 all
                 without
                 exception
                 ,
                 but
                 indefinitely
                 for
                 many
                 or
                 the
                 most
                 part
                 of
                 the
                 cattell
                 that
                 were
                 in
                 the
                 land
                 of
                 Egypt
                 .
              
               
                 The
                 tenth
                 Allegation
                 .
                 Exod.
                 10.
                 22.
                 wee
                 
                 read
                 that
                 one
                 of
                 the
                 plagues
                 was
                 a
                 palpable
                 darknes
                 ,
                 and
                 so
                 great
                 ,
                 that
                 for
                 three
                 daies
                 together
                 ,
                 no
                 man
                 either
                 saw
                 an
                 other
                 ,
                 or
                 rose
                 vp
                 from
                 the
                 place
                 where
                 he
                 sate
                 .
                 And
                 yet
                 v.
                 23.
                 
                 Moses
                 is
                 sent
                 for
                 ,
                 and
                 called
                 to
                 come
                 before
                 Pharaoh
                 .
                 How
                 should
                 this
                 be
                 ,
                 seeing
                 no
                 man
                 could
                 stirre
                 from
                 his
                 place
                 ,
                 nor
                 haue
                 any
                 light
                 to
                 goe
                 before
                 him
                 :
                 for
                 there
                 was
                 none
                 to
                 be
                 had
                 ,
                 the
                 darkenes
                 was
                 so
                 palpable
                 ,
                 and
                 the
                 aire
                 was
                 so
                 thicke
                 .
              
               
                 Ans.
                 I
                 take
                 it
                 the
                 word
                 
                   [
                   Then
                
                 ]
                 v.
                 24.
                 is
                 to
                 be
                 meant
                 thus
                 ,
                 that
                 Pharaoh
                 sent
                 for
                 Moses
                 after
                 the
                 darkenes
                 was
                 ended
                 ,
                 not
                 by
                 candle
                 or
                 or
                 other
                 light
                 in
                 the
                 time
                 of
                 darkenes
                 .
                 And
                 this
                 answer
                 may
                 very
                 well
                 stand
                 without
                 further
                 exception
                 .
              
               
                 The
                 eleuenth
                 Allegation
                 .
                 Iudg.
                 16.
                 29.
                 
                 The
                 
                 Atheists
                 make
                 a
                 mocke
                 at
                 the
                 historie
                 of
                 Sampson
                 ,
                 as
                 fabulous
                 ,
                 where
                 it
                 is
                 said
                 ,
                 that
                 all
                 the
                 Philistims
                 came
                 together
                 in
                 one
                 house
                 ,
                 to
                 make
                 sport
                 with
                 him
                 ,
                 and
                 on
                 the
                 roofe
                 
                 sate
                 about
                 3000
                 persons
                 to
                 beholde
                 him
                 while
                 he
                 plaied
                 ,
                 and
                 yet
                 there
                 were
                 but
                 two
                 pillars
                 whereupon
                 the
                 whole
                 house
                 stood
                 ,
                 and
                 those
                 also
                 standing
                 in
                 the
                 midst
                 so
                 neere
                 together
                 that
                 a
                 man
                 might
                 reach
                 them
                 both
                 with
                 his
                 armes
                 .
                 This
                 ,
                 say
                 they
                 ,
                 is
                 most
                 absurd
                 and
                 impossible
                 .
              
               
                 Ans.
                 Although
                 the
                 full
                 resolution
                 of
                 this
                 cauill
                 ,
                 belongs
                 to
                 them
                 that
                 haue
                 skill
                 in
                 Architecture
                 ;
                 yet
                 thus
                 much
                 may
                 be
                 faide
                 in
                 way
                 of
                 answer
                 :
                 That
                 the
                 house
                 might
                 be
                 capable
                 of
                 so
                 many
                 persons
                 ,
                 and
                 they
                 also
                 that
                 stood
                 aboue
                 might
                 well
                 see
                 and
                 behold
                 Sampson
                 .
                 For
                 first
                 ,
                 the
                 whole
                 house
                 was
                 not
                 sustained
                 by
                 two
                 pillars
                 onely
                 ,
                 but
                 by
                 many
                 more
                 ,
                 whereof
                 two
                 were
                 the
                 principall
                 .
                 For
                 in
                 likelihood
                 the
                 middle
                 part
                 whereon
                 the
                 whole
                 building
                 was
                 knit
                 together
                 ,
                 from
                 the
                 bottome
                 to
                 the
                 toppe
                 ,
                 beeing
                 the
                 weightiest
                 of
                 all
                 ,
                 was
                 supported
                 by
                 two
                 master-pillars
                 .
                 The
                 other
                 which
                 was
                 more
                 outward
                 ,
                 and
                 lesse
                 weightie
                 might
                 be
                 vpholden
                 by
                 lesser
                 proppes
                 ,
                 which
                 Artificers
                 in
                 that
                 kinde
                 call
                 by
                 the
                 name
                 of
                 false-pillars
                 .
                 Hence
                 it
                 appeareth
                 ,
                 that
                 the
                 two
                 maine
                 ones
                 standing
                 so
                 nigh
                 together
                 ,
                 beeing
                 shaken
                 ,
                 the
                 whole
                 
                 house
                 together
                 with
                 them
                 must
                 needes
                 fall
                 .
                 Neither
                 will
                 this
                 seeme
                 strange
                 ,
                 that
                 two
                 pillars
                 should
                 beare
                 vp
                 a
                 building
                 of
                 such
                 capacitie
                 ;
                 if
                 we
                 doe
                 but
                 consider
                 what
                 is
                 recorded
                 of
                 Curio
                 the
                 Romance
                 ,
                 who
                 deuised
                 
                 the
                 frame
                 of
                 a
                 great
                 Amphitheater
                 ,
                 the
                 two
                 
                 parts
                 whereof
                 were
                 supported
                 onely
                 by
                 two
                 hinges
                 ,
                 and
                 yet
                 was
                 so
                 large
                 ,
                 that
                 it
                 contained
                 the
                 whole
                 people
                 of
                 Rome
                 .
                 Secondly
                 ,
                 old
                 buildings
                 in
                 those
                 countries
                 were
                 made
                 for
                 the
                 most
                 part
                 ,
                 with
                 open
                 roofe
                 .
                 Againe
                 ,
                 they
                 were
                 full
                 of
                 windowes
                 on
                 euery
                 part
                 like
                 vnto
                 great
                 gates
                 :
                 and
                 that
                 they
                 might
                 be
                 the
                 more
                 fit
                 for
                 sight
                 from
                 aboue
                 ,
                 they
                 were
                 reared
                 vp
                 in
                 some
                 sort
                 after
                 the
                 manner
                 of
                 the
                 Egyptian
                 Pyramides
                 ,
                 wider
                 below
                 ,
                 and
                 narrower
                 aboue
                 towardes
                 the
                 top
                 .
                 And
                 by
                 this
                 meanes
                 it
                 is
                 probable
                 ,
                 not
                 onely
                 that
                 they
                 might
                 containe
                 a
                 great
                 companie
                 ,
                 but
                 that
                 all
                 those
                 which
                 stoode
                 about
                 the
                 sides
                 ,
                 and
                 vpon
                 the
                 roofe
                 ,
                 might
                 very
                 well
                 behold
                 what
                 Sampson
                 did
                 below
                 ;
                 specially
                 considering
                 that
                 he
                 stood
                 in
                 the
                 middest
                 of
                 the
                 Theater
                 ,
                 betweene
                 the
                 two
                 middle
                 pillars
                 .
              
               
                 The
                 twelfth
                 Allegation
                 .
                 Sam.
                 16.
                 19.
                 
                 &c.
                 it
                 
                 is
                 saide
                 that
                 Dauid
                 plaied
                 before
                 Saul
                 ,
                 and
                 that
                 Saul
                 knew
                 him
                 .
                 But
                 chap.
                 17.
                 55.
                 when
                 he
                 was
                 to
                 fight
                 with
                 Goliah
                 ,
                 Saul
                 knew
                 him
                 not
                 .
                 Here
                 is
                 a
                 plaine
                 contradiction
                 in
                 the
                 Atheists
                 iudgement
                 .
              
               
                 Ans.
                 This
                 sort
                 of
                 men
                 doe
                 still
                 bewray
                 their
                 grosse
                 ignorance
                 ,
                 both
                 in
                 the
                 matter
                 and
                 in
                 the
                 order
                 of
                 Scripture
                 .
                 For
                 the
                 word
                 of
                 God
                 doth
                 not
                 alway
                 set
                 downe
                 things
                 ,
                 as
                 they
                 follow
                 in
                 order
                 of
                 time
                 iust
                 one
                 after
                 an
                 other
                 :
                 but
                 sometime
                 it
                 doth
                 anticipate
                 ,
                 putting
                 such
                 things
                 in
                 former
                 histories
                 ,
                 as
                 are
                 alreadie
                 
                 done
                 and
                 accomplished
                 ,
                 which
                 in
                 regard
                 of
                 their
                 euent
                 should
                 be
                 related
                 afterward
                 .
                 Sometime
                 againe
                 it
                 vseth
                 by
                 recapitulation
                 to
                 declare
                 things
                 as
                 following
                 in
                 order
                 of
                 time
                 ,
                 which
                 doe
                 properly
                 belong
                 to
                 a
                 former
                 narration
                 .
                 An
                 example
                 of
                 the
                 latter
                 (
                 to
                 omit
                 many
                 other
                 that
                 might
                 be
                 brought
                 )
                 is
                 the
                 text
                 alleadged
                 .
                 For
                 that
                 part
                 of
                 the
                 16
                 chap.
                 from
                 the
                 19v
                 .
                 to
                 the
                 ende
                 ,
                 should
                 by
                 order
                 of
                 historie
                 follow
                 the
                 17
                 ,
                 as
                 will
                 easily
                 appeare
                 by
                 comparing
                 the
                 place
                 .
                 And
                 the
                 like
                 displacing
                 of
                 things
                 saide
                 and
                 done
                 is
                 else-where
                 to
                 be
                 found
                 in
                 the
                 Scriptures
                 .
                 Which
                 beeing
                 considered
                 ,
                 the
                 Atheists
                 supposed
                 Contradiction
                 ,
                 falls
                 to
                 the
                 ground
                 .
                 For
                 Dauid
                 was
                 to
                 fight
                 with
                 Goliah
                 before
                 he
                 plaied
                 before
                 Saul
                 ,
                 and
                 though
                 he
                 was
                 then
                 not
                 knowne
                 ,
                 yet
                 Saul
                 after
                 that
                 time
                 tooke
                 better
                 knowledge
                 of
                 him
                 .
              
               
                 The
                 thirteenth
                 Allegation
                 is
                 out
                 of
                 2.
                 
                 Chron.
                 21.
                 2.
                 where
                 the
                 Papist
                 plaies
                 the
                 
                 right
                 Atheist
                 ,
                 in
                 going
                 about
                 to
                 improoue
                 the
                 originall
                 copies
                 .
                 There
                 (
                 saith
                 he
                 )
                 Iehosaphat
                 is
                 called
                 king
                 of
                 Israel
                 ,
                 when
                 as
                 indeede
                 he
                 was
                 king
                 of
                 Iudah
                 ,
                 and
                 so
                 is
                 he
                 called
                 in
                 the
                 former
                 booke
                 of
                 Chronicles
                 .
                 In
                 like
                 manner
                 Ahaz
                 is
                 tearmed
                 king
                 of
                 Israel
                 ,
                 2.
                 
                 Chron.
                 28.
                 19.
                 whereas
                 the
                 truth
                 is
                 ,
                 he
                 was
                 king
                 of
                 Iudah
                 .
              
               
                 Answ.
                 After
                 the
                 death
                 of
                 Salomon
                 the
                 kingdome
                 was
                 deuided
                 ,
                 and
                 the
                 ten
                 tribes
                 were
                 called
                 Israel
                 ,
                 and
                 the
                 other
                 two
                 Iudah
                 
                 and
                 Beniamin
                 did
                 beare
                 the
                 name
                 of
                 Iudah
                 .
                 Now
                 after
                 the
                 diuision
                 ,
                 for
                 some
                 time
                 the
                 name
                 of
                 Israel
                 common
                 to
                 both
                 sides
                 ,
                 was
                 giuen
                 to
                 either
                 ,
                 and
                 both
                 were
                 named
                 after
                 it
                 .
                 And
                 in
                 this
                 respect
                 Iehoshaphat
                 and
                 Ahaz
                 may
                 be
                 termed
                 kings
                 of
                 Israel
                 .
                 Againe
                 ,
                 the
                 name
                 of
                 Israel
                 sundry
                 times
                 in
                 Scripture
                 ,
                 and
                 namely
                 in
                 the
                 prophets
                 ,
                 is
                 taken
                 only
                 for
                 the
                 two
                 Tribes
                 ,
                 which
                 bare
                 the
                 name
                 of
                 Iudah
                 after
                 the
                 defection
                 .
                 And
                 thus
                 also
                 might
                 Ahaz
                 haue
                 that
                 name
                 given
                 vnto
                 him
                 ,
                 though
                 he
                 were
                 king
                 of
                 Iudah
                 .
                 Furthermore
                 ,
                 the
                 word
                 Israel
                 ,
                 is
                 sometimes
                 put
                 for
                 a
                 true
                 worshipper
                 of
                 God
                 ,
                 that
                 is
                 ,
                 for
                 him
                 that
                 is
                 a
                 Iew
                 not
                 without
                 but
                 within
                 ,
                 not
                 in
                 the
                 letter
                 ,
                 but
                 in
                 the
                 spirit
                 ,
                 Rom.
                 2.
                 29.
                 
                 Thus
                 our
                 Sauiour
                 saith
                 of
                 Nathaniel
                 ,
                 Ioh.
                 1.
                 48.
                 
                 
                   Behold
                   a
                   true
                   Israelite
                   in
                   whome
                   is
                   no
                   guile
                   ,
                
                 that
                 is
                 ,
                 a
                 man
                 of
                 an
                 vpright
                 hart
                 ,
                 that
                 serueth
                 God
                 in
                 spirit
                 and
                 in
                 truth
                 .
                 And
                 in
                 this
                 sense
                 Iehoshaphat
                 might
                 be
                 termed
                 king
                 of
                 Israel
                 ,
                 because
                 he
                 was
                 a
                 king
                 and
                 patrone
                 of
                 all
                 true
                 worshippers
                 of
                 God.
                 For
                 euen
                 then
                 the
                 Israelites
                 sorted
                 themselues
                 together
                 ,
                 and
                 the
                 godly
                 among
                 them
                 came
                 to
                 liue
                 vnder
                 him
                 in
                 Iudah
                 ,
                 though
                 the
                 distinction
                 of
                 the
                 kingdomes
                 did
                 still
                 remaine
                 .
              
               
                 The
                 fourteenth
                 Allegation
                 is
                 out
                 of
                 Act.
                 
                 7.
                 16.
                 where
                 the
                 Papists
                 and
                 Atheists
                 alleadge
                 the
                 Scripture
                 to
                 be
                 contrary
                 to
                 it self
                 :
                 in
                 that
                 there
                 it
                 saith
                 ,
                 Abraham
                 bought
                 a
                 field
                 of
                 Emor
                 ,
                 when
                 as
                 Gen.
                 33.
                 19.
                 the
                 same
                 
                 field
                 was
                 bought
                 by
                 Iacob
                 .
              
               
                 Ans.
                 1.
                 
                 Some
                 say
                 that
                 there
                 is
                 a
                 fault
                 ,
                 because
                 Abrahams
                 name
                 is
                 put
                 for
                 Iacob
                 .
                 Yet
                 not
                 a
                 fault
                 of
                 the
                 Bible
                 ,
                 but
                 of
                 them
                 that
                 wrote
                 out
                 the
                 Bible
                 .
                 Neither
                 doth
                 this
                 diminish
                 the
                 authoritie
                 of
                 scripture
                 ,
                 though
                 the
                 penmen
                 did
                 erre
                 and
                 slippe
                 in
                 writing
                 ,
                 so
                 long
                 as
                 we
                 may
                 find
                 out
                 the
                 truth
                 by
                 scripture
                 .
              
               
                 2.
                 
                 Ans.
                 That
                 this
                 field
                 was
                 bought
                 twice
                 :
                 First
                 by
                 Abraham
                 ,
                 and
                 then
                 afterward
                 recouered
                 by
                 Iacob
                 ,
                 that
                 he
                 might
                 maintaine
                 his
                 fathers
                 possession
                 .
              
               
                 3.
                 
                 Answ.
                 That
                 Abrahams
                 name
                 is
                 here
                 put
                 for
                 his
                 posterity
                 ,
                 as
                 Israels
                 name
                 is
                 otherwhere
                 giuen
                 to
                 his
                 children
                 ,
                 yea
                 not
                 only
                 to
                 his
                 children
                 ,
                 but
                 also
                 to
                 his
                 fathers
                 Isaack
                 ,
                 &
                 and
                 Abraham
                 .
                 For
                 Exod.
                 12.
                 40.
                 it
                 is
                 said
                 ,
                 
                   The
                   abode
                   of
                   the
                   children
                   of
                   Israel
                   while
                   they
                   dwelt
                   in
                   Egypt
                   ,
                   was
                   430.
                   yeares
                   ,
                
                 which
                 cannot
                 be
                 true
                 vnlesse
                 the
                 abode
                 of
                 Abraham
                 and
                 Isaack
                 be
                 therein
                 included
                 .
                 Now
                 if
                 the
                 name
                 of
                 the
                 successour
                 may
                 be
                 giuen
                 to
                 his
                 auncestors
                 ,
                 much
                 more
                 may
                 the
                 name
                 of
                 the
                 auncestors
                 be
                 giuen
                 to
                 the
                 posteritie
                 .
              
            
          
        
         
           
           
             CHAP.
             IV.
             
          
           
             
               Of
               Religion
               .
            
          
           
             THe
             third
             Question
             concerning
             man
             ,
             as
             he
             stands
             in
             relation
             to
             God
             ,
             is
             touching
             Religion
             ,
             where
             it
             is
             demanded
             ,
             
               What
               is
               that
               Religion
               ,
               that
               is
               due
               vnto
               the
               true
               God
               ?
            
          
           
             Answ.
             The
             name
             Religion
             ,
             is
             not
             alwaies
             taken
             in
             one
             and
             the
             same
             sense
             .
             For
             sometime
             it
             is
             vsed
             ,
             to
             signifie
             the
             whole
             bodie
             of
             doctrine
             ,
             reuealed
             in
             the
             written
             word
             ,
             that
             teacheth
             and
             prescribeth
             ,
             whatsoeuer
             is
             to
             be
             beleeued
             or
             practized
             ,
             as
             necessary
             to
             saluation
             .
             Otherwhiles
             it
             is
             put
             for
             the
             inward
             vertue
             of
             the
             mind
             ,
             where
             the
             same
             doctirne
             is
             beleeued
             ,
             and
             the
             duties
             therein
             required
             ,
             practised
             ,
             and
             performed
             to
             the
             Maiestie
             of
             God.
             And
             beeing
             thus
             taken
             ,
             it
             is
             called
             by
             the
             name
             of
             Pietie
             or
             Godlinesse
             ,
             in
             the
             Scripture
             .
             And
             in
             this
             second
             sense
             I
             take
             it
             in
             this
             place
             .
          
           
             Now
             Religion
             or
             Pietie
             ,
             hath
             two
             distinct
             parts
             .
             The
             first
             ,
             is
             knowledge
             of
             God
             ;
             the
             second
             ,
             the
             worship
             of
             God.
             These
             two
             are
             notably
             
             described
             by
             Dauid
             ,
             in
             his
             last
             will
             and
             Testament
             ,
             wherein
             he
             commends
             vnto
             Salomon
             his
             sonne
             before
             all
             other
             things
             ,
             the
             care
             and
             ioue
             of
             Religion
             and
             Pietie
             ;
             the
             summe
             whereof
             ,
             he
             reduceth
             to
             these
             heades
             ;
             the
             knowledge
             of
             God
             ,
             and
             worship
             of
             God.
             1.
             
             Chron.
             28.
             9.
             
             
               And
               thou
               Salomon
               my
               sonne
               KNOWE
               thou
               the
               God
               of
               thy
               father
               ,
               and
               SERVE
               him
               with
               a
               perfect
               heart
               ,
               and
               with
               a
               willing
               mind
               .
            
          
           
             According
             to
             this
             difference
             of
             heades
             ,
             are
             the
             Questions
             concerning
             religion
             to
             be
             distinguished
             ,
             and
             these
             are
             principally
             two
             .
             First
             ,
             how
             God
             is
             to
             be
             knowne
             ,
             and
             then
             how
             he
             is
             to
             be
             worshipped
             .
          
           
             
               I.
               Question
               .
               How
               God
               is
               to
               be
               conceiued
               in
               our
               mindes
               ,
               when
               wee
               performe
               any
               seruice
               or
               worship
               vnto
               him
               ?
            
             
               FOr
               answer
               hereunto
               ,
               this
               ground
               is
               first
               to
               be
               laid
               ,
               that
               we
               must
               not
               ,
               neither
               can
               possibly
               knowe
               or
               conceiue
               God
               as
               he
               is
               in
               himselfe
               .
               For
               God
               in
               himselfe
               is
               infinite
               ,
               and
               therefore
               incomprehensible
               in
               regard
               of
               vs.
               But
               we
               are
               to
               conceiue
               him
               so
               ,
               as
               he
               hath
               &
               doth
               reveale
               himselfe
               to
               vs
               in
               his
               creatures
               ,
               principally
               in
               his
               word
               .
               The
               truth
               herof
               may
               
               appeare
               in
               this
               one
               example
               ,
               (
               to
               alleadge
               no
               more
               )
               when
               Moses
               desired
               to
               see
               the
               glory
               &
               Maiestie
               of
               God
               ,
               for
               a
               further
               confirmation
               and
               assurance
               of
               his
               calling
               ,
               answer
               was
               made
               him
               by
               God
               ,
               that
               he
               could
               not
               see
               his
               face
               ,
               but
               he
               should
               see
               his
               back
               parts
               ,
               as
               he
               passed
               by
               him
               .
               The
               meaning
               of
               this
               answer
               is
               ,
               that
               God
               would
               manifest
               his
               glorie
               vnto
               him
               by
               his
               effects
               ,
               by
               which
               as
               by
               a
               glympse
               or
               imperfect
               representation
               ,
               he
               might
               discern
               some
               part
               of
               his
               Maiestie
               ,
               so
               farre
               forth
               as
               he
               was
               able
               in
               the
               infirmitie
               of
               flesh
               and
               blood
               ,
               to
               behold
               the
               same
               .
               But
               the
               perfect
               and
               full
               sight
               thereof
               ,
               no
               creature
               was
               euer
               able
               to
               attain
               vnto
               ,
               it
               beeing
               reserued
               for
               the
               life
               to
               come
               ;
               when
               (
               &
               not
               before
               )
               they
               shall
               see
               him
               as
               he
               is
               in
               himselfe
               face
               to
               face
               .
            
             
               This
               Ground
               beeing
               laid
               ,
               the
               full
               answer
               to
               the
               Question
               I
               propound
               in
               foure
               rules
               .
            
             
               
                 I.
                 Rule
              
               .
               When
               we
               are
               to
               pray
               ,
               or
               to
               worship
               God
               ,
               we
               must
               not
               conceiue
               him
               ,
               in
               the
               forme
               of
               any
               earthly
               or
               heauenly
               ,
               bodily
               ,
               or
               spirituall
               creature
               whatsoeuer
               :
               for
               thus
               not
               to
               conceiue
               him
               ,
               is
               a
               degree
               of
               conceiuing
               him
               aright
               .
            
             
               
                 II.
                 Rule
              
               .
               God
               must
               be
               conceiued
               of
               vs
               ,
               not
               by
               his
               nature
               ,
               but
               by
               his
               attributes
               ,
               &
               works
               .
               By
               his
               attributes
               ,
               as
               that
               he
               is
               infinite
               in
               mercie
               ,
               iustice
               ,
               goodnes
               ,
               power
               ,
               &c.
               
               By
               his
               works
               of
               creation
               ,
               and
               gouernement
               of
               the
               world
               ,
               of
               redemption
               ,
               &c.
               
               Thus
               the
               Lord
               reuealed
               himselfe
               to
               Moses
               ,
               Exod.
               6.
               14.
               
               
                 I
                 AM
                 hath
                 
                 sent
                 me
                 vnto
                 you
                 :
              
               that
               is
               ,
               one
               which
               hath
               his
               beeing
               in
               himselfe
               ,
               and
               of
               himsefe
               ,
               that
               giues
               being
               to
               all
               creatures
               by
               creation
               ,
               and
               continues
               the
               same
               by
               his
               prouidence
               :
               one
               that
               giues
               a
               beeing
               and
               accomplishment
               ,
               to
               all
               his
               mercifull
               promises
               .
               When
               the
               Lord
               appeared
               to
               Moses
               ,
               he
               shewed
               not
               his
               face
               vnto
               him
               ,
               but
               passed
               by
               him
               with
               a
               voice
               ,
               The
               
               
                 Lord
                 ,
                 the
                 Lord
                 ,
                 strong
                 ,
                 mercifull
                 ,
                 and
                 gratious
                 ,
                 long
                 suffering
                 ,
                 and
                 plenteous
                 in
                 goodnes
                 and
                 truth
                 .
              
               In
               which
               place
               ,
               the
               Lord
               proclaimes
               his
               name
               ,
               by
               his
               attributes
               .
               So
               in
               the
               prophecie
               of
               Ieremie
               ,
               
                 I
                 am
                 he
                 that
                 shewes
                 mercie
                 ,
                 iudgement
                 ,
              
               
               
                 and
                 iustice
                 in
                 the
                 land
              
               .
               The
               same
               ,
               Daniel
               confesseth
               in
               his
               praier
               ,
               when
               he
               saith
               ,
               
                 O
                 Lord
                 God
                 ,
                 which
                 art
                 great
                 and
                 fearfull
                 ,
                 keeping
              
               
               
                 couenant
                 and
                 mercie
                 toward
                 thē
                 that
                 loue
                 thee
                 ,
                 &
                 keepe
                 thy
                 commandements
                 .
              
               And
               lastly
               ,
               the
               author
               to
               the
               Hebrewes
               ,
               
                 He
                 that
                 comes
                 to
                 God
                 ,
                 must
                 beleeue
                 that
                 God
                 is
                 ,
                 and
                 that
                 he
                 is
                 a
                 rewarder
              
               
               
                 of
                 them
                 that
                 seeke
                 him
              
               .
            
             
               
                 III.
                 Rule
              
               .
               God
               must
               not
               be
               conceiued
               absolutely
               ,
               that
               is
               ,
               out
               of
               the
               Trinitie
               :
               but
               as
               he
               subsisieth
               in
               the
               person
               of
               the
               Father
               ,
               Sonne
               ,
               and
               the
               Holy
               Ghost
               ,
               so
               he
               must
               be
               knowne
               and
               conceiued
               of
               vs.
               The
               auncient
               rule
               of
               the
               Church
               is
               ,
               that
               the
               vnitie
               must
               be
               worshipped
               in
               Trinitie
               ,
               and
               the
               Trinitie
               in
               Vnitie
               .
            
             
               By
               this
               doe
               the
               protestant
               Churches
               ,
               differ
               from
               all
               other
               assemblies
               of
               worshippers
               .
               The
               Turke
               conceiues
               and
               worships
               a
               God
               ,
               creator
               of
               heauen
               and
               earth
               ,
               but
               an
               abstracted
               
               God
               ,
               which
               is
               neither
               Father
               ,
               Sonne
               ,
               nor
               Holy
               Ghost
               .
               The
               Iew
               worshippeth
               God
               ,
               but
               out
               of
               Christ
               ,
               and
               therefore
               a
               feigned
               and
               Idol
               God.
               The
               Papist
               in
               word
               acknowledgeth
               and
               so
               worshippeth
               God
               ,
               but
               indeede
               makes
               God
               an
               Idol
               ,
               because
               he
               worships
               him
               not
               in
               a
               true
               but
               in
               a
               feigned
               Christ
               ,
               that
               sits
               at
               the
               right
               hand
               of
               the
               father
               in
               heauen
               ,
               and
               is
               also
               in
               the
               hands
               of
               euery
               Masse-priest
               ,
               after
               the
               words
               of
               cōsecration
               .
               But
               the
               Protestant
               knowes
               God
               as
               he
               will
               be
               knowen
               ,
               and
               consequently
               worships
               him
               as
               he
               wil
               be
               worshipped
               ,
               in
               Father
               ,
               Sonne
               ,
               and
               Holy
               Ghost
               .
            
             
               
                 IV.
                 Rule
              
               .
               When
               we
               direct
               our
               praiers
               ,
               or
               any
               worship
               to
               any
               one
               person
               ,
               we
               must
               include
               the
               rest
               in
               the
               same
               worship
               ;
               yea
               further
               ,
               we
               must
               retaine
               in
               minde
               the
               distinction
               and
               order
               of
               all
               the
               three
               persons
               ,
               without
               severing
               or
               sundring
               them
               ;
               for
               so
               they
               are
               
               named
               ,
               and
               propounded
               in
               the
               Scriptures
               .
               The
               reason
               is
               ,
               because
               as
               they
               are
               not
               seuered
               ,
               but
               conioyned
               in
               nature
               ,
               so
               they
               neither
               are
               ,
               nor
               must
               be
               seuered
               ,
               but
               conioyned
               in
               worship
               .
               For
               example
               the
               man
               that
               praies
               ,
               to
               God
               the
               Father
               for
               the
               forgiuenes
               of
               his
               sins
               ,
               must
               aske
               it
               of
               him
               for
               the
               merit
               of
               the
               sonne
               ,
               and
               by
               the
               assurance
               of
               the
               Holy
               Ghost
               .
               Againe
               ,
               he
               that
               praies
               for
               remission
               of
               his
               sinnes
               ,
               to
               God
               the
               Son
               ,
               must
               pray
               that
               he
               would
               procure
               the
               Father
               to
               graunt
               his
               pardon
               ,
               and
               withall
               assure
               it
               by
               his
               spirit
               .
               He
               also
               that
               praies
               for
               the
               same
               to
               God
               the
               Holy
               
               Ghost
               ,
               must
               pray
               that
               he
               would
               assure
               vnto
               him
               the
               remission
               of
               his
               sinnes
               ,
               from
               the
               father
               ,
               by
               ,
               and
               for
               the
               merit
               of
               the
               Sonne
               .
            
          
        
         
           
             CHAP.
             V.
             
          
           
             
               Of
               the
               second
               part
               of
               Religion
               touching
               the
               worship
               of
               God
               ,
               and
               first
               of
               the
               inward
               worship
               .
            
          
           
             
               II.
               Question
               .
               How
               God
               is
               to
               be
               worshipped
               and
               serued
               .
            
             
               FOr
               the
               full
               answer
               hereof
               ,
               we
               must
               remember
               that
               the
               worship
               of
               God
               is
               twofold
               ;
               inward
               or
               outward
               .
               Inward
               is
               the
               worship
               of
               the
               mind
               ,
               the
               heart
               ,
               the
               conscience
               ,
               will
               ,
               and
               affections
               ;
               for
               man
               by
               all
               these
               ioyntly
               and
               seuerally
               performeth
               worship
               and
               seruice
               to
               his
               creator
               .
               The
               outward
               is
               that
               worshippe
               whereby
               the
               inward
               is
               testified
               outwardly
               in
               the
               speach
               and
               actions
               .
               The
               former
               of
               these
               two
               ,
               is
               the
               spirituall
               worship
               of
               the
               inward
               man
               ,
               and
               the
               very
               ground
               and
               foundation
               of
               all
               true
               worship
               of
               God
               :
               for
               God
               is
               a
               spirit
               and
               therfore
               must
               be
               worshipped
               in
               spirit
               ,
               
               that
               is
               ,
               in
               the
               the
               minde
               ,
               conscience
               ,
               will
               ,
               and
               affections
               .
               Indeede
               all
               the
               worshippe
               of
               
               God
               is
               spirituall
               ,
               euen
               that
               which
               we
               call
               outward
               ;
               yet
               not
               of
               it selfe
               ,
               but
               by
               vertue
               of
               the
               inward
               ,
               from
               which
               it
               proceedeth
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 heades
                 of
                 Inward
                 worship
                 are
                 two
                 .
                 
                 Adoration
                 of
                 God
                 ,
                 and
                 cleaving
                 to
                 God.
                 For
                 as
                 they
                 are
                 two
                 different
                 actions
                 of
                 the
                 heart
                 ,
                 so
                 they
                 may
                 fitly
                 be
                 termed
                 two
                 distinct
                 parts
                 of
                 Gods
                 worship
                 .
                 This
                 distinction
                 is
                 in
                 some
                 part
                 propounded
                 by
                 Moses
                 ,
                 where
                 he
                 exhorteth
                 the
                 Israelites
                 ,
                 
                   to
                   feare
                   Iehovah
                   their
                
                 
                 
                   God
                   ,
                   to
                   adore
                   him
                   ,
                   to
                   cleaue
                   vnto
                   him
                   ,
                   and
                   to
                   swear
                   by
                   his
                   name
                   .
                
              
               
                 Adoration
                 ,
                 is
                 that
                 part
                 of
                 Gods
                 worship
                 ,
                 whereby
                 a
                 man
                 ,
                 vpon
                 a
                 vile
                 and
                 base
                 estimation
                 of
                 himselfe
                 ,
                 as
                 beeing
                 but
                 dust
                 and
                 ashes
                 ,
                 submits
                 &
                 subiects
                 his
                 soule
                 to
                 the
                 glorie
                 and
                 Maiestie
                 of
                 God.
                 
              
               
                 This
                 hath
                 two
                 principal
                 groundes
                 in
                 the
                 heart
                 ,
                 which
                 if
                 they
                 be
                 wanting
                 ,
                 there
                 can
                 be
                 no
                 true
                 worship
                 of
                 God.
                 The
                 first
                 is
                 Abnegation
                 or
                 deniall
                 of
                 our selues
                 ,
                 when
                 we
                 esteem
                 our selues
                 to
                 be
                 meerely
                 nothing
                 .
                 The
                 second
                 is
                 exaltation
                 ,
                 or
                 Advancemēt
                 of
                 Gods
                 maiesty
                 ,
                 aboue
                 all
                 the
                 things
                 in
                 the
                 world
                 .
                 Exāples
                 of
                 these
                 we
                 haue
                 many
                 in
                 the
                 scriptures
                 ,
                 as
                 of
                 Abraham
                 ,
                 who
                 called
                 God
                 
                   his
                   Lord
                
                 ,
                 
                 and
                 himselfe
                 
                   dust
                   and
                   ashes
                
                 :
                 of
                 the
                 Angels
                 ,
                 whome
                 in
                 a
                 vision
                 the
                 Prophet
                 sawe
                 standing
                 
                 before
                 God
                 ,
                 with
                 one
                 wing
                 couering
                 their
                 feete
                 ,
                 which
                 signified
                 the
                 abasing
                 of
                 
                 themselues
                 ;
                 and
                 with
                 another
                 couering
                 their
                 faces
                 ,
                 which
                 betokened
                 their
                 adoration
                 of
                 the
                 maiestie
                 of
                 God.
                 Of
                 Daniel
                 ,
                 when
                 he
                 confesseth
                 ,
                 
                   To
                   thee
                   ,
                   O
                   Lord
                   ,
                   belongeth
                   righteousnes
                
                 
                 
                   it selfe
                   ,
                   but
                   to
                   vs
                   shame
                   and
                   confusion
                   of
                   face
                   .
                
                 Lastly
                 ,
                 of
                 the
                 woman
                 of
                 Canaan
                 ,
                 who
                 calls
                 Christ
                 Lord
                 ,
                 and
                 her selfe
                 ,
                 
                   a
                   dogge
                
                 .
                 
              
               
                 Now
                 in
                 Adoration
                 ,
                 there
                 are
                 foure
                 Vertues
                 ;
                 Feare
                 ,
                 Obedience
                 ,
                 Patience
                 ,
                 Thankefulnesse
                 .
              
               
                 Feare
                 ,
                 is
                 a
                 great
                 part
                 of
                 the
                 worship
                 of
                 God
                 ,
                 which
                 I
                 prooue
                 by
                 two
                 places
                 laid
                 together
                 .
                 Esa.
                 29.
                 13.
                 
                 Matth.
                 15.
                 8
                 ,
                 9.
                 wherein
                 Feare
                 and
                 Worship
                 ,
                 are
                 taken
                 for
                 one
                 and
                 the
                 same
                 thing
                 :
                 for
                 that
                 which
                 Esay
                 calls
                 Feare
                 ,
                 Matthew
                 calls
                 Worship
                 .
                 Now
                 in
                 this
                 feare
                 ,
                 there
                 be
                 two
                 things
                 that
                 serue
                 to
                 distinguish
                 it
                 from
                 all
                 other
                 feares
                 .
              
               
                 First
                 ,
                 it
                 is
                 absolute
                 :
                 for
                 by
                 it
                 God
                 is
                 reuerenced
                 absolutely
                 .
                 Saint
                 Paul
                 exhorteth
                 to
                 yeelde
                 tribute
                 ,
                 feare
                 ,
                 and
                 honour
                 to
                 the
                 
                 Magistrate
                 ,
                 not
                 for
                 himselfe
                 ,
                 but
                 for
                 God
                 ,
                 whose
                 minister
                 he
                 is
                 .
                 And
                 our
                 Sauiour
                 saith
                 ,
                 
                   Feare
                   ye
                   not
                   them
                   which
                   kill
                   the
                   bodie
                   ,
                   and
                   are
                   not
                
                 
                 
                   able
                   to
                   kill
                   the
                   soule
                   ,
                   but
                   rather
                   feare
                   him
                   which
                   is
                   able
                   to
                   destroy
                   both
                   soule
                   and
                   bodie
                   in
                   hell
                   .
                
                 As
                 if
                 he
                 should
                 say
                 ,
                 I
                 allow
                 and
                 command
                 you
                 to
                 feare
                 men
                 ,
                 onely
                 for
                 God
                 ,
                 who
                 hath
                 set
                 them
                 ouer
                 you
                 ,
                 but
                 feare
                 God
                 for
                 himselfe
                 .
              
               
                 Secondly
                 ,
                 it
                 makes
                 a
                 man
                 ,
                 first
                 of
                 all
                 ,
                 to
                 feare
                 the
                 offence
                 of
                 God
                 ,
                 and
                 then
                 the
                 punishment
                 
                 and
                 iudgement
                 .
                 For
                 it
                 is
                 not
                 a
                 feare
                 of
                 the
                 offence
                 alone
                 ,
                 but
                 of
                 the
                 offence
                 and
                 punishment
                 together
                 ,
                 and
                 of
                 the
                 offence
                 in
                 the
                 first
                 place
                 :
                 Mal.
                 1.
                 6.
                 
                 
                   If
                   I
                   be
                   a
                   Lord
                   ,
                   where
                   is
                   my
                   feare
                   ?
                
                 And
                 where
                 it
                 is
                 saide
                 in
                 Matthew
                 ,
                 
                   but
                   rather
                   feare
                   him
                   that
                   is
                   able
                   to
                   cast
                   bodie
                   and
                
                 
                 
                   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
                 ?
                 If
                 it
                 be
                 said
                 ,
                 this
                 is
                 a
                 seruile
                 feare
                 ,
                 to
                 feare
                 the
                 punishment
                 ,
                 and
                 agrees
                 not
                 to
                 Gods
                 children
                 :
                 I
                 answer
                 ,
                 slauish
                 feare
                 is
                 ,
                 when
                 a
                 man
                 only
                 fears
                 the
                 punishment
                 ,
                 &
                 not
                 the
                 offence
                 of
                 God
                 ,
                 or
                 at
                 least
                 the
                 punishment
                 more
                 then
                 the
                 offence
                 .
              
               
                 The
                 second
                 vertue
                 of
                 Adoration
                 ,
                 is
                 inward
                 Obedience
                 of
                 the
                 hidden
                 man
                 of
                 the
                 heart
                 .
                 The
                 Lord
                 preferres
                 this
                 obedience
                 before
                 all
                 sacrifice
                 ,
                 1.
                 
                 Sam.
                 15.
                 22.
                 
                 This
                 standeth
                 in
                 two
                 things
                 .
                 First
                 ,
                 in
                 yeelding
                 subiection
                 of
                 the
                 Conscience
                 to
                 the
                 commaundements
                 ,
                 threatnings
                 ,
                 and
                 promises
                 of
                 God
                 ,
                 so
                 as
                 we
                 are
                 willing
                 ,
                 that
                 it
                 should
                 become
                 bound
                 vnto
                 them
                 .
                 Secondly
                 ,
                 when
                 the
                 rest
                 of
                 the
                 powers
                 of
                 the
                 soule
                 ,
                 in
                 their
                 place
                 and
                 time
                 ,
                 performe
                 obedience
                 vnto
                 God.
                 And
                 by
                 this
                 meanes
                 doe
                 we
                 bring
                 into
                 captiuitie
                 ,
                 euery
                 thought
                 vnto
                 the
                 obedience
                 of
                 Christ
                 ,
                 as
                 Paul
                 speaketh
                 ,
                 2.
                 
                 Cor.
                 10.
                 5.
                 
              
               
                 The
                 third
                 vertue
                 of
                 Adoration
                 ,
                 is
                 Patience
                 ;
                 which
                 is
                 ,
                 when
                 a
                 man
                 in
                 his
                 afflictions
                 ,
                 submitteth
                 
                 his
                 will
                 to
                 the
                 will
                 of
                 God
                 ,
                 and
                 quieteth
                 his
                 heart
                 therein
                 ,
                 because
                 God
                 sendeth
                 afflictions
                 .
                 This
                 was
                 Dauids
                 counsell
                 ,
                 
                   Be
                   silent
                   before
                   the
                   Lord
                   ,
                   and
                   alwaies
                   waite
                   vpon
                   his
                   pleasure
                   .
                
                 And
                 his
                 practise
                 ,
                 when
                 in
                 trouble
                 he
                 resigned
                 
                 himselfe
                 into
                 the
                 hands
                 of
                 God
                 ,
                 and
                 said
                 ,
                 
                   Lord
                   ,
                   if
                   I
                   please
                   thee
                   not
                   ,
                   loe
                   I
                   am
                   here
                   ,
                   doe
                   with
                   me
                   as
                   seemeth
                   good
                   in
                   thine
                   eyes
                   .
                
                 This
                 patience
                 
                 is
                 a
                 part
                 of
                 Gods
                 worship
                 ,
                 because
                 it
                 is
                 a
                 kind
                 of
                 obedience
                 .
              
               
                 The
                 fourth
                 vertue
                 of
                 Adoration
                 ,
                 is
                 Thankfulnesse
                 to
                 God
                 ,
                 which
                 shewes
                 it selfe
                 in
                 two
                 things
                 .
                 First
                 ,
                 in
                 an
                 acknowledgement
                 of
                 the
                 heart
                 ,
                 that
                 our selues
                 and
                 whatsoeuer
                 we
                 haue
                 ,
                 is
                 Gods
                 ,
                 and
                 proceedeth
                 from
                 his
                 blessing
                 alone
                 .
                 Secondly
                 ,
                 in
                 a
                 consecration
                 of
                 our
                 bodies
                 ,
                 soules
                 ,
                 liues
                 ,
                 callings
                 ,
                 and
                 labours
                 to
                 the
                 honour
                 and
                 seruice
                 of
                 God.
                 Thus
                 much
                 of
                 the
                 first
                 head
                 of
                 Inward
                 worship
                 ,
                 or
                 the
                 first
                 action
                 of
                 the
                 heart
                 ,
                 standing
                 in
                 Adoration
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 Action
                 of
                 the
                 heart
                 in
                 Inward
                 
                 worship
                 ,
                 or
                 the
                 second
                 part
                 thereof
                 ,
                 is
                 Cleauing
                 vnto
                 God.
                 Now
                 we
                 cleaue
                 vnto
                 God
                 by
                 foure
                 things
                 :
                 by
                 Faith
                 ,
                 Hope
                 ,
                 Loue
                 ,
                 and
                 inward
                 Inuocation
                 .
              
               
                 By
                 Faith
                 ,
                 I
                 meane
                 true
                 iustifying
                 faith
                 ,
                 whereby
                 we
                 rest
                 vpon
                 Gods
                 mercie
                 for
                 the
                 forgiuenes
                 of
                 our
                 sinnes
                 ,
                 and
                 life
                 euerlasting
                 :
                 and
                 vpon
                 his
                 prouidence
                 ,
                 for
                 the
                 things
                 of
                 
                 this
                 life
                 .
                 Thus
                 Abraham
                 ,
                 beeing
                 strengthened
                 in
                 this
                 faith
                 ,
                 and
                 relying
                 by
                 it
                 vpon
                 Gods
                 promises
                 made
                 vnto
                 him
                 ,
                 gaue
                 glorie
                 vnto
                 God
                 ,
                 Rom.
                 4.
                 20.
                 
                 This
                 Sauing
                 faith
                 ,
                 is
                 the
                 very
                 roote
                 ,
                 and
                 beginning
                 of
                 all
                 true
                 worship
                 .
                 For
                 Loue
                 ,
                 which
                 is
                 the
                 fulfilling
                 of
                 the
                 Law
                 ,
                 must
                 come
                 from
                 it
                 .
                 1.
                 
                 Tim.
                 1.
                 5.
                 
              
               
                 The
                 second
                 is
                 Hope
                 ,
                 which
                 followes
                 and
                 dependes
                 vpon
                 faith
                 :
                 and
                 it
                 is
                 that
                 grace
                 of
                 God
                 ,
                 whereby
                 with
                 patience
                 we
                 waite
                 the
                 Lords
                 leisure
                 ,
                 for
                 the
                 performance
                 of
                 his
                 promises
                 ,
                 especially
                 touching
                 redemption
                 ,
                 and
                 life
                 eternall
                 .
                 
                   If
                   we
                   hope
                
                 (
                 saith
                 
                   Paul
                   )
                   for
                   that
                   we
                   haue
                   not
                   ,
                   we
                   doe
                   with
                   patience
                   expect
                   it
                   ,
                
                 Rom.
                 8.
                 25.
                 
              
               
                 The
                 third
                 ,
                 is
                 Loue
                 of
                 God
                 ;
                 which
                 hath
                 two
                 effects
                 in
                 the
                 heart
                 .
                 First
                 ,
                 it
                 makes
                 the
                 heart
                 to
                 cleaue
                 vnto
                 God
                 ,
                 and
                 to
                 be
                 well
                 pleased
                 with
                 him
                 simply
                 for
                 himselfe
                 .
                 In
                 this
                 manner
                 God
                 the
                 father
                 louing
                 Christ
                 ,
                 testifieth
                 that
                 
                   he
                   was
                   well
                   pleased
                   in
                   him
                   ,
                
                 Matth.
                 3.
                 17.
                 
                 Secondly
                 ,
                 it
                 mooues
                 the
                 heart
                 to
                 seeke
                 by
                 all
                 meanes
                 possible
                 ,
                 to
                 haue
                 true
                 fellowship
                 with
                 God
                 in
                 Christ.
                 This
                 the
                 Church
                 notably
                 expresseth
                 in
                 the
                 Canticles
                 .
              
               
                 The
                 fourth
                 ,
                 is
                 Inward
                 praier
                 ,
                 or
                 Inuocation
                 of
                 the
                 heart
                 ;
                 and
                 it
                 is
                 nothing
                 els
                 ,
                 but
                 the
                 lifting
                 vp
                 of
                 the
                 heart
                 vnto
                 God
                 ,
                 according
                 to
                 his
                 will
                 ,
                 by
                 desires
                 and
                 grones
                 vnspeakable
                 .
                 Or
                 ,
                 it
                 is
                 a
                 worke
                 of
                 the
                 heart
                 ,
                 whereby
                 it
                 flies
                 vnto
                 God
                 for
                 help
                 in
                 distresse
                 ,
                 &
                 makes
                 him
                 a
                 rocke
                 of
                 defence
                 .
                 When
                 the
                 children
                 
                 of
                 Israel
                 were
                 afflicted
                 ,
                 
                   They
                   remembred
                   that
                   God
                   was
                   their
                   strength
                   ,
                   and
                   the
                   most
                   high
                   God
                   their
                   redeemer
                   ,
                
                 Psal.
                 78.
                 35.
                 
                 Of
                 this
                 kinde
                 of
                 prayer
                 Paul
                 speakes
                 ,
                 when
                 he
                 saith
                 ,
                 
                   pray
                   continually
                
                 ,
                 1.
                 
                 Thess.
                 5.
                 17.
                 
                 For
                 solemne
                 prayer
                 conceiued
                 ,
                 and
                 vttered
                 in
                 forme
                 of
                 words
                 ,
                 cannot
                 alwaies
                 be
                 vsed
                 :
                 but
                 we
                 are
                 to
                 lift
                 vp
                 our
                 hearts
                 vnto
                 God
                 ,
                 vpon
                 euery
                 occasion
                 ,
                 that
                 by
                 inward
                 and
                 holy
                 motions
                 and
                 affections
                 ,
                 they
                 may
                 be
                 (
                 as
                 it
                 were
                 )
                 knitte
                 vnto
                 him
                 .
              
               
                 Now
                 to
                 conclude
                 this
                 point
                 touching
                 Inward
                 worship
                 ,
                 we
                 must
                 remember
                 that
                 it
                 alone
                 is
                 properly
                 ,
                 simply
                 ,
                 and
                 of
                 it selfe
                 ,
                 the
                 worship
                 of
                 God
                 ;
                 and
                 the
                 Outward
                 is
                 not
                 simply
                 the
                 worship
                 of
                 God
                 ,
                 but
                 onely
                 so
                 farre
                 forth
                 as
                 it
                 is
                 quickned
                 by
                 the
                 Inward
                 ,
                 and
                 grounded
                 vpon
                 it
                 .
                 For
                 God
                 is
                 a
                 Spirit
                 ,
                 and
                 therefore
                 the
                 true
                 worship
                 that
                 is
                 done
                 vnto
                 him
                 ,
                 must
                 be
                 performed
                 in
                 spirit
                 and
                 truth
                 ,
                 Ioh.
                 4.
                 24.
                 
              
            
          
        
         
           
           
             CHAP.
             VI.
             
          
           
             
               Of
               the
               outward
               worship
               of
               God
               ,
               and
               the
               first
               head
               thereof
               ,
               Prayer
               .
            
          
           
             THus
             much
             of
             the
             Inward
             worship
             of
             God.
             The
             Outward
             is
             that
             ,
             which
             is
             performed
             by
             the
             bodie
             externally
             ,
             eitherin
             word
             or
             deede
             .
             To
             this
             belong
             many
             particulars
             ,
             which
             I
             will
             reduce
             to
             eight
             seuerall
             heads
             .
          
           
             
               I.
               Prayer
               .
            
             
               II.
               The
               hearing
               of
               the
               word
               preached
               .
            
             
               III.
               The
               vse
               of
               the
               Sacraments
               .
            
             
               IV.
               Outward
               Adoration
               .
            
             
               V.
               Confession
               .
            
             
               VI.
               An
               Oath
               .
            
             
               VII
               .
               Vowes
               .
            
             
               VIII
               .
               Fasting
               .
            
          
           
             Touching
             Praier
             conceiued
             and
             vttered
             by
             the
             voice
             ,
             there
             are
             many
             Questions
             of
             Conscience
             ;
             the
             principall
             whereof
             are
             foure
             .
          
           
             
               I.
               Question
               .
               How
               shall
               a
               man
               make
               a
               
               lawfull
               and
               acceptable
               praier
               to
               God
               ?
            
             
               Ans.
               The
               word
               of
               God
               requires
               many
               
               conditions
               in
               making
               praier
               to
               God
               :
               they
               may
               all
               be
               brought
               to
               three
               heads
               .
               Some
               of
               them
               goe
               before
               the
               making
               of
               praier
               ,
               some
               are
               to
               be
               performed
               in
               the
               act
               of
               praier
               ,
               some
               after
               praier
               is
               ended
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 Conditions
                 to
                 be
                 obserued
                 before
                 praier
                 ,
                 are
                 three
                 .
                 
              
               
                 First
                 ,
                 he
                 that
                 would
                 make
                 such
                 a
                 praier
                 as
                 God
                 may
                 be
                 pleased
                 to
                 heare
                 ,
                 must
                 repent
                 .
                 Esa.
                 1.
                 15.
                 
                 God
                 would
                 not
                 heare
                 the
                 praiers
                 of
                 the
                 Iewes
                 ,
                 because
                 their
                 
                   hands
                   were
                   full
                   of
                   blood
                
                 :
                 that
                 is
                 ,
                 because
                 they
                 had
                 not
                 repented
                 of
                 their
                 oppression
                 and
                 crueltie
                 .
                 Ioh.
                 9.
                 31.
                 
                 
                   God
                   heares
                   not
                   sinners
                
                 :
                 that
                 is
                 ,
                 such
                 as
                 liue
                 and
                 lie
                 in
                 their
                 sinnes
                 ,
                 and
                 turne
                 not
                 vnto
                 God
                 by
                 true
                 repentance
                 .
                 1.
                 
                 Ioh.
                 3.
                 22.
                 
                 
                   By
                   this
                   we
                   know
                   that
                   God
                   heares
                   our
                   prayers
                   ,
                   if
                   we
                   keepe
                   his
                   commandements
                   .
                
                 I
                 adde
                 further
                 ,
                 that
                 the
                 man
                 which
                 hath
                 before-time
                 repented
                 ,
                 must
                 againe
                 renew
                 his
                 repentance
                 ,
                 if
                 he
                 desire
                 that
                 his
                 praiers
                 should
                 be
                 accepted
                 .
                 For
                 the
                 very
                 particular
                 sinnes
                 of
                 men
                 ,
                 whereinto
                 they
                 fall
                 after
                 their
                 repentance
                 ,
                 doe
                 hinder
                 the
                 course
                 of
                 their
                 praiers
                 ,
                 from
                 hauing
                 accesse
                 vnto
                 God
                 ,
                 if
                 they
                 be
                 not
                 repented
                 of
                 .
                 And
                 for
                 this
                 cause
                 ,
                 the
                 worthie
                 men
                 of
                 God
                 the
                 Prophets
                 in
                 the
                 old
                 Testament
                 ,
                 doe
                 vsually
                 in
                 the
                 beginning
                 of
                 their
                 praiers
                 ,
                 still
                 humble
                 themselues
                 ,
                 and
                 confesse
                 their
                 sinnes
                 ;
                 as
                 we
                 may
                 see
                 in
                 the
                 example
                 of
                 Daniel
                 ,
                 chap.
                 9.
                 v.
                 
                 5
                 ,
                 6
                 ,
                 &c.
                 and
                 of
                 Ezra
                 ,
                 chap.
                 9.
                 v.
                 6.
                 &c.
                 
              
               
                 Secondly
                 ,
                 before
                 a
                 man
                 make
                 a
                 praier
                 ,
                 he
                 must
                 first
                 (
                 if
                 neede
                 require
                 )
                 be
                 reconciled
                 vnto
                 his
                 brother
                 .
                 
                   If
                   thou
                   bring
                   thy
                   gift
                   to
                   the
                   altar
                   and
                   there
                   remembrest
                   that
                   thy
                   brother
                   hath
                   ought
                   against
                   thee
                   ,
                   leaue
                   there
                   thine
                   offering
                   and
                   goe
                   thy
                   way
                   ,
                
                 first
                 be
                 recōciled
                 to
                 thy
                 brother
                 ,
                 
                   &
                   then
                   come
                   and
                   offer
                   thy
                   gift
                   ,
                
                 Matt.
                 5.
                 23.
                 
                 
                   When
                   ye
                   shall
                   stand
                   and
                   pray
                   ,
                   forgiue
                   ,
                   if
                   ye
                   haue
                   any
                   thing
                   against
                   any
                   man
                   ,
                   &c.
                
                 Mark.
                 11.
                 25.
                 
              
               
                 Thirdly
                 ,
                 he
                 that
                 is
                 to
                 pray
                 must
                 prepare
                 himselfe
                 in
                 heart
                 and
                 mind
                 ,
                 as
                 one
                 that
                 is
                 to
                 speake
                 familiarly
                 with
                 God.
                 
              
               
                 In
                 this
                 preparation
                 ,
                 foure
                 things
                 are
                 required
                 .
                 First
                 ,
                 the
                 mind
                 is
                 to
                 be
                 emptied
                 of
                 all
                 carnall
                 &
                 worldly
                 thoughts
                 .
                 Secondly
                 ,
                 there
                 must
                 be
                 in
                 the
                 minde
                 ,
                 a
                 consideration
                 of
                 the
                 things
                 to
                 be
                 asked
                 .
                 Thirdly
                 ,
                 a
                 lifting
                 vp
                 of
                 the
                 heart
                 vnto
                 the
                 Lord
                 ,
                 Psal.
                 25.
                 1.
                 
                 Fourthly
                 ,
                 the
                 heart
                 must
                 be
                 touched
                 ,
                 with
                 a
                 reuerence
                 of
                 the
                 maiestie
                 of
                 God
                 ,
                 to
                 whome
                 we
                 pray
                 .
                 Eccl.
                 5.
                 1.
                 
                 
                   Be
                   not
                   rash
                   with
                   thy
                   mouth
                   ,
                   nor
                   let
                   thy
                   heart
                   be
                   hasty
                   to
                   vtter
                   a
                   thing
                   before
                   God.
                
                 For
                 the
                 neglect
                 herof
                 ,
                 the
                 Lord
                 threatneth
                 to
                 bring
                 a
                 iudgment
                 vpon
                 the
                 Israelites
                 .
                 Esay
                 .
                 29.
                 13.
                 14.
                 
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 sort
                 of
                 Conditions
                 ,
                 are
                 those
                 that
                 are
                 required
                 in
                 praier
                 ,
                 and
                 they
                 are
                 in
                 
                 number
                 eight
                 .
              
               
                 I.
                 Euery
                 petition
                 must
                 proceed
                 from
                 a
                 liuely
                 sense
                 ,
                 and
                 feeling
                 of
                 our
                 owne
                 wants
                 ,
                 
                 and
                 of
                 our
                 spirituall
                 pouertie
                 .
                 For
                 without
                 this
                 ,
                 no
                 praier
                 can
                 be
                 earnest
                 and
                 hartie
                 ;
                 and
                 consequently
                 become
                 acceptable
                 vnto
                 God.
                 For
                 example
                 ,
                 when
                 we
                 pray
                 that
                 Gods
                 name
                 may
                 be
                 hallowed
                 ,
                 we
                 must
                 in
                 making
                 that
                 petition
                 ,
                 haue
                 in
                 our
                 harts
                 a
                 sense
                 of
                 the
                 corruption
                 of
                 our
                 nature
                 ,
                 wherby
                 we
                 are
                 prone
                 to
                 dishonour
                 the
                 name
                 of
                 God.
                 
              
               
                 II.
                 Our
                 praier
                 must
                 proceede
                 from
                 an
                 earnest
                 desire
                 of
                 that
                 grace
                 which
                 we
                 want
                 :
                 and
                 this
                 desire
                 is
                 indeede
                 praier
                 it selfe
                 .
                 Moses
                 vttering
                 neuer
                 a
                 word
                 ,
                 but
                 groning
                 in
                 the
                 spirit
                 vnto
                 God
                 ,
                 in
                 the
                 behalfe
                 of
                 the
                 Isralites
                 ,
                 is
                 said
                 ,
                 to
                 
                   crie
                   vnto
                   the
                   Lord.
                
                 Exod.
                 14.
                 15.
                 
                 
                   We
                   know
                   not
                
                 (
                 saith
                 Paul
                 )
                 
                   what
                   to
                   pray
                   as
                   we
                   ought
                   ,
                   but
                   the
                   Spirit
                   it selfe
                   maketh
                   request
                   for
                   vs
                   with
                   sights
                   ,
                   that
                   cannot
                   be
                   expressed
                   .
                
                 Rom.
                 8.
                 26.
                 
              
               
                 III.
                 The
                 petition
                 must
                 proceede
                 from
                 sauing
                 and
                 true
                 iustifying
                 faith
                 .
                 The
                 reason
                 is
                 ,
                 because
                 without
                 that
                 faith
                 ,
                 it
                 is
                 impossible
                 that
                 either
                 our
                 persons
                 ,
                 or
                 our
                 praiers
                 ,
                 or
                 any
                 other
                 action
                 we
                 doe
                 ,
                 should
                 please
                 God
                 ,
                 Heb.
                 11.
                 6.
                 
              
               
                 IV.
                 Euery
                 petition
                 must
                 be
                 grounded
                 vpon
                 the
                 word
                 of
                 God
                 ,
                 and
                 not
                 framed
                 according
                 to
                 the
                 carnall
                 conceit
                 and
                 fansie
                 of
                 mans
                 braine
                 .
                 
                   And
                   this
                   is
                   the
                   assurance
                   that
                   we
                   haue
                   in
                   him
                   ,
                   that
                   if
                   we
                   aske
                   any
                   thing
                   ACCORDING
                   TO
                   HIS
                   WILL
                   ,
                   he
                   heareth
                   vs.
                
                 1.
                 
                 Ioh.
                 5.
                 14.
                 
                 Now
                 we
                 haue
                 a
                 double
                 ground
                 of
                 our
                 praier
                 in
                 Gods
                 word
                 ;
                 a
                 commandement
                 to
                 make
                 the
                 praier
                 ,
                 either
                 generall
                 or
                 
                 particular
                 ;
                 and
                 a
                 promise
                 that
                 our
                 requests
                 shal
                 be
                 granted
                 .
              
               
                 Here
                 we
                 must
                 remember
                 two
                 rules
                 .
                 First
                 ,
                 Things
                 to
                 be
                 asked
                 are
                 either
                 spirituall
                 ,
                 or
                 temporall
                 .
                 Spirituall
                 are
                 such
                 ,
                 as
                 concerne
                 God
                 ;
                 whereof
                 some
                 are
                 more
                 necessarie
                 to
                 saluation
                 ,
                 as
                 remission
                 of
                 sinnes
                 ,
                 faith
                 ,
                 repentance
                 ,
                 and
                 such
                 like
                 :
                 some
                 are
                 lesse
                 necessarie
                 ,
                 as
                 hope
                 ,
                 ioy
                 in
                 the
                 feeling
                 of
                 Gods
                 mercie
                 in
                 distresse
                 ,
                 &c.
                 
                 Temporall
                 things
                 are
                 such
                 ,
                 as
                 belong
                 to
                 this
                 life
                 ,
                 as
                 meate
                 ,
                 drinke
                 ,
                 clothing
                 ,
                 preferment
                 ,
                 and
                 such
                 like
                 .
              
               
                 Now
                 touching
                 things
                 spirituall
                 ,
                 that
                 are
                 moore
                 necessary
                 to
                 saluation
                 ,
                 we
                 are
                 to
                 pray
                 for
                 them
                 absolutely
                 ,
                 without
                 any
                 exception
                 or
                 condition
                 .
                 But
                 for
                 things
                 lesse
                 necessary
                 to
                 saluation
                 ,
                 and
                 for
                 temporall
                 blessings
                 ,
                 we
                 must
                 aske
                 them
                 at
                 gods
                 hand
                 with
                 this
                 condition
                 ;
                 if
                 it
                 be
                 his
                 will
                 and
                 pleasure
                 ,
                 and
                 so
                 farre
                 forth
                 ,
                 as
                 he
                 in
                 his
                 wisdome
                 shall
                 iudge
                 to
                 be
                 most
                 expedient
                 for
                 vs.
                 Herein
                 we
                 must
                 follow
                 the
                 example
                 of
                 Christ
                 ,
                 who
                 in
                 his
                 agonie
                 prayed
                 to
                 his
                 father
                 to
                 take
                 that
                 cuppe
                 from
                 him
                 ,
                 yet
                 with
                 this
                 condition
                 ,
                 
                   Not
                   my
                   will
                   ,
                   but
                   thy
                   will
                   be
                   done
                   .
                
                 The
                 reason
                 is
                 this
                 :
                 Looke
                 how
                 far
                 sorth
                 God
                 commands
                 vs
                 to
                 aske
                 ,
                 and
                 promiseth
                 that
                 we
                 shall
                 receiue
                 ,
                 so
                 far
                 forth
                 are
                 we
                 warranted
                 to
                 aske
                 ,
                 and
                 may
                 hope
                 to
                 receiue
                 .
                 Now
                 God
                 commands
                 vs
                 to
                 aske
                 ,
                 and
                 promiseth
                 vs
                 the
                 first
                 sort
                 of
                 spirituall
                 things
                 ,
                 freely
                 and
                 simply
                 ,
                 without
                 any
                 condition
                 or
                 exception
                 .
                 But
                 the
                 other
                 sort
                 of
                 
                 spirituall
                 things
                 ,
                 that
                 are
                 lesse
                 necessary
                 ,
                 and
                 temporall
                 blessings
                 ,
                 he
                 promiseth
                 vs
                 with
                 condition
                 ;
                 and
                 therefore
                 in
                 like
                 sort
                 ought
                 we
                 to
                 aske
                 them
                 .
              
               
                 The
                 second
                 Rule
                 is
                 :
                 We
                 must
                 not
                 in
                 our
                 prayer
                 ;
                 bind
                 God
                 to
                 any
                 circumstances
                 of
                 time
                 ,
                 place
                 ,
                 or
                 measure
                 of
                 that
                 grace
                 ,
                 or
                 benefit
                 ,
                 which
                 we
                 aske
                 .
              
               
                 V.
                 Our
                 praiers
                 being
                 thus
                 framed
                 ,
                 (
                 as
                 hath
                 beene
                 said
                 )
                 are
                 to
                 be
                 presented
                 and
                 offered
                 to
                 God
                 alone
                 ,
                 and
                 to
                 none
                 but
                 him
                 .
                 For
                 first
                 ,
                 none
                 els
                 can
                 heare
                 all
                 men
                 ,
                 in
                 all
                 places
                 ,
                 at
                 all
                 times
                 ;
                 and
                 helpe
                 all
                 men
                 ,
                 in
                 all
                 places
                 and
                 at
                 all
                 times
                 ,
                 but
                 onely
                 he
                 .
                 Againe
                 the
                 spirit
                 of
                 God
                 makes
                 vs
                 to
                 pray
                 ,
                 and
                 in
                 prayer
                 to
                 call
                 him
                 Abba
                 ,
                 father
                 .
                 Furthermore
                 ,
                 all
                 praier
                 must
                 be
                 grounded
                 vpon
                 the
                 word
                 ;
                 wherein
                 we
                 haue
                 not
                 the
                 least
                 warrant
                 ,
                 either
                 expressely
                 setdowne
                 ,
                 or
                 by
                 consequent
                 implyed
                 ,
                 to
                 preferre
                 our
                 sutes
                 and
                 requests
                 to
                 any
                 of
                 the
                 creatures
                 .
              
               
                 VI.
                 Praier
                 is
                 to
                 be
                 presented
                 to
                 God
                 ,
                 in
                 the
                 name
                 ,
                 merit
                 ,
                 and
                 mediation
                 of
                 Christ
                 alone
                 .
                 For
                 we
                 our selues
                 are
                 not
                 worthie
                 of
                 any
                 thing
                 ,
                 but
                 shame
                 and
                 confusion
                 .
                 Therefore
                 we
                 cannot
                 pray
                 in
                 our
                 owne
                 names
                 ,
                 but
                 must
                 pray
                 onely
                 in
                 the
                 name
                 of
                 Christ.
                 Our
                 praiers
                 are
                 our
                 sacrifices
                 ,
                 and
                 Christ
                 alone
                 is
                 that
                 Altar
                 ,
                 whereon
                 we
                 must
                 offer
                 them
                 to
                 God
                 the
                 father
                 .
                 For
                 this
                 Altar
                 must
                 sanctific
                 them
                 ,
                 before
                 they
                 can
                 be
                 a
                 sacrifice
                 of
                 a
                 sweete
                 smeiling
                 sauour
                 vnto
                 God.
                 Hence
                 it
                 
                 is
                 ,
                 that
                 not
                 onely
                 our
                 petitions
                 ,
                 but
                 all
                 other
                 things
                 ,
                 as
                 Paul
                 wisheth
                 ,
                 are
                 to
                 be
                 done
                 in
                 the
                 name
                 of
                 
                   the
                   Lord
                   Iesus
                
                 ,
                 Coloss.
                 3.
                 17.
                 
                 And
                 Christ
                 himselfe
                 saith
                 ,
                 
                   Whatsoeuer
                   you
                   aske
                   the
                   Father
                
                 in
                 my
                 name
                 ,
                 
                   he
                   will
                   giue
                   it
                   you
                
                 ,
                 Ioh.
                 16.
                 23.
                 
              
               
                 VII
                 .
                 There
                 must
                 be
                 in
                 praier
                 ,
                 Instancie
                 and
                 Perseuerance
                 .
                 The
                 heart
                 must
                 be
                 instant
                 ,
                 not
                 onely
                 in
                 the
                 act
                 of
                 praier
                 ;
                 but
                 afterwards
                 till
                 the
                 thing
                 asked
                 ,
                 be
                 granted
                 .
                 This
                 Instancie
                 ,
                 is
                 commended
                 vnto
                 vs
                 in
                 the
                 parable
                 of
                 the
                 widdow
                 ,
                 and
                 the
                 vnrighteous
                 iudge
                 ,
                 Luk.
                 18.
                 1.
                 
                 Hereunto
                 the
                 Prophet
                 exhorteth
                 ,
                 when
                 he
                 saith
                 ,
                 —
                 
                   keepe
                   not
                   silence
                   ,
                   and
                   giue
                   the
                   Lord
                   no
                   rest
                   ,
                   &c.
                
                 Esa.
                 62.
                 7.
                 
                 And
                 
                   S.
                   Paul
                
                 in
                 like
                 manner
                 wisheth
                 the
                 Romanes
                 ,
                 
                   to
                   striue
                   with
                   him
                   by
                   praiers
                   to
                   God
                   for
                   him
                   ,
                
                 Rom.
                 15.
                 30.
                 
              
               
                 VIII
                 .
                 Euery
                 true
                 praier
                 ,
                 must
                 haue
                 in
                 it
                 some
                 thanksgiuing
                 vnto
                 God
                 for
                 his
                 benefits
                 .
                 
                   In
                   all
                   things
                   let
                   your
                   requests
                   be
                   shewed
                   vnto
                   God
                   ,
                   in
                   praier
                   and
                   supplication
                   ,
                
                 with
                 giuing
                 of
                 thanks
                 ,
                 Phil.
                 4.
                 6.
                 
                 Christ
                 himself
                 ,
                 gaue
                 directiō
                 touching
                 this
                 ,
                 in
                 that
                 forme
                 of
                 prayer
                 which
                 he
                 taught
                 his
                 Disciples
                 ,
                 
                   For
                   thine
                   is
                   the
                   kingdome
                   power
                   and
                   glorie
                   .
                
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 sort
                 of
                 conditions
                 ,
                 are
                 those
                 which
                 are
                 required
                 after
                 prayer
                 ;
                 and
                 they
                 are
                 
                 specially
                 two
                 .
              
               
                 The
                 first
                 is
                 ,
                 a
                 particular
                 faith
                 ,
                 whereby
                 he
                 that
                 praieth
                 ,
                 must
                 be
                 assured
                 that
                 his
                 particular
                 
                 request
                 shall
                 be
                 granted
                 .
                 Mark.
                 11.
                 24.
                 
                 
                   Whatsoeuer
                   ye
                   desire
                   when
                   ye
                   pray
                   ,
                   BELEEVE
                   that
                   ye
                   shall
                   haue
                   it
                   ,
                   and
                   it
                   shall
                   be
                   done
                   vnto
                   you
                   .
                
                 And
                 that
                 he
                 may
                 haue
                 this
                 particular
                 faith
                 ,
                 he
                 must
                 first
                 haue
                 that
                 whence
                 it
                 ariseth
                 ,
                 namly
                 ,
                 true
                 iustifying
                 faith
                 ,
                 standing
                 in
                 a
                 perswasion
                 of
                 his
                 reconciliation
                 with
                 God.
                 
              
               
                 The
                 second
                 is
                 ,
                 that
                 a
                 man
                 must
                 
                   doe
                   and
                   practise
                
                 that
                 ,
                 which
                 he
                 praies
                 for
                 ;
                 and
                 he
                 is
                 not
                 onely
                 to
                 pray
                 for
                 blessings
                 ,
                 but
                 also
                 to
                 vse
                 all
                 lawfull
                 meanes
                 that
                 he
                 can
                 ,
                 whereby
                 the
                 blessings
                 he
                 asketh
                 ,
                 may
                 be
                 obtained
                 .
                 For
                 example
                 .
                 As
                 thou
                 praiest
                 for
                 the
                 pardon
                 of
                 thy
                 sinns
                 ,
                 so
                 thou
                 must
                 leaue
                 thy
                 sinns
                 ,
                 and
                 vse
                 all
                 good
                 meanes
                 ,
                 whereby
                 the
                 same
                 may
                 be
                 mortified
                 and
                 crucified
                 .
                 And
                 the
                 like
                 is
                 to
                 be
                 done
                 in
                 all
                 other
                 things
                 ,
                 which
                 we
                 aske
                 of
                 God.
                 
              
               
                 Thus
                 we
                 haue
                 the
                 first
                 Question
                 of
                 conscience
                 resolued
                 touching
                 Praier
                 ;
                 that
                 then
                 the
                 praier
                 is
                 acceptable
                 to
                 God
                 ,
                 when
                 he
                 that
                 prayeth
                 obserueth
                 ,
                 as
                 much
                 as
                 in
                 him
                 lyeth
                 ,
                 all
                 these
                 conditions
                 before
                 ,
                 in
                 ,
                 and
                 after
                 praier
                 .
              
            
          
           
             
               II.
               Question
               .
               Whether
               may
               a
               man
               lawfully
               make
               Imprecations
               ,
               that
               
               is
               to
               say
               ,
               pray
               against
               his
               enemies
               ?
               
               and
               how
               farre
               forth
               is
               it
               lawfull
               ?
            
             
               
                 Sect.
                 1.
                 
              
               
                 For
                 answer
                 to
                 this
                 ,
                 we
                 must
                 marke
                 and
                 obserue
                 sundry
                 distinctions
                 ,
                 and
                 differences
                 .
              
               
                 First
                 ,
                 we
                 must
                 distinguish
                 betweene
                 the
                 cause
                 ,
                 and
                 the
                 person
                 that
                 defends
                 and
                 maintaines
                 the
                 cause
                 .
                 The
                 euill
                 cause
                 which
                 an
                 euil
                 man
                 defendeth
                 ,
                 is
                 to
                 be
                 condemned
                 of
                 vs
                 ;
                 &
                 wee
                 may
                 alwaies
                 ,
                 and
                 that
                 lawfully
                 ,
                 pray
                 against
                 it
                 ;
                 but
                 we
                 may
                 not
                 in
                 like
                 sort
                 ,
                 condemne
                 and
                 pray
                 against
                 his
                 person
                 .
              
               
                 Secondly
                 ,
                 we
                 must
                 distinguish
                 of
                 the
                 persons
                 of
                 our
                 enemies
                 ;
                 Some
                 be
                 priuate
                 enemies
                 ,
                 some
                 publicke
                 .
                 Priuate
                 ,
                 I
                 call
                 those
                 ,
                 which
                 be
                 enemies
                 of
                 some
                 particular
                 men
                 ,
                 and
                 are
                 against
                 them
                 ,
                 in
                 regard
                 of
                 this
                 or
                 that
                 cause
                 or
                 matter
                 ,
                 and
                 yet
                 are
                 not
                 enemies
                 of
                 God
                 ,
                 or
                 of
                 his
                 truth
                 .
                 Publike
                 are
                 those
                 ,
                 which
                 are
                 not
                 only
                 our
                 enemies
                 ,
                 but
                 the
                 enemies
                 of
                 God
                 ,
                 of
                 his
                 kingdome
                 ,
                 of
                 his
                 trueth
                 ,
                 and
                 relion
                 .
                 Now
                 we
                 may
                 not
                 pray
                 against
                 priuate
                 enemies
                 :
                 we
                 may
                 (
                 as
                 before
                 )
                 pray
                 against
                 their
                 euill
                 cause
                 ,
                 but
                 not
                 against
                 their
                 persons
                 ;
                 Math.
                 5.
                 44.
                 
                 
                   Blesse
                   them
                   that
                   curse
                   you
                   ,
                   doe
                   good
                   to
                   them
                   that
                   hate
                   you
                   ,
                   and
                   pray
                   for
                   them
                   which
                   hurt
                   you
                   and
                   persecute
                   you
                   .
                
                 And
                 we
                 are
                 commanded
                 to
                 loue
                 our
                 enemies
                 ,
                 as
                 our selues
                 .
              
               
                 Againe
                 ,
                 publicke
                 enemies
                 of
                 God
                 and
                 
                 his
                 truth
                 ,
                 are
                 also
                 of
                 two
                 sorts
                 ,
                 either
                 Curable
                 or
                 Incurable
                 .
                 Curable
                 are
                 such
                 ,
                 as
                 offend
                 of
                 ignorance
                 ,
                 or
                 some
                 other
                 humane
                 frailty
                 ,
                 so
                 as
                 there
                 is
                 some
                 hope
                 of
                 their
                 conuersion
                 ,
                 and
                 repentance
                 .
                 We
                 must
                 not
                 pray
                 against
                 the
                 persons
                 of
                 these
                 ,
                 but
                 onely
                 against
                 their
                 dealings
                 and
                 badde
                 causes
                 ,
                 and
                 pray
                 for
                 their
                 persons
                 ,
                 and
                 for
                 their
                 conuersiō
                 .
                 Thus
                 Christ
                 praied
                 for
                 those
                 that
                 crucified
                 him
                 ;
                 
                   Father
                   ,
                   forgiue
                   them
                
                 :
                 and
                 Stephē
                 ,
                 Act.
                 7.
                 for
                 them
                 that
                 stoned
                 him
                 .
                 Vncureable
                 ,
                 are
                 those
                 that
                 sinne
                 obstinately
                 ,
                 and
                 of
                 malice
                 ,
                 so
                 as
                 there
                 is
                 no
                 hope
                 of
                 their
                 amendment
                 and
                 conuersion
                 .
              
               
                 And
                 further
                 ,
                 for
                 the
                 better
                 answering
                 of
                 this
                 Question
                 ,
                 we
                 must
                 marke
                 another
                 distinction
                 .
                 There
                 are
                 two
                 sorts
                 of
                 men
                 ,
                 that
                 are
                 to
                 make
                 praier
                 vnto
                 God.
                 Some
                 that
                 haue
                 extraordinary
                 gifts
                 ,
                 as
                 the
                 Prophets
                 and
                 Apostles
                 .
                 Now
                 he
                 that
                 is
                 an
                 extraordinarie
                 man
                 ,
                 hath
                 and
                 must
                 haue
                 these
                 two
                 gifts
                 ;
                 namely
                 ,
                 first
                 a
                 spirit
                 of
                 Discerning
                 ,
                 to
                 discerne
                 and
                 iudge
                 whether
                 the
                 person
                 against
                 whome
                 he
                 praies
                 ,
                 be
                 incureable
                 or
                 no
                 :
                 and
                 secondly
                 a
                 pure
                 Zeale
                 of
                 Gods
                 honour
                 and
                 glory
                 .
                 The
                 extraordinary
                 man
                 ,
                 that
                 is
                 qualified
                 with
                 these
                 two
                 gifts
                 ,
                 may
                 pray
                 not
                 onely
                 against
                 the
                 cause
                 of
                 him
                 ,
                 that
                 is
                 an
                 enemie
                 to
                 God
                 ,
                 but
                 against
                 his
                 person
                 .
                 Thus
                 Dauid
                 did
                 ,
                 especially
                 in
                 the
                 109.
                 
                 Psal.
                 which
                 Psalme
                 is
                 full
                 of
                 terrible
                 curses
                 ,
                 against
                 his
                 particular
                 enemies
                 ,
                 and
                 typically
                 ,
                 against
                 Iudas
                 .
                 For
                 he
                 had
                 the
                 spirit
                 of
                 discerning
                 ,
                 by
                 which
                 he
                 knewe
                 
                 that
                 they
                 were
                 incurable
                 enemies
                 ,
                 and
                 a
                 pure
                 zeale
                 of
                 the
                 glorie
                 of
                 God
                 ,
                 which
                 made
                 him
                 breake
                 out
                 into
                 such
                 imprecations
                 .
                 So
                 Paul
                 praies
                 ,
                 Gal.
                 5.
                 12.
                 that
                 they
                 
                   might
                   be
                   cut
                   off
                   which
                   troubled
                   the
                   Church
                   ,
                   &c.
                
                 2.
                 
                 Tim.
                 4.
                 14.
                 he
                 praies
                 directly
                 against
                 the
                 person
                 of
                 Alexander
                 the
                 coppersmith
                 ,
                 that
                 had
                 don
                 him
                 much
                 wrong
                 ,
                 
                   The
                   Lord
                   reward
                   him
                   according
                   to
                   his
                   workes
                   .
                
                 Which
                 must
                 not
                 seeme
                 strange
                 :
                 for
                 Paul
                 had
                 in
                 that
                 imprecation
                 ;
                 the
                 Spirit
                 of
                 prophecie
                 ,
                 and
                 consequently
                 both
                 the
                 spirit
                 of
                 discerning
                 ,
                 and
                 of
                 pure
                 zeale
                 :
                 and
                 therefore
                 he
                 might
                 pray
                 against
                 him
                 as
                 he
                 did
                 .
              
               
                 But
                 for
                 Ordinarie
                 men
                 ,
                 such
                 as
                 haue
                 nothing
                 but
                 ordinarie
                 gifts
                 ,
                 and
                 want
                 the
                 spirit
                 of
                 discerning
                 ,
                 and
                 haue
                 also
                 a
                 zeale
                 mingled
                 with
                 choler
                 ,
                 stomack
                 ,
                 anger
                 ,
                 and
                 hatred
                 ;
                 they
                 may
                 vse
                 no
                 extraordinarie
                 praier
                 against
                 the
                 person
                 of
                 any
                 man.
                 All
                 that
                 they
                 may
                 doe
                 ,
                 is
                 to
                 pray
                 ,
                 that
                 God
                 would
                 restraine
                 their
                 malice
                 ,
                 hinder
                 their
                 badde
                 practises
                 ,
                 and
                 turne
                 them
                 to
                 his
                 glorie
                 ,
                 and
                 the
                 good
                 of
                 his
                 Church
                 .
                 Therefore
                 Act.
                 4.
                 29.
                 when
                 there
                 had
                 beene
                 a
                 Councell
                 holden
                 at
                 Ierusalem
                 ,
                 against
                 the
                 Apostles
                 Peter
                 ,
                 and
                 Iohn
                 ;
                 in
                 the
                 first
                 beginning
                 of
                 the
                 great
                 persecution
                 of
                 Christians
                 ,
                 in
                 the
                 primitiue
                 Church
                 ,
                 it
                 is
                 said
                 ,
                 that
                 
                   they
                   departed
                   from
                   the
                   assembly
                   ,
                   and
                   praied
                
                 together
                 with
                 the
                 rest
                 of
                 the
                 Church
                 ,
                 in
                 this
                 manner
                 ;
                 
                   And
                   now
                   ,
                   O
                   Lord
                   ,
                   behold
                   their
                   threatnings
                   ,
                   &c.
                   
                
                 Wherein
                 they
                 praied
                 not
                 against
                 the
                 Councell
                 ,
                 nor
                 against
                 the
                 men
                 that
                 sate
                 
                 in
                 counsell
                 ,
                 but
                 against
                 their
                 proceedings
                 ,
                 courses
                 ,
                 deuises
                 ,
                 and
                 threatnings
                 .
                 And
                 their
                 practise
                 ,
                 may
                 be
                 a
                 patterne
                 for
                 ordinary
                 men
                 to
                 follow
                 .
                 In
                 Luk.
                 9.
                 54.
                 the
                 Disciples
                 asking
                 our
                 Sauiour
                 Christ
                 ,
                 whether
                 they
                 should
                 call
                 
                   for
                   fire
                   from
                   heauen
                   ,
                   to
                   destroy
                   his
                   enemies
                   ,
                
                 he
                 sharply
                 reprooueth
                 them
                 ,
                 for
                 their
                 intemperate
                 heate
                 against
                 the
                 Samaritans
                 ,
                 and
                 tells
                 them
                 ,
                 that
                 they
                 had
                 not
                 that
                 extraordinarie
                 Spirit
                 ,
                 to
                 effect
                 such
                 a
                 thing
                 ,
                 because
                 they
                 were
                 but
                 ordinarie
                 men
                 .
                 Ordinarie
                 men
                 therefore
                 may
                 not
                 pray
                 against
                 the
                 persons
                 of
                 Gods
                 enemies
                 .
                 The
                 Pope
                 at
                 this
                 day
                 is
                 a
                 professed
                 enemie
                 to
                 Christ
                 ,
                 and
                 his
                 Gospel
                 ,
                 yet
                 no
                 man
                 may
                 pray
                 against
                 the
                 person
                 of
                 the
                 Pope
                 ,
                 but
                 onely
                 against
                 his
                 state
                 ,
                 kingdome
                 ,
                 and
                 regiment
                 ,
                 which
                 is
                 Antichristian
                 ;
                 whereby
                 he
                 sets
                 himselfe
                 against
                 God
                 ,
                 and
                 his
                 kingdome
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 Vpon
                 the
                 answer
                 to
                 this
                 question
                 ,
                 there
                 followeth
                 an
                 other
                 .
                 Sundrie
                 Psalmes
                 of
                 Dauid
                 are
                 Psalmes
                 of
                 imprecation
                 ,
                 wherin
                 Dauid
                 curseth
                 his
                 enemies
                 fearefully
                 ,
                 especially
                 in
                 the
                 109.
                 
                 Psalme
                 ;
                 now
                 all
                 these
                 psalmes
                 were
                 penned
                 for
                 our
                 vse
                 :
                 It
                 may
                 therefore
                 be
                 demanded
                 ,
                 how
                 we
                 may
                 vse
                 these
                 ,
                 and
                 such
                 like
                 ,
                 when
                 we
                 read
                 or
                 sing
                 them
                 ?
              
               
                 Ans.
                 I.
                 We
                 must
                 not
                 vse
                 them
                 as
                 Dauid
                 did
                 ,
                 namely
                 ,
                 as
                 praiers
                 against
                 the
                 persons
                 of
                 our
                 enemies
                 ,
                 but
                 onely
                 as
                 prophecies
                 against
                 
                 the
                 enemies
                 of
                 God
                 ,
                 wherein
                 the
                 punishment
                 of
                 incurable
                 men
                 ,
                 that
                 were
                 enemies
                 to
                 God
                 and
                 his
                 truth
                 ,
                 is
                 foretold
                 .
                 For
                 wee
                 haue
                 not
                 ,
                 as
                 Dauid
                 had
                 ,
                 an
                 extraordinarie
                 spirit
                 ,
                 or
                 a
                 pure
                 zeale
                 :
                 therefore
                 we
                 cannot
                 pray
                 as
                 he
                 did
                 .
              
               
                 II.
                 I
                 answer
                 ,
                 whereas
                 these
                 Imprecations
                 were
                 directed
                 against
                 particular
                 enemies
                 ,
                 we
                 may
                 vse
                 them
                 in
                 some
                 sort
                 as
                 praiers
                 ,
                 but
                 how
                 ?
                 as
                 generall
                 praiers
                 against
                 all
                 the
                 incureable
                 enemies
                 of
                 God
                 ,
                 not
                 against
                 any
                 particulars
                 among
                 the
                 Iewes
                 ,
                 Turkes
                 ,
                 or
                 Papists
                 .
                 As
                 therfore
                 as
                 we
                 may
                 vse
                 these
                 Imprecations
                 as
                 praiers
                 ,
                 so
                 we
                 must
                 vse
                 them
                 without
                 any
                 particular
                 application
                 ,
                 to
                 the
                 persons
                 of
                 any
                 particular
                 men
                 .
              
            
          
           
             
               
                 III.
                 Question
              
               .
               What
               be
               the
               particular
               Circumstances
               
               of
               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
                 mooued
                 ;
              
               
                 Whether
                 a
                 Voice
                 or
                 words
                 ,
                 are
                 ●o
                 be
                 vsed
                 in
                 prayer
                 ,
                 or
                 no
                 ?
              
               
                 Ans.
                 Prayer
                 is
                 either
                 Pub●cke
                 ,
                 or
                 Priuate
                 .
                 
                 In
                 publike
                 prayer
                 ,
                 a
                 forme
                 of
                 wordes
                 must
                 alwaies
                 be
                 vsed
                 ,
                 in
                 a
                 knowne
                 ,
                 plaine
                 ,
                 and
                 distinct
                 voice
                 .
                 The
                 reasons
                 are
                 these
                 .
                 First
                 ,
                 the
                 Minister
                 is
                 the
                 mouth
                 of
                 the
                 whole
                 Congregation
                 in
                 prayer
                 ,
                 as
                 he
                 is
                 the
                 mouth
                 of
                 God
                 to
                 the
                 people
                 in
                 preaching
                 .
                 Now
                 as
                 the
                 Minister
                 is
                 their
                 mouth
                 to
                 God
                 in
                 prayer
                 ,
                 so
                 the
                 people
                 must
                 giue
                 their
                 assent
                 ,
                 and
                 approbation
                 to
                 his
                 prayer
                 ,
                 by
                 the
                 word
                 ,
                 Amen
                 .
                 But
                 there
                 can
                 be
                 no
                 professed
                 and
                 publique
                 assent
                 ,
                 without
                 a
                 voice
                 .
                 Secondly
                 ,
                 God
                 is
                 the
                 Creator
                 ,
                 not
                 onely
                 of
                 the
                 soule
                 of
                 man
                 ,
                 but
                 also
                 of
                 his
                 bodie
                 ;
                 and
                 we
                 blesse
                 God
                 ,
                 not
                 onely
                 with
                 the
                 heart
                 ,
                 but
                 also
                 with
                 the
                 
                 tongue
                 :
                 therefore
                 the
                 whole
                 man
                 must
                 pray
                 in
                 publicke
                 .
              
               
                 Now
                 in
                 priuate
                 prayer
                 ,
                 made
                 in
                 priuate
                 and
                 secret
                 places
                 ,
                 by
                 priuate
                 persons
                 ,
                 the
                 Voice
                 is
                 profitable
                 ,
                 but
                 not
                 simply
                 necessarie
                 .
                 It
                 is
                 profitable
                 ,
                 because
                 it
                 stirreth
                 vp
                 the
                 affections
                 of
                 the
                 heart
                 ;
                 it
                 serueth
                 also
                 to
                 keepe
                 the
                 wandering
                 minde
                 in
                 compasse
                 ,
                 to
                 expresse
                 the
                 affection
                 ,
                 and
                 to
                 procure
                 attention
                 of
                 the
                 heart
                 to
                 the
                 prayer
                 .
                 Yet
                 it
                 is
                 not
                 simply
                 necessarie
                 .
                 For
                 a
                 man
                 is
                 not
                 bound
                 in
                 co●●cience
                 ,
                 to
                 vse
                 a
                 forme
                 of
                 wordes
                 ,
                 in
                 all
                 his
                 prayers
                 .
                 Moses
                 prayed
                 ,
                 he
                 spake
                 neuer
                 a
                 word
                 ,
                 and
                 yet
                 it
                 was
                 a
                 prayer
                 :
                 for
                 the
                 Lord
                 saies
                 vnto
                 him
                 ,
                 Exod.
                 12.
                 15.
                 
                 
                   Why
                   criest
                   thou
                
                 ?
                 Anna
                 praying
                 in
                 the
                 Temple
                 ,
                 
                   her
                   lippes
                   did
                   mooue
                   onely
                   ,
                   her
                   voice
                   was
                   not
                   heard
                   ,
                
                 and
                 yet
                 shee
                 is
                 said
                 to
                 pray
                 ,
                 1.
                 
                 Sam.
                 1.
                 13.
                 
                 Againe
                 ,
                 the
                 
                 Spirit
                 is
                 said
                 to
                 pray
                 in
                 the
                 Elect
                 ,
                 
                   with
                   groanes
                   that
                   cannot
                   be
                   vttered
                   ,
                
                 and
                 yet
                 the
                 Holy
                 Ghost
                 giues
                 them
                 the
                 name
                 of
                 prayers
                 ,
                 Rom.
                 8.
                 
                 Paul
                 biddes
                 vs
                 
                   pray
                   continually
                
                 ,
                 which
                 is
                 not
                 to
                 be
                 vnderstood
                 of
                 a
                 continuall
                 vse
                 of
                 a
                 forme
                 of
                 words
                 ,
                 but
                 of
                 the
                 groanes
                 and
                 sighes
                 of
                 the
                 heart
                 ,
                 which
                 may
                 be
                 made
                 at
                 all
                 times
                 .
              
               
                 Out
                 of
                 this
                 Question
                 ariseth
                 another
                 ;
              
               
                 Whether
                 it
                 be
                 lawfull
                 ,
                 when
                 we
                 pray
                 ,
                 to
                 read
                 a
                 set
                 Forme
                 of
                 prayer
                 ?
                 for
                 some
                 thinke
                 that
                 to
                 doe
                 so
                 ,
                 is
                 a
                 sinne
                 .
              
               
                 Ans.
                 It
                 is
                 no
                 sinne
                 ;
                 but
                 a
                 man
                 may
                 lawfully
                 ,
                 and
                 with
                 good
                 conscience
                 doe
                 it
                 .
              
               
                 Reasons
                 .
                 First
                 ,
                 the
                 Psalmes
                 of
                 Dauid
                 were
                 deliuered
                 to
                 the
                 Church
                 ,
                 to
                 be
                 vsed
                 and
                 read
                 in
                 a
                 set
                 forme
                 of
                 words
                 ,
                 and
                 yet
                 the
                 most
                 of
                 them
                 are
                 praiers
                 .
                 Secondly
                 ,
                 to
                 conceiue
                 a
                 forme
                 of
                 praier
                 ,
                 requires
                 gifts
                 of
                 memorie
                 ,
                 knowledge
                 ,
                 vtterance
                 ,
                 and
                 the
                 gifts
                 of
                 grace
                 .
                 Now
                 euery
                 child
                 and
                 seruant
                 of
                 God
                 ,
                 though
                 he
                 haue
                 an
                 honest
                 heart
                 ,
                 yet
                 hath
                 he
                 not
                 all
                 these
                 gifts
                 :
                 and
                 therefore
                 in
                 the
                 want
                 of
                 them
                 ,
                 may
                 lawfully
                 vse
                 a
                 set
                 forme
                 of
                 prayer
                 ;
                 as
                 a
                 man
                 that
                 hath
                 a
                 weake
                 backe
                 ,
                 or
                 a
                 lame
                 legge
                 ,
                 may
                 leane
                 vpon
                 a
                 crutch
                 .
              
               
                 It
                 is
                 alleadged
                 ,
                 that
                 set
                 formes
                 of
                 praier
                 ,
                 doe
                 limit
                 and
                 binde
                 the
                 Holy
                 Ghost
                 .
              
               
                 Ans.
                 If
                 we
                 had
                 a
                 perfect
                 measure
                 of
                 grace
                 ,
                 it
                 were
                 somewhat
                 ,
                 but
                 the
                 graces
                 of
                 God
                 are
                 weake
                 and
                 small
                 in
                 vs.
                 This
                 is
                 no
                 binding
                 of
                 the
                 Holy
                 Ghost
                 ,
                 but
                 a
                 helping
                 of
                 the
                 spirit
                 ,
                 which
                 is
                 weake
                 in
                 vs
                 ,
                 by
                 a
                 crutch
                 to
                 leane
                 vpon
                 :
                 
                 therefore
                 a
                 man
                 may
                 with
                 good
                 conscience
                 ,
                 vpon
                 defect
                 of
                 memory
                 and
                 vtterance
                 ,
                 &c.
                 vse
                 a
                 set
                 forme
                 of
                 prayer
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 Circumstance
                 ,
                 is
                 the
                 Gesture
                 .
                 
                 Concerning
                 which
                 it
                 is
                 demanded
                 ,
                 what
                 kind
                 of
                 gesture
                 is
                 to
                 be
                 vsed
                 in
                 praier
                 ?
                 whether
                 kneeling
                 ,
                 standing
                 ,
                 sitting
                 ,
                 or
                 the
                 holding
                 vp
                 the
                 hands
                 ,
                 or
                 head
                 to
                 heauen
                 ,
                 or
                 bowing
                 the
                 body
                 to
                 the
                 earth
                 ?
              
               
                 Answ.
                 God
                 in
                 his
                 word
                 hath
                 not
                 prescribed
                 any
                 particular
                 gesture
                 of
                 the
                 body
                 :
                 and
                 therfore
                 our
                 consciences
                 are
                 not
                 bound
                 to
                 any
                 in
                 particular
                 .
                 Besides
                 that
                 ,
                 Religion
                 stands
                 not
                 properly
                 in
                 bodily
                 actions
                 ,
                 and
                 gestures
                 .
                 Yet
                 touching
                 gesture
                 ,
                 the
                 word
                 of
                 God
                 giues
                 certaine
                 generall
                 rules
                 to
                 be
                 obserued
                 in
                 prayers
                 ,
                 both
                 publicke
                 and
                 priuate
                 .
              
               
                 In
                 Publicke
                 praier
                 ,
                 these
                 rules
                 of
                 Gesture
                 are
                 prescribed
                 .
                 First
                 ,
                 when
                 publicke
                 praier
                 is
                 made
                 in
                 the
                 congregation
                 ,
                 our
                 gesture
                 must
                 alwaies
                 be
                 comely
                 ,
                 modest
                 ,
                 &
                 decent
                 .
                 Secōdly
                 ,
                 all
                 gesture
                 vsed
                 publickely
                 ,
                 must
                 serue
                 to
                 expresse
                 ,
                 as
                 much
                 as
                 may
                 be
                 ,
                 the
                 inward
                 humility
                 of
                 the
                 hart
                 without
                 hypocrisie
                 .
                 Now
                 these
                 kinds
                 are
                 manifold
                 .
                 Some
                 concern
                 the
                 whole
                 body
                 ,
                 as
                 the
                 bowing
                 thereof
                 ,
                 the
                 casting
                 of
                 it
                 downe
                 vpon
                 the
                 ground
                 ;
                 some
                 againe
                 concerne
                 the
                 parts
                 of
                 the
                 body
                 ,
                 as
                 lifting
                 vp
                 of
                 the
                 head
                 ,
                 the
                 eies
                 ,
                 the
                 hands
                 ,
                 bowing
                 the
                 knees
                 ,
                 &c.
                 
                 Touching
                 these
                 ,
                 the
                 scripture
                 
                 hath
                 not
                 bound
                 vs
                 to
                 any
                 particulars
                 ;
                 but
                 in
                 them
                 all
                 ,
                 we
                 must
                 haue
                 regard
                 ,
                 that
                 they
                 serue
                 alway
                 to
                 expresse
                 the
                 humilitie
                 of
                 our
                 hearts
                 before
                 God.
                 Thus
                 haue
                 the
                 Holy
                 men
                 of
                 God
                 behaued
                 themselues
                 ;
                 yea
                 the
                 Holy
                 Angels
                 standing
                 before
                 the
                 Arke
                 ,
                 doe
                 couer
                 their
                 faces
                 ,
                 in
                 token
                 of
                 reuerēce
                 of
                 the
                 maiestie
                 of
                 God
                 ,
                 Esay
                 .
                 6.
                 2.
                 
                 Thirdly
                 ,
                 we
                 must
                 in
                 publicke
                 praier
                 ,
                 content
                 our selues
                 to
                 followe
                 the
                 laudable
                 fashion
                 ,
                 and
                 custome
                 of
                 that
                 particular
                 Church
                 ,
                 where
                 we
                 are
                 .
                 For
                 ,
                 to
                 decline
                 from
                 customes
                 of
                 particular
                 Churches
                 ,
                 in
                 such
                 cases
                 ,
                 often
                 causeth
                 scisme
                 and
                 dissensions
                 .
              
               
                 In
                 priuate
                 praier
                 ,
                 done
                 in
                 priuate
                 and
                 secret
                 places
                 ,
                 there
                 is
                 more
                 liberty
                 .
                 For
                 in
                 it
                 we
                 may
                 vse
                 any
                 gesture
                 ,
                 so
                 it
                 be
                 comely
                 ,
                 and
                 decent
                 ,
                 and
                 serue
                 to
                 expresse
                 the
                 inward
                 humility
                 of
                 our
                 hearts
                 .
                 An
                 auncient
                 writer
                 is
                 of
                 opinion
                 ,
                 that
                 it
                 is
                 an
                 vnreuerent
                 ,
                 and
                 vnlawfull
                 thing
                 ,
                 to
                 pray
                 sitting
                 .
                 But
                 both
                 the
                 learned
                 before
                 ,
                 in
                 ,
                 and
                 after
                 his
                 time
                 ,
                 haue
                 iudged
                 his
                 opinion
                 superstitious
                 ;
                 specially
                 considering
                 that
                 Religion
                 stands
                 not
                 in
                 the
                 outward
                 gesture
                 of
                 the
                 body
                 ,
                 and
                 it
                 skills
                 not
                 much
                 what
                 that
                 is
                 ,
                 so
                 the
                 inward
                 humility
                 of
                 a
                 syncere
                 heart
                 be
                 expressed
                 therby
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 Circumstance
                 ,
                 is
                 the
                 place
                 .
                 Where
                 
                 Question
                 is
                 made
                 ,
                 In
                 what
                 place
                 we
                 must
                 pray
                 ?
                 Answ.
                 In
                 regard
                 of
                 conscience
                 ,
                 holines
                 ,
                 
                 and
                 religion
                 ,
                 all
                 places
                 are
                 equal
                 ,
                 and
                 alike
                 in
                 the
                 New
                 Testament
                 ,
                 since
                 the
                 comming
                 of
                 Christ.
                 The
                 house
                 or
                 the
                 field
                 ,
                 is
                 as
                 holy
                 as
                 the
                 Church
                 ;
                 And
                 if
                 we
                 pray
                 in
                 either
                 of
                 them
                 ,
                 our
                 prayer
                 is
                 as
                 acceptable
                 to
                 God
                 ,
                 as
                 that
                 which
                 is
                 made
                 in
                 the
                 Church
                 .
                 For
                 now
                 the
                 daies
                 are
                 come
                 ,
                 that
                 were
                 foretold
                 by
                 the
                 Prophet
                 ,
                 wherein
                 .
                 
                   a
                   cleane
                   ,
                   offering
                
                 should
                 be
                 offered
                 to
                 God
                 
                   in
                   euery
                   place
                
                 .
                 Mal.
                 1.
                 11.
                 which
                 Paul
                 expo●…ds
                 ,
                 1.
                 
                 Tim.
                 2.
                 8.
                 of
                 pure
                 and
                 holy
                 praier
                 ,
                 offened
                 to
                 God
                 in
                 euery
                 place
                 .
                 To
                 this
                 purpose
                 ,
                 Christ
                 said
                 to
                 the
                 woman
                 of
                 Samaria
                 ,
                 Ioh.
                 4.
                 25.
                 that
                 
                   the
                   tyme
                   should
                   come
                   ,
                   when
                   they
                   〈◊〉
                   not
                   worship
                   in
                   Ierusalem
                   ,
                   or
                   in
                   Samaria
                   ,
                   but
                   the
                   true
                   worshippers
                   of
                   God
                   ,
                   should
                   worship
                   him
                   in
                   spirit
                   and
                   in
                   truth
                   ,
                
                 wheresoeuer
                 it
                 be
                 .
              
               
                 Yet
                 neuerthelesse
                 ,
                 for
                 order
                 ,
                 decency
                 ,
                 and
                 quietnes
                 sake
                 ,
                 publicke
                 prayer
                 must
                 be
                 made
                 in
                 publicke
                 places
                 ;
                 as
                 Churches
                 and
                 Chappels
                 ,
                 appointed
                 for
                 that
                 vse
                 .
                 And
                 priuate
                 praier
                 ,
                 in
                 priuate
                 houses
                 and
                 clozets
                 ,
                 Mat.
                 6.
                 5.
                 
              
               
                 Now
                 the
                 opinion
                 of
                 the
                 Papist
                 is
                 otherwise
                 :
                 For
                 he
                 thinkes
                 that
                 in
                 the
                 new
                 Testamēt
                 ,
                 hallowed
                 Churches
                 are
                 more
                 holy
                 then
                 other
                 places
                 are
                 ,
                 or
                 can
                 be
                 ;
                 and
                 doe
                 make
                 the
                 prayers
                 offered
                 to
                 God
                 in
                 them
                 ,
                 more
                 acceptable
                 to
                 him
                 then
                 in
                 any
                 other
                 ;
                 and
                 herevpon
                 they
                 teach
                 ,
                 that
                 priuate
                 men
                 must
                 pray
                 in
                 Churches
                 ,
                 and
                 priuate
                 prayers
                 must
                 be
                 made
                 in
                 Churches
                 ,
                 if
                 they
                 will
                 haue
                 them
                 heard
                 .
                 For
                 proofe
                 hereof
                 ,
                 they
                 alleadge
                 the
                 practise
                 of
                 some
                 particular
                 persons
                 in
                 the
                 
                 Scriptures
                 .
                 Of
                 Anna
                 ,
                 who
                 praied
                 priuately
                 in
                 the
                 temple
                 ,
                 Luk.
                 2.
                 37.
                 
                 Of
                 Dauid
                 ,
                 who
                 in
                 his
                 exile
                 ,
                 desired
                 greatly
                 to
                 haue
                 recourse
                 vnto
                 the
                 temple
                 .
                 And
                 of
                 Daniel
                 ,
                 who
                 is
                 saide
                 to
                 looke
                 out
                 at
                 the
                 window
                 ,
                 toward
                 the
                 temple
                 ,
                 and
                 pray
                 .
                 Dan.
                 6.
                 10.
                 
              
               
                 Answ.
                 These
                 places
                 are
                 abused
                 by
                 the
                 Popish
                 Church
                 .
                 For
                 there
                 is
                 great
                 difference
                 betweene
                 the
                 temple
                 at
                 Ierusalem
                 in
                 the
                 old
                 Testament
                 ,
                 and
                 our
                 Churches
                 in
                 the
                 new
                 .
                 That
                 was
                 built
                 by
                 particular
                 commandemēt
                 from
                 God
                 :
                 so
                 were
                 not
                 our
                 Churches
                 .
                 That
                 was
                 a
                 type
                 of
                 the
                 very
                 body
                 ,
                 and
                 manhood
                 of
                 Christ.
                 Heb.
                 9.
                 11.
                 
                 And
                 of
                 his
                 misticall
                 bodie
                 ,
                 Col.
                 2.
                 7.
                 
                 Againe
                 ,
                 the
                 Arke
                 in
                 the
                 temple
                 was
                 a
                 pledge
                 ,
                 and
                 signification
                 of
                 the
                 couenant
                 ,
                 a
                 signe
                 of
                 gods
                 presence
                 ,
                 a
                 pledge
                 of
                 his
                 mercie
                 ,
                 and
                 that
                 by
                 his
                 owne
                 appointment
                 :
                 
                 for
                 it
                 was
                 his
                 will
                 there
                 to
                 answere
                 his
                 people
                 :
                 but
                 the
                 like
                 cannot
                 be
                 shewed
                 of
                 our
                 Churches
                 or
                 Chappell
                 's
                 .
              
               
                 It
                 will
                 be
                 saide
                 ,
                 that
                 the
                 Sacrament
                 is
                 a
                 signe
                 of
                 Gods
                 presence
                 ,
                 for
                 in
                 it
                 God
                 is
                 present
                 after
                 a
                 sort
                 .
                 Ans.
                 It
                 is
                 true
                 ,
                 Christ
                 is
                 present
                 in
                 the
                 Sacrament
                 ,
                 but
                 when
                 ?
                 not
                 alwaies
                 ,
                 but
                 then
                 onely
                 when
                 the
                 Sacrament
                 is
                 administred
                 .
                 And
                 the
                 Administration
                 beeing
                 once
                 ended
                 ,
                 Christ
                 is
                 no
                 more
                 present
                 in
                 the
                 Elements
                 of
                 bread
                 and
                 wine
                 .
                 And
                 in
                 the
                 very
                 act
                 of
                 celebration
                 ,
                 he
                 is
                 not
                 carnally
                 but
                 spiritually
                 present
                 .
              
            
             
               
               
                 Sect.
                 4.
                 
              
               
                 The
                 fourth
                 Circumstance
                 ,
                 is
                 the
                 Time.
                 
                 
              
               
                 Quest.
                 What
                 are
                 the
                 times
                 ,
                 in
                 which
                 men
                 are
                 to
                 make
                 prayers
                 vnto
                 God
                 ?
              
               
                 For
                 answer
                 to
                 this
                 question
                 ,
                 it
                 is
                 first
                 to
                 be
                 considered
                 ,
                 that
                 there
                 is
                 a
                 twofold
                 manner
                 of
                 praying
                 ,
                 and
                 consequently
                 two
                 kindes
                 of
                 prayer
                 .
                 The
                 first
                 ,
                 is
                 the
                 secret
                 and
                 sudden
                 lifting
                 vp
                 of
                 the
                 heart
                 to
                 God
                 ,
                 vpon
                 the
                 present
                 occasion
                 .
                 The
                 second
                 ,
                 is
                 set
                 or
                 solemne
                 prayer
                 .
                 The
                 first
                 sort
                 of
                 praiers
                 ,
                 haue
                 of
                 auncient
                 time
                 beene
                 called
                 Eiaculations
                 ,
                 or
                 the
                 darts
                 of
                 the
                 heart
                 .
                 And
                 the
                 time
                 of
                 this
                 kind
                 of
                 prayer
                 ,
                 is
                 not
                 determined
                 ,
                 but
                 is
                 and
                 may
                 be
                 vsed
                 at
                 any
                 time
                 ,
                 without
                 exception
                 .
                 This
                 point
                 I
                 make
                 plaine
                 by
                 these
                 reasons
                 .
              
               
                 The
                 first
                 ,
                 is
                 the
                 commandement
                 of
                 God
                 ,
                 1.
                 
                 Thess.
                 5.
                 17.
                 
                 
                   Pray
                   without
                   ceasing
                
                 .
                 Eph.
                 6.
                 18.
                 
                 Pray
                 alwaies
                 ,
                 
                   with
                   all
                   manner
                   of
                   prayer
                   and
                   supplication
                
                 in
                 the
                 Spirit
                 ,
                 
                   and
                   watch
                   thereunto
                
                 with
                 all
                 perseuerance
                 —
                 
                   for
                   all
                   Saints
                
                 .
                 In
                 both
                 these
                 places
                 ,
                 by
                 praier
                 and
                 supplications
                 ,
                 Paul
                 vnderstandeth
                 the
                 sudden
                 lifting
                 vp
                 of
                 the
                 heart
                 vnto
                 God.
                 
              
               
                 Secondly
                 ,
                 whatsoeuer
                 we
                 speake
                 ,
                 thinke
                 ,
                 or
                 doe
                 ,
                 we
                 must
                 doe
                 all
                 to
                 the
                 glorie
                 of
                 God.
                 Now
                 God
                 is
                 glorified
                 ,
                 when
                 we
                 doe
                 in
                 all
                 things
                 ,
                 from
                 our
                 hearts
                 acknowledge
                 his
                 power
                 ,
                 wisdome
                 ,
                 iustice
                 ,
                 mercie
                 ,
                 prouidence
                 ,
                 and
                 goodnes
                 .
                 And
                 these
                 we
                 doe
                 acknowledge
                 ,
                 when
                 we
                 daily
                 and
                 howerly
                 lift
                 
                 vp
                 our
                 hearts
                 to
                 him
                 ,
                 in
                 petition
                 ,
                 for
                 some
                 blessings
                 ,
                 and
                 in
                 thanksgiuing
                 for
                 his
                 mercies
                 .
              
               
                 Thirdly
                 ,
                 we
                 are
                 subiect
                 to
                 innumerable
                 infirmities
                 ,
                 frailties
                 ,
                 and
                 wants
                 ,
                 so
                 as
                 we
                 cannot
                 of
                 our selues
                 ,
                 so
                 much
                 as
                 thinke
                 one
                 good
                 thought
                 ;
                 therefore
                 we
                 are
                 euery
                 day
                 and
                 hower
                 ,
                 to
                 lift
                 vp
                 our
                 hearts
                 to
                 God
                 ,
                 partly
                 in
                 praier
                 ,
                 partly
                 in
                 giuing
                 of
                 thankes
                 ,
                 that
                 he
                 would
                 make
                 a
                 daily
                 supplie
                 by
                 his
                 grace
                 .
              
               
                 Fourthly
                 ,
                 Satan
                 seekes
                 by
                 all
                 meanes
                 to
                 ouerthrow
                 our
                 soules
                 continually
                 ;
                 and
                 in
                 that
                 regard
                 it
                 behooueth
                 vs
                 alwaies
                 and
                 vpon
                 euery
                 occasion
                 ,
                 to
                 lift
                 vp
                 our
                 hearts
                 to
                 God
                 ,
                 for
                 his
                 mercifull
                 protection
                 .
              
               
                 Fiftly
                 ,
                 the
                 gift
                 of
                 faith
                 must
                 grow
                 and
                 increase
                 in
                 vs
                 day
                 by
                 day
                 .
                 And
                 the
                 meanes
                 whereby
                 it
                 groweth
                 and
                 thriueth
                 in
                 vs
                 ,
                 are
                 the
                 exercises
                 of
                 faith
                 ,
                 not
                 seldome
                 and
                 rare
                 ,
                 but
                 daily
                 and
                 continually
                 vsed
                 .
                 Now
                 of
                 all
                 the
                 exercises
                 of
                 faith
                 ,
                 none
                 is
                 more
                 exceilent
                 ,
                 then
                 Invocation
                 and
                 Thanksgiuing
                 .
              
               
                 The
                 Second
                 kinde
                 of
                 prayer
                 ,
                 is
                 set
                 and
                 solemne
                 ;
                 when
                 a
                 man
                 sets
                 himselfe
                 apart
                 ,
                 to
                 pray
                 vnto
                 God
                 vsually
                 and
                 feruently
                 :
                 or
                 ,
                 when
                 men
                 come
                 reuerently
                 and
                 solemnely
                 together
                 into
                 the
                 congregation
                 ,
                 to
                 call
                 vpon
                 the
                 name
                 of
                 the
                 Lord.
                 The
                 word
                 of
                 God
                 appoints
                 no
                 set
                 time
                 for
                 this
                 kind
                 ,
                 but
                 leaues
                 it
                 to
                 the
                 libertie
                 ,
                 wisdome
                 ,
                 and
                 discretion
                 of
                 men
                 .
                 And
                 the
                 ground
                 of
                 this
                 Libertie
                 is
                 this
                 ;
                 There
                 is
                 now
                 no
                 difference
                 betweene
                 time
                 
                 and
                 time
                 ,
                 in
                 regard
                 of
                 Conscience
                 ,
                 for
                 performing
                 the
                 worship
                 of
                 God
                 ,
                 and
                 the
                 duties
                 of
                 religion
                 ,
                 (
                 the
                 Saboth
                 onely
                 excepted
                 :
                 )
                 but
                 the
                 principall
                 and
                 onely
                 difference
                 ,
                 is
                 in
                 regard
                 of
                 outward
                 order
                 and
                 conueniencie
                 ,
                 whereby
                 one
                 time
                 may
                 be
                 thought
                 fitter
                 then
                 an
                 other
                 ,
                 and
                 that
                 must
                 be
                 discerned
                 by
                 the
                 wisdome
                 of
                 men
                 .
                 In
                 the
                 New
                 testament
                 ,
                 the
                 distinction
                 of
                 daies
                 ,
                 and
                 houres
                 ,
                 is
                 taken
                 away
                 .
                 Paul
                 was
                 afraid
                 of
                 the
                 Galatians
                 ,
                 because
                 they
                 made
                 difference
                 
                   of
                   daies
                   ,
                   times
                   ,
                   moneths
                   ,
                   and
                   yeares
                   ,
                
                 in
                 respect
                 of
                 holines
                 and
                 religion
                 ,
                 Gal.
                 4.
                 
              
               
                 By
                 this
                 doctrine
                 ,
                 we
                 may
                 see
                 what
                 to
                 iudge
                 of
                 the
                 Romane
                 religion
                 ,
                 touching
                 set
                 times
                 of
                 prayer
                 .
                 They
                 prescribe
                 certaine
                 houres
                 ,
                 which
                 they
                 tearme
                 Canonicall
                 ;
                 and
                 they
                 distinguish
                 them
                 in
                 this
                 manner
                 .
                 The
                 first
                 ,
                 they
                 call
                 the
                 Matutine
                 ,
                 before
                 the
                 sunne
                 rising
                 .
                 The
                 second
                 ,
                 the
                 Prime
                 ,
                 from
                 the
                 first
                 houre
                 of
                 the
                 day
                 ,
                 to
                 the
                 third
                 .
                 The
                 third
                 from
                 thence
                 to
                 the
                 sixt
                 hower
                 .
                 The
                 fourth
                 from
                 the
                 sixt
                 to
                 the
                 ninth
                 .
                 The
                 fift
                 from
                 the
                 ninth
                 to
                 the
                 twelfth
                 ,
                 which
                 they
                 call
                 
                   the
                   None
                
                 .
                 The
                 fixt
                 is
                 in
                 the
                 euening
                 about
                 the
                 Sunne-setting
                 .
                 The
                 seuenth
                 and
                 last
                 ,
                 is
                 after
                 the
                 Sunne-setting
                 ,
                 which
                 they
                 call
                 
                   the
                   Completorie
                
                 .
                 Now
                 in
                 these
                 seauen
                 prescribed
                 howers
                 ,
                 by
                 the
                 doctrine
                 deliuered
                 ,
                 I
                 note
                 three
                 notable
                 abuses
                 .
              
               
                 First
                 ,
                 in
                 that
                 the
                 Popish
                 Church
                 binds
                 men
                 in
                 Conscience
                 to
                 obserue
                 them
                 ,
                 vpon
                 paine
                 
                 of
                 mortall
                 sinne
                 .
                 Whereas
                 in
                 regarde
                 of
                 Conscience
                 ,
                 there
                 is
                 no
                 difference
                 of
                 times
                 .
                 Secondly
                 they
                 bind
                 the
                 Masse-priest
                 ,
                 the
                 Deacon
                 ,
                 Subdeacon
                 ,
                 and
                 the
                 Beneficed
                 man
                 onely
                 ,
                 to
                 Canonicall
                 houres
                 ,
                 whereas
                 those
                 houres
                 differ
                 not
                 from
                 others
                 in
                 regard
                 of
                 performance
                 of
                 Gods
                 worship
                 ,
                 neither
                 are
                 these
                 men
                 more
                 bound
                 to
                 pray
                 in
                 them
                 then
                 others
                 .
                 Thirdly
                 ,
                 that
                 a
                 man
                 may
                 say
                 and
                 read
                 his
                 Canonicall
                 houres
                 this
                 day
                 for
                 the
                 morrow
                 ,
                 and
                 in
                 the
                 morning
                 or
                 after
                 dinner
                 for
                 the
                 whole
                 day
                 ;
                 wherein
                 we
                 may
                 see
                 their
                 grosse
                 superstition
                 .
              
            
          
           
             
               
                 IV.
                 Question
                 touching
                 prayer
                 is
              
               ,
               How
               their
               mindes
               are
               to
               be
               pacified
               ,
               which
               are
               troubled
               by
               sundry
               accidents
               ,
               that
               fall
               out
               in
               their
               praiers
               .
            
             
               These
               Accidents
               are
               principally
               three
               .
            
             
               First
               ,
               when
               they
               should
               pray
               ,
               they
               cannot
               frame
               or
               conceiue
               a
               forme
               of
               praier
               ,
               as
               other
               men
               doe
               .
            
             
               For
               remoouing
               of
               which
               trouble
               ,
               let
               them
               remember
               this
               one
               thing
               .
               That
               the
               vnfeigned
               desire
               of
               the
               touched
               heart
               ,
               is
               a
               praier
               in
               acceptance
               before
               God
               ,
               though
               knowledge
               ,
               memorie
               ,
               and
               vtterance
               ,
               to
               frame
               and
               conceiue
               a
               forme
               of
               prayer
               in
               words
               ,
               be
               wāting
               .
               
               Ps.
               10.
               17.
               
               
                 God
                 heares
                 the
                 desire
                 of
                 the
                 poore
                 ,
              
               that
               is
               ,
               of
               humbled
               persons
               ,
               and
               them
               which
               are
               in
               distresse
               .
               Psal.
               145.
               19.
               
               
                 God
                 will
                 fulfill
                 the
                 desire
                 of
                 them
                 that
                 feare
                 hi●
                 :
                 he
                 also
                 will
                 heare
                 their
                 cry
                 and
                 will
                 saue
                 them
                 .
              
               Rom.
               8.
               26.
               
               
                 We
                 know
                 not
                 how
                 to
                 pray
                 as
                 we
                 ought
                 ,
                 but
                 the
                 Spirit
                 of
                 God
                 ,
              
               that
               is
               ,
               the
               spirit
               of
               adoption
               ,
               
                 maketh
                 requests
                 for
                 vs
                 by
                 grones
                 &
                 sighes
                 ,
                 which
                 cannot
                 be
                 vttered
                 .
              
               Where
               we
               may
               obserue
               ,
               that
               the
               prayer
               of
               the
               Holy
               Ghost
               which
               must
               needes
               be
               an
               excellent
               prayer
               ,
               is
               made
               by
               grones
               which
               cannot
               be
               vttered
               in
               words
               .
            
             
               The
               second
               Accident
               is
               ,
               that
               they
               finde
               them selues
               full
               of
               heauines
               and
               deadnes
               of
               spirit
               ,
               and
               their
               minds
               full
               of
               by-thoughts
               ,
               and
               wandting
               imaginations
               .
            
             
               This
               trouble
               may
               be
               remooued
               vpon
               this
               ground
               ;
               that
               the
               defects
               of
               our
               prayer
               shall
               neuer
               condemne
               vs
               ,
               if
               we
               be
               heartily
               displeased
               with
               our selues
               for
               the
               same
               ;
               and
               by
               prayer
               and
               other
               good
               meanes
               ,
               doe
               struggle
               and
               striue
               against
               them
               .
               Rom.
               8.
               1.
               
               
                 There
                 is
                 no
                 cōdemnation
                 to
                 them
                 that
                 be
                 in
                 Christ.
              
               In
               which
               place
               it
               is
               not
               saide
               ,
               
                 They
                 doe
                 nothing
                 worthy
                 of
                 cōdem●ation
              
               ;
               but
               thus
               ,
               
                 There
                 is
                 no
                 condemnation
                 to
                 them
                 being
                 in
                 Christ
                 ,
              
               though
               they
               deserue
               it
               neuer
               so
               much
               .
            
             
               The
               third
               accidēt
               is
               ,
               that
               though
               they
               pray
               ,
               they
               receiue
               not
               the
               fruit
               of
               their
               praiers
               .
               For
               the
               remooueall
               of
               this
               distresse
               ,
               we
               may
               consider
               these
               foure
               things
               .
            
             
               I.
               The
               man
               that
               is
               thus
               troubled
               ,
               is
               to
               
               examine
               himselfe
               ,
               whether
               he
               hath
               made
               his
               praier
               to
               God
               aright
               or
               no
               ?
               For
               if
               he
               pray
               amisse
               ,
               he
               may
               pray
               long
               ,
               and
               neuer
               be
               heard
               .
               Our
               Sauiour
               would
               not
               grant
               the
               request
               of
               the
               sonns
               of
               Zebedeus
               ,
               because
               they
               asked
               they
               knew
               not
               what
               .
               Matt.
               20.
               22.
               
               Iam.
               4.
               3.
               
               
                 Ye
                 aske
                 &
                 receiue
                 not
                 ,
                 because
                 ye
                 aske
                 amisse
                 ,
              
               that
               ye
               might
               consume
               it
               on
               your
               lusts
               .
               Paul
               prayed
               three
               times
               ,
               and
               had
               the
               repulse
               ,
               because
               he
               asked
               things
               inconuenient
               for
               him
               to
               receiue
               :
               therefore
               answere
               was
               made
               ,
               
                 My
                 grace
                 is
                 sufficient
                 for
                 thee
                 ,
              
               2.
               
               Cor.
               12.
               
               The
               man
               therefore
               that
               would
               make
               a
               praier
               aright
               ,
               must
               haue
               respect
               vnto
               the
               matter
               and
               forme
               thereof
               ,
               as
               also
               to
               the
               disposition
               of
               his
               owne
               heart
               .
               If
               he
               faile
               in
               any
               of
               these
               ,
               then
               God
               will
               not
               heare
               ;
               or
               if
               he
               doth
               ,
               he
               heares
               in
               iustice
               .
            
             
               II.
               Though
               men
               make
               lawfull
               praiers
               vnto
               God
               ,
               &
               aske
               things
               that
               are
               to
               be
               asked
               ,
               and
               which
               God
               will
               grant
               ,
               yet
               God
               will
               sometime
               deserre
               the
               accomplishment
               of
               their
               praiers
               ,
               and
               not
               giue
               eare
               vnto
               them
               at
               the
               first
               .
               Dauid
               prayed
               night
               and
               day
               ,
               and
               yet
               was
               not
               heard
               .
               Psalm
               .
               22.
               2.
               
               Againe
               ,
               
                 his
                 eies
                 failed
                 ,
                 his
                 throat
                 was
                 drie
                 ,
                 while
                 he
                 waited
                 for
                 his
                 God
                 by
                 prayer
                 ,
              
               Psal.
               69.
               3.
               
               The
               Angel
               Gabriel
               said
               to
               Zacharie
               ,
               Luk.
               1.
               13.
               
               
                 Thy
                 prayer
                 is
                 heard
              
               .
               Now
               in
               all
               likelihood
               ,
               that
               prayer
               of
               Zacharie
               was
               made
               long
               before
               ,
               euen
               in
               his
               youth
               ,
               yet
               it
               was
               not
               granted
               him
               till
               he
               was
               olde
               .
            
             
             
               The
               Lord
               deferres
               the
               graunt
               of
               our
               requests
               vpon
               good
               reason
               .
               For
               hereby
               he
               stirreth
               vp
               the
               dulnes
               of
               our
               hearts
               ,
               and
               quickeneth
               our
               faith
               and
               hope
               .
               Againe
               ,
               he
               makes
               vs
               when
               we
               enioy
               the
               blessings
               desired
               ,
               to
               haue
               them
               in
               higher
               estimation
               ,
               and
               to
               be
               more
               thankefull
               vnto
               him
               ;
               yea
               in
               the
               want
               thereof
               ,
               to
               striue
               the
               more
               earnestly
               with
               him
               by
               praier
               for
               them
               .
               The
               woman
               of
               Canaan
               ,
               was
               repulsed
               and
               called
               a
               dogge
               ,
               by
               our
               Sauiour
               Christ
               ,
               not
               for
               that
               he
               intended
               to
               reiect
               her
               prayer
               ,
               but
               to
               stirre
               vp
               her
               faith
               ,
               to
               make
               her
               more
               earnest
               in
               asking
               ;
               as
               also
               more
               thankefull
               for
               the
               benefit
               ,
               when
               shee
               had
               receiued
               it
               .
            
             
               III.
               The
               Lord
               vseth
               to
               graunt
               our
               petitions
               ,
               two
               manner
               of
               waies
               .
               First
               ,
               by
               giuing
               the
               very
               thing
               we
               aske
               ;
               Secondly
               ,
               by
               giuing
               something
               answerable
               therto
               ,
               when
               he
               grāteth
               not
               the
               thing
               it selfe
               .
               Thus
               
                 Christ
                 was
                 heard
                 in
                 that
                 ,
                 which
                 he
                 feared
                 .
              
               Heb.
               5.
               7.
               
               He
               prayed
               to
               be
               deliuered
               from
               that
               cuppe
               ,
               which
               notwithstāding
               he
               drank
               of
               :
               How
               thē
               was
               he
               heard
               ?
               Though
               he
               had
               not
               that
               which
               he
               asked
               ,
               yet
               God
               granted
               him
               the
               thing
               which
               was
               proportionable
               to
               his
               request
               ,
               namely
               ,
               strength
               and
               power
               ,
               whereby
               he
               was
               inabled
               to
               ouercome
               the
               woefull
               pangs
               of
               that
               death
               .
            
             
               IV.
               We
               must
               thinke
               this
               sufficient
               ,
               that
               we
               can
               ,
               and
               doe
               pray
               vnto
               God
               ,
               though
               we
               neuer
               haue
               any
               request
               ,
               in
               this
               world
               graunted
               .
               
               For
               by
               whose
               grace
               haue
               we
               alwaies
               continued
               in
               praier
               ,
               but
               by
               the
               gift
               and
               grace
               of
               God
               ?
               Paul
               in
               the
               like
               case
               ,
               was
               answered
               by
               God
               ,
               
                 My
                 grace
                 is
                 sufficient
                 for
                 thee
                 :
              
               that
               is
               ,
               thine
               infirmitie
               shall
               not
               be
               remooued
               ;
               content
               thy selfe
               in
               this
               ,
               that
               thou
               art
               in
               my
               fauour
               ,
               and
               hast
               receiued
               my
               grace
               ,
               by
               which
               thou
               doest
               withstand
               this
               Temptation
               .
               To
               this
               purpose
               S.
               Iohn
               saith
               ,
               
                 If
                 we
                 know
                 that
                 he
                 heareth
                 vs
                 ,
                 whatsoeuer
                 we
                 aske
                 ,
                 we
                 know
                 that
                 we
                 haue
                 the
                 petitions
                 graunted
                 which
                 we
                 desired
                 of
                 him
                 ,
              
               1.
               
               Ioh.
               5.
               15.
               
               His
               meaning
               is
               ,
               if
               we
               can
               perceiue
               ,
               and
               discerne
               that
               God
               listneth
               to
               our
               praiers
               ;
               hereby
               we
               may
               assure
               our selues
               that
               he
               graunts
               our
               requests
               .
               Now
               by
               this
               we
               may
               perceiue
               that
               he
               doth
               listen
               ,
               and
               giue
               eare
               to
               vs
               ,
               because
               the
               grace
               whereby
               we
               pray
               ,
               is
               from
               him
               alone
               .
            
          
        
         
           
           
             CHAP.
             VII
             .
          
           
             
               Of
               the
               second
               head
               of
               Gods
               worship
               ,
               the
               hearing
               of
               the
               word
               preached
               .
            
          
           
             THus
             much
             touching
             the
             first
             head
             of
             Outward
             worship
             ,
             namely
             ,
             Prayer
             .
             Nowe
             followes
             the
             next
             ,
             which
             is
             the
             
               Hearing
               of
               the
               Word
               preached
            
             .
          
           
             The
             Questions
             concerning
             this
             point
             ,
             are
             of
             two
             sorts
             .
             Some
             concerne
             the
             Preachers
             of
             the
             word
             ,
             and
             some
             the
             Hearers
             .
             The
             first
             sort
             I
             omit
             ,
             and
             reserue
             them
             ,
             to
             a
             more
             proper
             place
             .
          
           
             For
             the
             second
             sort
             ,
             concerning
             Hearers
             ,
             one
             Question
             may
             be
             mooued
             ;
          
           
             
               How
               any
               man
               may
               profitably
               ,
               to
               his
               owne
               comfort
               and
               saluation
               ,
               heare
               the
               word
               of
               God
               ?
            
             
               The
               necessitie
               of
               this
               Question
               appeares
               ,
               by
               that
               speciall
               Caueat
               ,
               giuen
               by
               our
               Sauiour
               Christ
               ,
               Luk.
               8.
               18.
               
               
                 Take
                 heede
                 how
                 ye
                 heare
              
               .
            
             
               Ans.
               To
               the
               profitable
               hearing
               of
               Gods
               word
               ,
               three
               things
               are
               required
               ;
               Preparation
               
               before
               we
               heare
               ,
               a
               Right
               disposition
               in
               hearing
               ,
               and
               Duties
               to
               be
               practised
               afterward
               .
            
             
               I.
               In
               Preparation
               ,
               sundrie
               Rules
               of
               direction
               are
               to
               be
               obserued
               .
            
             
               First
               Rule
               .
               
                 We
                 must
                 be
                 swift
                 to
                 heare
                 ,
              
               Iam.
               1.
               19.
               
               And
               this
               we
               shall
               doe
               ,
               by
               disburdening
               our selues
               of
               all
               impediments
               ,
               which
               may
               hinder
               the
               effectuall
               hearing
               of
               the
               word
               .
               These
               Impediments
               are
               especially
               three
               ;
               all
               which
               are
               named
               by
               the
               Apostle
               Iames
               ,
               together
               with
               their
               seuerall
               remedies
               .
            
             
               The
               first
               ,
               is
               Presumption
               ;
               when
               the
               hearer
               presumes
               of
               his
               wisdome
               ,
               knowledge
               ,
               and
               abilitie
               to
               teach
               ,
               (
               if
               neede
               were
               )
               his
               teachers
               .
               The
               remedie
               hereof
               is
               ,
               
                 to
                 be
                 slowe
                 to
                 speake
              
               :
               that
               is
               ,
               not
               to
               presume
               of
               our
               owne
               gifts
               ,
               thinking
               our selues
               better
               able
               to
               teach
               others
               ,
               then
               to
               be
               taught
               by
               them
               .
               For
               so
               the
               Apostle
               afterwardes
               expoundes
               himselfe
               ,
               when
               he
               saith
               ,
               
                 My
                 brethren
                 ,
                 be
                 not
                 many
                 masters
                 ,
              
               Iam.
               3.
               1.
               let
               not
               priuate
               persons
               take
               vpon
               them
               to
               become
               instructers
               of
               other
               men
               ;
               but
               as
               Paul
               saith
               ,
               1.
               
               Cor.
               3.
               18.
               
               
                 If
                 any
                 man
                 among
                 you
                 seeme
                 to
                 be
                 wise
                 ,
                 let
                 him
                 be
                 a
                 foole
                 ,
                 that
                 he
                 may
                 be
                 wise
                 :
              
               that
               is
               ,
               let
               him
               be
               willing
               to
               learne
               ,
               euen
               of
               his
               inferiours
               .
               And
               in
               this
               regard
               ,
               let
               him
               follow
               the
               practise
               of
               Naaman
               ,
               who
               submitted
               himselfe
               to
               the
               aduise
               and
               counsell
               of
               his
               maide
               .
            
             
               The
               second
               Impediment
               ,
               is
               
                 troubled
                 affections
              
               ,
               specially
               rash
               anger
               ,
               either
               against
               the
               
               Teacher
               ,
               or
               others
               .
               The
               remedie
               of
               this
               also
               is
               laid
               downe
               ,
               in
               the
               place
               before
               alleadged
               ,
               
                 Be
                 slow
                 to
                 wrath
              
               ,
               v.
               19.
               
               The
               third
               is
               ,
               superfluitie
               of
               malitiousnes
               ,
               that
               is
               ,
               the
               abundance
               of
               euill
               corruptions
               and
               sinnes
               ;
               which
               hearers
               shall
               by
               experience
               find
               in
               their
               owne
               hearts
               and
               liues
               .
               This
               Impediment
               hath
               many
               branches
               ,
               principally
               three
               .
               1.
               
               Hardnes
               of
               heart
               ,
               noted
               by
               the
               stonie
               ground
               ,
               in
               the
               parable
               of
               the
               lower
               ,
               Matth.
               13.
               20.
               2.
               
               The
               Cares
               of
               the
               world
               ,
               signified
               by
               the
               thornie
               ground
               ,
               v.
               22.
               3.
               
               The
               itching
               eare
               ,
               2.
               
               Tim.
               4.
               3.
               when
               a
               man
               will
               heare
               no
               other
               doctrine
               ,
               but
               that
               which
               is
               sutable
               to
               his
               corrupt
               nature
               ;
               not
               beeing
               willing
               to
               frame
               his
               heart
               to
               the
               word
               ,
               but
               to
               haue
               the
               word
               framed
               to
               his
               wicked
               heart
               .
            
             
               The
               remedies
               of
               this
               Impediment
               ,
               are
               these
               .
               First
               ,
               euery
               hearer
               of
               the
               word
               ,
               must
               
                 lay
                 apart
                 all
                 supersluitie
                 of
                 malitiousnes
                 ,
              
               that
               is
               ,
               cut
               off
               ,
               as
               much
               as
               in
               him
               lieth
               ,
               all
               corruptions
               both
               of
               heart
               and
               life
               .
               Hence
               it
               is
               ,
               that
               God
               speaketh
               thus
               to
               the
               wicked
               man
               ,
               Psal.
               50.
               16.
               
               
                 What
                 hast
                 thou
                 to
                 doe
                 ,
                 to
                 take
                 my
                 word
                 in
                 thy
                 mouth
                 ,
                 seeing
                 thou
                 hatest
                 to
                 be
                 reformed
                 ,
                 and
                 hast
                 cast
                 my
                 words
                 behinde
                 thee
                 ?
              
               To
               this
               purpose
               ,
               the
               Prophet
               Ieremie
               exhorteth
               the
               Iewes
               ,
               to
               be
               
                 circumcised
                 to
                 the
                 Lord
                 ,
                 and
                 to
                 take
                 away
                 the
                 foreskinnes
                 of
                 their
                 hearts
                 ,
                 &c.
                 
              
               Ier.
               4.
               4.
               
               And
               Moses
               by
               Gods
               commandement
               ,
               was
               
                 to
                 sanctifie
                 the
                 people
                 three
                 daies
              
               before
               they
               came
               to
               heare
               the
               Law
               deliuered
               by
               
               himselfe
               in
               Mount
               Sinai
               ,
               Exod.
               19.
               11.
               
               Again
               ,
               euery
               man
               will
               and
               ought
               to
               haue
               a
               care
               ,
               to
               prepare
               himselfe
               more
               or
               lesse
               ,
               to
               the
               receiuing
               of
               the
               Lords
               Supper
               :
               which
               dutie
               is
               as
               well
               to
               be
               performed
               ,
               before
               the
               hearing
               of
               the
               word
               ,
               considering
               that
               in
               substance
               it
               differeth
               not
               from
               the
               Sacraments
               ,
               they
               beeing
               the
               visible
               ,
               and
               preaching
               the
               audible
               voice
               of
               God.
               Secondly
               ,
               euery
               hearer
               must
               
                 receiue
                 the
                 word
                 with
                 meekenes
              
               ,
               that
               is
               ,
               with
               quietnes
               subiect
               himselfe
               to
               the
               word
               of
               God
               ,
               in
               all
               things
               .
               Esa.
               57.
               15.
               
               
                 I
                 dwell
                 with
                 him
                 ,
                 that
                 is
                 of
                 an
                 humble
                 spirit
                 ,
                 to
                 reuiue
                 the
                 spirit
                 of
                 the
                 humble
                 ,
                 &c.
                 
              
            
             
               The
               second
               Rule
               of
               Preparation
               .
               Wee
               must
               lift
               vp
               our
               hearts
               in
               praier
               to
               God
               ,
               that
               he
               would
               giue
               vs
               the
               Hearing
               eare
               .
               This
               hearing
               eare
               ,
               is
               a
               gift
               of
               God
               ,
               inabling
               the
               heart
               ,
               when
               it
               heareth
               ,
               to
               conceiue
               and
               vnderstand
               the
               doctrine
               taught
               ,
               and
               to
               yeeld
               obedience
               thereunto
               .
            
             
               The
               third
               Rule
               .
               The
               hearer
               must
               in
               hearing
               ,
               set
               himselfe
               in
               the
               presence
               of
               God.
               
                 Now
                 therefore
              
               (
               saith
               Cornelius
               to
               Peter
               ,
               Act.
               10.
               33.
               
               )
               
                 are
                 we
                 all
                 here
                 present
                 before
                 God
                 ,
                 to
                 heare
                 all
                 things
                 commanded
                 thee
                 of
                 God.
              
               The
               reason
               is
               ,
               because
               God
               is
               alwaies
               in
               the
               congregation
               where
               the
               word
               is
               preached
               .
            
             
               II.
               The
               second
               thing
               required
               to
               profitable
               hearing
               ,
               is
               
                 a
                 right
                 disposition
              
               .
               Wherein
               two
               rules
               are
               to
               be
               obserued
               .
            
             
               First
               ,
               when
               the
               word
               of
               God
               is
               in
               deliuering
               ,
               
               euery
               hearer
               must
               heare
               with
               iudgment
               .
               But
               some
               will
               say
               ,
               many
               preachers
               bewray
               faults
               and
               infirmities
               in
               their
               preaching
               .
               To
               this
               Paul
               answereth
               notwithstanding
               ,
               
                 Despise
                 not
                 prophecie
              
               ,
               1.
               
               Thess.
               5.
               20.
               
               Yea
               but
               what
               if
               they
               deliuer
               vntruthes
               ?
               Paul
               answeres
               againe
               ,
               in
               the
               next
               verse
               ,
               
                 Try
                 all
                 things
                 ,
                 and
                 keep
                 that
                 which
                 is
                 good
                 :
              
               and
               Saint
               Iohn
               to
               the
               like
               purpose
               ,
               1.
               
               Ioh.
               4.
               1.
               
               
                 Beleeue
                 not
                 euery
                 spirit
                 ,
                 but
                 try
                 the
                 spirits
                 whether
                 they
                 be
                 of
                 God.
                 
              
            
             
               Her●…
               by
               the
               way
               ,
               we
               must
               remember
               one
               cau●at
               .
               There
               be
               three
               kinds
               of
               iudgement
               .
               The
               one
               is
               a
               priuate
               ,
               wherby
               euery
               priuate
               person
               may
               iudge
               of
               the
               doctrine
               which
               is
               taught
               :
               For
               he
               must
               not
               heare
               ,
               hand
               ouer-head
               ,
               but
               iudge
               of
               that
               which
               he
               heareth
               .
               Of
               this
               Saint
               Paul
               speaks
               to
               the
               Corinths
               ,
               
                 Iudge
                 ye
                 what
                 I
                 say
              
               .
               1.
               
               Cor.
               10.
               15.
               
               The
               second
               is
               ,
               the
               iudgement
               of
               the
               Prophet
               or
               minister
               :
               And
               this
               is
               a
               surer
               kind
               of
               iudgement
               then
               the
               former
               ,
               proceeding
               from
               a
               greater
               measure
               of
               Gods
               grace
               .
               The
               third
               is
               the
               iudgement
               of
               the
               Holy
               Ghost
               in
               scripture
               ;
               and
               this
               is
               soueraigne
               and
               absolute
               .
               For
               the
               Holy
               Ghost
               iudgeth
               all
               ,
               and
               is
               iudged
               of
               none
               .
               These
               three
               kinds
               of
               iudgment
               are
               set
               in
               this
               order
               .
               The
               first
               depends
               vpon
               the
               second
               ,
               the
               second
               vpon
               the
               third
               ,
               and
               the
               third
               is
               absolute
               and
               iudged
               of
               none
               .
            
             
               Vpon
               this
               caueat
               ,
               two
               things
               doe
               follow
               ;
               First
               ,
               that
               a
               priuate
               hearer
               ,
               though
               he
               may
               iudge
               of
               doctrine
               deliuered
               ,
               yet
               he
               may
               not
               
               censure
               the
               Teacher
               ,
               or
               his
               ministrie
               .
               Ministers
               are
               to
               be
               iudged
               ;
               but
               their
               spirit
               is
               not
               subiect
               to
               euery
               priuate
               man
               ;
               but
               to
               the
               prophets
               .
               For
               the
               spirit
               of
               the
               prophet
               ;
               that
               is
               ,
               the
               doctrine
               which
               the
               prophets
               bring
               ,
               beeing
               inspired
               by
               the
               Holy
               Ghost
               ,
               is
               subiect
               to
               the
               Prophets
               .
               1.
               
               Cor.
               14.
               32.
               
               Secondly
               ,
               a
               priuate
               man
               ,
               is
               not
               to
               publish
               or
               broach
               any
               point
               of
               doctrine
               ,
               but
               that
               which
               is
               plainly
               propounded
               in
               the
               word
               ,
               and
               taught
               by
               the
               ministers
               thereof
               .
               This
               is
               a
               necessarie
               rule
               ;
               and
               the
               want
               of
               obseruation
               thereof
               ,
               is
               the
               cause
               of
               many
               scismes
               and
               haeresies
               in
               the
               Church
               .
               The
               Lord
               commands
               the
               people
               ,
               Mal.
               2.
               7.
               
                 to
                 require
                 the
                 law
                 at
                 the
                 mouth
                 of
                 the
                 priest
              
               in
               all
               maine
               points
               of
               faith
               and
               manners
               .
            
             
               The
               second
               Rule
               to
               be
               obserued
               in
               hearing
               .
               Euery
               hearer
               must
               haue
               care
               that
               the
               word
               of
               God
               be
               rooted
               ,
               and
               grounded
               in
               his
               heart
               ,
               like
               good
               feede
               ,
               in
               good
               ground
               :
               which
               Saint
               Iames
               expresseth
               ,
               Iam.
               1.
               21.
               
               
                 Receiue
                 with
                 meekenes
                 the
                 ingrafted
                 word
                 .
              
               Here
               generally
               it
               is
               to
               be
               remembred
               ,
               that
               not
               onely
               ignorant
               people
               ,
               but
               euen
               the
               most
               learned
               ,
               ought
               to
               be
               hearers
               of
               the
               word
               preached
               .
               For
               the
               preaching
               thereof
               serues
               not
               onely
               for
               the
               increasing
               of
               knowledge
               ,
               but
               also
               for
               the
               reformation
               of
               the
               affection
               ,
               which
               may
               be
               inordinate
               ,
               where
               knowledge
               doth
               abound
               .
            
             
               Now
               for
               the
               rooting
               of
               the
               word
               of
               God
               in
               our
               hearts
               ,
               sundry
               things
               are
               required
               .
            
             
             
               First
               ,
               a
               true
               &
               right
               vnderstanding
               therof
               .
            
             
               Secondly
               ,
               it
               must
               be
               mingled
               with
               faith
               ,
               Heb.
               4.
               1.
               
               For
               the
               word
               is
               as
               wine
               ,
               or
               water
               of
               life
               :
               our
               faith
               is
               the
               sugar
               that
               sweetneth
               it
               ,
               and
               giues
               it
               a
               pleasant
               relish
               .
               The
               word
               therfore
               must
               be
               tempered
               ,
               and
               mixed
               with
               our
               saith
               ,
               that
               it
               may
               become
               profitable
               vnto
               vs.
               Now
               in
               this
               mixture
               ,
               there
               is
               required
               a
               double
               faith
               ;
               the
               first
               generall
               ,
               whereby
               we
               beleeue
               the
               doctrine
               deliuered
               to
               be
               true
               ,
               so
               as
               we
               neuer
               call
               the
               same
               into
               question
               ;
               
                 Our
                 Gospell
                 to
                 you
              
               (
               saith
               Paul
               )
               
                 was
                 in
                 much
                 assurance
              
               ,
               1.
               
               Thess.
               1.
               5.
               
               The
               second
               special
               ,
               whereby
               we
               apply
               the
               word
               preached
               vnto
               our selues
               ,
               for
               the
               humbling
               and
               comforting
               of
               our
               hearts
               .
            
             
               Thirdly
               ,
               we
               must
               labour
               to
               be
               affected
               with
               the
               word
               .
               Thus
               Iosiah
               his
               heart
               is
               said
               to
               melt
               at
               the
               reading
               of
               the
               law
               ,
               2.
               
               Chro.
               34.
               27.
               
               And
               the
               people
               reioyced
               greatly
               ,
               because
               they
               vnderstood
               the
               word
               which
               the
               Leuites
               had
               taught
               them
               .
               Neh.
               8.
               12.
               
               The
               hearts
               of
               the
               two
               disciples
               that
               went
               to
               Emmaus
               ,
               burned
               within
               them
               when
               Christ
               opened
               vnto
               them
               the
               scriptures
               ,
               Luc.
               24.
               32.
               
               And
               the
               Iewes
               at
               Peters
               sermon
               ,
               were
               pricked
               in
               their
               hearts
               ,
               and
               said
               ,
               
                 Men
                 ,
                 and
                 brethren
                 ,
                 what
                 shall
                 we
                 doe
                 ?
              
               Act.
               2.
               37.
               
            
             
               Fourthly
               ,
               the
               word
               of
               God
               must
               dwell
               plenteously
               in
               vs
               ,
               Coll.
               3.
               16.
               
               This
               is
               doth
               ,
               when
               it
               rules
               ,
               and
               beares
               the
               greatest
               sway
               in
               the
               heart
               ,
               and
               is
               not
               ouerruled
               by
               any
               corrupt
               
               affection
               .
            
             
               III.
               The
               duties
               to
               be
               performed
               after
               hearing
               ,
               are
               these
               .
            
             
               First
               ,
               the
               doctrine
               deliuered
               ,
               must
               be
               treasured
               vp
               in
               the
               heart
               ,
               and
               practised
               in
               life
               .
               Psal.
               119.
               11.
               
               
                 I
                 haue
                 hid
                 thy
                 word
                 in
                 my
                 heart
                 ,
                 that
                 I
                 might
                 not
                 sinne
                 against
                 thee
                 .
              
            
             
               Secondly
               ,
               a
               man
               must
               meditate
               on
               the
               word
               which
               he
               hath
               heard
               ,
               with
               lifting
               vp
               of
               his
               heart
               vnto
               God.
               The
               beasts
               that
               were
               clouen
               footed
               ,
               and
               chewed
               the
               cudde
               ,
               were
               fittest
               both
               for
               meate
               vnto
               man
               ,
               and
               for
               sacrifice
               to
               God
               ,
               Levit.
               11.
               
               It
               was
               the
               olde
               and
               auncient
               opinion
               of
               the
               Church
               ,
               that
               this
               chewing
               the
               cudde
               ,
               signified
               holy
               meditations
               .
               And
               he
               that
               heares
               the
               word
               ,
               must
               doe
               as
               the
               beast
               doth
               ,
               fetch
               vp
               the
               meate
               out
               of
               his
               bellie
               againe
               ,
               and
               chewe
               it
               ouer
               a
               new
               .
               The
               man
               that
               doth
               so
               ,
               is
               the
               fittest
               for
               the
               Lords
               vse
               .
            
             
               Thirdly
               ,
               he
               must
               haue
               experience
               of
               the
               word
               of
               God
               in
               himselfe
               .
               Psal.
               34.
               8.
               
               
                 Tast
                 and
                 see
                 how
                 gracious
                 the
                 Lord
                 is
                 .
              
            
             
               Fourthly
               ,
               he
               is
               to
               examine
               himselfe
               after
               he
               hath
               heard
               the
               word
               .
               Thus
               Dauid
               saith
               of
               himselfe
               ,
               Psal.
               119.
               59.
               
               
                 I
                 haue
                 considered
                 my
                 wayes
                 ,
                 and
                 turned
                 my
                 feete
                 vnto
                 thy
                 testimonies
                 .
              
            
             
               Fiftly
               ,
               he
               must
               be
               obedient
               vnto
               it
               ,
               and
               testifie
               his
               obediēce
               ,
               though
               not
               at
               all
               times
               ,
               yet
               whensoeuer
               occasion
               is
               offered
               .
               Iam.
               1.
               22.
               
               
                 Be
                 ye
                 doers
                 of
                 the
                 word
                 ,
                 and
                 not
                 hearers
                 onely
                 ,
                 
                 deceiuing
                 your
                 owne
                 selues
                 .
              
            
          
           
             
               II.
               
                 Question
                 touching
                 hearers
                 is
              
               ,
               How
               are
               they
               to
               be
               comforted
               ,
               who
               after
               long
               hearing
               of
               the
               word
               ,
               either
               profit
               very
               litle
               ,
               or
               not
               at
               all
               ?
            
             
               For
               resolution
               of
               this
               Question
               ,
               the
               Causes
               of
               not
               profiting
               ,
               are
               distinctly
               to
               be
               considered
               .
               And
               they
               are
               of
               two
               sorts
               .
            
             
               The
               first
               sort
               of
               Causes
               ,
               are
               the
               sinnes
               of
               the
               hearers
               .
               And
               that
               sinnes
               are
               the
               causes
               of
               not
               profiting
               ,
               it
               will
               appeare
               by
               this
               signe
               ;
               if
               the
               memorie
               ,
               vnderstanding
               ,
               and
               other
               parts
               of
               the
               minde
               in
               common
               matters
               ,
               be
               strong
               and
               pregnant
               ,
               but
               dull
               and
               weake
               in
               apprehending
               ,
               and
               retaining
               the
               doctrine
               taught
               .
               Now
               these
               sinnes
               are
               principally
               two
               .
            
             
               First
               ,
               
                 Hardnes
                 of
                 heart
              
               ,
               when
               a
               man
               is
               not
               inwardly
               mooued
               and
               affected
               with
               the
               word
               preached
               ,
               but
               remaines
               in
               the
               same
               state
               he
               was
               before
               .
               This
               is
               set
               forth
               by
               the
               hard
               ground
               ,
               that
               is
               by
               the
               high
               way
               side
               ,
               and
               by
               the
               stonie
               ground
               ,
               Math.
               13.
               4
               ,
               5.
               
               And
               such
               is
               the
               heart
               that
               is
               not
               mooued
               nor
               affected
               either
               with
               ioy
               ,
               sorrow
               ,
               feare
               ,
               or
               consolation
               .
               The
               hardnes
               of
               heart
               ,
               ariseth
               from
               a
               custome
               in
               sinning
               and
               from
               that
               the
               deceitfulnesse
               of
               sinne
               ,
               Heb.
               3.
               13.
               
            
             
             
               Secondly
               ,
               
                 worldly
                 Cares
              
               ,
               that
               is
               ,
               a
               heart
               possessed
               with
               desire
               of
               profits
               ,
               pleasures
               ,
               honours
               ,
               preferments
               ,
               and
               such
               like
               ;
               which
               be
               as
               thornes
               that
               choake
               the
               seede
               of
               the
               word
               ,
               and
               suffer
               it
               not
               to
               grow
               and
               fructifie
               :
               yea
               that
               fill
               the
               heart
               full
               of
               wandering
               imaginations
               ,
               which
               steale
               away
               the
               mind
               from
               attending
               to
               the
               word
               preached
               .
               Those
               that
               are
               thus
               hindred
               from
               profiting
               ,
               are
               rather
               to
               be
               reprooued
               ,
               then
               comforted
               :
               for
               that
               the
               cause
               of
               their
               non-proficiencie
               ,
               is
               in
               ,
               &
               from
               themselues
               .
               They
               are
               therefore
               to
               vse
               all
               good
               meanes
               for
               the
               remooueall
               of
               their
               sinnes
               ,
               that
               of
               hard
               hearted
               and
               carnall
               ,
               they
               may
               become
               good
               and
               profitable
               hearers
               of
               the
               word
               .
               The
               meanes
               are
               these
               .
            
             
               First
               ,
               they
               must
               labour
               to
               be
               touched
               in
               heart
               ,
               with
               sense
               and
               feeling
               ,
               of
               their
               spirituall
               pouertie
               ,
               and
               want
               of
               Gods
               fauour
               and
               mercie
               in
               the
               pardon
               of
               their
               sinnes
               .
               The
               reason
               is
               giuen
               of
               Dauid
               ,
               Psal.
               25.
               9.
               
               
                 The
                 Lord
                 teacheth
                 the
                 humble
                 his
                 waies
                 .
              
               And
               by
               Marie
               ,
               in
               her
               song
               ,
               Luk.
               1.
               35.
               
               
                 He
                 hath
                 filled
                 the
                 hungrie
                 with
                 good
                 things
                 ,
                 and
                 the
                 rich
                 he
                 hath
                 sent
                 emptie
                 away
                 .
              
               The
               second
               meanes
               is
               ,
               to
               heare
               the
               word
               of
               God
               with
               an
               honest
               heart
               ,
               ioyned
               with
               a
               constant
               purpose
               of
               not
               sinning
               .
               The
               third
               ,
               to
               be
               as
               carefull
               to
               bring
               good
               affections
               ,
               as
               a
               good
               vnderstanding
               .
               For
               affections
               are
               the
               feete
               that
               carrie
               the
               heart
               ,
               and
               Salomon
               biddes
               vs
               to
               take
               
                 heede
                 to
                 our
                 feete
                 ,
                 when
                 we
                 enter
                 into
                 the
                 house
                 of
                 God
                 ,
              
               Eccl.
               
               4.
               17.
               
               They
               are
               the
               very
               key
               of
               knowledge
               and
               memory
               ;
               and
               therefore
               Dauid
               saies
               ,
               
                 The
                 secret
                 of
                 the
                 Lord
                 is
                 reuealed
                 to
                 those
                 that
                 feare
                 him
                 ,
                 and
                 his
                 couenant
                 is
                 to
                 giue
                 them
                 vnderstanding
                 :
              
               Psal.
               25.
               14.
               
               And
               that
               which
               he
               saith
               of
               Feare
               ,
               may
               be
               said
               also
               of
               other
               good
               affections
               .
            
             
               The
               second
               sort
               of
               Causes
               ,
               are
               ordinary
               and
               vsuall
               defects
               of
               naturall
               gifts
               ;
               as
               of
               capacity
               ,
               or
               conceipt
               ,
               of
               memory
               ,
               and
               vnderstanding
               .
               For
               all
               men
               haue
               not
               the
               like
               gifts
               of
               nature
               ,
               and
               therfore
               all
               men
               cannot
               reape
               benefit
               by
               the
               word
               preached
               .
               These
               wants
               may
               be
               discerned
               thus
               ;
               If
               the
               mind
               and
               memory
               be
               weake
               or
               wanting
               ,
               as
               well
               in
               common
               wordly
               matters
               ,
               as
               in
               diuine
               things
               that
               belong
               to
               gods
               kingdome
               .
               And
               to
               this
               kinde
               of
               men
               which
               are
               thus
               troubled
               for
               not
               profiting
               ,
               there
               belongeth
               comfort
               ;
               Yet
               not
               simply
               ,
               but
               vpon
               these
               conditions
               .
               First
               ,
               if
               they
               know
               the
               principall
               grounds
               of
               religion
               .
               Secondly
               ,
               if
               they
               haue
               care
               to
               profit
               and
               increase
               in
               knowledge
               .
               Thirdly
               ,
               if
               they
               liue
               according
               to
               the
               measure
               of
               their
               knowledge
               ,
               in
               obedience
               to
               Gods
               will.
               These
               beeing
               obserued
               ,
               such
               parties
               are
               to
               comfort
               themselues
               in
               this
               ,
               that
               God
               in
               mercy
               will
               accept
               of
               their
               indeauour
               ,
               forgiue
               their
               ignorance
               ,
               and
               beare
               with
               their
               infirmities
               .
               This
               is
               to
               be
               seene
               in
               the
               example
               of
               Peter
               ,
               whose
               faith
               was
               highly
               commended
               by
               Christ
               ,
               when
               he
               said
               ,
               
                 the
                 gates
                 of
                 hell
                 should
                 not
                 
                 preuaile
                 against
                 it
                 .
                 Matt.
              
               16.
               16.
               
               And
               yet
               at
               that
               very
               time
               ,
               Peter
               was
               ignorant
               of
               many
               maine
               pointes
               of
               Religion
               ,
               as
               of
               the
               death
               ,
               resurrection
               ,
               and
               ascension
               of
               Christ.
               And
               in
               his
               person
               ,
               the
               other
               discisples
               are
               commended
               also
               for
               their
               faith
               ,
               because
               they
               held
               Christ
               to
               be
               the
               Messias
               and
               Sauiour
               of
               the
               world
               ,
               though
               they
               were
               ignorant
               of
               the
               manner
               of
               his
               redemption
               ,
               thinking
               he
               should
               haue
               beene
               an
               earthly
               king
               .
               Act.
               1.
               
               Againe
               ,
               the
               want
               of
               knowledge
               in
               such
               as
               haue
               naturall
               defects
               ,
               may
               be
               supplied
               by
               good
               affection
               ,
               if
               they
               be
               not
               wanting
               in
               an
               honest
               heart
               ,
               and
               carefull
               indeauour
               of
               godly
               life
               .
               Thus
               the
               Church
               of
               the
               Iewes
               in
               the
               old
               Testament
               ,
               did
               farre
               exceede
               the
               Church
               of
               the
               new
               ,
               in
               good
               affection
               ,
               though
               it
               came
               farre
               short
               of
               it
               in
               knowledge
               and
               apprehension
               .
            
          
        
         
           
           
             CHAP.
             VIII
             .
          
           
             
               Of
               the
               Sacraments
               in
               generall
               ,
               the
               reeeiuing
               ,
               and
               vse
               of
               them
               .
            
          
           
             IN
             the
             next
             place
             ,
             follow
             the
             Questions
             of
             conscience
             touching
             the
             third
             part
             of
             Gods
             Outward
             worship
             ,
             namely
             ,
             the
             Sacraments
             ;
             and
             these
             concerne
             either
             the
             administration
             ,
             or
             the
             receiuing
             of
             them
             .
             The
             Administration
             I
             will
             here
             let
             passe
             ,
             and
             handle
             those
             Questions
             onely
             ,
             that
             concerne
             the
             receiuing
             and
             vse
             thereof
             ,
             both
             in
             generall
             and
             in
             particular
             .
          
           
             Touching
             the
             receiuing
             of
             the
             Sacraments
             
               in
               generall
            
             ,
             there
             is
             one
             onely
             Question
          
           
             
               Whether
               the
               Sacraments
               ministred
               by
               Heretickes
               ,
               Idolatours
               and
               vnsufficient
               ministers
               be
               Sacraments
               or
               no
               ?
            
             
               For
               answere
               hereunto
               ,
               we
               are
               to
               knowe
               there
               be
               three
               sorts
               of
               men
               that
               may
               administer
               
               the
               Sacraments
               .
               Some
               are
               true
               &
               lawfull
               ministers
               ,
               lawfully
               called
               by
               God
               &
               men
               to
               that
               function
               ,
               keeping
               the
               right
               forme
               of
               the
               Sacrament
               according
               to
               the
               institution
               .
               Some
               againe
               ,
               are
               more
               priuate
               persons
               ,
               that
               haue
               no
               authoritie
               at
               all
               to
               administer
               ,
               whome
               we
               may
               oppose
               to
               the
               former
               sort
               as
               contrary
               to
               them
               in
               this
               action
               .
               Others
               againe
               be
               admitted
               to
               stand
               in
               the
               roome
               of
               lawfull
               ministers
               by
               the
               acceptation
               &
               consent
               of
               men
               ,
               or
               by
               custome
               ,
               though
               corrupt
               ,
               and
               these
               are
               in
               a
               meane
               betweene
               the
               two
               former
               sorts
               .
               Of
               the
               first
               there
               is
               no
               question
               .
               But
               the
               Sacramēt
               administred
               by
               the
               second
               is
               in
               truth
               a
               meere
               nullitie
               ;
               because
               they
               haue
               no
               calling
               thereto
               ,
               neither
               can
               they
               doe
               it
               of
               faith
               :
               forasmuch
               as
               they
               haue
               neither
               precept
               nor
               exāple
               out
               of
               the
               word
               of
               God.
               Now
               for
               the
               third
               sort
               ,
               though
               they
               be
               not
               indeede
               lawfull
               pastors
               ;
               yet
               beeing
               in
               the
               place
               of
               such
               ,
               by
               the
               consent
               ,
               allowance
               ,
               and
               custome
               of
               men
               ,
               though
               corrupt
               ;
               their
               action
               is
               of
               force
               ,
               and
               the
               Sacrament
               which
               is
               administred
               by
               them
               ,
               is
               in
               deede
               a
               true
               Sacrament
               ;
               which
               I
               prooue
               by
               these
               Reasons
               .
            
             
               First
               ,
               the
               preaching
               of
               the
               word
               ,
               and
               administration
               of
               the
               Sacraments
               are
               all
               one
               in
               substance
               .
               For
               in
               the
               one
               the
               will
               of
               God
               is
               seene
               ,
               in
               the
               other
               heard
               .
               Now
               the
               word
               preached
               by
               Heretikes
               ,
               is
               the
               true
               word
               of
               God
               ,
               and
               may
               haue
               his
               effect
               .
               The
               Scribes
               and
               Pharises
               ,
               great
               Doctors
               of
               the
               Iewes
               ,
               
               were
               not
               all
               of
               the
               Tribe
               of
               Levi
               ,
               but
               descended
               frō
               other
               Tribes
               .
               Againe
               ,
               euen
               the
               principall
               of
               them
               liued
               by
               extortion
               and
               bribery
               ,
               and
               were
               wicked
               men
               ,
               yea
               Heretikes
               and
               Apostataes
               ,
               deposed
               &
               excommunicated
               persons
               .
               And
               yet
               because
               they
               occupied
               the
               places
               of
               good
               teachers
               ,
               and
               sate
               in
               the
               chaire
               of
               Moses
               ,
               that
               is
               read
               the
               doctrine
               of
               Moses
               Law
               ,
               Christ
               bids
               his
               disciples
               
                 to
                 heare
                 them
              
               .
               Matt.
               23.
               3.
               
               Prouided
               only
               that
               they
               tooke
               heed
               of
               the
               leauen
               of
               their
               false
               doctrine
               ,
               and
               wicked
               life
               .
               Now
               if
               the
               word
               taught
               by
               their
               ministery
               was
               powerfull
               ,
               why
               may
               not
               the
               Sacraments
               ministred
               by
               the
               Heretiques
               standing
               in
               the
               roome
               of
               true
               ministers
               be
               true
               Sacraments
               ?
               In
               the
               daies
               of
               Paul
               ,
               Phillip
               .
               1.
               15.
               
               Some
               preached
               Christ
               
                 through
                 enuy
                 and
                 strife
                 ,
                 and
                 some
                 of
                 good
                 wil
                 :
                 what
                 was
                 the
                 Apostles
                 iudgement
                 in
                 this
                 case
                 ?
              
               Himselfe
               answereth
               ,
               v.
               18.
               
               
                 What
                 then
                 ?
                 yet
                 Christ
                 is
                 preached
                 all
                 manner
                 of
                 wayes
                 ,
                 whether
                 it
                 be
                 vnder
                 a
                 pretence
                 or
                 sinceerely
                 ,
                 and
                 I
                 therein
                 ioy
                 ,
                 yea
                 and
                 will
                 ioy
                 .
              
            
             
               Secondly
               ,
               this
               point
               is
               plaine
               by
               examples
               .
               The
               Leviticall
               priests
               vnder
               the
               Lawe
               ,
               were
               Heretickes
               ,
               and
               taught
               after
               a
               sort
               the
               breach
               of
               the
               morall
               law
               .
               Yea
               they
               held
               iustification
               by
               workes
               ,
               Rom.
               10.
               3.
               and
               yet
               Circumcision
               by
               them
               administred
               ,
               was
               in
               force
               ;
               neither
               was
               the
               passeouer
               ,
               celebrated
               by
               them
               ,
               or
               the
               sacrifices
               which
               they
               offered
               ,
               any
               other
               then
               the
               true
               Passeouer
               and
               true
               sacrifices
               .
               Iudas
               was
               a
               very
               hypocrite
               ,
               yea
               Christ
               calls
               him
               a
               
               Deuill
               ,
               Ioh.
               6.
               70.
               and
               yet
               he
               preached
               the
               word
               at
               Christs
               commandement
               ,
               and
               baptized
               with
               the
               rest
               of
               his
               Disciples
               ,
               Ioh.
               4.
               1
               ,
               2.
               
            
             
               Thirdly
               ,
               the
               Sacrament
               ,
               if
               it
               be
               administred
               in
               the
               name
               ,
               and
               by
               the
               power
               of
               Christ
               ,
               is
               the
               ordinance
               of
               God
               ,
               beeing
               receiued
               by
               faith
               ,
               yea
               a
               true
               Sacrament
               of
               Christ
               ;
               and
               the
               force
               and
               efficacie
               thereof
               ,
               doth
               not
               depend
               vpon
               the
               worthines
               of
               the
               Minister
               ,
               but
               vpon
               Christ.
               The
               letters
               or
               epistle
               sent
               from
               one
               man
               to
               an
               other
               ,
               are
               authenticall
               ,
               and
               serue
               fully
               to
               expresse
               the
               minde
               of
               the
               author
               ,
               though
               the
               messenger
               or
               carier
               be
               a
               wicked
               or
               a
               naughtie
               man.
               And
               in
               like
               manner
               ,
               the
               sinne
               of
               any
               man
               that
               stands
               in
               the
               roome
               of
               a
               lawfull
               Minister
               ,
               doth
               not
               nullifie
               the
               Sacrament
               ,
               and
               therefore
               not
               heresie
               ,
               or
               vnsufficiencie
               .
               
                 S.
                 Cyprian
              
               who
               liued
               300.
               yeares
               after
               Christ
               ,
               was
               of
               this
               opinion
               ,
               that
               Sacraments
               administred
               by
               Heretikes
               ,
               were
               no
               Sacraments
               .
               But
               the
               Churches
               of
               Africa
               in
               those
               times
               concluded
               the
               contrarie
               against
               him
               ,
               according
               to
               the
               doctrine
               that
               hath
               beene
               deliuered
               .
            
             
               The
               Vse
               .
               I.
               By
               this
               doctrine
               they
               are
               iustly
               to
               be
               blamed
               ,
               who
               would
               haue
               their
               children
               rebaptized
               ,
               which
               were
               before
               baptized
               by
               Popish
               priests
               ;
               because
               the
               Sacrament
               ,
               though
               administred
               by
               a
               Papist
               ,
               if
               he
               stand
               in
               the
               roome
               of
               a
               true
               Pastour
               ,
               &
               keep
               the
               forme
               thereof
               ,
               is
               a
               true
               Sacrament
               .
               II.
               Others
               by
               this
               doctrine
               come
               to
               be
               reprooued
               ,
               
               that
               refuse
               to
               receiue
               the
               Sacraments
               at
               the
               hands
               of
               vnpreaching
               ministers
               .
               For
               though
               the
               minister
               be
               vnsufficiēt
               ,
               &
               preach
               not
               ,
               yet
               if
               he
               be
               called
               by
               the
               Church
               ,
               he
               hath
               the
               place
               of
               a
               lawfull
               Pastour
               ,
               his
               administration
               is
               warrantable
               ,
               and
               the
               Sacrament
               by
               him
               administred
               a
               true
               Sacrament
               .
            
             
               If
               it
               be
               said
               ,
               that
               then
               the
               true
               Sacraments
               may
               be
               out
               of
               the
               true
               church
               ,
               as
               in
               the
               church
               of
               Rome
               at
               this
               day
               ;
               because
               Hereticks
               and
               such
               like
               Ministers
               are
               not
               of
               the
               church
               .
               I
               answer
               ,
               that
               there
               is
               in
               the
               church
               of
               Rome
               ,
               the
               hidden
               church
               of
               God
               ,
               and
               the
               Sacraments
               are
               there
               vsed
               ,
               not
               for
               the
               Romish
               church
               ,
               but
               for
               the
               hidden
               church
               which
               is
               in
               the
               midst
               of
               Papacie
               ;
               like
               as
               the
               lanterne
               beareth
               light
               not
               for
               it selfe
               ,
               but
               for
               the
               passengers
               :
               yet
               hence
               it
               followeth
               not
               ,
               that
               we
               should
               communicate
               with
               Idolaters
               ,
               Hereticks
               ,
               and
               wicked
               persons
               .
            
             
               And
               so
               much
               of
               the
               Administration
               of
               the
               Sacraments
               in
               generall
               .
               I
               come
               now
               to
               the
               Particular
               Sacraments
               .
            
          
        
         
           
           
             CHAP.
             IX
             .
          
           
             
               Of
               Baptisme
               .
            
          
           
             THe
             first
             Sacrament
             in
             order
             ,
             is
             Baptisme
             .
             And
             the
             Questions
             touching
             it
             I
             reduce
             to
             fiue
             heads
             .
          
           
             
               
                 I.
                 Question
              
               .
               Whether
               Baptisme
               be
               necessarie
               to
               saluation
               ,
               or
               no
               ?
            
             
               For
               answer
               to
               this
               Question
               ,
               we
               must
               rightly
               distinguish
               of
               necessitie
               .
               A
               thing
               is
               said
               to
               be
               necessarie
               two
               manner
               of
               waies
               ;
               either
               absolutely
               and
               simply
               ,
               or
               in
               part
               .
               Absolutely
               necessarie
               is
               that
               ,
               which
               is
               in
               all
               respects
               necessarie
               ,
               and
               the
               contrarie
               whereof
               is
               vtterly
               vnnecessarie
               .
               Necessarie
               in
               part
               is
               that
               ,
               which
               in
               some
               respects
               ,
               or
               vpon
               certaine
               causes
               and
               considerations
               ,
               is
               necessarie
               .
               This
               distinction
               premised
               ,
               I
               answer
               :
            
             
               
                 Sect.
                 1.
                 
              
               
                 First
                 ,
                 that
                 Baptisme
                 is
                 necessarie
                 the
                 second
                 
                 way
                 ,
                 in
                 part
                 and
                 respectiuely
                 ,
                 that
                 is
                 ,
                 in
                 diuers
                 and
                 sundrie
                 regards
                 .
              
               
               
                 I.
                 As
                 the
                 lawfull
                 vse
                 thereof
                 is
                 a
                 note
                 ,
                 whereby
                 the
                 true
                 church
                 of
                 God
                 is
                 discerned
                 ,
                 and
                 distinguished
                 from
                 the
                 false
                 church
                 .
                 Not
                 that
                 the
                 church
                 of
                 God
                 cannot
                 be
                 a
                 church
                 ,
                 without
                 this
                 Sacrament
                 .
                 For
                 it
                 may
                 want
                 Baptisme
                 for
                 a
                 time
                 ,
                 and
                 yet
                 remaine
                 a
                 true
                 church
                 ;
                 as
                 well
                 as
                 the
                 church
                 of
                 the
                 Iewes
                 in
                 auncient
                 times
                 ,
                 wanted
                 circumcision
                 ,
                 for
                 the
                 space
                 of
                 fourtie
                 yeares
                 ,
                 Iosh.
                 5.
                 6.
                 and
                 yet
                 ceased
                 not
                 to
                 be
                 a
                 true
                 church
                 ,
                 and
                 loued
                 of
                 God.
                 
              
               
                 II.
                 As
                 it
                 serueth
                 for
                 necessarie
                 vses
                 and
                 purposes
                 ,
                 to
                 men
                 of
                 yeares
                 ,
                 that
                 are
                 to
                 be
                 baptized
                 :
                 as
                 first
                 ,
                 to
                 testifie
                 vnto
                 the
                 church
                 and
                 themselues
                 ,
                 that
                 they
                 are
                 receiued
                 into
                 the
                 bodie
                 of
                 Christ
                 ,
                 which
                 is
                 the
                 companie
                 and
                 societie
                 of
                 the
                 faithfull
                 .
                 Secondly
                 ,
                 to
                 testifie
                 their
                 obedience
                 to
                 Gods
                 commandement
                 ,
                 &
                 their
                 subiection
                 to
                 his
                 ordinance
                 appointed
                 by
                 him
                 for
                 their
                 good
                 .
                 Thirdly
                 ,
                 to
                 be
                 a
                 necessarie
                 proppe
                 ,
                 to
                 vphold
                 their
                 weaknesse
                 ,
                 a
                 seale
                 to
                 confirme
                 their
                 faith
                 in
                 the
                 couenant
                 of
                 grace
                 ,
                 and
                 an
                 instrument
                 to
                 conuey
                 Christ
                 vnto
                 them
                 with
                 all
                 his
                 benefits
                 .
              
               
                 III.
                 It
                 is
                 necessarie
                 to
                 Infants
                 ,
                 as
                 it
                 serueth
                 to
                 enter
                 ,
                 and
                 admit
                 them
                 into
                 the
                 visible
                 Church
                 ,
                 and
                 withall
                 to
                 signifie
                 their
                 interest
                 in
                 the
                 couenant
                 of
                 grace
                 ,
                 and
                 consequently
                 their
                 right
                 and
                 title
                 to
                 Life
                 euerlasting
                 .
              
            
             
               
               
                 Sect.
                 2.
                 
              
               
                 Secondly
                 ,
                 I
                 answere
                 that
                 Baptisme
                 is
                 not
                 
                 absolutely
                 or
                 simply
                 necessary
                 ,
                 so
                 as
                 the
                 partie
                 that
                 dies
                 without
                 it
                 ,
                 remaines
                 in
                 the
                 state
                 of
                 damnation
                 ,
                 and
                 cannot
                 be
                 saued
                 .
                 My
                 reasons
                 are
                 these
                 .
              
               
                 I.
                 Baptisme
                 is
                 appointed
                 by
                 God
                 ,
                 to
                 be
                 no
                 more
                 ,
                 but
                 a
                 seale
                 annexed
                 vnto
                 ,
                 and
                 depending
                 vpon
                 the
                 couenant
                 ;
                 therefore
                 we
                 must
                 put
                 a
                 difference
                 betweene
                 it
                 ,
                 and
                 the
                 couenant
                 .
              
               
                 The
                 Couenant
                 of
                 grace
                 ,
                 and
                 our
                 beeing
                 in
                 Christ
                 is
                 absolutely
                 necessarie
                 :
                 for
                 no
                 man
                 ,
                 woman
                 ,
                 or
                 childe
                 ,
                 can
                 be
                 saued
                 ,
                 vnlesse
                 they
                 haue
                 God
                 for
                 their
                 God.
                 But
                 the
                 signe
                 thereof
                 is
                 not
                 .
                 For
                 looke
                 as
                 to
                 the
                 essence
                 of
                 a
                 bargaine
                 ,
                 the
                 consent
                 and
                 agreement
                 of
                 the
                 parties
                 alone
                 ,
                 is
                 of
                 meere
                 necessitie
                 required
                 ;
                 and
                 this
                 beeing
                 yelded
                 ,
                 the
                 bargaine
                 is
                 a
                 bargen
                 ,
                 though
                 it
                 be
                 neither
                 sealed
                 ,
                 subscribed
                 ,
                 nor
                 confirmed
                 by
                 witnesses
                 ;
                 so
                 likewise
                 a
                 man
                 may
                 be
                 saued
                 ,
                 if
                 he
                 be
                 within
                 the
                 couenant
                 of
                 grace
                 ,
                 though
                 he
                 haue
                 not
                 receiued
                 the
                 seale
                 and
                 signe
                 thereof
                 ,
                 the
                 Sacrament
                 of
                 Baptisme
                 .
              
               
                 II.
                 The
                 bare
                 want
                 or
                 priuation
                 of
                 Baptisme
                 (
                 when
                 it
                 cannot
                 be
                 had
                 )
                 is
                 pardonable
                 ,
                 &
                 doth
                 not
                 condemne
                 the
                 partie
                 vn-baptized
                 .
                 The
                 thiefe
                 vpon
                 the
                 crosse
                 was
                 saued
                 ,
                 though
                 he
                 was
                 neuer
                 baptized
                 ,
                 Luk.
                 23.
                 
                 And
                 sundrie
                 Martyrs
                 in
                 former
                 times
                 ,
                 who
                 were
                 Gods
                 
                 deare
                 children
                 ,
                 and
                 died
                 for
                 the
                 maintenance
                 of
                 his
                 truth
                 ,
                 though
                 they
                 wanted
                 the
                 outward
                 and
                 visible
                 baptisme
                 ,
                 yet
                 by
                 Gods
                 mercy
                 they
                 were
                 not
                 destitute
                 of
                 the
                 inward
                 ,
                 and
                 consequently
                 were
                 not
                 condemned
                 but
                 saued
                 .
                 And
                 so
                 many
                 children
                 vnder
                 the
                 law
                 died
                 before
                 the
                 eight
                 day
                 ,
                 vncircumcised
                 .
                 Yea
                 when
                 any
                 among
                 them
                 were
                 weake
                 ,
                 and
                 could
                 not
                 indure
                 to
                 haue
                 the
                 foreskinne
                 of
                 their
                 flesh
                 cutte
                 ,
                 in
                 probability
                 their
                 circumcision
                 was
                 deferred
                 ,
                 and
                 some
                 of
                 them
                 died
                 in
                 the
                 meane
                 time
                 ,
                 which
                 neuerthelesse
                 being
                 borne
                 of
                 beleeuing
                 parents
                 ,
                 were
                 vndoubtedly
                 saved
                 ,
                 according
                 to
                 the
                 promise
                 of
                 God
                 made
                 to
                 Abraham
                 ,
                 
                   I
                   will
                   be
                   thy
                   God
                   ,
                   and
                   the
                   God
                   of
                   thy
                   seede
                   .
                
                 For
                 as
                 Christ
                 saith
                 of
                 the
                 Sabaoth
                 ,
                 so
                 may
                 we
                 say
                 of
                 Circumcision
                 ;
                 It
                 was
                 made
                 for
                 man
                 ,
                 and
                 not
                 man
                 for
                 it
                 .
                 And
                 it
                 were
                 a
                 iudgement
                 both
                 rash
                 and
                 vncharitable
                 ,
                 to
                 thinke
                 that
                 all
                 the
                 males
                 of
                 the
                 children
                 of
                 Israel
                 that
                 died
                 before
                 circumcision
                 ,
                 were
                 condemned
                 .
              
               
                 Yet
                 on
                 the
                 other
                 side
                 ,
                 the
                 wilfull
                 contempt
                 ,
                 and
                 carelesse
                 neglect
                 of
                 this
                 ordinance
                 ,
                 when
                 it
                 may
                 conueniently
                 be
                 administred
                 and
                 receiued
                 ,
                 is
                 deadly
                 and
                 damnable
                 .
                 And
                 to
                 them
                 that
                 are
                 guilty
                 of
                 this
                 sinne
                 ,
                 is
                 the
                 threat
                 of
                 God
                 iustly
                 denounced
                 ,
                 Gen.
                 17.
                 14.
                 
                 
                   Euen
                   that
                   person
                   shall
                   be
                   cut
                   off
                   from
                   his
                   people
                   .
                
              
               
                 III.
                 The
                 grace
                 and
                 mercy
                 of
                 God
                 is
                 free
                 ,
                 and
                 not
                 tied
                 or
                 bound
                 to
                 the
                 outward
                 elements
                 .
                 
                 Ioh.
                 3.
                 8.
                 
                 
                   The
                   wind
                   bloweth
                   ,
                   where
                   it
                   listeth
                   ,
                
                 that
                 is
                 ,
                 God
                 giues
                 grace
                 ,
                 and
                 vouchsafeth
                 fauour
                 ,
                 to
                 whome
                 ,
                 where
                 ,
                 and
                 when
                 it
                 pleaseth
                 him
                 .
                 And
                 hence
                 it
                 is
                 ,
                 that
                 they
                 ,
                 whome
                 he
                 would
                 not
                 haue
                 perish
                 but
                 come
                 to
                 eternall
                 life
                 ,
                 shall
                 be
                 saued
                 ,
                 though
                 they
                 be
                 not
                 partakers
                 of
                 this
                 Sacrament
                 .
              
               
                 IV.
                 Infants
                 ,
                 borne
                 of
                 beleeuing
                 parents
                 ,
                 are
                 holy
                 before
                 baptisme
                 ,
                 and
                 baptisme
                 is
                 but
                 a
                 seale
                 of
                 that
                 holinesse
                 ,
                 1.
                 
                 Cor.
                 7.
                 14.
                 
                 
                   The
                   children
                   of
                   beleeuing
                   parents
                   are
                   holy
                   .
                
                 Rom.
                 11.
                 16.
                 
                 
                   If
                   the
                   first
                   fruits
                   be
                   holy
                   ,
                   so
                   is
                   the
                   whole
                   tumpe
                   ,
                   and
                   if
                   the
                   root
                   be
                   holy
                   ,
                   so
                   are
                   the
                   branches
                   .
                
                 Yea
                 to
                 them
                 belongs
                 the
                 kingdome
                 of
                 heauen
                 as
                 well
                 as
                 to
                 others
                 .
                 Christ
                 saith
                 ,
                 
                   Suffer
                   litle
                   children
                   ,
                   &c.
                   for
                   to
                   them
                   belongeth
                   the
                   kingdome
                   of
                   heauen
                   ,
                
                 Mark.
                 10.
                 14.
                 
              
               
                 It
                 is
                 alleaged
                 ,
                 that
                 those
                 which
                 are
                 sanctified
                 haue
                 faith
                 ,
                 which
                 infants
                 haue
                 not
                 .
                 Ans.
                 God
                 saith
                 ,
                 
                   I
                   will
                   be
                   thy
                   God
                   and
                   the
                   God
                   of
                   thy
                   head
                   .
                
                 By
                 vertue
                 of
                 this
                 promise
                 ,
                 the
                 parent
                 layes
                 hold
                 on
                 the
                 couenant
                 ,
                 for
                 himselfe
                 ,
                 and
                 for
                 his
                 child
                 ;
                 and
                 the
                 childe
                 beleeues
                 ,
                 because
                 the
                 father
                 beleeues
                 .
              
               
                 It
                 is
                 obiected
                 again
                 ,
                 that
                 infants
                 are
                 born
                 in
                 originall
                 sinne
                 ,
                 and
                 therefore
                 cannot
                 be
                 borne
                 holy
                 and
                 sanctified
                 .
                 Answ.
                 Euery
                 beleeuing
                 parent
                 sustaines
                 a
                 double
                 person
                 .
                 First
                 ,
                 as
                 he
                 is
                 a
                 man
                 ,
                 descending
                 of
                 Adam
                 ,
                 by
                 corrupted
                 seede
                 ;
                 and
                 thus
                 ,
                 beeing
                 himselfe
                 corrupted
                 and
                 vncleane
                 ,
                 his
                 children
                 also
                 are
                 corrupt
                 and
                 impure
                 .
                 Secondly
                 ,
                 as
                 he
                 is
                 a
                 holy
                 
                 and
                 beleeuing
                 man
                 ,
                 ingraffed
                 by
                 faith
                 into
                 Christ
                 the
                 second
                 Adam
                 .
                 And
                 thus
                 by
                 his
                 faith
                 ,
                 comes
                 his
                 child
                 to
                 be
                 in
                 the
                 couenant
                 ,
                 and
                 partaker
                 of
                 the
                 benefits
                 and
                 priuiledges
                 thereof
                 :
                 and
                 by
                 the
                 same
                 faith
                 he
                 beeing
                 a
                 beleeuer
                 ,
                 the
                 guilt
                 of
                 originall
                 corruption
                 ,
                 which
                 is
                 in
                 the
                 Infant
                 new
                 borne
                 ,
                 is
                 not
                 imputed
                 vnto
                 him
                 to
                 condemnation
                 .
                 And
                 for
                 these
                 causes
                 ,
                 the
                 Sacrament
                 of
                 Baptisme
                 ,
                 is
                 not
                 absolutely
                 and
                 precisely
                 necessarie
                 to
                 saluation
                 ,
                 but
                 so
                 ,
                 and
                 in
                 that
                 sort
                 ,
                 as
                 hath
                 bin
                 declared
                 .
              
               
                 Against
                 this
                 Doctrine
                 it
                 is
                 obiected
                 ,
                 that
                 Christ
                 saith
                 to
                 Nicodemus
                 ,
                 
                   Except
                   a
                   man
                   be
                   borne
                   of
                   water
                   and
                   the
                   holy
                   Ghost
                   ,
                   he
                   can
                   not
                   enter
                   into
                   the
                   kingdome
                   of
                   God
                   ,
                
                 Ioh.
                 3.
                 5.
                 
              
               
                 To
                 this
                 obiection
                 ,
                 sundrie
                 answers
                 are
                 giuen
                 .
                 First
                 ,
                 if
                 the
                 place
                 be
                 vnderstood
                 of
                 Baptisme
                 ,
                 then
                 the
                 wordes
                 may
                 carrie
                 one
                 of
                 these
                 two
                 senses
                 .
                 First
                 ,
                 that
                 our
                 Sauiour
                 directs
                 this
                 speech
                 principally
                 against
                 Nicodemus
                 ,
                 who
                 was
                 a
                 timerous
                 professour
                 ;
                 and
                 remained
                 ignorant
                 ,
                 and
                 had
                 long
                 neglected
                 his
                 baptisme
                 .
                 Secondly
                 ,
                 that
                 the
                 kingdome
                 of
                 heauen
                 ,
                 is
                 here
                 put
                 ,
                 not
                 for
                 euerlasting
                 happines
                 ,
                 but
                 to
                 signifie
                 the
                 visible
                 estate
                 of
                 the
                 church
                 of
                 the
                 new
                 Testament
                 ;
                 and
                 then
                 the
                 meaning
                 is
                 ,
                 No
                 man
                 can
                 be
                 admitted
                 into
                 the
                 Church
                 ,
                 and
                 made
                 a
                 visible
                 member
                 thereof
                 ,
                 but
                 by
                 the
                 water
                 of
                 baptisme
                 ;
                 neither
                 can
                 any
                 man
                 be
                 made
                 a
                 liuely
                 member
                 of
                 Christ
                 Iesus
                 ,
                 but
                 by
                 the
                 spirit
                 ,
                 that
                 is
                 ,
                 by
                 
                 regeneration
                 ,
                 which
                 alone
                 makes
                 the
                 partie
                 that
                 is
                 entred
                 into
                 the
                 Church
                 by
                 baptisme
                 ,
                 to
                 be
                 a
                 liuing
                 mēber
                 of
                 the
                 bodie
                 of
                 Christ.
                 Secondly
                 ,
                 others
                 answer
                 ,
                 that
                 this
                 place
                 is
                 to
                 be
                 vnderstood
                 not
                 of
                 Baptisme
                 ,
                 but
                 simply
                 of
                 regeneration
                 ,
                 and
                 that
                 Christ
                 alludes
                 to
                 the
                 sayings
                 of
                 the
                 Prophets
                 ,
                 which
                 speake
                 of
                 
                   cleane
                   water
                
                 ,
                 and
                 expounds
                 the
                 same
                 in
                 
                 this
                 sort
                 ;
                 Thou
                 Nicodemus
                 ,
                 art
                 by
                 profession
                 a
                 Pharisie
                 ,
                 and
                 vsest
                 many
                 outward
                 washings
                 ,
                 but
                 know
                 this
                 withall
                 ,
                 that
                 vnlesse
                 thou
                 be
                 washed
                 inwardly
                 by
                 
                   cleane
                   water
                
                 ,
                 that
                 is
                 ,
                 be
                 regenerated
                 and
                 renewed
                 by
                 the
                 holy
                 Ghost
                 ,
                 thou
                 canst
                 not
                 enter
                 into
                 Gods
                 kingdome
                 .
                 Lastly
                 ,
                 it
                 is
                 answered
                 ,
                 that
                 the
                 necessitie
                 of
                 saluation
                 lies
                 not
                 in
                 both
                 ,
                 but
                 onely
                 in
                 the
                 new
                 birth
                 by
                 the
                 holy
                 Ghost
                 ;
                 as
                 if
                 Christ
                 should
                 say
                 ,
                 Except
                 ye
                 be
                 regenerate
                 &
                 borne
                 a
                 new
                 of
                 the
                 spirit
                 ,
                 which
                 as
                 cleane
                 water
                 ,
                 purgeth
                 and
                 clenseth
                 you
                 from
                 your
                 sinnes
                 ,
                 ye
                 cannot
                 be
                 saued
                 .
              
               
                 The
                 Vse
                 .
                 By
                 this
                 doctrine
                 touching
                 the
                 necessitie
                 of
                 Baptisme
                 ,
                 are
                 iustly
                 challenged
                 two
                 sorts
                 of
                 men
                 .
              
               
                 The
                 first
                 is
                 the
                 Popish
                 sort
                 ,
                 who
                 build
                 the
                 absolute
                 necessitie
                 of
                 Baptisme
                 vpon
                 false
                 and
                 vnstable
                 grounds
                 .
                 For
                 they
                 teach
                 in
                 their
                 writings
                 ,
                 that
                 all
                 men
                 are
                 borne
                 in
                 sinne
                 and
                 corruption
                 ,
                 and
                 vnlesse
                 they
                 be
                 clensed
                 from
                 it
                 ,
                 they
                 can
                 neuer
                 be
                 saued
                 .
                 Now
                 Baptisme
                 (
                 they
                 say
                 )
                 is
                 appointed
                 by
                 God
                 ,
                 as
                 the
                 onely
                 remedie
                 and
                 sole
                 meanes
                 whereby
                 they
                 may
                 
                 be
                 purged
                 from
                 sinne
                 ,
                 and
                 come
                 to
                 saluation
                 .
                 And
                 this
                 they
                 snew
                 by
                 a
                 comparison
                 of
                 Baptisme
                 with
                 the
                 brazen
                 Serpent
                 :
                 which
                 as
                 it
                 was
                 the
                 only
                 remedie
                 for
                 the
                 cure
                 of
                 those
                 which
                 were
                 stinged
                 by
                 serpents
                 ,
                 so
                 is
                 this
                 Sacrament
                 the
                 onely
                 meanes
                 ,
                 set
                 apart
                 by
                 God
                 ,
                 to
                 keepe
                 them
                 that
                 are
                 partakers
                 thereof
                 ,
                 from
                 the
                 sting
                 of
                 death
                 and
                 eternall
                 destruction
                 .
              
               
                 But
                 the
                 answer
                 is
                 plaine
                 out
                 of
                 the
                 former
                 doctrine
                 .
                 That
                 though
                 all
                 men
                 be
                 conceiued
                 and
                 borne
                 in
                 sinne
                 ,
                 and
                 cannot
                 enter
                 into
                 the
                 kingdome
                 of
                 heauen
                 ,
                 except
                 they
                 be
                 clensed
                 ;
                 yet
                 baptisme
                 is
                 not
                 of
                 absolute
                 necessitie
                 for
                 this
                 purpose
                 .
                 For
                 it
                 is
                 not
                 appointed
                 by
                 God
                 ,
                 as
                 the
                 onely
                 remedie
                 of
                 this
                 euill
                 ,
                 but
                 onely
                 to
                 be
                 a
                 signe
                 and
                 signification
                 of
                 the
                 purging
                 and
                 clensing
                 of
                 sinne
                 ,
                 by
                 the
                 blood
                 of
                 Christ.
                 Now
                 those
                 that
                 are
                 within
                 the
                 couenant
                 ,
                 may
                 haue
                 their
                 sinnes
                 remitted
                 by
                 the
                 mercie
                 of
                 God
                 ,
                 and
                 that
                 according
                 to
                 the
                 forme
                 of
                 the
                 couenāt
                 ,
                 though
                 they
                 receiue
                 not
                 the
                 signe
                 thereof
                 ;
                 so
                 be
                 it
                 they
                 doe
                 not
                 wilfully
                 contemne
                 or
                 neglect
                 the
                 same
                 when
                 it
                 may
                 be
                 had
                 .
                 Againe
                 ,
                 the
                 serpent
                 lifted
                 vp
                 by
                 Moses
                 ,
                 in
                 it selfe
                 ,
                 and
                 by
                 it
                 owne
                 vertue
                 was
                 a
                 bare
                 signe
                 ,
                 and
                 was
                 no
                 remedie
                 to
                 cure
                 the
                 diseased
                 Israelites
                 :
                 but
                 they
                 were
                 cured
                 by
                 their
                 faith
                 in
                 the
                 word
                 of
                 Gods
                 promise
                 annexed
                 vnto
                 the
                 signe
                 :
                 according
                 to
                 which
                 Dauid
                 saith
                 ,
                 
                   He
                   sent
                   his
                   word
                   and
                   healed
                   them
                   ,
                
                 Psal.
                 107.
                 20.
                 
                 And
                 to
                 the
                 
                 same
                 effect
                 Augustine
                 saith
                 ,
                 
                   That
                   the
                   cure
                   and
                   health
                   of
                   the
                   Israelites
                   ,
                   came
                   not
                   from
                   the
                   Serpent
                   ,
                
                 
                 
                   but
                   from
                   Gods
                   commandement
                   obeyed
                   ,
                   and
                   his
                   promise
                   beleeued
                   .
                
                 And
                 so
                 is
                 Baptisme
                 a
                 remedie
                 ,
                 and
                 no
                 otherwise
                 .
              
               
                 The
                 second
                 is
                 ,
                 the
                 common
                 ignorant
                 sort
                 of
                 people
                 ,
                 who
                 thinke
                 that
                 an
                 Infant
                 dying
                 without
                 baptisme
                 ,
                 dies
                 without
                 christendome
                 ;
                 and
                 that
                 it
                 cannot
                 possibly
                 be
                 a
                 christian
                 ,
                 vnlesse
                 it
                 be
                 baptised
                 .
                 This
                 their
                 opinion
                 is
                 very
                 erronious
                 .
                 For
                 by
                 it
                 they
                 make
                 baptisme
                 ,
                 the
                 seale
                 of
                 the
                 couenant
                 ,
                 to
                 be
                 as
                 necessarie
                 ,
                 as
                 the
                 couenant
                 it selfe
                 .
                 Whereas
                 on
                 the
                 contrarie
                 ,
                 baptisme
                 is
                 not
                 simply
                 and
                 absolutely
                 necessarie
                 ,
                 so
                 as
                 the
                 partie
                 dying
                 without
                 it
                 ,
                 can
                 not
                 be
                 saued
                 ,
                 but
                 onely
                 in
                 part
                 ,
                 as
                 it
                 serues
                 to
                 distinguish
                 the
                 true
                 church
                 from
                 the
                 false
                 ,
                 to
                 be
                 a
                 necessarie
                 signe
                 of
                 our
                 admission
                 and
                 entrance
                 into
                 the
                 church
                 ,
                 yea
                 to
                 confirme
                 our
                 faith
                 in
                 the
                 promise
                 of
                 God.
                 Neither
                 is
                 baptisme
                 of
                 force
                 to
                 make
                 a
                 Christian
                 ,
                 but
                 onely
                 to
                 signifie
                 and
                 declare
                 a
                 man
                 to
                 be
                 a
                 Christian
                 ,
                 by
                 beeing
                 within
                 the
                 couenant
                 of
                 grace
                 .
              
            
          
           
             
               
                 II.
                 Question
              
               .
               Whether
               witnesses
               which
               we
               commonly
               call
               Godfathers
               and
               Godmothers
               be
               necessarie
               ?
            
             
             
               To
               this
               there
               are
               giuen
               two
               answers
               .
            
             
               First
               ,
               that
               the
               vse
               of
               Godfathers
               and
               Godmothers
               ,
               is
               not
               simply
               necessarie
               to
               the
               Sacrament
               of
               Baptisme
               .
               For
               first
               ,
               it
               seemes
               that
               of
               auncient
               times
               ,
               the
               parents
               of
               Children
               which
               were
               Heathen
               ,
               and
               newly
               conuerted
               to
               Christian
               Religion
               ,
               were
               either
               ignorant
               and
               could
               not
               ,
               or
               carelesse
               and
               would
               not
               bring
               vp
               their
               children
               agreeably
               to
               the
               word
               of
               God
               ,
               and
               the
               Religion
               which
               they
               newly
               professed
               .
               And
               hence
               it
               was
               thought
               meet
               ,
               that
               some
               persons
               of
               good
               knowledge
               and
               life
               ,
               should
               be
               called
               to
               witnes
               the
               Baptisme
               ,
               &
               promise
               their
               care
               for
               the
               childrens
               education
               .
               But
               now
               Parents
               amongst
               vs
               beeing
               better
               taught
               and
               qualified
               ,
               the
               other
               is
               not
               of
               such
               necessitie
               .
               Secōdly
               ,
               Christ
               hath
               instituted
               and
               ordained
               in
               his
               word
               ,
               all
               things
               fitte
               ,
               conuenient
               ,
               and
               necessary
               vnto
               lawfull
               Baptisme
               amongst
               all
               which
               ,
               he
               hath
               not
               any
               where
               expressely
               prescribed
               the
               vse
               of
               Sureties
               .
               Thirdly
               ,
               the
               whole
               congregation
               assembled
               together
               at
               the
               administration
               of
               this
               Sacrament
               ,
               doe
               present
               the
               childe
               to
               the
               Lord
               ,
               and
               are
               witnesses
               that
               the
               childe
               is
               admitted
               into
               the
               Church
               ,
               and
               is
               externally
               in
               the
               Couenant
               .
               And
               therefore
               ,
               I
               take
               it
               to
               be
               a
               fault
               ,
               when
               the
               Congregation
               doth
               depart
               before
               the
               child
               be
               baptized
               .
               Fourthly
               ,
               that
               which
               is
               required
               of
               them
               to
               promise
               and
               performe
               ,
               may
               ,
               ye
               must
               and
               ought
               to
               be
               performed
               of
               the
               parents
               of
               
               the
               baptized
               ;
               who
               are
               by
               the
               word
               of
               God
               to
               bring
               vp
               their
               children
               in
               the
               feare
               of
               God.
               
            
             
               The
               second
               answere
               is
               ,
               that
               though
               such
               persons
               are
               not
               necessarie
               to
               the
               essence
               of
               Baptisme
               ,
               yet
               they
               are
               not
               simply
               to
               be
               reiected
               ;
               this
               alway
               presupposed
               ,
               that
               they
               be
               fitte
               men
               and
               well
               qualified
               .
               Their
               fittenes
               stands
               in
               foure
               things
               .
            
             
               First
               ,
               that
               they
               be
               of
               yeares
               of
               discretion
               ,
               sufficient
               to
               vndertake
               such
               a
               charge
               .
               And
               therfore
               it
               is
               a
               fault
               ,
               when
               children
               are
               called
               to
               be
               Godfathers
               ,
               and
               Godmothers
               ,
               which
               neither
               are
               come
               to
               yeares
               of
               discretion
               ,
               nor
               able
               to
               consider
               what
               they
               doe
               or
               ought
               to
               doe
               .
            
             
               Secondly
               ,
               that
               they
               haue
               at
               least
               some
               knowledge
               and
               vnderstanding
               not
               onely
               in
               generall
               ,
               of
               the
               principles
               and
               grounds
               of
               religion
               ,
               but
               also
               of
               the
               nature
               and
               end
               of
               the
               Sacrament
               ,
               and
               of
               the
               substance
               of
               the
               promise
               wherewith
               they
               bind
               themselues
               ,
               in
               the
               behalfe
               of
               their
               God-children
               .
               It
               was
               in
               ancient
               times
               ,
               required
               of
               such
               persons
               as
               were
               to
               be
               witnesses
               ,
               that
               they
               should
               know
               and
               vnderstand
               the
               Creed
               and
               the
               Lords
               Praier
               .
               Therefore
               those
               are
               iustly
               to
               be
               blamed
               ,
               that
               call
               such
               persons
               to
               be
               witnesses
               to
               their
               children
               ,
               which
               though
               they
               haue
               yeares
               sufficient
               ,
               yet
               they
               haue
               little
               or
               no
               knowledge
               of
               the
               grounds
               of
               the
               Catechisme
               ,
               or
               of
               the
               bond
               wherby
               they
               oblige
               themselues
               for
               the
               
               good
               and
               godly
               education
               of
               the
               infants
               in
               time
               to
               come
               .
            
             
               Thirdly
               ,
               they
               be
               knowne
               to
               be
               of
               an
               honest
               and
               reformed
               life
               ,
               not
               iustly
               chargeable
               of
               impietie
               ,
               incivilitie
               ,
               or
               dishonesty
               ,
               that
               by
               their
               example
               the
               children
               may
               in
               time
               to
               come
               be
               drawne
               to
               holines
               of
               life
               &
               conversation
               .
               For
               how
               can
               he
               that
               is
               of
               a
               dissolute
               and
               wicked
               life
               ,
               be
               able
               to
               bring
               others
               committed
               to
               his
               charge
               to
               the
               embracing
               of
               true
               religion
               .
            
             
               Fourthly
               ,
               that
               they
               be
               carefull
               to
               perform
               theirpromise
               made
               in
               the
               face
               of
               the
               Church
               for
               the
               good
               education
               and
               instruction
               of
               the
               child
               in
               the
               feare
               of
               God
               ,
               specially
               when
               the
               parents
               be
               negligent
               and
               careles
               in
               that
               behalfe
               .
            
             
               Nor
               the
               reasons
               why
               these
               sureties
               are
               not
               to
               be
               simply
               reiected
               ,
               if
               they
               be
               qualified
               ,
               as
               hath
               beene
               said
               ,
               are
               these
               .
               I.
               Because
               this
               custome
               though
               it
               be
               not
               directly
               grounded
               vpon
               scripture
               ,
               yet
               it
               is
               not
               repugnant
               thereunto
               .
               For
               beeing
               righty
               vsed
               and
               kept
               ,
               it
               tendeth
               to
               the
               furtherance
               of
               religion
               and
               Godlines
               in
               particular
               families
               ,
               and
               consequently
               to
               the
               edification
               of
               the
               Church
               .
               II.
               It
               is
               no
               new
               thing
               but
               an
               ancient
               comendable
               practize
               ,
               continued
               in
               the
               Church
               of
               God
               aboue
               the
               space
               of
               1200.
               yeares
               .
               III.
               Because
               these
               parties
               doe
               supply
               the
               defect
               of
               naturall
               parents
               when
               they
               be
               wanting
               ,
               either
               by
               death
               or
               by
               negligence
               while
               they
               
               liue
               ;
               if
               they
               be
               answerable
               to
               their
               promise
               made
               in
               the
               behalfe
               of
               the
               children
               ,
               touching
               the
               things
               that
               belong
               to
               their
               saluation
               .
            
             
               Yet
               further
               touching
               these
               persons
               three
               Questions
               are
               mooued
               .
            
             
               I.
               Q.
               What
               dutie
               are
               they
               to
               doe
               in
               the
               behalfe
               of
               the
               party
               baptized
               ?
            
             
               Ans.
               Papists
               teach
               ,
               that
               the
               principall
               and
               proper
               act
               of
               the
               suretie
               is
               ,
               the
               taking
               of
               the
               infant
               baptized
               from
               the
               hands
               of
               the
               preist
               ,
               into
               his
               owne
               armes
               and
               custody
               .
               But
               this
               ,
               though
               it
               be
               an
               action
               neither
               good
               nor
               euill
               ;
               yet
               considering
               it
               may
               as
               well
               be
               done
               by
               another
               ,
               as
               by
               him
               ,
               and
               the
               doing
               of
               it
               by
               another
               ,
               is
               no
               whit
               preiudiciall
               to
               the
               ende
               ,
               for
               which
               such
               persons
               were
               first
               appointed
               in
               the
               Church
               ;
               namely
               ,
               the
               good
               education
               of
               infants
               baptized
               ;
               it
               cannot
               be
               the
               principall
               dutie
               of
               the
               suretie
               .
            
             
               But
               the
               things
               required
               of
               them
               ,
               are
               especially
               these
               .
            
             
               I.
               To
               be
               speciall
               witnesses
               of
               the
               admission
               and
               entrance
               of
               the
               partie
               baptized
               ,
               into
               the
               church
               of
               God.
               
            
             
               II.
               To
               binde
               themselues
               by
               solemne
               promise
               ,
               in
               the
               name
               of
               the
               child
               ,
               before
               the
               whole
               church
               assembled
               ,
               that
               they
               will
               be
               carefull
               so
               soone
               as
               he
               comes
               to
               yeares
               of
               discretion
               that
               he
               be
               brought
               vp
               in
               the
               feare
               and
               seruice
               of
               God
               ,
               and
               be
               instructed
               in
               the
               principles
               of
               faith
               and
               repentance
               ,
               and
               acquainted
               
               with
               the
               promise
               made
               by
               them
               in
               his
               behalfe
               ,
               that
               he
               may
               frame
               his
               life
               thereafter
               .
            
             
               III.
               To
               haue
               speciall
               care
               of
               the
               performance
               of
               their
               promise
               ;
               that
               by
               all
               good
               meanes
               which
               God
               hath
               appointed
               ,
               both
               publicke
               ,
               as
               hearing
               the
               word
               ,
               and
               receiuing
               the
               Sacraments
               ;
               and
               priuate
               ,
               as
               exhortations
               and
               admonitions
               ,
               in
               time
               to
               come
               he
               shal
               be
               moved
               and
               incited
               to
               forsake
               the
               Deuill
               ,
               &c.
               and
               to
               pay
               his
               vowes
               made
               at
               his
               Baptisme
               .
            
             
               II.
               Q.
               Whether
               children
               baptized
               ,
               come
               to
               be
               of
               spirituall
               kindred
               with
               the
               whole
               Church
               ,
               by
               reason
               of
               their
               Godfathers
               and
               Godmothers
               ?
            
             
               The
               Papists
               answer
               yea
               ,
               and
               they
               explane
               their
               answer
               in
               this
               manner
               .
               Looke
               as
               by
               carnall
               propagation
               ,
               a
               man
               hath
               a
               naturall
               beeing
               ;
               so
               by
               the
               Sacrament
               of
               Baptisme
               ,
               he
               hath
               a
               spirituall
               being
               in
               the
               state
               of
               grace
               ,
               according
               to
               which
               he
               is
               born
               againe
               .
               Now
               ,
               as
               by
               carnall
               propagation
               ,
               ariseth
               a
               bond
               of
               kindred
               betweene
               one
               man
               and
               an
               other
               :
               so
               by
               the
               receiuing
               of
               Baptisme
               ,
               there
               ariseth
               a
               bond
               of
               kindred
               betweene
               the
               members
               of
               the
               Church
               ;
               by
               meanes
               whereof
               ,
               the
               sureties
               become
               as
               Fathers
               and
               Mothers
               to
               the
               parties
               baptized
               .
            
             
               We
               on
               the
               other
               side
               answer
               negatiuely
               ,
               that
               persons
               baptized
               ,
               doe
               not
               by
               their
               Baptisme
               become
               spiritually
               a-kinne
               to
               the
               Church
               .
               Now
               that
               this
               is
               the
               truth
               ,
               &
               the
               contrary
               
               doctrine
               of
               the
               Papist
               erronious
               ,
               will
               appeare
               by
               these
               reasons
               .
            
             
               I.
               The
               Sacrament
               it selfe
               ,
               doth
               not
               giue
               a
               spirituall
               beeing
               ,
               to
               any
               man
               that
               is
               partaker
               thereof
               :
               neither
               is
               it
               of
               force
               to
               make
               a
               man
               a
               Christian
               ,
               or
               a
               member
               of
               the
               inuisible
               Church
               of
               God.
               But
               that
               which
               doth
               this
               ,
               is
               the
               Couenant
               of
               grace
               ,
               wherein
               is
               promised
               remission
               of
               sinnes
               ,
               and
               life
               eternall
               ,
               in
               and
               by
               Christ.
               And
               the
               Sacrament
               ,
               is
               only
               a
               seale
               of
               that
               couenant
               ,
               and
               no
               more
               .
            
             
               Now
               if
               baptisme
               cannot
               make
               a
               Christian
               ,
               much
               lesse
               can
               it
               giue
               vnto
               him
               ,
               a
               spirituall
               beeing
               in
               the
               body
               of
               Christ
               ,
               and
               consequently
               any
               such
               spirituall
               alliance
               ,
               whereby
               one
               member
               may
               be
               allied
               vnto
               another
               .
            
             
               II.
               There
               is
               not
               the
               same
               reason
               of
               Baptisme
               ,
               that
               is
               of
               carnall
               propagation
               or
               birth
               .
               For
               Baptisme
               is
               not
               regeneration
               it selfe
               ,
               but
               the
               Sacrament
               ,
               that
               is
               ,
               the
               signe
               and
               seale
               of
               regeneration
               .
               And
               therefore
               though
               naturall
               kindred
               comes
               by
               carnall
               seed
               and
               birth
               ,
               yet
               spirituall
               kindred
               ,
               cannot
               come
               to
               any
               by
               baptisme
               .
               III.
               The
               scripture
               mentions
               onely
               two
               sorts
               of
               kindred
               ,
               and
               no
               more
               ;
               the
               one
               which
               ariseth
               properly
               ,
               from
               societie
               and
               communion
               of
               blood
               ,
               which
               we
               call
               Consanguinitie
               ;
               the
               other
               ,
               which
               comes
               by
               carnall
               coniunction
               of
               man
               and
               woman
               ,
               in
               the
               estate
               of
               marriage
               ,
               commonly
               termed
               Assinitie
               .
               And
               besides
               these
               ,
               the
               scripture
               acknowledgeth
               none
               .
            
             
             
               If
               it
               be
               said
               ,
               that
               God
               is
               the
               father
               of
               all
               beleeuers
               ,
               and
               that
               they
               are
               his
               sonnes
               and
               daughters
               ,
               and
               Christ
               their
               elder
               brother
               :
               and
               therefore
               there
               must
               needes
               be
               a
               spirituall
               alliance
               betweene
               them
               all
               .
               I
               answer
               ,
               it
               is
               true
               :
               but
               that
               this
               kinred
               hath
               his
               originall
               from
               baptisme
               ,
               and
               beginneth
               with
               that
               relation
               ,
               that
               is
               betweene
               the
               Sureties
               and
               their
               god-children
               in
               that
               Sacrament
               ,
               it
               is
               a
               Popish
               inuention
               ,
               deuised
               by
               the
               wit
               of
               man
               ,
               without
               ground
               or
               warrant
               in
               the
               word
               of
               God.
               
            
             
               III.
               Q.
               But
               be
               it
               ,
               that
               the
               Papists
               opinion
               were
               true
               ,
               then
               a
               further
               Question
               may
               be
               mooued
               .
            
             
               Whether
               spirituall
               kinred
               contracted
               by
               baptisme
               ,
               can
               be
               a
               iust
               impediment
               of
               marriage
               betweene
               the
               witnesses
               themselues
               ,
               or
               their
               children
               ?
            
             
               The
               Papists
               in
               their
               writings
               answer
               ,
               that
               spirituall
               alliance
               ,
               beeing
               farre
               more
               excellent
               
               then
               carnall
               ,
               is
               of
               much
               more
               force
               ,
               both
               to
               hinder
               a
               man
               from
               marriage
               ,
               before
               he
               marrie
               ,
               and
               to
               breake
               off
               marriage
               ,
               when
               it
               is
               consummate
               .
            
             
               But
               this
               doctrine
               (
               as
               the
               former
               )
               is
               not
               warrantable
               .
               For
               first
               ,
               they
               themselues
               affirme
               ,
               that
               this
               impediment
               doth
               not
               depend
               
               vpon
               the
               law
               of
               nature
               ,
               but
               vpon
               the
               iudgement
               of
               the
               Church
               .
               But
               the
               estate
               of
               marriage
               ,
               stands
               by
               Gods
               ordinance
               ,
               who
               hath
               giuen
               libertie
               of
               entrance
               into
               it
               ,
               to
               all
               
               men
               ,
               that
               are
               out
               of
               the
               degrees
               forbidden
               in
               his
               law
               ,
               without
               exception
               :
               and
               therefore
               the
               lawes
               and
               constitutions
               of
               men
               ,
               cannot
               preiudice
               ,
               or
               take
               away
               any
               mans
               libertie
               in
               that
               behalfe
               .
            
             
               Secondly
               ,
               all
               beleeuers
               are
               brethren
               and
               sisters
               in
               Christ
               ,
               and
               therefore
               are
               spiritually
               allied
               each
               to
               other
               .
               Now
               if
               this
               spirituall
               alliance
               be
               polluted
               by
               marriage
               ,
               or
               maketh
               marriage
               vndertaken
               ,
               a
               meere
               nullitie
               ;
               then
               no
               beleeuer
               shall
               marrie
               in
               the
               Lord
               :
               for
               Christians
               by
               this
               meanes
               must
               neuer
               match
               with
               Christians
               ,
               but
               with
               Pagans
               and
               Infidells
               .
            
             
               Thirdly
               ,
               this
               impediment
               is
               a
               superstitious
               inuention
               of
               Popish
               Canonists
               ,
               onely
               to
               increase
               the
               Treasurie
               of
               their
               Church
               ,
               by
               their
               multitude
               of
               dispensations
               .
               And
               it
               seemes
               that
               they
               are
               either
               ashamed
               of
               it
               ,
               or
               wearie
               to
               beare
               the
               imputation
               thereof
               .
               For
               some
               of
               their
               owne
               Canons
               are
               against
               it
               ,
               
               which
               doe
               allowe
               Godfathers
               children
               to
               marrie
               ,
               and
               a
               man
               to
               marrie
               his
               godfathers
               wife
               .
               And
               the
               Coūcell
               of
               Trent
               ,
               hath
               drawn
               
               this
               affinitie
               into
               a
               narrower
               compasse
               ,
               which
               before
               was
               so
               farre
               inlarged
               ,
               allowing
               the
               Witnesses
               themselues
               to
               be
               man
               and
               wife
               ,
               not
               vrging
               all
               the
               three
               kinds
               of
               kinred
               ,
               but
               onely
               some
               degrees
               of
               compaternitie
               .
            
          
           
             
             
               
                 III.
                 Question
                 ,
                 touching
                 Baptisme
              
               .
               Whether
               children
               of
               excommunicate
               persons
               ,
               which
               are
               cast
               out
               ,
               and
               not
               holden
               as
               members
               of
               the
               Church
               ,
               haue
               right
               to
               Baptisme
               ?
            
             
               For
               better
               resoluing
               of
               this
               Question
               ,
               the
               ground
               of
               the
               answer
               is
               first
               to
               be
               laide
               downe
               ,
               and
               then
               the
               answer
               directly
               to
               be
               made
               .
            
             
               There
               are
               two
               texts
               of
               Scripture
               commonly
               alleadged
               ,
               concerning
               the
               force
               and
               vse
               of
               Excommunication
               .
               The
               first
               ,
               is
               Matth.
               18.
               the
               second
               ,
               is
               1.
               
               Cor.
               5.
               
               The
               scope
               of
               them
               both
               is
               ,
               to
               shew
               ,
               that
               the
               man
               which
               is
               excommunicated
               ,
               is
               barred
               from
               the
               kingdome
               of
               heauen
               .
               For
               he
               is
               not
               to
               be
               holden
               a
               true
               member
               of
               the
               church
               ,
               but
               as
               a
               Heathen
               and
               a
               Publican
               :
               and
               therefore
               is
               put
               out
               of
               Gods
               kingdome
               ,
               and
               deliuered
               vp
               to
               Satan
               .
               Of
               this
               waight
               is
               Excommunication
               .
            
             
               Nowe
               in
               Excommunication
               ,
               there
               are
               three
               iudgements
               to
               be
               considered
               .
               The
               first
               ,
               of
               God
               :
               the
               second
               ,
               of
               the
               Church
               :
               the
               third
               againe
               ,
               of
               God.
               
            
             
               The
               first
               is
               ,
               when
               God
               doth
               hold
               any
               obstinate
               sinner
               ,
               guiltie
               of
               his
               offence
               ,
               and
               consequently
               guiltie
               of
               condemnation
               ,
               vnlesse
               
               he
               repent
               .
               This
               is
               the
               first
               sentence
               .
               The
               second
               ,
               is
               the
               iudgement
               of
               Gods
               church
               vpon
               the
               offender
               ,
               after
               that
               God
               hath
               holden
               him
               guilty
               .
               For
               the
               iudgement
               of
               the
               church
               ,
               followeth
               the
               iudgement
               of
               God
               ,
               and
               doth
               indeede
               nothing
               ,
               but
               pronounce
               the
               partie
               guiltie
               ,
               and
               subiect
               to
               condemnation
               .
               And
               the
               difference
               betweene
               them
               both
               ,
               is
               onely
               this
               ;
               That
               God
               holds
               the
               offender
               guiltie
               ,
               and
               the
               Church
               declareth
               him
               so
               to
               be
               .
               Now
               the
               second
               iudgement
               is
               not
               to
               be
               giuen
               absolutely
               ,
               but
               with
               condition
               of
               repentance
               ,
               and
               so
               farre
               forth
               ,
               as
               man
               can
               iudge
               by
               the
               fault
               committed
               ,
               as
               also
               by
               the
               word
               ,
               which
               giues
               direction
               ,
               how
               to
               discerne
               of
               the
               impenitencie
               of
               the
               sinner
               .
               The
               third
               and
               last
               iudgement
               is
               Gods
               ,
               whereby
               he
               ratifies
               and
               confirmes
               that
               in
               heauen
               ,
               which
               the
               Church
               hath
               done
               on
               earth
               :
               and
               this
               in
               order
               followes
               the
               second
               .
            
             
               This
               ground
               beeing
               laide
               downe
               ,
               I
               come
               now
               to
               the
               Answer
               .
            
             
               First
               therefore
               ,
               the
               parties
               excommunicate
               ,
               are
               in
               some
               respects
               no
               members
               of
               Christs
               bodie
               ,
               and
               in
               some
               respects
               they
               are
               .
            
             
               They
               are
               not
               ,
               in
               two
               regards
               .
               First
               ,
               in
               that
               they
               are
               cut
               off
               from
               the
               companie
               of
               beleeuers
               ,
               by
               lawfull
               excommunication
               ,
               and
               so
               haue
               no
               participation
               with
               them
               ,
               either
               in
               prayer
               ,
               hearing
               the
               word
               ,
               or
               receiuing
               the
               Sacraments
               .
               The
               reason
               is
               :
               for
               that
               the
               action
               
               of
               the
               Church
               stands
               in
               force
               ;
               God
               ratifiing
               that
               in
               heauen
               ,
               which
               the
               Church
               doth
               vpon
               earth
               .
               Secondly
               ,
               because
               by
               their
               sinne
               ,
               they
               haue
               (
               as
               much
               as
               in
               them
               lieth
               )
               depriued
               themselues
               ,
               of
               the
               effectuall
               power
               of
               Gods
               spirit
               ,
               which
               might
               rule
               and
               gouerno
               them
               .
            
             
               But
               in
               other
               respects
               they
               are
               members
               ,
               as
               will
               appeare
               ,
               if
               we
               consider
               the
               diuers
               sorts
               of
               members
               .
            
             
               Some
               are
               members
               
                 not
                 actually
              
               ,
               and
               in
               present
               ,
               but
               
                 in
                 the
                 eternall
                 counsell
              
               of
               God
               ,
               and
               are
               to
               be
               in
               time
               when
               they
               shall
               be
               called
               .
               Thus
               was
               Paul
               before
               his
               conuersion
               ,
               and
               therfore
               he
               saies
               of
               himselfe
               ,
               that
               
                 God
                 had
                 seperated
                 him
                 from
                 his
                 mothers
                 wombe
                 ,
                 and
                 called
                 him
                 by
                 his
                 grace
                 .
              
               Gal.
               1.
               15.
               
               Also
               of
               himselfe
               and
               other
               beleuers
               he
               saies
               ,
               
                 when
                 we
                 were
                 enemies
                 ,
                 we
                 were
                 reconciled
                 to
                 God
                 ,
                 by
                 the
                 death
                 of
                 his
                 sonne
                 .
              
               Rom.
               5.
               10.
               
               Some
               againe
               are
               members
               ,
               only
               
                 in
                 shew
                 and
                 appearance
              
               ;
               of
               which
               sort
               are
               hypocrites
               ,
               which
               seeme
               by
               their
               outward
               profession
               ,
               to
               be
               that
               they
               are
               not
               indeed
               ,
               wherin
               they
               resēble
               the
               wooden
               legge
               ,
               that
               is
               cunningly
               fastened
               to
               the
               body
               ,
               but
               indeede
               is
               no
               legge
               ,
               nor
               part
               of
               the
               body
               ,
               wherto
               it
               is
               adioyned
               .
               A
               third
               sort
               are
               liuely
               members
               ,
               which
               are
               vnited
               vnto
               Christ
               by
               faith
               ,
               and
               haue
               fellowship
               with
               God
               in
               him
               ,
               beeing
               iustified
               ,
               sanctified
               ,
               gouerned
               and
               preserued
               by
               his
               spirit
               ;
               and
               withall
               doe
               feele
               ,
               and
               shew
               forth
               the
               power
               of
               the
               same
               spirit
               dwelling
               in
               them
               .
               
               Of
               these
               Paul
               speaketh
               ,
               Rom.
               8.
               14.
               
               
                 As
                 many
                 as
                 are
                 lead
                 by
                 the
                 spirit
                 of
                 God
                 ,
                 they
                 are
                 the
                 sonnes
                 of
                 God.
              
               The
               fourth
               sort
               are
               
                 decaied
                 members
              
               ,
               which
               though
               they
               belong
               to
               Gods
               election
               ,
               and
               are
               plants
               truly
               ingrafted
               into
               the
               vine
               Christ
               Iesus
               ,
               yet
               for
               the
               present
               ,
               haue
               not
               a
               liuely
               sense
               of
               the
               power
               ,
               and
               vertue
               of
               the
               spirit
               of
               Christ
               in
               them
               .
               These
               may
               fitly
               be
               resembled
               to
               the
               legge
               of
               a
               man
               ,
               or
               some
               other
               part
               ,
               that
               hath
               the
               dead
               palsie
               ,
               which
               though
               it
               remaine
               for
               some
               time
               ,
               without
               feeling
               ,
               and
               vncapable
               of
               nourishment
               ,
               yet
               beeing
               ioyned
               to
               the
               bodie
               ,
               it
               may
               by
               vertue
               of
               some
               strong
               medicine
               ,
               be
               recouered
               ,
               and
               made
               whole
               as
               the
               other
               .
            
             
               Of
               this
               sort
               ,
               are
               excommunicate
               persons
               .
               For
               in
               regard
               of
               their
               ingraffing
               ,
               they
               are
               true
               members
               ,
               and
               can
               not
               be
               quite
               cut
               off
               from
               the
               bodie
               of
               Christ
               ,
               Ioh.
               10.
               28.
               though
               otherwise
               ,
               they
               are
               not
               holden
               so
               to
               be
               ,
               in
               a
               threefold
               respect
               .
            
             
               One
               ,
               in
               regard
               of
               men
               ,
               because
               they
               are
               excluded
               ,
               from
               their
               holy
               communion
               with
               the
               faithfull
               ,
               by
               the
               Churches
               censure
               .
               The
               second
               ,
               in
               regard
               of
               God
               ,
               because
               that
               which
               the
               Church
               rightly
               bindeth
               on
               earth
               ,
               is
               boūd
               in
               heauen
               .
               The
               third
               ,
               in
               regard
               of
               themselues
               ,
               because
               for
               a
               time
               ,
               they
               want
               the
               power
               ,
               and
               efficacie
               of
               the
               Spirit
               ,
               vntill
               they
               be
               throughly
               touched
               with
               repentance
               ,
               and
               beginne
               (
               as
               it
               were
               )
               to
               liue
               againe
               .
            
             
               Now
               ,
               though
               in
               these
               respects
               ,
               they
               be
               
               not
               esteemed
               members
               of
               the
               church
               ,
               yet
               the
               truth
               is
               ,
               they
               are
               not
               wholly
               cut
               off
               ,
               from
               the
               societie
               of
               the
               faithfull
               .
               For
               the
               seede
               of
               faith
               remaineth
               in
               them
               ,
               and
               that
               knits
               the
               bond
               of
               coniunction
               with
               Christ
               ,
               though
               the
               sense
               thereof
               be
               lost
               ,
               vntill
               they
               repent
               .
            
             
               In
               this
               case
               ,
               the
               partie
               excommunicate
               is
               ,
               as
               a
               free
               man
               in
               bonds
               ,
               who
               vntill
               he
               get
               out
               of
               prison
               ,
               hath
               no
               vse
               of
               his
               freedome
               ,
               and
               yet
               continues
               a
               free
               man
               still
               ,
               though
               he
               remaine
               in
               prison
               .
               So
               also
               the
               childrē
               of
               God
               ,
               may
               still
               be
               the
               children
               of
               God
               ,
               though
               excluded
               from
               the
               cōgregation
               of
               the
               church
               ,
               for
               some
               offences
               .
            
             
               From
               this
               that
               hath
               beene
               said
               ,
               ariseth
               the
               Answer
               to
               the
               Question
               propounded
               ;
               namely
               ,
               that
               the
               children
               of
               such
               persons
               ,
               as
               are
               excommunicated
               ,
               are
               (
               notwithstāding
               their
               excommunication
               )
               to
               be
               baptised
               ,
               because
               they
               are
               indeede
               ,
               and
               in
               the
               iudgement
               of
               charitie
               ,
               true
               members
               of
               the
               bodie
               of
               Christ
               ,
               though
               in
               some
               other
               regards
               ,
               they
               are
               not
               in
               present
               holden
               so
               to
               be
               .
            
             
               Yet
               further
               besides
               the
               former
               grounds
               ,
               consider
               these
               reasons
               .
            
             
               First
               ,
               children
               of
               parents
               ,
               that
               are
               professed
               members
               of
               the
               church
               ,
               (
               though
               cut
               off
               for
               a
               time
               ,
               vpon
               some
               offence
               committed
               )
               haue
               right
               to
               baptisme
               ,
               because
               it
               is
               not
               in
               the
               power
               of
               man
               ,
               to
               cut
               them
               off
               from
               Christ
               ,
               though
               they
               be
               excommunicated
               .
               Secondly
               ,
               the
               personall
               sinne
               of
               the
               parent
               ,
               
               may
               not
               keepe
               the
               blessing
               from
               the
               child
               :
               and
               therefore
               not
               depriue
               him
               ,
               of
               participation
               of
               the
               ordinance
               of
               God.
               Thirdly
               ,
               we
               must
               alway
               put
               a
               difference
               betweene
               them
               ,
               which
               doe
               not
               make
               separation
               from
               the
               church
               ,
               and
               yet
               are
               grieuous
               offenders
               :
               and
               open
               Apostataes
               ,
               that
               ioyne
               themselues
               with
               the
               enemies
               of
               the
               Church
               ,
               to
               the
               ruine
               and
               ouerthrow
               of
               the
               truth
               of
               the
               Gospel
               .
               Fourthly
               ,
               we
               must
               put
               a
               difference
               betweene
               those
               ,
               that
               haue
               giuen
               vp
               their
               names
               to
               Christ
               ,
               though
               fallen
               grieuously
               ;
               and
               Turks
               ,
               and
               Infidels
               ,
               that
               are
               forth
               of
               the
               Couenant
               ,
               and
               neuer
               belonged
               to
               the
               Church
               .
               Lastly
               ,
               if
               the
               mercie
               of
               God
               inlarge
               it selfe
               to
               thousands
               ,
               yea
               to
               infinite
               generations
               :
               why
               should
               man
               be
               so
               hard
               hearted
               ,
               as
               to
               make
               question
               ,
               whether
               such
               Infants
               belong
               to
               the
               Couenant
               ?
               and
               consequently
               keepe
               them
               from
               the
               Sacrament
               of
               Baptisme
               .
            
             
               Out
               of
               this
               Question
               ,
               ariseth
               a
               second
               ;
            
             
               Whether
               children
               borne
               in
               fornication
               ,
               haue
               right
               to
               baptisme
               ?
            
             
               Ans.
               They
               are
               not
               to
               be
               kept
               from
               it
               .
               For
               the
               wickednes
               of
               the
               parent
               ,
               ought
               not
               to
               preiudice
               the
               child
               ,
               in
               things
               that
               belong
               to
               his
               saluation
               .
            
             
               Yet
               in
               this
               case
               ,
               some
               Cautions
               are
               carefully
               to
               be
               obscrued
               ;
               as
               first
               ,
               that
               the
               parent
               hold
               the
               true
               faith
               and
               religion
               :
               secondly
               ,
               that
               he
               be
               by
               the
               Minister
               exhorted
               ,
               to
               a
               true
               humiliation
               of
               himselfe
               ,
               and
               to
               earnest
               repentance
               
               for
               his
               sinne
               committed
               ,
               and
               that
               before
               the
               child
               be
               baptized
               .
               Thirdly
               ,
               that
               their
               be
               some
               appointed
               ,
               to
               answere
               for
               the
               Infant
               ,
               besides
               the
               parents
               ;
               and
               to
               make
               solemne
               promise
               openly
               to
               the
               Church
               ,
               that
               it
               shall
               be
               carefully
               brought
               vp
               ,
               and
               instructed
               in
               the
               faith
               .
               And
               the
               same
               is
               to
               be
               obserued
               and
               practized
               ,
               before
               the
               baptizing
               of
               the
               children
               of
               parents
               excommunicate
               .
            
          
           
             
               
                 IV.
                 Question
              
               .
               How
               men
               are
               to
               make
               a
               right
               vse
               of
               their
               baptisme
               ,
               when
               they
               become
               to
               yeares
               ?
            
             
               The
               not
               obseruing
               hereof
               ,
               is
               the
               cause
               of
               many
               sinnes
               and
               corruptions
               in
               the
               liues
               of
               men
               .
               It
               is
               commonly
               holden
               a
               great
               fault
               in
               ciuill
               matters
               ,
               for
               a
               man
               not
               to
               keepe
               his
               couenants
               .
               Much
               more
               is
               it
               a
               hainous
               sinne
               before
               God
               ,
               not
               to
               keepe
               the
               promises
               ,
               and
               pay
               the
               vowes
               ,
               made
               vnto
               him
               .
            
             
               For
               answere
               therefore
               to
               the
               Question
               ,
               wee
               must
               first
               take
               this
               for
               a
               ground
               ;
               That
               baptisme
               both
               for
               signification
               ,
               force
               ,
               vse
               ,
               and
               fruit
               ,
               continues
               not
               for
               a
               moment
               of
               time
               ,
               but
               for
               the
               whole
               course
               of
               a
               mans
               life
               ;
               It
               doth
               not
               respect
               onely
               the
               time
               past
               or
               present
               ,
               but
               that
               which
               is
               to
               come
               ,
               yea
               ,
               that
               whole
               time
               ,
               that
               a
               man
               hath
               to
               spend
               ,
               from
               the
               very
               act
               of
               his
               baptisme
               to
               his
               death
               .
               Againe
               ,
               
               baptisme
               is
               the
               true
               Sacrament
               of
               Repentance
               ,
               for
               remission
               of
               sinnes
               ;
               which
               being
               once
               receiued
               ,
               remaineth
               a
               perpetuall
               
               testimonie
               and
               pledge
               of
               the
               everlasting
               couenant
               of
               God
               ,
               and
               of
               the
               continuall
               washing
               away
               of
               sinne
               in
               the
               blood
               of
               Christ.
               
            
             
               This
               Ground
               premised
               ,
               I
               come
               to
               the
               vse
               of
               baptisme
               ,
               which
               is
               two
               fold
               .
            
             
               The
               First
               is
               ,
               that
               it
               serues
               to
               be
               a
               token
               ,
               and
               pledge
               of
               Gods
               fauour
               towards
               vs
               ,
               and
               that
               principally
               three
               waies
               .
            
             
               First
               ,
               in
               that
               it
               sealeth
               and
               confirmeth
               to
               vs
               ,
               the
               free
               pardon
               and
               forgiuenesse
               of
               our
               sinnes
               .
               Thus
               Cornelius
               was
               baptized
               of
               Peter
               ,
               after
               he
               had
               heard
               the
               Gospell
               preached
               ,
               and
               receiued
               the
               Holy
               Ghost
               ;
               that
               it
               might
               be
               vnto
               him
               a
               pledge
               ,
               of
               the
               remission
               of
               his
               sinnes
               ,
               Act.
               10.
               48.
               
               And
               in
               like
               manner
               ,
               doth
               Peter
               exhort
               the
               conuerted
               Iewes
               ,
               to
               repent
               them
               of
               their
               sins
               ,
               &
               to
               receiue
               the
               Sacramēt
               of
               Baptisme
               ,
               as
               a
               seale
               and
               pledge
               of
               Gods
               mercie
               ,
               in
               the
               forgiuenes
               thereof
               by
               Christ
               ,
               Act.
               2.
               38.
               
            
             
               In
               regard
               of
               this
               vse
               ,
               baptisme
               is
               of
               great
               force
               ,
               to
               releeue
               the
               hart
               in
               distresse
               .
               For
               when
               any
               childe
               of
               God
               ,
               feeles
               himselfe
               loden
               with
               the
               burden
               of
               his
               sinnes
               ;
               the
               consideration
               and
               remembrance
               hereof
               ,
               that
               God
               hath
               pardoned
               them
               all
               ,
               and
               giuen
               him
               a
               speciall
               ,
               and
               certaine
               pledge
               of
               his
               pardon
               in
               baptisme
               ;
               will
               serue
               to
               stay
               and
               support
               his
               soule
               .
               Yea
               though
               his
               sinnes
               were
               of
               force
               ,
               to
               make
               
               a
               separation
               betweene
               God
               and
               him
               .
               Yet
               remembring
               ,
               that
               his
               name
               is
               written
               in
               the
               Couenant
               of
               God
               ,
               and
               that
               he
               hath
               by
               Gods
               mercie
               receiued
               the
               seale
               of
               the
               Couenant
               ,
               he
               shall
               not
               neede
               to
               be
               much
               dismaied
               .
               When
               Satan
               tempteth
               him
               to
               doubt
               of
               his
               owne
               estate
               ,
               in
               regard
               of
               his
               corruptions
               ;
               even
               then
               let
               him
               haue
               recourse
               to
               his
               baptisme
               ,
               and
               thinke
               of
               the
               earnest
               and
               pledge
               of
               Gods
               fauour
               ,
               which
               he
               hath
               receiued
               .
               Let
               him
               draw
               out
               his
               euidences
               ,
               signed
               with
               the
               seale
               of
               Gods
               couenant
               ,
               made
               vnto
               him
               in
               Iesus
               Christ
               ;
               and
               that
               shall
               be
               sufficient
               to
               stoppe
               the
               mouth
               of
               Satan
               ,
               and
               to
               repell
               his
               temptations
               .
            
             
               Secondly
               ,
               Baptisme
               is
               as
               a
               pledge
               of
               the
               vertue
               of
               Christs
               death
               .
               
                 Doe
                 you
                 not
                 know
              
               ,
               saies
               Paul
               ,
               
                 that
                 all
                 we
                 which
                 haue
                 beene
                 baptized
                 into
                 Iesus
                 Christ
                 ,
                 haue
                 beene
                 baptized
                 into
                 his
                 death
                 ?
              
               Rom.
               6.
               3.
               
               For
               they
               that
               beleeue
               ,
               are
               by
               baptisme
               conformed
               to
               Christ
               their
               head
               ,
               because
               they
               are
               by
               it
               ,
               buried
               together
               with
               him
               into
               his
               death
               .
               vers
               .
               4.
               
            
             
               This
               point
               is
               of
               excellent
               vse
               in
               our
               liues
               .
               For
               it
               teacheth
               a
               man
               ,
               when
               his
               owne
               corruption
               mooueth
               him
               to
               sinne
               ,
               and
               he
               is
               now
               euen
               in
               the
               Combate
               ,
               (
               the
               Spirit
               lusting
               against
               the
               flesh
               ,
               and
               the
               flesh
               against
               the
               Spirit
               ;
               )
               even
               then
               ,
               to
               call
               to
               memorie
               his
               baptisme
               ,
               wherein
               it
               pleased
               God
               ,
               to
               seale
               vnto
               him
               the
               mortificatiō
               of
               his
               sinne
               ,
               by
               the
               power
               of
               Christs
               death
               :
               and
               consequently
               to
               pray
               
               earnestly
               vnto
               him
               ,
               for
               the
               continuance
               of
               the
               same
               power
               in
               his
               his
               heart
               ,
               for
               the
               continuall
               crucifiing
               of
               the
               old
               man
               ;
               and
               the
               vtter
               destroying
               of
               the
               body
               of
               sinne
               ,
               Rom.
               6.
               6.
               
            
             
               Thirdly
               ,
               baptisme
               is
               a
               pledge
               vnto
               vs
               ,
               of
               the
               Life
               of
               Christ
               ,
               &
               of
               our
               Fellowship
               with
               him
               therein
               .
               For
               looke
               ,
               as
               he
               beeing
               dead
               in
               the
               graue
               ,
               raised
               himselfe
               to
               life
               ,
               by
               his
               owne
               power
               ;
               euen
               so
               ,
               and
               more
               then
               so
               ,
               being
               now
               in
               heauen
               glorified
               ,
               doth
               he
               by
               the
               power
               of
               his
               Deitie
               ,
               raise
               vp
               vs
               his
               mēbers
               ,
               frō
               death
               to
               life
               ,
               Rom.
               6.
               4.
               
               A
               certaine
               pledge
               whereof
               ,
               he
               hath
               giuen
               vs
               in
               this
               Sacrament
               .
               Which
               also
               affordeth
               singular
               comfort
               and
               ioy
               vnto
               a
               man
               ,
               euen
               in
               his
               greatest
               extremity
               .
               True
               it
               is
               ,
               that
               man
               by
               nature
               is
               dead
               in
               sinne
               ;
               yet
               God
               of
               his
               mercie
               ,
               sealeth
               vnto
               him
               in
               baptisme
               ,
               his
               rising
               from
               the
               death
               of
               sinne
               ,
               to
               newnesse
               of
               life
               .
               True
               it
               is
               againe
               ,
               that
               all
               men
               must
               die
               .
               Yet
               this
               is
               our
               comfort
               ,
               that
               in
               baptisme
               God
               hath
               sealed
               to
               vs
               ,
               euen
               our
               rising
               from
               the
               graue
               to
               life
               euerlasting
               ;
               and
               all
               by
               the
               vertue
               and
               power
               of
               Christs
               resurrection
               .
               This
               is
               a
               comfort
               of
               all
               comforts
               ,
               able
               to
               vphold
               the
               soule
               of
               man
               ,
               euen
               in
               the
               houre
               of
               death
               .
            
             
               The
               second
               Vse
               of
               Baptisme
               is
               ,
               that
               it
               serues
               to
               be
               a
               notable
               meanes
               ,
               of
               our
               death
               vnto
               sinne
               ,
               and
               that
               three
               waies
               .
            
             
               First
               ,
               by
               putting
               vs
               in
               minde
               ,
               of
               mortifying
               the
               flesh
               ,
               and
               crucifying
               our
               owne
               corruptions
               .
               
               For
               if
               we
               be
               baptized
               into
               the
               death
               of
               Christ
               ,
               as
               Paul
               saith
               ,
               Rom.
               6.
               3.
               then
               ought
               we
               not
               to
               continue
               in
               sinne
               ,
               but
               to
               labour
               by
               all
               meanes
               ,
               as
               by
               praier
               ,
               by
               fasting
               ,
               by
               the
               word
               preached
               ,
               and
               by
               auoiding
               all
               occasions
               of
               offence
               ,
               to
               kill
               and
               destroy
               the
               corruption
               of
               our
               nature
               ,
               and
               the
               wickednes
               of
               our
               hearts
               ,
               Gal.
               5.
               24.
               
            
             
               Secondly
               ,
               it
               causeth
               vs
               to
               dedicate
               our selues
               wholly
               ,
               vnto
               God
               and
               Christ
               ;
               remembring
               ,
               that
               we
               once
               offered
               our selues
               to
               be
               baptized
               ,
               (
               in
               the
               presence
               of
               the
               whole
               congregation
               )
               in
               token
               that
               we
               should
               euer
               afterward
               ,
               consecrate
               our
               soules
               and
               bodies
               vnto
               the
               Lord
               ,
               and
               wholly
               renounce
               ,
               and
               forsake
               the
               flesh
               ,
               the
               world
               ,
               and
               the
               Deuill
               .
            
             
               Thirdly
               ,
               it
               causeth
               vs
               to
               labour
               ,
               to
               keepe
               and
               maintaine
               peace
               and
               vnitie
               with
               all
               men
               ;
               but
               specially
               with
               Gods
               people
               .
               For
               Baptisme
               is
               a
               solemne
               testimonie
               ,
               of
               the
               bond
               of
               mutuall
               loue
               and
               fellowship
               ,
               both
               of
               Christ
               with
               his
               members
               ,
               and
               of
               the
               members
               one
               with
               another
               .
               To
               this
               ende
               Paul
               saith
               ,
               
                 that
                 we
                 are
                 all
                 by
                 one
                 spirit
                 ,
                 baptized
                 into
                 one
                 bodie
                 ,
              
               1.
               
               Cor.
               12.
               13.
               yea
               ,
               and
               Baptisme
               is
               one
               of
               those
               things
               ,
               whereby
               the
               
                 vnitie
                 of
                 the
                 Spirit
              
               is
               preserued
               
                 in
                 the
                 bond
                 of
                 peace
              
               ,
               Eph.
               4.
               5.
               
            
          
           
             
               
                 V.
                 Question
              
               .
               Whether
               a
               man
               falling
               into
               
               sinne
               ,
               after
               he
               is
               baptized
               ,
               may
               haue
               any
               benefit
               of
               his
               Baptisme
               ?
            
             
               Answer
               .
               He
               may
               if
               he
               repent
               .
               And
               the
               reasons
               are
               these
               .
            
             
               First
               ,
               his
               Indentures
               and
               Euidences
               remain
               whol
               ,
               in
               respect
               of
               God
               ,
               &
               his
               name
               is
               not
               put
               out
               of
               the
               couenant
               .
               Which
               is
               otherwise
               in
               the
               Evidēces
               of
               men
               .
               For
               if
               they
               be
               once
               cancelled
               ,
               a
               man
               cannot
               haue
               his
               name
               put
               into
               them
               againe
               ,
            
             
               Secondly
               ,
               Baptisme
               is
               indeede
               (
               as
               hath
               beene
               said
               )
               the
               Sacrament
               of
               Repentance
               ;
               and
               (
               as
               it
               were
               )
               
                 a
                 plancke
                 or
                 board
              
               to
               swimme
               vpon
               ,
               when
               a
               man
               is
               in
               danger
               of
               the
               shippewracke
               of
               his
               soule
               .
               Therefore
               if
               a
               man
               repent
               ,
               and
               be
               hartily
               sorie
               for
               his
               sinnes
               committed
               ,
               he
               may
               haue
               recourse
               to
               his
               baptisme
               ,
               wherein
               was
               sealed
               vnto
               him
               ,
               the
               pardon
               of
               all
               his
               sinnes
               past
               ,
               present
               ,
               and
               to
               come
               ;
               he
               standing
               to
               the
               order
               of
               his
               baptisme
               ,
               beleeuing
               and
               repenting
               .
            
             
               Thirdly
               ,
               to
               them
               that
               fall
               euen
               after
               Baptisme
               ,
               there
               is
               hope
               of
               repentance
               ,
               and
               consequently
               of
               the
               fauour
               of
               God
               ,
               if
               they
               be
               touched
               in
               hart
               with
               true
               remorse
               ,
               and
               sorrowe
               for
               their
               offences
               .
               For
               hence
               it
               was
               ,
               that
               Paul
               calls
               the
               Galatians
               (
               fallen
               after
               they
               had
               beene
               baptized
               )
               to
               the
               remembrance
               of
               the
               fauour
               of
               God
               ,
               promised
               vnto
               them
               in
               
               the
               Couenant
               ,
               and
               sealed
               in
               their
               Baptisme
               ,
               Gal.
               3.
               3.
               19.
               27.
               
               In
               the
               same
               manner
               ,
               doth
               Iohn
               call
               the
               Churches
               of
               Asia
               ,
               that
               had
               left
               their
               first
               loue
               ,
               to
               repentance
               &
               conuersion
               ,
               Apoc.
               2.
               5.
               16.
               
               And
               the
               said
               Iohn
               ,
               in
               Ecclesiasticall
               
               historie
               is
               said
               ,
               to
               haue
               reclaymed
               a
               young
               man
               ,
               who
               had
               most
               grieuously
               fallen
               after
               his
               Baptisme
               .
            
          
        
         
           
             CHAP.
             X.
             
          
           
             
               Of
               the
               Lords
               Supper
               .
            
          
           
             THus
             much
             concerning
             the
             Sacrament
             of
             Baptisme
             .
             Now
             we
             come
             to
             the
             Sacrament
             of
             the
             Lords
             Supper
             ;
             concerning
             the
             vse
             wherof
             ,
             there
             are
             two
             principal
             Questions
             mooued
             .
          
           
             
               
                 I.
                 Question
              
               .
               How
               farre
               forth
               men
               haue
               libertie
               ,
               to
               vse
               or
               not
               vse
               the
               Lords
               Supper
               ?
            
             
               For
               the
               answering
               hereof
               ,
               I
               propound
               three
               Rules
               .
            
             
               The
               First
               .
               Euery
               man
               of
               yeares
               ,
               liuing
               in
               the
               Church
               ,
               and
               beeing
               baptized
               ,
               is
               bound
               in
               conscience
               by
               Gods
               commandement
               ,
               to
               vse
               the
               Lords
               supper
               .
               In
               the
               institution
               of
               
               the
               Supper
               ,
               the
               Lord
               gaue
               a
               Sacramentall
               Word
               ;
               whereof
               there
               be
               two
               parts
               ;
               a
               Commādement
               ,
               &
               a
               Promise
               .
               The
               Cōmandement
               is
               expressed
               in
               these
               termes
               ;
               
                 Take
                 ,
                 eate
                 ,
                 drinke
                 ,
                 doe
                 ye
                 this
                 .
              
               And
               it
               binds
               all
               men
               in
               the
               Church
               that
               are
               baptized
               ,
               to
               the
               vse
               of
               the
               Lords
               Supper
               .
            
             
               The
               second
               Rule
               .
               Euery
               man
               of
               yeares
               baptized
               ,
               is
               to
               receiue
               it
               often
               .
               1.
               
               Cor.
               11.
               26.
               
               
                 As
                 oft
                 as
                 ye
                 shall
                 drinke
                 it
                 in
                 remēbrance
                 of
                 me
                 .
              
               The
               reason
               is
               ,
               because
               we
               haue
               need
               continually
               to
               feede
               on
               Christ.
               And
               herein
               the
               Lords
               Supper
               differeth
               from
               Baptisme
               ;
               because
               by
               Baptisme
               ,
               a
               man
               is
               once
               onely
               graffed
               into
               Christ
               ;
               but
               being
               in
               Christ
               ,
               he
               hath
               neede
               often
               and
               continually
               to
               be
               fedde
               in
               him
               ,
               to
               life
               eternall
               .
               And
               this
               often
               nourishment
               of
               the
               beleeuer
               ,
               is
               sealed
               vnto
               him
               ,
               by
               the
               often
               vse
               of
               this
               Sacrament
               .
            
             
               The
               third
               Rule
               .
               Euery
               man
               is
               to
               receiue
               ,
               and
               vse
               the
               Lords
               Supper
               ,
               according
               to
               the
               laudable
               custome
               of
               that
               Church
               ,
               whereof
               he
               is
               a
               member
               ,
               vnlesse
               there
               be
               a
               iust
               impediment
               .
               A
               iust
               impediment
               is
               that
               ,
               which
               barres
               a
               man
               from
               the
               vse
               of
               the
               Supper
               ,
               as
               Suspension
               ,
               Contagious
               ,
               and
               incurable
               sickenesse
               ,
               Absence
               vpon
               a
               iust
               and
               weightie
               cause
               ,
               as
               when
               a
               man
               is
               in
               his
               iourney
               ,
               and
               such
               like
               .
            
             
               The
               reason
               of
               the
               Rule
               is
               ;
               first
               ,
               if
               any
               man
               refuse
               to
               receiue
               it
               ,
               when
               he
               may
               conueniently
               ,
               hauing
               no
               iust
               Impediment
               ;
               so
               doing
               ,
               he
               neglects
               and
               contemnes
               the
               ordinance
               of
               
               God.
               Secondly
               ,
               for
               a
               man
               to
               abstaine
               ,
               when
               he
               is
               called
               to
               receiue
               it
               ,
               though
               happily
               he
               may
               be
               excused
               ,
               in
               regard
               of
               some
               reason
               inwardly
               knowne
               to
               himselfe
               ;
               yet
               his
               abstinence
               is
               a
               bad
               example
               ,
               and
               may
               giue
               offence
               to
               others
               .
               Thirdly
               ,
               the
               man
               that
               may
               receiue
               ,
               and
               yet
               will
               not
               ,
               doth
               in
               effect
               ,
               suspend
               and
               withhold
               himselfe
               ,
               from
               the
               benefite
               of
               this
               holy
               Sacrament
               .
            
             
               Now
               these
               three
               Rules
               ,
               as
               they
               serue
               directly
               to
               answer
               the
               Question
               in
               hand
               ,
               so
               they
               doe
               plainly
               discouer
               some
               errours
               &
               faults
               ,
               in
               the
               practise
               of
               sundrie
               persons
               in
               these
               daies
               .
               Some
               there
               be
               ,
               that
               thinke
               it
               sufficient
               to
               receiue
               the
               Communion
               once
               by
               the
               yere
               ,
               namely
               at
               Easter
               time
               .
               Whereas
               on
               the
               contrary
               ,
               it
               is
               to
               be
               vsed
               ,
               as
               oft
               as
               may
               be
               ;
               considering
               that
               it
               is
               nothing
               ,
               but
               the
               shewing
               forth
               of
               the
               Lords
               death
               till
               he
               come
               :
               which
               is
               not
               once
               or
               twise
               in
               the
               yeare
               ,
               but
               often
               ,
               yea
               continually
               to
               be
               remembred
               .
               Others
               ther
               are
               ,
               that
               take
               liberty
               to
               thēselues
               ,
               to
               com
               to
               this
               Table
               ,
               &
               abstaine
               at
               ther
               pleasure
               ;
               as
               if
               it
               were
               a
               thing
               arbitrary
               to
               themselues
               ;
               which
               notwithstanding
               the
               Lord
               hath
               enioyned
               by
               expresse
               commandement
               ,
               as
               hath
               beene
               said
               .
            
             
               But
               some
               alledge
               for
               this
               their
               practise
               ,
               that
               they
               are
               at
               variance
               with
               such
               and
               such
               persons
               ,
               that
               haue
               done
               them
               wrong
               ,
               and
               whom
               they
               cannot
               forgiue
               ;
               and
               in
               this
               respect
               ,
               they
               were
               better
               abstaine
               ,
               then
               
               come
               vnprovided
               .
               To
               whom
               it
               may
               be
               said
               ;
               that
               their
               vnfitnes
               in
               this
               and
               other
               respects
               ,
               ought
               to
               be
               a
               strong
               motiue
               to
               induce
               them
               ,
               at
               least
               to
               vse
               all
               holy
               indeauour
               ,
               to
               prepare
               themselues
               euery
               day
               ,
               rather
               then
               a
               meanes
               to
               keepe
               them
               backe
               .
               For
               if
               a
               man
               should
               abstaine
               vpon
               euery
               occasion
               of
               variance
               ,
               discontentment
               ,
               and
               infirmitie
               ,
               he
               should
               neuer
               receiue
               ,
               and
               so
               consequently
               haue
               no
               benefit
               by
               this
               ordinance
               of
               God.
               Daily
               preparation
               therefore
               ,
               is
               the
               more
               necessarie
               ,
               that
               when
               they
               be
               called
               ,
               and
               haue
               opportunitie
               ,
               they
               may
               come
               as
               welcome
               guestes
               ,
               vnto
               that
               heauenly
               banquet
               .
            
          
           
             
               
                 II.
                 Question
              
               .
               How
               may
               a
               man
               rightly
               vse
               the
               Lords
               Supper
               ,
               to
               his
               comfort
               and
               saluation
               ?
            
             
               Ans.
               Three
               things
               are
               required
               therevnto
               ;
               A
               right
               preparation
               ;
               a
               right
               Receiuing
               ,
               and
               a
               right
               Vse
               of
               it
               afterward
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 That
                 Preparation
                 is
                 needefull
                 ,
                 the
                 commandement
                 of
                 the
                 Apostle
                 plainely
                 shewes
                 ,
                 which
                 is
                 directed
                 to
                 al
                 Communicants
                 without
                 exception
                 .
                 1.
                 
                 Cor.
                 11.
                 28
                 ,
                 
                   Let
                   a
                   man
                
                 ,
                 that
                 is
                 ,
                 
                   let
                   euery
                   man
                   examine
                   himselfe
                
                 .
              
               
                 Now
                 that
                 a
                 man
                 may
                 be
                 rightly
                 prepared
                 ,
                 hee
                 must
                 bring
                 with
                 him
                 foure
                 severall
                 
                 things
                 .
              
               
                 First
                 ,
                 Knowledge
                 of
                 the
                 foundation
                 of
                 Religion
                 ,
                 specially
                 of
                 the
                 vse
                 of
                 both
                 the
                 Sacraments
                 .
                 That
                 this
                 is
                 necessarie
                 to
                 Preparation
                 ,
                 it
                 appeareth
                 by
                 that
                 ,
                 which
                 Paul
                 requireth
                 in
                 a
                 good
                 Communicant
                 ,
                 1.
                 
                 Cor.
                 11.
                 26.
                 to
                 wit
                 ,
                 
                   the
                   shewing
                   forth
                   of
                   Christs
                   death
                   ,
                
                 which
                 is
                 done
                 by
                 confession
                 and
                 thanks
                 giuing
                 ;
                 and
                 these
                 two
                 cannot
                 be
                 performed
                 without
                 knowledge
                 .
              
               
                 The
                 second
                 thing
                 required
                 ,
                 is
                 Faith
                 For
                 all
                 Sacraments
                 are
                 seales
                 of
                 the
                 righteousnes
                 of
                 faith
                 ,
                 Rom.
                 4.
                 11.
                 
                 Now
                 Faith
                 is
                 hereby
                 discerned
                 ;
                 when
                 the
                 heart
                 of
                 the
                 beleeuer
                 ,
                 contents
                 it selfe
                 onely
                 with
                 Christ
                 ,
                 in
                 the
                 matter
                 of
                 saluation
                 ;
                 and
                 doth
                 beleeue
                 ,
                 not
                 onely
                 that
                 there
                 is
                 a
                 remission
                 of
                 sinnes
                 in
                 generall
                 ,
                 but
                 that
                 his
                 sinnes
                 are
                 forgiuen
                 to
                 him
                 ,
                 in
                 particular
                 .
              
               
                 The
                 third
                 ,
                 is
                 Repentance
                 ,
                 standing
                 in
                 a
                 hearty
                 sorrow
                 for
                 sinnes
                 committed
                 ,
                 in
                 a
                 hatred
                 and
                 detestation
                 of
                 the
                 same
                 ,
                 and
                 in
                 a
                 resolued
                 purpose
                 of
                 amendment
                 ,
                 and
                 obedience
                 for
                 time
                 to
                 come
                 .
              
               
                 Here
                 we
                 must
                 remember
                 ,
                 that
                 renewed
                 Repentance
                 for
                 sinnes
                 committed
                 ,
                 is
                 principally
                 required
                 before
                 the
                 Sacrament
                 .
                 For
                 the
                 Apostle
                 chargeth
                 the
                 beleeuing
                 Corinthes
                 ,
                 with
                 vnworthie
                 receiuing
                 ,
                 because
                 they
                 came
                 in
                 their
                 sinnes
                 ,
                 without
                 renouation
                 of
                 their
                 repentance
                 .
              
               
                 The
                 fourth
                 ,
                 is
                 Charitie
                 towards
                 man.
                 For
                 
                 this
                 Sacrament
                 is
                 a
                 Communion
                 ,
                 whereby
                 all
                 the
                 receiuers
                 ,
                 ioyntly
                 vnited
                 together
                 in
                 loue
                 ,
                 doe
                 participate
                 of
                 one
                 and
                 the
                 same
                 Christ.
                 And
                 therefore
                 ,
                 as
                 no
                 man
                 in
                 the
                 old
                 law
                 ,
                 might
                 offer
                 his
                 Sacrifice
                 ,
                 without
                 a
                 forehand
                 agreement
                 with
                 his
                 brother
                 ;
                 so
                 no
                 Communicant
                 may
                 partake
                 with
                 others
                 at
                 this
                 Table
                 ,
                 without
                 reconciliation
                 ,
                 loue
                 ,
                 and
                 charitie
                 .
              
               
                 Now
                 further
                 touching
                 Preparation
                 ,
                 there
                 are
                 three
                 Cases
                 of
                 Conscience
                 to
                 be
                 resolued
                 .
              
               
                 
                   I.
                   Case
                
                 .
                 What
                 shall
                 a
                 man
                 doe
                 ,
                 if
                 after
                 preparation
                 ,
                 he
                 finds
                 himselfe
                 vnworthie
                 ?
              
               
                 Ans.
                 There
                 are
                 two
                 kinds
                 of
                 vnworthines
                 ;
                 of
                 an
                 euili
                 conscience
                 ,
                 and
                 of
                 infirmitie
                 .
                 Vnworthines
                 
                   of
                   an
                   euill
                   conscience
                
                 is
                 ,
                 when
                 a
                 man
                 liues
                 in
                 any
                 sinne
                 ,
                 against
                 his
                 conscience
                 .
                 This
                 we
                 must
                 especially
                 take
                 heede
                 of
                 .
                 For
                 it
                 is
                 proper
                 to
                 the
                 Reprobate
                 ;
                 and
                 he
                 that
                 comes
                 to
                 the
                 Table
                 of
                 the
                 Lord
                 vnworthily
                 ,
                 in
                 this
                 sense
                 ,
                 questionlesse
                 he
                 shall
                 eate
                 his
                 owne
                 iudgement
                 ,
                 if
                 not
                 condemnation
                 .
                 The
                 vnworthines
                 
                   of
                   infirmitie
                
                 is
                 ,
                 when
                 a
                 man
                 truly
                 repents
                 and
                 beleeues
                 ,
                 and
                 makes
                 conscience
                 of
                 euery
                 good
                 dutie
                 ,
                 but
                 yet
                 sees
                 and
                 feeles
                 wants
                 in
                 them
                 all
                 ,
                 and
                 in
                 regard
                 hereof
                 ,
                 himselfe
                 vnfit
                 to
                 the
                 Supper
                 .
                 Such
                 vnworthines
                 cannot
                 iustly
                 hinder
                 a
                 man
                 ,
                 from
                 comming
                 to
                 this
                 Sacrament
                 ,
                 neither
                 is
                 it
                 a
                 sufficient
                 cause
                 to
                 make
                 him
                 to
                 abstaine
                 .
                 The
                 reason
                 is
                 ,
                 because
                 the
                 Lord
                 requires
                 not
                 therein
                 ,
                 perfection
                 
                 of
                 faith
                 ,
                 and
                 repentance
                 ;
                 but
                 
                   the
                   truth
                   &
                   synceritie
                
                 of
                 them
                 both
                 ,
                 though
                 they
                 be
                 imperfect
                 .
              
               
                 If
                 it
                 be
                 demanded
                 ,
                 how
                 the
                 truth
                 of
                 faith
                 and
                 repentance
                 may
                 be
                 knowne
                 ?
                 I
                 answer
                 ,
                 by
                 these
                 notes
                 .
                 I.
                 If
                 our
                 faith
                 be
                 directed
                 vpon
                 the
                 right
                 obiect
                 ,
                 Christ
                 alone
                 .
                 II.
                 If
                 there
                 be
                 a
                 hungring
                 and
                 thirsting
                 ,
                 after
                 his
                 bodie
                 and
                 blood
                 .
                 III.
                 If
                 wee
                 haue
                 a
                 constant
                 and
                 serious
                 purpose
                 ,
                 not
                 to
                 sinne
                 .
                 IV.
                 If
                 there
                 follow
                 a
                 change
                 in
                 the
                 life
                 .
                 Thus
                 we
                 read
                 ,
                 that
                 many
                 of
                 the
                 Iewes
                 ,
                 in
                 the
                 daies
                 of
                 Hezekias
                 ,
                 came
                 to
                 Ierusalem
                 ,
                 and
                 did
                 eate
                 the
                 Passeouer
                 ,
                 which
                 had
                 not
                 clensed
                 themselues
                 ,
                 according
                 to
                 that
                 which
                 was
                 written
                 in
                 the
                 Law.
                 And
                 yet
                 ,
                 for
                 those
                 among
                 them
                 ,
                 that
                 had
                 prepared
                 their
                 whole
                 hearts
                 ,
                 to
                 seek
                 the
                 Lord
                 ,
                 the
                 text
                 saies
                 ,
                 that
                 
                   God
                   heard
                   the
                   praier
                   of
                   Hezekias
                   ,
                   and
                   healed
                   the
                   people
                   ,
                   though
                   they
                   were
                   not
                   clensed
                   ,
                   according
                   to
                   the
                   purification
                   of
                   the
                   Sanctuarie
                   ,
                
                 2.
                 
                 Chron.
                 30.
                 18
                 ,
                 19
                 ,
                 20.
                 
              
               
                 
                   II.
                   Case
                
                 .
                 Whether
                 it
                 be
                 requisite
                 to
                 preparation
                 ,
                 that
                 a
                 man
                 should
                 come
                 fasting
                 to
                 this
                 supper
                 ?
              
               
                 Ans.
                 It
                 is
                 not
                 necessarie
                 .
                 For
                 in
                 the
                 Primitiue
                 Church
                 ,
                 Christians
                 did
                 first
                 feast
                 ,
                 and
                 at
                 the
                 ende
                 of
                 their
                 feast
                 ,
                 receiued
                 the
                 Lords
                 Supper
                 .
                 And
                 if
                 receiuers
                 bring
                 with
                 them
                 ,
                 attentiue
                 mindes
                 ,
                 reuerent
                 and
                 sober
                 hearts
                 ,
                 it
                 matters
                 not
                 ,
                 whether
                 they
                 come
                 fasting
                 or
                 not
                 .
                 
                   The
                   kingdome
                   of
                   God
                   ,
                   stands
                   not
                   in
                   meates
                   ,
                   and
                   drinkes
                   ,
                
                 as
                 Paul
                 saith
                 ,
                 Rom.
                 14.
                 17.
                 
              
               
               
                 
                   III.
                   Case
                
                 .
                 Whether
                 such
                 persons
                 ,
                 as
                 are
                 at
                 contention
                 ,
                 and
                 goe
                 to
                 law
                 one
                 with
                 an
                 other
                 ,
                 may
                 with
                 good
                 conscience
                 ,
                 come
                 to
                 the
                 Lords
                 table
                 ?
                 The
                 reason
                 of
                 the
                 Question
                 is
                 ,
                 because
                 men
                 thinke
                 ,
                 when
                 they
                 goe
                 to
                 law
                 ,
                 that
                 they
                 doe
                 not
                 forgiue
                 .
              
               
                 Ans.
                 There
                 be
                 three
                 kinds
                 of
                 forgiuenes
                 ;
                 of
                 reuenge
                 ,
                 of
                 the
                 penaltie
                 ,
                 and
                 of
                 iudgement
                 .
                 Ofreuenge
                 ,
                 when
                 men
                 are
                 content
                 to
                 lay
                 aside
                 ,
                 all
                 hatred
                 and
                 requitall
                 of
                 euill
                 .
                 
                   Of
                   penaltie
                
                 ,
                 when
                 beeing
                 wronged
                 ,
                 they
                 are
                 content
                 to
                 put
                 the
                 matter
                 vp
                 ,
                 and
                 not
                 proceede
                 to
                 reuenge
                 by
                 inflicting
                 punishment
                 .
                 
                   Of
                   iudgement
                
                 ,
                 when
                 a
                 man
                 is
                 willing
                 ,
                 to
                 esteeme
                 and
                 iudge
                 things
                 badly
                 done
                 ,
                 as
                 well
                 done
                 ;
                 and
                 to
                 iudge
                 a
                 bad
                 man
                 ,
                 no
                 euill
                 person
                 ,
                 nor
                 an
                 enemie
                 ,
                 though
                 he
                 be
                 an
                 enemie
                 .
              
               
                 Of
                 these
                 three
                 ,
                 the
                 first
                 is
                 alwaies
                 necessarie
                 .
                 A
                 man
                 is
                 bound
                 in
                 conscience
                 ,
                 to
                 forgiue
                 the
                 reuenge
                 ,
                 and
                 leaue
                 that
                 to
                 the
                 Lord
                 ,
                 to
                 whome
                 Vengeance
                 properly
                 belongeth
                 .
                 But
                 to
                 the
                 forgiuenes
                 of
                 penaltie
                 and
                 iudgement
                 ,
                 we
                 are
                 not
                 alway
                 bound
                 .
                 We
                 must
                 shunne
                 and
                 decline
                 iniuries
                 offered
                 ,
                 as
                 much
                 as
                 possibly
                 we
                 can
                 ;
                 but
                 when
                 they
                 be
                 offered
                 ,
                 we
                 may
                 with
                 good
                 conscience
                 ,
                 seeke
                 a
                 remedie
                 of
                 them
                 ,
                 and
                 vse
                 any
                 lawfull
                 meanes
                 ,
                 to
                 defend
                 our selues
                 .
              
               
                 Therefore
                 I
                 answer
                 to
                 the
                 Question
                 thus
                 :
                 That
                 if
                 a
                 man
                 ,
                 going
                 to
                 law
                 with
                 an
                 other
                 ,
                 forgiues
                 him
                 in
                 regard
                 of
                 reuenge
                 ,
                 when
                 he
                 comes
                 to
                 the
                 Lords
                 table
                 ;
                 he
                 doth
                 his
                 dutie
                 .
                 
                 For
                 doing
                 that
                 ,
                 he
                 is
                 not
                 bound
                 to
                 the
                 other
                 ,
                 as
                 hath
                 beene
                 said
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 Second
                 thing
                 ,
                 in
                 the
                 right
                 vse
                 of
                 the
                 Lords
                 Supper
                 ,
                 is
                 the
                 right
                 Receiuing
                 of
                 it
                 .
                 Wherein
                 there
                 be
                 two
                 things
                 required
                 .
              
               
                 First
                 ,
                 the
                 renewing
                 of
                 our
                 Knowledge
                 ,
                 or
                 Generall
                 Faith.
                 And
                 then
                 secondly
                 ,
                 the
                 renewing
                 of
                 our
                 Speciall
                 Faith
                 in
                 Christ.
                 
              
               
                 Let
                 the
                 reason
                 of
                 both
                 be
                 obserued
                 .
                 This
                 Sacrament
                 cōtaines
                 many
                 particular
                 Signes
                 ;
                 as
                 not
                 onely
                 the
                 bread
                 and
                 wine
                 ,
                 but
                 the
                 actions
                 about
                 the
                 same
                 .
                 The
                 Signes
                 may
                 be
                 thus
                 distinguished
                 .
                 Some
                 of
                 them
                 are
                 representing
                 signes
                 ;
                 some
                 are
                 signes
                 applying
                 .
              
               
                 Representing
                 signes
                 are
                 such
                 ,
                 as
                 doe
                 liuely
                 set
                 forth
                 vnto
                 vs
                 Christ
                 ,
                 with
                 his
                 benefits
                 ;
                 as
                 the
                 bread
                 and
                 the
                 wine
                 ,
                 the
                 breaking
                 ,
                 and
                 the
                 powring
                 .
                 Applying
                 are
                 those
                 ,
                 that
                 doe
                 appropriate
                 the
                 same
                 ;
                 as
                 ,
                 the
                 giuing
                 ,
                 and
                 receiuing
                 of
                 the
                 bread
                 and
                 wine
                 .
                 The
                 first
                 sort
                 serues
                 properly
                 to
                 renew
                 our
                 knowledge
                 :
                 The
                 second
                 ,
                 to
                 confirme
                 the
                 saine
                 by
                 application
                 .
              
               
                 Now
                 answerable
                 to
                 the
                 scope
                 of
                 the
                 Sacrament
                 ,
                 must
                 be
                 our
                 right
                 Receiuing
                 ,
                 which
                 consisteth
                 ,
                 in
                 renewing
                 of
                 our
                 knowledge
                 and
                 faith
                 ,
                 in
                 the
                 mysterie
                 thereof
                 .
              
               
                 Our
                 Knowledge
                 is
                 renewed
                 principally
                 ,
                 by
                 meditation
                 in
                 the
                 vse
                 of
                 the
                 Supper
                 ,
                 after
                 this
                 manner
                 .
              
               
               
                 First
                 ,
                 when
                 we
                 see
                 two
                 signes
                 to
                 be
                 receiued
                 ,
                 we
                 must
                 call
                 to
                 minde
                 that
                 Christ
                 is
                 our
                 
                   perfect
                   Sauiour
                
                 ,
                 that
                 is
                 ,
                 both
                 bread
                 and
                 water
                 
                 of
                 life
                 .
              
               
                 Secondly
                 ,
                 when
                 we
                 behold
                 the
                 bread
                 and
                 wine
                 ,
                 set
                 apart
                 by
                 the
                 Minister
                 ,
                 and
                 consecrated
                 ,
                 by
                 repeating
                 the
                 promise
                 ,
                 and
                 praiers
                 made
                 for
                 that
                 ende
                 ;
                 we
                 must
                 remember
                 ,
                 that
                 Christ
                 was
                 ordained
                 and
                 appointed
                 by
                 God
                 ,
                 to
                 be
                 our
                 Mediatour
                 and
                 Sauiour
                 .
                 Ioh.
                 6.
                 27.
                 
                 Act.
                 2.
                 23.
                 36.
                 
              
               
                 Thirdly
                 ,
                 when
                 we
                 see
                 the
                 bread
                 broken
                 ,
                 and
                 wine
                 powred
                 out
                 ;
                 we
                 are
                 to
                 meditate
                 of
                 Christ
                 ,
                 that
                 was
                 crucified
                 for
                 vs
                 ,
                 and
                 broken
                 ,
                 both
                 by
                 the
                 first
                 death
                 ,
                 and
                 paines
                 of
                 the
                 second
                 ,
                 whereby
                 life
                 and
                 righteousnesse
                 was
                 procured
                 vnto
                 vs.
                 
              
               
                 Fourthly
                 ,
                 the
                 giuing
                 of
                 the
                 elements
                 into
                 the
                 receiuers
                 hands
                 ,
                 offers
                 vnto
                 our
                 meditation
                 ,
                 thus
                 much
                 ;
                 That
                 God
                 doth
                 truly
                 and
                 really
                 giue
                 Christ
                 ,
                 with
                 his
                 merits
                 and
                 efficacie
                 ,
                 to
                 euery
                 beleeuing
                 receiuer
                 .
              
               
                 On
                 the
                 otherside
                 ,
                 our
                 Faith
                 is
                 renewed
                 ,
                 by
                 apprehension
                 and
                 application
                 ,
                 in
                 this
                 manner
                 .
                 When
                 the
                 Minister
                 giues
                 the
                 bread
                 and
                 wine
                 ,
                 and
                 the
                 communicant
                 receiues
                 them
                 ;
                 at
                 the
                 same
                 time
                 ,
                 are
                 we
                 to
                 lift
                 vp
                 our
                 hearts
                 to
                 heauen
                 ,
                 to
                 apprehend
                 Christ
                 by
                 faith
                 ;
                 beleeuing
                 him
                 ,
                 with
                 all
                 his
                 benefits
                 to
                 be
                 ours
                 ;
                 that
                 he
                 was
                 made
                 man
                 for
                 vs
                 ,
                 that
                 he
                 suffered
                 ,
                 and
                 died
                 for
                 the
                 remission
                 of
                 our
                 sinnes
                 .
                 For
                 these
                 outward
                 symbolicall
                 or
                 sacramentall
                 
                 actions
                 ,
                 serue
                 to
                 no
                 other
                 end
                 ,
                 but
                 to
                 signifie
                 vnto
                 vs
                 ,
                 these
                 inward
                 actiōs
                 of
                 the
                 mind
                 and
                 will
                 ,
                 whereby
                 we
                 apprehend
                 and
                 receiue
                 Christ
                 ,
                 to
                 our
                 saluation
                 .
              
               
                 Here
                 by
                 the
                 way
                 ,
                 two
                 Cases
                 are
                 propounded
                 .
              
               
                 
                   I.
                   Case
                
                 .
                 What
                 is
                 to
                 be
                 done
                 ,
                 if
                 a
                 man
                 ,
                 after
                 often
                 receiuing
                 ,
                 still
                 doubteth
                 ,
                 whether
                 he
                 hath
                 faith
                 or
                 no
                 ?
              
               
                 Ans.
                 He
                 must
                 striue
                 against
                 doubting
                 ,
                 and
                 indeauour
                 to
                 beleeue
                 ;
                 being
                 heartily
                 sory
                 for
                 the
                 weakenes
                 and
                 infirmitie
                 of
                 his
                 faith
                 ;
                 And
                 let
                 him
                 withall
                 consider
                 and
                 remember
                 ,
                 that
                 God
                 hath
                 not
                 onely
                 giuen
                 his
                 promise
                 ,
                 but
                 set
                 apart
                 this
                 Sacrament
                 ,
                 to
                 be
                 a
                 special
                 signe
                 and
                 pledge
                 of
                 his
                 mercie
                 contained
                 in
                 the
                 promise
                 ,
                 for
                 the
                 vpholding
                 &
                 strengthening
                 of
                 mans
                 faith
                 .
              
               
                 But
                 some
                 man
                 will
                 say
                 ;
                 Mine
                 indeauour
                 is
                 nothing
                 ,
                 if
                 doubting
                 preuaile
                 .
                 Ans.
                 It
                 is
                 not
                 so
                 .
                 For
                 if
                 a
                 man
                 can
                 be
                 heartily
                 sorie
                 for
                 his
                 infirmitie
                 ;
                 if
                 he
                 striue
                 to
                 beleeue
                 ;
                 if
                 in
                 heart
                 he
                 hungreth
                 and
                 thirsteth
                 after
                 Christ
                 ,
                 faith
                 is
                 begunne
                 ,
                 and
                 he
                 in
                 some
                 sort
                 doth
                 apprehend
                 Christ.
                 The
                 poore
                 begger
                 by
                 the
                 high
                 way
                 side
                 ,
                 enioyeth
                 the
                 almes
                 that
                 is
                 giuen
                 him
                 ,
                 though
                 he
                 receiue
                 it
                 with
                 a
                 lame
                 and
                 leprous
                 hand
                 .
                 The
                 stomacke
                 that
                 lothes
                 physicke
                 ,
                 if
                 it
                 receiues
                 into
                 it
                 at
                 the
                 first
                 ,
                 but
                 one
                 droppe
                 of
                 the
                 potion
                 prescribed
                 ,
                 and
                 that
                 in
                 very
                 weake
                 and
                 fainting
                 manner
                 ,
                 it
                 will
                 be
                 able
                 at
                 length
                 to
                 take
                 benefit
                 
                 by
                 a
                 greater
                 quantitie
                 ,
                 and
                 in
                 the
                 meane
                 time
                 it
                 receiues
                 good
                 .
                 The
                 man
                 that
                 is
                 in
                 close
                 prison
                 ,
                 if
                 he
                 sees
                 but
                 one
                 little
                 beame
                 of
                 the
                 Sunne
                 ,
                 by
                 a
                 small
                 crevisse
                 ;
                 by
                 that
                 very
                 beame
                 he
                 hath
                 vse
                 of
                 the
                 Sunne
                 ,
                 though
                 he
                 seeth
                 not
                 the
                 whole
                 body
                 of
                 the
                 Sunne
                 .
                 In
                 like
                 manner
                 ,
                 though
                 our
                 faith
                 ,
                 the
                 hand
                 of
                 our
                 soule
                 ,
                 be
                 mingled
                 with
                 weakenes
                 and
                 corruption
                 ;
                 though
                 we
                 feele
                 neuer
                 so
                 little
                 measure
                 of
                 Gods
                 grace
                 in
                 vs
                 ;
                 yea
                 though
                 our
                 knowledge
                 be
                 neuer
                 so
                 small
                 ;
                 yet
                 it
                 is
                 an
                 argument
                 ,
                 that
                 the
                 Spirit
                 of
                 God
                 beginnes
                 to
                 worke
                 in
                 our
                 harts
                 ,
                 and
                 that
                 we
                 haue
                 by
                 Gods
                 mercie
                 ,
                 begunne
                 to
                 lay
                 hold
                 on
                 Christ.
                 
              
               
                 It
                 will
                 be
                 said
                 further
                 ;
                 If
                 I
                 feele
                 not
                 Christ
                 giuen
                 vnto
                 me
                 by
                 God
                 ,
                 I
                 doe
                 not
                 ,
                 nay
                 ,
                 I
                 cannot
                 beleeue
                 .
                 Answ.
                 In
                 Nature
                 it
                 is
                 true
                 ,
                 that
                 Experience
                 beginnes
                 first
                 ,
                 and
                 then
                 followes
                 Assurance
                 ;
                 but
                 in
                 Spirituall
                 and
                 Diuine
                 things
                 ,
                 there
                 is
                 a
                 contrary
                 course
                 to
                 be
                 taken
                 .
                 For
                 here
                 ,
                 we
                 must
                 beginne
                 with
                 faith
                 ,
                 and
                 in
                 the
                 first
                 place
                 ,
                 simply
                 beleeue
                 Gods
                 promises
                 ;
                 and
                 afterward
                 we
                 come
                 ,
                 by
                 the
                 goodnes
                 of
                 God
                 ,
                 to
                 feele
                 and
                 haue
                 experience
                 of
                 his
                 mercie
                 .
                 This
                 point
                 was
                 notably
                 practised
                 by
                 Iehosaphat
                 ,
                 who
                 beeing
                 in
                 a
                 great
                 extremity
                 ,
                 and
                 seeing
                 no
                 way
                 to
                 escape
                 ,
                 practised
                 his
                 faith
                 in
                 the
                 first
                 place
                 ,
                 and
                 said
                 ,
                 
                   Lord
                   ,
                   we
                   know
                   not
                   what
                   to
                   doe
                   ,
                   but
                   our
                   eyes
                   are
                   towards
                   thee
                   .
                
                 2.
                 
                 Chro.
                 20.
                 12.
                 
                 And
                 the
                 like
                 he
                 taught
                 the
                 people
                 at
                 the
                 same
                 time
                 ,
                 ver
                 .
                 20.
                 
                 
                   Put
                   your
                   trust
                   in
                   
                   the
                   Lord
                   ,
                   and
                   ye
                   shall
                   be
                   assured
                   .
                
                 Thus
                 Abraham
                 is
                 said
                 ,
                 
                   aboue
                   hope
                   ,
                   to
                   beleeue
                   vnder
                   hope
                   the
                   promise
                   of
                   God
                   ,
                
                 euen
                 against
                 sense
                 ,
                 reason
                 ,
                 and
                 experience
                 ,
                 Rom.
                 4.
                 18.
                 
              
               
                 
                   II.
                   Case
                
                 .
                 If
                 in
                 the
                 very
                 instant
                 of
                 receiuing
                 ,
                 a
                 man
                 feele
                 his
                 heart
                 so
                 hard
                 ,
                 that
                 he
                 cannot
                 lift
                 it
                 vp
                 vnto
                 God
                 ,
                 what
                 is
                 then
                 to
                 be
                 done
                 ?
              
               
                 Ans.
                 First
                 ,
                 hardnes
                 of
                 heart
                 is
                 two
                 fold
                 ,
                 sensible
                 ,
                 and
                 insensible
                 .
                 The
                 Insensible
                 hardnes
                 of
                 heart
                 ,
                 is
                 a
                 great
                 and
                 dangerous
                 iudgement
                 .
                 But
                 the
                 Sensible
                 and
                 felt
                 hardnes
                 ,
                 which
                 is
                 in
                 Gods
                 children
                 ,
                 and
                 which
                 they
                 feele
                 and
                 bewaile
                 in
                 themselues
                 ,
                 is
                 rather
                 a
                 blessing
                 ,
                 then
                 a
                 curse
                 .
                 Of
                 this
                 ,
                 the
                 people
                 of
                 God
                 complained
                 ,
                 Esay
                 .
                 63.
                 17.
                 
                 And
                 it
                 must
                 not
                 discourage
                 any
                 Communicant
                 ,
                 but
                 rather
                 comfort
                 him
                 ,
                 because
                 it
                 is
                 a
                 signe
                 of
                 grace
                 .
                 For
                 if
                 ther
                 were
                 no
                 grace
                 in
                 the
                 heart
                 ,
                 corruption
                 &
                 hardnes
                 could
                 not
                 be
                 felt
                 .
              
               
                 Secondly
                 I
                 answer
                 ,
                 that
                 the
                 benefit
                 of
                 the
                 Sacrament
                 ,
                 is
                 not
                 tied
                 to
                 the
                 very
                 instant
                 of
                 receiuing
                 ;
                 but
                 if
                 before
                 and
                 after
                 ,
                 a
                 man
                 lift
                 vp
                 his
                 heart
                 to
                 God
                 ,
                 he
                 shall
                 find
                 comfort
                 ,
                 though
                 for
                 the
                 present
                 ,
                 he
                 hath
                 not
                 so
                 liuely
                 sense
                 and
                 feeling
                 thereof
                 ,
                 as
                 he
                 desireth
                 .
                 This
                 alway
                 provided
                 ,
                 that
                 the
                 same
                 partie
                 be
                 displeased
                 with
                 himselfe
                 ,
                 that
                 he
                 cannot
                 doe
                 that
                 which
                 he
                 would
                 ,
                 and
                 ought
                 ,
                 nor
                 in
                 that
                 measure
                 ,
                 that
                 is
                 required
                 .
                 And
                 such
                 a
                 one
                 ,
                 must
                 consider
                 this
                 to
                 his
                 cōfort
                 ,
                 that
                 though
                 he
                 doe
                 not
                 apprehend
                 Christ
                 ,
                 yet
                 Christ
                 apprehendeth
                 and
                 accepteth
                 him
                 .
              
            
             
               
               
                 Sect.
                 3.
                 
              
               
                 In
                 the
                 Third
                 place
                 ;
                 After
                 the
                 receiuing
                 of
                 
                 the
                 Sacraments
                 ,
                 two
                 things
                 are
                 required
                 .
              
               
                 First
                 ,
                 that
                 Thankes
                 be
                 giuen
                 vnto
                 God
                 ,
                 not
                 onely
                 in
                 word
                 ,
                 but
                 in
                 euery
                 action
                 of
                 our
                 life
                 ,
                 for
                 Christ
                 ,
                 and
                 all
                 his
                 benefits
                 .
                 Secondly
                 ,
                 that
                 not
                 onely
                 for
                 the
                 present
                 ,
                 but
                 euer
                 afterward
                 ,
                 still
                 we
                 renue
                 our
                 faith
                 ,
                 repentance
                 ,
                 and
                 obedience
                 .
              
               
                 But
                 what
                 is
                 a
                 man
                 to
                 doe
                 ,
                 if
                 after
                 receiuing
                 ,
                 he
                 finde
                 no
                 cōfort
                 ?
                 Ans.
                 First
                 he
                 must
                 examine
                 ,
                 whether
                 he
                 hath
                 truly
                 beleeued
                 and
                 repented
                 ,
                 yea
                 or
                 no
                 ;
                 If
                 he
                 hath
                 not
                 ,
                 then
                 the
                 fault
                 is
                 in
                 himselfe
                 ,
                 and
                 not
                 in
                 Gods
                 ordinance
                 .
                 If
                 he
                 hath
                 ,
                 let
                 him
                 not
                 be
                 dismaied
                 ,
                 for
                 the
                 ioy
                 of
                 the
                 Spirit
                 is
                 sowne
                 in
                 his
                 heart
                 ;
                 and
                 though
                 it
                 lie
                 hidde
                 for
                 a
                 time
                 ,
                 yet
                 at
                 length
                 it
                 will
                 shewe
                 it selfe
                 .
                 Psal.
                 97.
                 11.
                 
              
            
          
        
         
           
             CHAP.
             XI
             .
          
           
             
               Of
               Adoration
               .
            
          
           
             THe
             Fourth
             Head
             of
             the
             outward
             worshippe
             of
             God
             ,
             is
             Adoration
             ;
             wherein
             we
             consider
             two
             things
             .
             First
             ,
             what
             it
             is
             ?
             Secondly
             ,
             what
             be
             the
             Questions
             propounded
             concerning
             it
             ?
          
           
             
             
               Sect.
               1.
               
            
             
               For
               the
               former
               .
               Adoration
               
                 in
                 generall
              
               ,
               is
               an
               outward
               Worship
               ,
               signifying
               and
               testifying
               
               the
               inward
               worship
               of
               the
               heart
               .
               
                 More
                 specially
              
               ,
               by
               it
               we
               must
               conceiue
               ,
               the
               bowing
               of
               the
               head
               ,
               and
               knee
               ;
               the
               bending
               and
               prostrating
               of
               the
               bodie
               ;
               the
               lifting
               vp
               of
               the
               hands
               ,
               eyes
               ,
               and
               such
               like
               .
            
             
               Adoration
               is
               two-fold
               ;
               Religious
               ,
               or
               Civill
               .
            
             
               Religious
               Adoration
               ,
               is
               that
               worship
               of
               God
               ,
               in
               which
               Religion
               and
               Godlines
               is
               exercised
               ,
               expressed
               ,
               and
               signified
               .
               In
               it
               there
               be
               two
               things
               alwaies
               ioyned
               together
               ,
               and
               yet
               distinctly
               to
               be
               considered
               .
               The
               first
               and
               principall
               ,
               beeing
               the
               foundation
               of
               all
               the
               rest
               ,
               is
               
                 the
                 intention
                 of
                 the
                 minde
              
               ,
               whereby
               God
               is
               conceiued
               ,
               as
               an
               absolute
               and
               omnipotent
               Lord
               ,
               knowing
               all
               things
               ,
               yea
               the
               heart
               of
               man
               :
               hearing
               the
               praiers
               of
               all
               men
               ,
               in
               al
               places
               ,
               at
               all
               times
               ;
               the
               author
               ,
               preseruer
               ,
               and
               giuer
               of
               all
               good
               things
               .
               The
               second
               ,
               depending
               vpon
               the
               former
               ,
               is
               the
               
                 Outward
                 prostrating
              
               of
               the
               bodie
               ,
               as
               the
               bowing
               of
               the
               knee
               ,
               and
               such
               like
               ,
               for
               this
               ende
               ,
               to
               testifie
               our
               subiection
               vnto
               God
               ,
               as
               our
               absolute
               Lord
               ,
               &c.
               
               This
               is
               it
               ,
               which
               makes
               Adoration
               a
               true
               religious
               worship
               .
            
             
               The
               other
               kinde
               of
               Adoration
               ,
               is
               Civill
               ,
               pertaining
               to
               the
               second
               Table
               ,
               tearmed
               by
               some
               sociall
               ;
               because
               it
               is
               the
               adoration
               or
               
               worship
               ,
               that
               fellow-creatures
               giue
               one
               to
               another
               .
               And
               this
               (
               as
               the
               former
               )
               hath
               in
               it
               two
               things
               .
               The
               one
               is
               ,
               the
               Intention
               of
               him
               ,
               that
               performeth
               it
               ,
               which
               must
               be
               this
               ;
               That
               the
               creature
               worshipped
               ,
               is
               induced
               with
               excellent
               gifts
               of
               God
               ;
               Or
               ,
               that
               he
               hath
               a
               power
               of
               gouernment
               ouer
               vs.
               For
               one
               of
               these
               two
               ,
               is
               euer
               the
               Ground
               of
               Ciuill
               Adoration
               .
               The
               other
               is
               ,
               the
               Action
               or
               Outward
               Gesture
               of
               the
               bodie
               ;
               in
               token
               that
               the
               creature
               worshipped
               ,
               is
               indued
               with
               excellent
               gifts
               ,
               and
               graced
               with
               authoritie
               before-named
               :
               Here
               we
               must
               remember
               ,
               that
               the
               bowing
               of
               the
               bodie
               ,
               &c.
               and
               in
               generall
               ,
               all
               bodily
               gesture
               performed
               ,
               is
               one
               and
               the
               same
               ,
               both
               in
               Religious
               ,
               and
               Ciuill
               worship
               ;
               and
               the
               distinction
               standeth
               onely
               in
               the
               intent
               of
               the
               minde
               .
            
          
           
             
               Sect.
               2.
               
            
             
               Now
               the
               Questions
               about
               Adoration
               ,
               are
               two
               .
            
             
               
                 1.
                 
                 Question
                 .
                 To
                 what
                 things
                 is
                 Adoration
                 due
                 ,
                 and
                 in
                 what
                 manner
                 ?
              
               
                 Ans.
                 We
                 must
                 distinguish
                 the
                 things
                 that
                 are
                 ;
                 and
                 they
                 be
                 of
                 three
                 sorts
                 ,
                 or
                 rankes
                 .
                 In
                 the
                 first
                 ranke
                 ,
                 comes
                 God
                 the
                 Creator
                 ;
                 in
                 the
                 second
                 ,
                 the
                 Creatures
                 :
                 in
                 the
                 third
                 ,
                 the
                 Work
                 
                 of
                 the
                 creatures
                 .
              
               
                 For
                 the
                 first
                 ;
                 Adoration
                 that
                 is
                 due
                 to
                 God
                 the
                 Creator
                 ,
                 must
                 not
                 be
                 sociall
                 ,
                 (
                 for
                 we
                 are
                 not
                 Gods
                 mates
                 and
                 companions
                 ,
                 )
                 but
                 onely
                 Religious
                 .
                 Yea
                 ,
                 all
                 religious
                 worshippe
                 is
                 due
                 to
                 God
                 ,
                 
                   and
                   to
                   him
                   alone
                
                 ;
                 which
                 I
                 prooue
                 thus
                 .
                 The
                 Devill
                 when
                 he
                 tempted
                 our
                 Sauiour
                 ,
                 desired
                 no
                 more
                 of
                 him
                 ,
                 but
                 the
                 prostrating
                 of
                 his
                 body
                 ;
                 Yet
                 vpon
                 this
                 ground
                 ,
                 that
                 he
                 was
                 the
                 giuer
                 and
                 disposer
                 of
                 all
                 the
                 kingdomes
                 of
                 the
                 earth
                 ,
                 But
                 Christ
                 denies
                 it
                 ,
                 and
                 answers
                 ,
                 
                   Thou
                   shalt
                   worship
                   the
                   Lord
                   thy
                   God
                   ,
                   and
                   HIM
                   ONELY
                   shalt
                   thou
                   serue
                   ,
                
                 Math.
                 4.
                 10.
                 
                 Again
                 ,
                 the
                 very
                 scope
                 of
                 Religious
                 Adoration
                 ,
                 is
                 to
                 acknowledge
                 the
                 Godhead
                 ,
                 and
                 the
                 properties
                 thereof
                 .
                 And
                 herevpon
                 ,
                 it
                 must
                 be
                 giuen
                 to
                 God
                 alone
                 ,
                 and
                 consequently
                 not
                 to
                 the
                 creature
                 ,
                 vnlesse
                 we
                 will
                 acknowledge
                 a
                 Godhead
                 in
                 the
                 creature
                 .
              
               
                 Here
                 we
                 are
                 to
                 remember
                 two
                 Caueats
                 ,
                 touching
                 Religious
                 Adoration
                 .
              
               
                 First
                 ,
                 if
                 Adoration
                 be
                 giuen
                 to
                 the
                 true
                 God
                 ,
                 with
                 a
                 false
                 and
                 erronious
                 intention
                 ,
                 it
                 makes
                 him
                 an
                 Idol
                 .
                 For
                 example
                 ;
                 If
                 the
                 body
                 be
                 bowed
                 ,
                 with
                 this
                 intent
                 ,
                 to
                 worship
                 God
                 out
                 of
                 the
                 Trinitie
                 ,
                 as
                 the
                 Turke
                 doth
                 ;
                 or
                 if
                 he
                 be
                 worshipped
                 out
                 of
                 the
                 Son
                 ,
                 with
                 the
                 Iew
                 ;
                 thus
                 doing
                 ,
                 wee
                 worship
                 not
                 the
                 true
                 God
                 ,
                 but
                 an
                 Idoll
                 .
                 The
                 reason
                 is
                 ,
                 because
                 God
                 is
                 so
                 to
                 be
                 conceiued
                 of
                 vs
                 ,
                 as
                 he
                 hath
                 manifested
                 himselfe
                 in
                 his
                 owne
                 word
                 ,
                 and
                 no
                 otherwise
                 .
                 If
                 otherwise
                 ,
                 God
                 is
                 not
                 conceiued
                 ,
                 but
                 an
                 Idoll
                 
                 or
                 fiction
                 of
                 the
                 braine
                 ;
                 and
                 the
                 Adoration
                 is
                 not
                 done
                 to
                 God
                 ,
                 but
                 to
                 the
                 Idoll
                 .
              
               
                 Secondly
                 ,
                 to
                 worship
                 God
                 in
                 ,
                 at
                 ,
                 or
                 before
                 an
                 Image
                 ,
                 is
                 Idolatry
                 &
                 superstion
                 ;
                 and
                 God
                 so
                 worshipped
                 ,
                 is
                 made
                 an
                 Idoll
                 .
                 For
                 he
                 that
                 thus
                 worshipps
                 him
                 ,
                 bindeth
                 his
                 presence
                 ,
                 operation
                 ,
                 and
                 grace
                 ,
                 to
                 those
                 places
                 ,
                 to
                 which
                 God
                 never
                 bound
                 himselfe
                 ,
                 or
                 his
                 presence
                 ,
                 &c.
                 
                 God
                 hath
                 not
                 appointed
                 Images
                 ,
                 to
                 be
                 pledges
                 of
                 these
                 things
                 ,
                 either
                 by
                 promise
                 ,
                 or
                 commandement
                 .
                 Hence
                 it
                 followeth
                 ,
                 that
                 the
                 man
                 ,
                 which
                 worships
                 God
                 ,
                 otherwise
                 then
                 he
                 would
                 be
                 worshipped
                 ,
                 or
                 lookes
                 to
                 be
                 heard
                 ,
                 when
                 God
                 will
                 not
                 be
                 heard
                 ,
                 is
                 an
                 Idolater
                 .
                 Againe
                 ,
                 God
                 expressely
                 forbids
                 the
                 the
                 worshippe
                 of
                 his
                 Maiestie
                 ,
                 in
                 ,
                 at
                 ,
                 or
                 before
                 any
                 creature
                 in
                 heauen
                 or
                 in
                 earth
                 .
                 Deut.
                 4.
                 16.
                 17.
                 18.
                 19.
                 
              
               
                 But
                 the
                 Idolater
                 in
                 excuse
                 of
                 his
                 sinne
                 ,
                 is
                 wont
                 to
                 pretend
                 many
                 things
                 .
              
               
                 First
                 ,
                 that
                 whē
                 he
                 worshippeth
                 ,
                 he
                 intends
                 not
                 to
                 worshippe
                 the
                 Image
                 ,
                 but
                 God
                 in
                 the
                 Image
                 .
                 To
                 this
                 we
                 answer
                 ,
                 that
                 it
                 matters
                 not
                 what
                 his
                 meaning
                 is
                 .
                 For
                 let
                 him
                 intend
                 what
                 he
                 wil
                 ,
                 if
                 God
                 detesteth
                 that
                 manner
                 of
                 worshippe
                 ,
                 it
                 is
                 not
                 to
                 be
                 tendred
                 vnto
                 him
                 ,
                 in
                 any
                 sort
                 .
                 The
                 Israelites
                 worshipped
                 not
                 the
                 calfe
                 it selfe
                 ,
                 but
                 God
                 in
                 the
                 calse
                 ,
                 Exod.
                 32.
                 8.
                 
                 Yet
                 then
                 Moses
                 saith
                 ,
                 that
                 they
                 worshipped
                 an
                 Idoll
                 .
              
               
                 Secondly
                 he
                 alleadgeth
                 ,
                 that
                 in
                 the
                 old
                 Testament
                 ,
                 God
                 was
                 worshipped
                 before
                 the
                 
                 Arke
                 ;
                 and
                 that
                 there
                 he
                 promised
                 to
                 heare
                 the
                 praiers
                 of
                 his
                 people
                 .
                 Ans.
                 The
                 reason
                 is
                 not
                 alike
                 .
                 For
                 they
                 had
                 an
                 expresse
                 commandement
                 ,
                 giuen
                 them
                 by
                 God
                 ,
                 touching
                 Adoration
                 before
                 the
                 Arke
                 ;
                 and
                 a
                 promise
                 ,
                 that
                 they
                 should
                 be
                 accepted
                 and
                 heard
                 .
                 But
                 the
                 Idolater
                 hath
                 no
                 such
                 commandement
                 ,
                 or
                 promise
                 .
              
               
                 Thirdly
                 ,
                 he
                 obiecteth
                 ,
                 that
                 Subiects
                 doe
                 kneele
                 downe
                 before
                 the
                 chaire
                 of
                 estate
                 in
                 the
                 absence
                 of
                 the
                 King
                 or
                 Queene
                 ,
                 in
                 token
                 of
                 subiection
                 due
                 vnto
                 them
                 ;
                 and
                 therefore
                 much
                 more
                 may
                 they
                 to
                 the
                 Images
                 of
                 God
                 ,
                 and
                 Saintes
                 in
                 heauen
                 glorified
                 .
                 Answ.
                 This
                 reason
                 is
                 also
                 insufficient
                 .
                 For
                 the
                 kneeling
                 before
                 the
                 chaire
                 of
                 estate
                 ,
                 is
                 a
                 meere
                 civill
                 Testimonie
                 of
                 ciuill
                 worshippe
                 ,
                 and
                 beeing
                 referred
                 to
                 this
                 end
                 ,
                 to
                 shew
                 loyaltie
                 and
                 subiection
                 to
                 lawfull
                 Princes
                 ,
                 it
                 stands
                 in
                 force
                 by
                 the
                 commandement
                 of
                 God.
                 But
                 there
                 is
                 no
                 such
                 warrant
                 from
                 Gods
                 word
                 ,
                 for
                 bowing
                 to
                 Images
                 ;
                 neither
                 is
                 it
                 his
                 will
                 ,
                 that
                 they
                 should
                 be
                 tokens
                 ,
                 and
                 pledges
                 of
                 his
                 presence
                 .
              
               
                 The
                 second
                 sort
                 of
                 things
                 that
                 be
                 ,
                 are
                 the
                 creatures
                 ,
                 which
                 must
                 be
                 distinguished
                 into
                 foure
                 kindes
                 .
                 I.
                 Wicked
                 Spirits
                 .
                 II.
                 Good
                 Angels
                 .
                 III.
                 Liuing
                 men
                 .
                 IIII.
                 Men
                 departed
                 .
              
               
                 Touching
                 wicked
                 Spirits
                 or
                 Deuils
                 ,
                 the
                 Question
                 is
                 ,
                 What
                 is
                 the
                 Adoration
                 that
                 is
                 due
                 vnto
                 them
                 ?
              
               
                 Ans.
                 They
                 are
                 the
                 enemies
                 of
                 God
                 ,
                 and
                 
                 accursed
                 of
                 him
                 ;
                 therefore
                 no
                 honour
                 or
                 seruice
                 belongs
                 vnto
                 them
                 ,
                 by
                 his
                 will
                 and
                 appointment
                 .
                 And
                 for
                 that
                 very
                 cause
                 ,
                 we
                 are
                 to
                 haue
                 no
                 dealing
                 with
                 them
                 at
                 all
                 .
                 Nay
                 ,
                 we
                 are
                 vtterly
                 to
                 renounce
                 ,
                 and
                 abandon
                 ,
                 whatsoeuer
                 things
                 come
                 from
                 the
                 Deuill
                 ,
                 or
                 his
                 instruments
                 ;
                 as
                 namely
                 all
                 Spells
                 ,
                 Charmes
                 ,
                 Inchantments
                 ,
                 &c.
                 which
                 serue
                 to
                 the
                 working
                 of
                 wonders
                 ,
                 and
                 yet
                 haue
                 no
                 such
                 vertue
                 giuen
                 them
                 from
                 God
                 for
                 that
                 end
                 ,
                 either
                 by
                 creation
                 ,
                 nature
                 ,
                 word
                 ,
                 or
                 institution
                 .
              
               
                 Now
                 concerning
                 the
                 good
                 Angells
                 ;
                 If
                 they
                 did
                 now
                 appeare
                 vnto
                 vs
                 ,
                 and
                 we
                 had
                 certaine
                 knowledge
                 thereof
                 ,
                 we
                 might
                 adore
                 them
                 .
                 But
                 how
                 ?
                 onely
                 with
                 ciuill
                 and
                 sociall
                 worshippe
                 .
                 For
                 so
                 we
                 read
                 Gen.
                 19.
                 1.
                 that
                 
                   Lot
                   seeing
                   twoo
                   Angels
                   comming
                   towards
                   Sodome
                   ,
                   rose
                   vp
                   to
                   meete
                   them
                   ,
                   and
                   bowed
                   himselfe
                   with
                   his
                   face
                   to
                   the
                   ground
                   .
                
                 By
                 which
                 example
                 it
                 appeareth
                 ,
                 that
                 though
                 Angels
                 may
                 be
                 adored
                 ,
                 yet
                 not
                 with
                 Religious
                 ,
                 or
                 that
                 which
                 is
                 mixed
                 with
                 Religious
                 worship
                 ,
                 but
                 with
                 worship
                 purely
                 &
                 meerely
                 ciuill
                 .
                 Wherevpon
                 it
                 was
                 ,
                 that
                 the
                 Angell
                 refused
                 the
                 worship
                 done
                 vnto
                 him
                 by
                 Iohn
                 ,
                 saying
                 ,
                 
                   See
                   thou
                   doe
                   it
                   not
                   :
                   I
                   am
                   thy
                   fellow
                   seruant
                   ,
                   and
                   one
                   of
                   thy
                   brethren
                   ,
                   &c.
                
                 Rev.
                 19.
                 10.
                 
                 I
                 adde
                 moreouer
                 ,
                 that
                 sith
                 at
                 this
                 day
                 ,
                 the
                 Angels
                 appeare
                 not
                 vnto
                 vs
                 ;
                 we
                 may
                 not
                 worshippe
                 them
                 at
                 all
                 ,
                 either
                 in
                 ciuill
                 or
                 religious
                 manner
                 ,
                 albeit
                 we
                 must
                 euer
                 haue
                 a
                 reuerent
                 estimation
                 of
                 them
                 .
              
               
                 As
                 for
                 liuing
                 men
                 ,
                 Adoration
                 meerely
                 civill
                 
                 is
                 onely
                 due
                 vnto
                 them
                 ,
                 and
                 that
                 in
                 respect
                 of
                 the
                 gifts
                 of
                 God
                 ,
                 which
                 we
                 see
                 to
                 be
                 in
                 them
                 ,
                 as
                 also
                 of
                 their
                 authoritie
                 and
                 place
                 ,
                 which
                 they
                 haue
                 amongst
                 men
                 .
                 This
                 is
                 expressely
                 inioyned
                 in
                 the
                 fist
                 Commandement
                 ,
                 
                   Honour
                   thy
                   father
                   ,
                   &c.
                
                 and
                 confirmed
                 also
                 by
                 the
                 example
                 of
                 Abraham
                 ,
                 who
                 stood
                 vp
                 ,
                 and
                 bowed
                 himselfe
                 ,
                 before
                 the
                 people
                 of
                 the
                 land
                 of
                 the
                 Hittites
                 ,
                 Gen.
                 23.
                 7.
                 
                 Prouided
                 alwaies
                 ,
                 that
                 this
                 Adoration
                 ,
                 be
                 according
                 to
                 the
                 laudable
                 custome
                 of
                 the
                 countrey
                 ,
                 where
                 they
                 liue
                 .
              
               
                 But
                 for
                 worship
                 ,
                 either
                 simply
                 religious
                 ,
                 or
                 mixt
                 ,
                 it
                 is
                 in
                 no
                 sort
                 to
                 be
                 yeelded
                 them
                 .
                 Thus
                 Peter
                 (
                 when
                 Cornelius
                 met
                 him
                 ,
                 and
                 fell
                 downe
                 at
                 his
                 feete
                 )
                 refused
                 to
                 accept
                 of
                 the
                 honour
                 done
                 vnto
                 him
                 ;
                 which
                 notwithstanding
                 was
                 not
                 a
                 diuine
                 ,
                 but
                 a
                 mixed
                 kinde
                 of
                 worship
                 ,
                 performed
                 vnto
                 Peter
                 ,
                 in
                 a
                 reuerent
                 opinion
                 of
                 his
                 person
                 ,
                 as
                 beeing
                 more
                 then
                 an
                 ordinarie
                 man
                 ,
                 Act.
                 10.
                 25
                 ,
                 26.
                 
                 In
                 like
                 manner
                 ,
                 Mordecai
                 the
                 Iewe
                 denied
                 to
                 worship
                 Haman
                 ,
                 because
                 the
                 honour
                 which
                 the
                 King
                 appointed
                 to
                 be
                 giuen
                 vnto
                 him
                 ,
                 was
                 an
                 excessiue
                 honour
                 ,
                 hauing
                 some
                 diuine
                 worship
                 in
                 it
                 ,
                 such
                 as
                 was
                 done
                 to
                 himselfe
                 .
                 Of
                 the
                 same
                 sort
                 ,
                 is
                 the
                 kissing
                 of
                 the
                 Popes
                 feete
                 ,
                 which
                 indeede
                 is
                 ciuill
                 worship
                 ,
                 but
                 mixed
                 with
                 religious
                 .
                 For
                 it
                 is
                 tendered
                 vnto
                 him
                 ,
                 as
                 to
                 the
                 Vicar
                 of
                 Christ
                 ,
                 and
                 one
                 that
                 cannot
                 erre
                 ;
                 the
                 like
                 to
                 which
                 ,
                 is
                 not
                 done
                 to
                 any
                 Emperour
                 or
                 Potentate
                 on
                 earth
                 .
              
               
               
                 Lastly
                 ,
                 touching
                 dead
                 men
                 ,
                 or
                 Saints
                 departed
                 ,
                 as
                 Peter
                 ,
                 Paul
                 ,
                 and
                 the
                 rest
                 ;
                 all
                 the
                 worship
                 we
                 owe
                 vnto
                 them
                 ,
                 is
                 no
                 more
                 ,
                 but
                 a
                 reuerent
                 estimation
                 of
                 their
                 persons
                 ,
                 and
                 imitation
                 of
                 their
                 ●…es
                 .
                 Religious
                 or
                 ciuill
                 Adoration
                 due
                 vnto
                 them
                 ,
                 we
                 acknowledge
                 none
                 ;
                 because
                 neither
                 we
                 haue
                 to
                 deale
                 with
                 them
                 ,
                 nor
                 they
                 with
                 vs.
                 Therefore
                 Romish
                 Adoration
                 of
                 them
                 we
                 renounce
                 ,
                 as
                 flat
                 Idolatrie
                 ;
                 considering
                 it
                 giues
                 vnto
                 them
                 a
                 Diuinitie
                 ,
                 making
                 them
                 present
                 in
                 all
                 places
                 ,
                 to
                 know
                 our
                 hearts
                 ,
                 and
                 heare
                 our
                 praiers
                 at
                 all
                 times
                 ,
                 which
                 is
                 the
                 prerogatiue
                 of
                 God
                 alone
                 .
              
               
                 Now
                 for
                 vnreasonable
                 creatures
                 ,
                 no
                 Adoration
                 at
                 all
                 appertaineth
                 to
                 them
                 ,
                 but
                 onely
                 a
                 reuerent
                 ,
                 and
                 holy
                 vse
                 of
                 them
                 .
                 For
                 Adoration
                 ,
                 is
                 a
                 signe
                 of
                 Subiection
                 of
                 the
                 inferiour
                 to
                 the
                 superiour
                 ;
                 but
                 man
                 is
                 their
                 superiour
                 ,
                 and
                 therefore
                 he
                 is
                 to
                 doe
                 them
                 no
                 worship
                 or
                 seruice
                 .
                 And
                 hereupon
                 ,
                 we
                 iustly
                 condemne
                 the
                 Adoration
                 of
                 the
                 reliques
                 of
                 Saints
                 ,
                 of
                 the
                 bread
                 and
                 wine
                 in
                 the
                 Sacrament
                 ,
                 &c.
                 
              
               
                 The
                 Third
                 sort
                 of
                 things
                 ,
                 is
                 the
                 Worke
                 of
                 the
                 Creature
                 ,
                 to
                 wit
                 ,
                 Images
                 .
                 Where
                 if
                 it
                 be
                 demanded
                 ,
                 what
                 Adoration
                 is
                 due
                 to
                 them
                 ?
                 I
                 answer
                 ,
                 None
                 at
                 all
                 .
                 Reasons
                 .
                 1.
                 
                 We
                 haue
                 an
                 expresse
                 inhibition
                 to
                 the
                 contrarie
                 ,
                 in
                 the
                 third
                 Commandement
                 ,
                 
                   Thou
                   shalt
                   not
                   bowe
                   downe
                   to
                   them
                   ,
                   nor
                   worship
                   them
                   ,
                   &c.
                
                 2.
                 
                 The
                 superiour
                 must
                 performe
                 no
                 adoration
                 to
                 the
                 inferiour
                 .
                 Now
                 though
                 it
                 should
                 be
                 granted
                 ,
                 
                 that
                 they
                 were
                 the
                 Images
                 of
                 God
                 ,
                 yet
                 man
                 is
                 a
                 more
                 excellent
                 Image
                 then
                 they
                 ,
                 and
                 they
                 are
                 inferiour
                 not
                 onely
                 to
                 him
                 ,
                 but
                 euen
                 to
                 the
                 baser
                 sort
                 of
                 creatures
                 .
                 The
                 wo●…e
                 is
                 one
                 of
                 the
                 basest
                 creatures
                 vpon
                 the
                 earth
                 ,
                 yet
                 it
                 is
                 a
                 worke
                 of
                 God.
                 The
                 Image
                 is
                 a
                 worke
                 not
                 of
                 God
                 ,
                 but
                 of
                 man.
                 Man
                 therefore
                 may
                 as
                 well
                 in
                 all
                 reason
                 ,
                 and
                 better
                 ,
                 worship
                 the
                 worme
                 ,
                 then
                 the
                 Image
                 .
              
            
          
        
         
           
             CHAP.
             XII
             .
          
           
             
               Of
               outward
               Confession
               .
            
          
           
             THe
             fift
             Head
             of
             Gods
             outward
             worship
             ,
             is
             Confession
             .
             I
             meane
             not
             the
             Ordinarie
             or
             Ecclesiasticall
             Confession
             ,
             but
             that
             which
             is
             made
             before
             the
             Aduersarie
             .
             Concerning
             which
             ,
             there
             be
             many
             Questions
             commonly
             made
             .
          
           
             
               I.
               Question
               .
               Whether
               Confession
               of
               faith
               be
               necessarie
               ,
               and
               when
               ?
            
             
               Ans.
               That
               Confession
               is
               necessarie
               ,
               it
               appeares
               by
               manifest
               testimonies
               of
               Scripture
               .
               1.
               
               Pet.
               3.
               15.
               
               
                 Be
                 readie
                 to
                 giue
                 an
                 answer
                 alwaies
                 to
                 euery
                 man
                 ,
                 that
                 asketh
                 you
                 a
                 reason
                 of
                 the
                 hope
                 
                 that
                 is
                 in
                 you
                 .
              
               Here
               is
               a
               flat
               Commandement
               for
               Confession
               .
               Againe
               ,
               Rom.
               10.
               9
               ,
               10.
               
               
                 If
                 thou
                 shalt
                 confesse
                 with
                 thy
                 mouth
                 ,
                 and
                 beleeue
                 with
                 thy
                 heart
                 ,
                 thou
                 shalt
                 be
                 saued
                 .
                 For
                 with
                 the
                 heart
                 man
                 beleeueth
                 vnto
                 righteousnes
                 ,
                 and
                 with
                 the
                 mouth
                 man
                 confesseth
                 to
                 saluation
                 .
              
               And
               ,
               Mark.
               8.
               38.
               
               
                 Whosoeuer
                 shall
                 be
                 ashamed
                 of
                 me
                 ,
                 in
                 this
                 adulterous
                 generation
                 ,
                 of
                 him
                 shall
                 the
                 sonne
                 of
                 man
                 be
                 ashamed
                 also
                 ,
                 when
                 he
                 commeth
                 in
                 the
                 glorie
                 of
                 his
                 Father
                 ,
                 with
                 his
                 holy
                 Angels
                 .
              
               This
               is
               graunted
               of
               all
               Diuines
               ,
               saue
               onely
               of
               some
               pestilent
               Heretikes
               .
            
             
               The
               second
               part
               of
               the
               Question
               is
               ,
               When
               Confession
               is
               to
               be
               made
               ?
            
             
               For
               answering
               whereof
               ,
               this
               must
               be
               remembred
               for
               a
               Ground
               ,
               that
               there
               is
               a
               distinction
               to
               be
               made
               ,
               betweene
               Commandements
               affirmatiue
               ,
               and
               negatiue
               .
               The
               Negatiue
               bindeth
               at
               all
               times
               ,
               and
               to
               all
               times
               .
               For
               it
               is
               not
               lawfull
               at
               any
               time
               ,
               for
               a
               man
               to
               doe
               euill
               .
               The
               Affirmatiue
               binds
               at
               ,
               and
               in
               all
               times
               ,
               but
               not
               to
               all
               times
               .
               For
               it
               commands
               a
               dutie
               to
               be
               done
               ,
               which
               neuerthelesse
               is
               not
               at
               all
               times
               to
               be
               done
               .
               For
               example
               :
               To
               giue
               almes
               ,
               is
               prescribed
               by
               an
               affirmatiue
               commandement
               ,
               and
               yet
               almes
               are
               to
               be
               giuen
               onely
               at
               fit
               times
               ,
               and
               occasions
               .
               Hereupon
               it
               pleased
               the
               Lord
               ,
               to
               propound
               part
               of
               the
               Morall
               Law
               ,
               in
               negatiue
               tearmes
               ,
               because
               negatiues
               are
               of
               greater
               force
               .
               Now
               Confession
               ;
               beeing
               commaunded
               not
               by
               a
               negatiue
               ,
               but
               by
               an
               affirmatiue
               commandement
               ,
               
               we
               are
               not
               bound
               thereunto
               ,
               at
               ,
               and
               to
               all
               times
               ,
               but
               when
               iust
               occasion
               is
               offered
               .
            
             
               What
               then
               (
               may
               some
               say
               )
               are
               the
               especiall
               times
               ,
               in
               which
               ,
               Confession
               is
               to
               be
               made
               before
               the
               Aduersarie
               ?
            
             
               Ans.
               There
               are
               two
               principally
               ,
               to
               which
               all
               the
               other
               may
               be
               reduced
               .
               The
               first
               is
               ,
               when
               we
               are
               examined
               touching
               our
               Religion
               ,
               by
               them
               that
               are
               in
               authoritie
               ,
               as
               by
               Magistrates
               ,
               Princes
               ,
               Iudges
               ,
               &c.
               
               For
               at
               such
               time
               we
               are
               lawfully
               called
               to
               make
               confession
               of
               our
               faith
               ,
               and
               may
               doe
               it
               with
               boldnes
               .
               Thus
               much
               the
               place
               before-named
               importeth
               ,
               where
               we
               are
               inioyned
               
                 to
                 be
                 readie
                 to
                 giue
                 an
                 account
                 ,
                 &c.
              
               1.
               
               Pet.
               3.
               15.
               that
               is
               ,
               not
               to
               euery
               Examiner
               ;
               but
               to
               those
               alone
               ,
               who
               haue
               power
               and
               authoritie
               giuen
               them
               by
               God
               ,
               for
               that
               purpose
               .
               And
               the
               same
               is
               implied
               in
               Christs
               speech
               to
               his
               Apostles
               ,
               Math.
               10.
               19.
               
               
                 And
                 ye
                 shall
                 be
                 brought
                 before
                 gouerners
                 and
                 Kings
                 for
                 my
                 sake
                 ,
                 in
                 witnes
                 to
                 them
                 and
                 to
                 the
                 Gentiles
                 .
              
               And
               in
               this
               case
               ,
               not
               to
               make
               profession
               of
               our
               faith
               ,
               is
               in
               effect
               to
               denie
               Christ
               ;
               to
               scandalize
               the
               Church
               ,
               and
               greatly
               to
               preiudice
               the
               truth
               .
               The
               second
               time
               of
               Confession
               is
               ,
               when
               in
               the
               want
               thereof
               ,
               Gods
               glorie
               is
               directly
               impeached
               ,
               the
               saluation
               of
               men
               hindered
               ,
               and
               our
               neighbour
               offended
               .
               And
               then
               we
               are
               necessarily
               to
               confesse
               ,
               though
               no
               examination
               be
               made
               .
            
             
               If
               it
               be
               here
               asked
               ,
               How
               we
               may
               be
               able
               
               to
               discerne
               of
               this
               time
               ?
               The
               answer
               is
               ;
               by
               Christian
               wisdome
               ,
               which
               teacheth
               vs
               ,
               that
               when
               by
               our
               silence
               ,
               wicked
               men
               are
               emboldened
               to
               speake
               euill
               of
               Gods
               word
               ,
               and
               weake
               ones
               occasioned
               to
               fall
               from
               the
               faith
               ,
               then
               is
               the
               fittest
               time
               ,
               to
               stand
               in
               the
               defence
               and
               maintenance
               of
               the
               truth
               .
               Out
               of
               these
               two
               times
               and
               cases
               ,
               Christians
               haue
               libertie
               not
               to
               confesse
               ,
               but
               may
               lawfully
               conceale
               their
               faith
               ;
               nay
               (
               which
               is
               more
               )
               their
               persons
               ;
               by
               changing
               their
               habit
               and
               attire
               ,
               vppon
               this
               ground
               ,
               because
               the
               affirmatiue
               commandement
               doth
               not
               alwaies
               binde
               .
            
             
               Here
               it
               is
               obiected
               .
               First
               ,
               that
               we
               are
               saued
               onely
               by
               faith
               ,
               and
               therefore
               confession
               is
               not
               necessarie
               ?
               Ans.
               We
               must
               consider
               faith
               two
               waies
               .
               First
               ,
               as
               an
               instrument
               created
               in
               the
               heart
               ,
               whereby
               we
               apprehend
               ,
               and
               apply
               Christ
               with
               his
               benefites
               to
               our selues
               ,
               for
               our
               iustification
               and
               saluation
               .
               Secondly
               ,
               faith
               must
               be
               considered
               more
               largely
               ,
               as
               it
               is
               a
               way
               ,
               to
               bring
               vs
               to
               life
               euerlasting
               .
               Nowe
               in
               the
               first
               acceptiō
               ,
               it
               may
               truly
               be
               said
               ,
               that
               we
               are
               saued
               by
               faith
               alone
               .
               For
               there
               is
               no
               grace
               of
               God
               ,
               where
               by
               we
               take
               hold
               of
               Christ
               ,
               but
               faith
               .
               But
               if
               we
               take
               it
               in
               the
               second
               sense
               ,
               as
               a
               way
               to
               life
               ,
               then
               we
               may
               truly
               say
               ,
               that
               it
               alone
               saueth
               not
               ,
               but
               hope
               ,
               loue
               ,
               repētance
               ,
               good
               works
               ,
               and
               all
               diuine
               vertues
               .
               In
               this
               sense
               Paul
               saith
               ,
               
                 we
                 are
                 saued
                 by
                 hope
              
               ,
               Rom.
               8.
               24.
               because
               by
               it
               we
               wait
               for
               our
               saluation
               ;
               and
               hope
               is
               the
               way
               ,
               in
               which
               all
               
               must
               walke
               that
               looke
               to
               be
               saued
               .
               Againe
               he
               saith
               ;
               
                 Momentany
                 afflictions
                 doe
                 work
                 vnto
                 vs
                 an
                 eternall
                 waight
                 of
                 glory
                 .
              
               2.
               
               Cor.
               4.
               17.
               
               But
               how
               ?
               Not
               as
               causes
               ,
               but
               as
               waies
               ,
               signes
               ,
               and
               markes
               ,
               that
               giue
               vs
               direction
               to
               our
               iourneies
               ende
               .
               And
               thus
               ,
               The
               woman
               is
               said
               
                 to
                 be
                 saued
                 by
                 bearing
                 of
                 Children
                 ,
              
               1.
               
               Tim.
               2.
               15.
               
               Which
               bearing
               and
               bringing
               vp
               of
               children
               ,
               is
               no
               cause
               ,
               but
               onely
               a
               way
               wherein
               she
               must
               constantly
               walke
               to
               glory
               .
               And
               though
               in
               mans
               iudgement
               ,
               that
               may
               seeme
               a
               way
               of
               misery
               and
               death
               ,
               yet
               indeede
               it
               is
               otherwise
               ,
               if
               the
               Children
               
                 continue
                 in
                 faith
                 ,
                 loue
                 ,
                 and
                 holinesse
                 with
                 modestie
                 .
              
               Againe
               ,
               the
               Apostle
               Iames
               saith
               ,
               that
               
                 Abrahams
                 faith
                 wrought
                 together
                 with
                 his
                 workes
                 ,
              
               Iam.
               2.
               2.
               which
               are
               likewise
               not
               to
               be
               vnderstood
               ,
               as
               working
               causes
               ,
               but
               as
               testmonies
               and
               euidences
               ,
               declaring
               and
               manifesting
               that
               he
               was
               iust
               in
               the
               sight
               of
               God.
               
            
             
               Secondly
               it
               is
               obiected
               ,
               that
               confession
               of
               our
               faith
               to
               God
               is
               sufficiēt
               .
               For
               so
               Saint
               Paul
               seemes
               to
               say
               ;
               Rom.
               14.
               22.
               
               
                 Hast
                 thou
                 faith
                 ?
                 haue
                 it
                 with
                 thy selfe
                 before
                 God
                 :
              
               Therefore
               confession
               before
               man
               is
               not
               needefull
               .
               Ans.
               The
               Apostle
               speakes
               not
               of
               that
               faith
               ,
               wherby
               we
               are
               iustified
               and
               saued
               ,
               but
               of
               that
               which
               standeth
               in
               a
               perswasion
               ,
               of
               the
               vse
               or
               not
               vse
               of
               things
               indifferent
               .
               And
               this
               a
               man
               may
               
                 keepe
                 to
                 himselfe
              
               ,
               that
               is
               ,
               he
               may
               so
               vse
               it
               ,
               as
               he
               shall
               not
               thereby
               offend
               his
               brother
               .
               That
               commandement
               was
               giuen
               by
               
               Paul
               for
               those
               times
               ,
               when
               men
               were
               not
               fully
               perswaded
               of
               the
               vse
               of
               God
               creatures
               ,
               as
               meates
               ,
               drinkes
               &c.
               but
               to
               these
               times
               it
               is
               not
               .
            
          
           
             
               II.
               Question
               .
               Whether
               it
               be
               lawfull
               for
               a
               man
               being
               vrged
               ,
               to
               goe
               to
               Idol-seruice
               ,
               and
               heare
               Masse
               ,
               so
               as
               he
               keepe
               his
               heart
               to
               God
               ?
            
             
               Ans.
               It
               is
               not
               ,
               and
               I
               proue
               it
               by
               the
               scope
               of
               the
               eigth
               and
               tenth
               Chapters
               of
               the
               first
               Epistle
               to
               the
               Corinthians
               ,
               where
               the
               Apostle
               disputes
               the
               Question
               ,
               whether
               the
               Corinthians
               might
               goe
               into
               the
               temples
               of
               Idols
               ,
               and
               eate
               of
               meat
               offered
               vnto
               them
               ,
               in
               the
               meane
               time
               ,
               not
               partaking
               with
               Idolaters
               in
               the
               worship
               of
               the
               Idols
               ?
               This
               he
               auoucheth
               to
               be
               vtterly
               vnlawfull
               ,
               &
               for
               that
               purpose
               tells
               the
               Corinthians
               ,
               
                 That
                 they
                 cannot
                 drinke
                 of
                 the
                 cuppe
                 of
                 the
                 Lord
                 ,
                 and
                 of
                 the
                 cuppe
                 of
                 Deuills
                 .
              
               Now
               as
               this
               was
               vnlawfull
               for
               them
               ,
               so
               it
               is
               vnlawfull
               for
               any
               Protestant
               ,
               to
               goe
               to
               any
               Popish
               assembly
               ,
               to
               heare
               Masse
               .
               Again
               ,
               God
               is
               the
               Creator
               of
               the
               Body
               and
               Soule
               ;
               therefore
               he
               is
               to
               be
               worshipped
               in
               both
               ;
               &
               cōsequently
               we
               robbe
               him
               of
               his
               due
               ,
               when
               we
               reserue
               our
               hearts
               to
               him
               ,
               and
               giue
               our
               bodies
               
               to
               Idolls
               .
               To
               this
               purpose
               Paul
               exhorteth
               the
               Romanes
               ,
               to
               giue
               vp
               
                 their
                 bodies
              
               a
               liuing
               sacrifice
               ,
               holy
               ,
               and
               acceptable
               vnto
               God
               ,
               Rom.
               12.
               1.
               
               Which
               place
               vtterly
               condemneth
               the
               errour
               of
               some
               ,
               who
               thinke
               ,
               that
               God
               wil
               be
               content
               with
               the
               soule
               ,
               and
               that
               they
               may
               bestowe
               there
               bodie
               ,
               in
               the
               seruice
               of
               the
               Devill
               .
            
             
               But
               against
               this
               Doctrine
               sundrie
               things
               are
               alledged
               .
               The
               first
               is
               ,
               the
               example
               of
               Naaman
               ,
               2.
               
               Kings
               5.
               18.
               19.
               who
               said
               to
               the
               Prophet
               ,
               
                 when
                 I
                 bowe
                 my selfe
                 in
                 the
                 house
                 of
                 Rimmon
                 ,
                 the
                 Lord
                 be
                 mercifull
                 to
                 me
                 in
                 this
                 thing
                 .
              
               To
               whom
               Elisha
               answered
               ,
               
                 goe
                 in
                 peace
              
               .
               Here
               (
               say
               some
               )
               the
               Prophet
               giues
               leaue
               to
               Naaman
               ,
               to
               worshippe
               in
               an
               Idols
               Temple
               .
            
             
               To
               this
               ,
               there
               be
               sundrie
               answers
               giuen
               .
               Some
               affirme
               ,
               that
               Naaman
               speakes
               only
               of
               Ciuill
               ,
               and
               Politique
               worship
               ;
               and
               not
               of
               Religious
               .
               For
               his
               office
               was
               to
               kneele
               down
               in
               the
               Temple
               ,
               that
               the
               King
               might
               leane
               vpon
               his
               shoulder
               ,
               when
               he
               worshipped
               the
               Idoll
               .
               And
               Naaman
               makes
               open
               protestation
               ,
               v.
               7.
               that
               he
               will
               worshippe
               no
               God
               ,
               but
               the
               God
               of
               Israel
               .
            
             
               Others
               answere
               ,
               and
               that
               more
               truly
               ,
               that
               Naaman
               doth
               acknowledge
               it
               a
               sinne
               ,
               to
               goe
               to
               the
               house
               of
               Rimmon
               ,
               and
               therefore
               he
               craues
               pardon
               for
               it
               ,
               at
               the
               hands
               of
               God
               ,
               twice
               togither
               ,
               ver
               .
               18.
               and
               withall
               makes
               a
               vowe
               ,
               that
               he
               will
               thenceforth
               offer
               ,
               neither
               burnt
               offering
               ,
               nor
               sacrifice
               ,
               to
               any
               other
               
               God
               ,
               saue
               onely
               to
               the
               Lord
               ,
               and
               hereunto
               Elisha
               answereth
               ,
               
                 Goe
                 in
                 peace
              
               .
            
             
               Yet
               further
               it
               is
               answered
               ,
               that
               Naaman
               requesteth
               the
               Prophet
               ,
               to
               pray
               for
               him
               ,
               that
               he
               might
               be
               constant
               in
               the
               seruice
               of
               the
               true
               God.
               And
               (
               in
               case
               he
               were
               drawne
               against
               his
               purpose
               ,
               by
               humane
               frailtie
               ,
               to
               bow
               againe
               before
               Rimmon
               ,
               with
               his
               King
               ;
               )
               that
               the
               Lord
               in
               mercie
               would
               pardon
               his
               offence
               .
               And
               to
               this
               the
               Prophet
               yeeldeth
               ,
               saying
               ,
               
                 Goe
                 in
                 peace
              
               .
               As
               if
               he
               should
               say
               ,
               Goe
               to
               ;
               I
               will
               pray
               for
               thee
               ,
               to
               this
               ende
               and
               purpose
               .
               This
               text
               therefore
               giues
               no
               warrant
               for
               bodily
               presence
               ,
               in
               Idolatrous
               assemblies
               .
            
             
               The
               second
               Obiection
               .
               Iehu
               openly
               professed
               the
               worship
               of
               Baal
               ,
               and
               yet
               he
               dissembled
               ,
               meaning
               nothing
               lesse
               :
               2.
               king
               .
               10.
               18.
               
               And
               the
               Lord
               commends
               him
               ,
               for
               his
               diligent
               
                 execution
                 of
                 that
                 ,
                 which
                 was
                 right
                 in
                 his
                 eies
                 ,
              
               vers
               .
               30.
               
            
             
               Ans.
               Iehu
               is
               commended
               ,
               not
               for
               his
               dissembling
               ,
               but
               for
               his
               diligence
               in
               destroying
               Achabs
               house
               ,
               his
               religion
               ,
               &
               the
               Priests
               ,
               with
               all
               that
               belonged
               vnto
               them
               ;
               though
               in
               other
               matters
               belonging
               to
               the
               seruice
               of
               God
               ,
               he
               departed
               not
               from
               the
               sinnes
               of
               Ieroboam
               .
            
             
               The
               third
               obiection
               .
               Dan.
               3.
               6.
               
               Nebuchad-nezzar
               made
               a
               decree
               ,
               that
               
                 whosoeuer
                 would
                 not
                 fall
                 downe
                 and
                 worshippe
                 the
                 golden
                 Image
                 ,
                 should
                 the
                 same
                 houre
                 be
                 cast
                 into
                 the
                 middest
                 
                 of
                 an
                 hotte
                 fierie
                 furnace
                 .
              
               Now
               we
               doe
               not
               read
               ,
               that
               any
               moe
               refused
               to
               obey
               but
               three
               ,
               and
               therefore
               it
               seemes
               ,
               that
               Daniel
               did
               worship
               the
               Image
               ,
               as
               well
               as
               others
               .
            
             
               Ans.
               Daniel
               was
               not
               accused
               as
               the
               three
               children
               were
               ,
               and
               for
               that
               cause
               ,
               there
               is
               no
               mention
               made
               of
               his
               refusall
               .
               Againe
               ,
               put
               the
               case
               he
               had
               beene
               accused
               ,
               yet
               the
               King
               tooke
               no
               knowledge
               of
               his
               accusation
               ,
               because
               he
               was
               in
               fauour
               ,
               both
               with
               him
               ,
               and
               the
               people
               .
            
             
               The
               fourth
               Obiection
               .
               Paul
               togither
               with
               foure
               men
               ,
               that
               had
               made
               a
               vow
               ,
               yeelded
               to
               purifie
               himselfe
               ,
               according
               to
               the
               lawe
               of
               Moses
               ,
               because
               he
               would
               not
               offend
               the
               weake
               Iewes
               ,
               Act.
               21.
               24.
               
               And
               yet
               that
               Law
               concerning
               purification
               ,
               as
               also
               the
               whole
               bodie
               of
               Ceremonies
               ,
               was
               abrogated
               in
               the
               death
               of
               Christ.
               Now
               if
               he
               might
               doe
               that
               ,
               which
               was
               vnlawfull
               ,
               for
               the
               auoiding
               of
               offence
               ;
               why
               may
               not
               a
               man
               goe
               to
               Masse
               ,
               and
               so
               preuent
               the
               scandall
               ,
               which
               may
               be
               taken
               on
               the
               behalfe
               of
               the
               Papists
               ?
            
             
               Ans.
               It
               is
               true
               ,
               that
               there
               was
               an
               end
               put
               vnto
               the
               Ceremoniall
               lawe
               by
               Christs
               death
               ;
               yet
               it
               was
               not
               at
               the
               first
               wholly
               to
               be
               abolished
               ,
               but
               by
               little
               and
               little
               .
               Againe
               the
               vse
               of
               ceremonies
               ,
               remained
               as
               a
               thing
               indifferene
               in
               it selfe
               ,
               till
               the
               Temple
               of
               Ierusalem
               was
               destroied
               by
               Titus
               ,
               and
               the
               Church
               of
               the
               New
               Testament
               throughly
               planted
               .
               And
               till
               both
               these
               were
               accomplished
               ,
               the
               vse
               of
               
               the
               Ceremonial
               lawe
               was
               no
               sinne
               ;
               provided
               ,
               that
               it
               were
               not
               holden
               ,
               or
               vrged
               ,
               as
               a
               thing
               necessarie
               to
               saluation
               .
            
             
               Now
               whereas
               it
               is
               saide
               ,
               that
               we
               may
               be
               present
               at
               the
               Masse
               ,
               for
               the
               auoiding
               of
               offence
               ;
               it
               may
               further
               be
               answered
               :
               first
               ,
               that
               we
               are
               to
               doe
               our
               duties
               ,
               though
               men
               be
               neuer
               so
               much
               offended
               :
               for
               it
               was
               the
               rule
               of
               Christ
               in
               like
               case
               ,
               
                 Let
                 them
                 alone
                 ,
                 they
                 be
                 the
                 blind
                 leaders
                 of
                 the
                 blind
                 ,
              
               Matth.
               15.
               14.
               
               Secondly
               ,
               we
               ought
               not
               to
               doe
               euill
               ,
               that
               good
               may
               come
               thereof
               .
            
             
               The
               fift
               Obiection
               .
               The
               Masse
               is
               Gods
               ordinance
               ,
               appointed
               by
               Christ
               ,
               though
               now
               it
               be
               corrupted
               by
               men
               .
               Ans.
               It
               is
               a
               most
               damnable
               Idol
               ,
               yea
               worse
               then
               any
               Idol
               of
               the
               Gentiles
               ;
               and
               the
               adoration
               performed
               therein
               ,
               is
               most
               abominable
               ,
               and
               hath
               more
               affinitie
               with
               grosse
               Gentilisme
               ,
               then
               with
               the
               Institution
               of
               our
               Sauiour
               Christ.
               
            
          
           
             
               III.
               Question
               .
               Whether
               any
               man
               ,
               especially
               a
               Minister
               ,
               may
               with
               good
               conscience
               flie
               in
               persecution
               ?
               and
               if
               he
               may
               flie
               ,
               when
               ?
            
             
               
                 Sect.
                 1.
                 
              
               
                 This
                 Question
                 consisteth
                 of
                 two
                 parts
                 .
                 
                 Touching
                 the
                 first
                 .
                 Sundrie
                 men
                 are
                 of
                 opinion
                 ,
                 
                 that
                 it
                 is
                 vtterly
                 vnlawfull
                 to
                 flie
                 in
                 persecution
                 ;
                 as
                 Tertullian
                 ,
                 who
                 hath
                 written
                 a
                 whole
                 booke
                 of
                 this
                 argument
                 :
                 and
                 besides
                 him
                 ,
                 certaine
                 Heretikes
                 ,
                 named
                 Circumcelliones
                 ,
                 in
                 that
                 part
                 of
                 Afrike
                 ,
                 which
                 we
                 now
                 call
                 Barbarit
                 ,
                 and
                 some
                 also
                 of
                 the
                 sect
                 of
                 the
                 Anabaptists
                 .
                 But
                 the
                 truth
                 is
                 ,
                 that
                 sometimes
                 it
                 is
                 lawfull
                 to
                 flie
                 ,
                 though
                 not
                 alwaies
                 .
                 For
                 proofe
                 whereof
                 ,
                 consider
                 these
                 reasons
                 .
              
               
                 First
                 ,
                 Christs
                 commandement
                 ,
                 Matth.
                 10.
                 23.
                 
                 
                   When
                   they
                   persecute
                   you
                   in
                   one
                   citie
                   ,
                   flie
                   into
                   an
                   other
                   .
                
                 If
                 it
                 be
                 saide
                 ,
                 that
                 this
                 commandement
                 was
                 limited
                 to
                 the
                 times
                 ,
                 wherein
                 the
                 Aposties
                 preached
                 in
                 Iewry
                 ,
                 and
                 therfore
                 is
                 temporarie
                 .
                 I
                 answere
                 ,
                 No
                 ;
                 for
                 there
                 cannot
                 any
                 text
                 of
                 Scripture
                 be
                 brought
                 ,
                 to
                 shew
                 that
                 it
                 was
                 euer
                 yet
                 repealed
                 .
                 And
                 the
                 Apostles
                 (
                 who
                 had
                 receiued
                 this
                 commandement
                 ,
                 euen
                 after
                 Christs
                 ascension
                 ,
                 and
                 the
                 giuing
                 of
                 the
                 holy
                 Ghost
                 ,
                 )
                 being
                 persecuted
                 ,
                 did
                 flie
                 from
                 one
                 place
                 to
                 another
                 ,
                 as
                 we
                 may
                 read
                 ,
                 Act.
                 9.
                 2.
                 
                 Cor.
                 11.
                 
                 If
                 it
                 be
                 alleadged
                 ,
                 that
                 if
                 this
                 be
                 a
                 commandement
                 to
                 flie
                 ,
                 then
                 all
                 must
                 ●●ie
                 ;
                 I
                 answere
                 againe
                 ,
                 that
                 though
                 the
                 commandement
                 be
                 generall
                 to
                 all
                 persons
                 ,
                 and
                 therefore
                 euery
                 Christian
                 may
                 lawfully
                 shunne
                 apparent
                 danger
                 :
                 yet
                 the
                 same
                 is
                 particular
                 ,
                 in
                 regard
                 of
                 circumstances
                 ,
                 of
                 time
                 and
                 place
                 .
                 For
                 though
                 all
                 may
                 flie
                 ,
                 yet
                 there
                 be
                 some
                 places
                 and
                 times
                 ,
                 wherin
                 men
                 may
                 not
                 vse
                 that
                 libertie
                 ,
                 as
                 shall
                 appeare
                 afterward
                 .
              
               
               
                 The
                 second
                 reason
                 ,
                 is
                 taken
                 from
                 the
                 example
                 of
                 many
                 worthy
                 men
                 recorded
                 in
                 Scripture
                 .
                 Iacob
                 the
                 Patriarch
                 fled
                 from
                 the
                 presence
                 of
                 his
                 brother
                 Esau
                 into
                 Haran
                 ,
                 to
                 Laban
                 ,
                 Gen.
                 27.
                 and
                 againe
                 ,
                 from
                 thence
                 to
                 the
                 land
                 of
                 his
                 fathers
                 .
                 Gen.
                 31.
                 
                 Moses
                 ,
                 after
                 he
                 had
                 slaine
                 the
                 Aegiptian
                 ,
                 fledde
                 out
                 of
                 Egypt
                 into
                 Madian
                 ,
                 where
                 he
                 liued
                 40.
                 yeares
                 ,
                 Exod.
                 2.
                 
                 And
                 this
                 was
                 no
                 rash
                 flight
                 ,
                 but
                 a
                 worke
                 of
                 faith
                 ,
                 Heb.
                 11.
                 27.
                 
                 Obadiah
                 the
                 gouernour
                 of
                 Ahabs
                 house
                 ,
                 hid
                 
                   a
                   hundreth
                   men
                   of
                   the
                   Lords
                   Prophets
                   ,
                
                 by
                 fiftie
                 in
                 a
                 caue
                 ,
                 and
                 fed
                 them
                 with
                 bread
                 and
                 water
                 ,
                 when
                 Iezabel
                 would
                 haue
                 destroyed
                 them
                 ,
                 1.
                 
                 King.
                 18.
                 13.
                 
                 Eliah
                 being
                 in
                 feare
                 of
                 his
                 life
                 ,
                 fled
                 from
                 Iezabel
                 into
                 Mount
                 Horeb
                 ,
                 1.
                 
                 King.
                 19.
                 3.
                 
                 Againe
                 ,
                 in
                 the
                 N.
                 Testament
                 ,
                 our
                 Sauiour
                 Christ
                 being
                 in
                 danger
                 ,
                 withdrew
                 himselfe
                 ,
                 Iohn
                 10.
                 39.
                 and
                 that
                 sundry
                 times
                 ,
                 till
                 the
                 hower
                 of
                 his
                 passion
                 was
                 come
                 .
                 Paul
                 ,
                 when
                 the
                 Iewes
                 tooke
                 counsell
                 together
                 to
                 kill
                 him
                 ,
                 was
                 let
                 downe
                 by
                 the
                 brethren
                 in
                 a
                 basket
                 through
                 a
                 wall
                 in
                 Damascus
                 .
                 Act.
                 9.
                 25.
                 
                 And
                 when
                 the
                 Grecians
                 went
                 about
                 to
                 slay
                 him
                 ,
                 hee
                 was
                 brought
                 by
                 the
                 brethren
                 to
                 Cesarea
                 and
                 sent
                 to
                 Tarsus
                 ,
                 ver
                 .
                 29.
                 30.
                 
                 Againe
                 ,
                 being
                 in
                 danger
                 ,
                 he
                 vsed
                 Christian
                 pollicie
                 to
                 saue
                 himselfe
                 .
                 For
                 ,
                 by
                 saying
                 he
                 was
                 a
                 Pharisee
                 ,
                 he
                 made
                 a
                 diuision
                 betweene
                 his
                 accusers
                 ,
                 the
                 Pharisies
                 and
                 Sadduces
                 ,
                 and
                 so
                 escaped
                 .
                 Act.
                 23.
                 6.
                 7.
                 
                 And
                 if
                 that
                 were
                 lawfull
                 for
                 him
                 to
                 doe
                 ,
                 then
                 is
                 it
                 also
                 lawfull
                 for
                 a
                 man
                 ,
                 by
                 flight
                 
                 to
                 saue
                 himselfe
                 ,
                 in
                 case
                 of
                 danger
                 ,
                 whether
                 he
                 be
                 a
                 priuate
                 man
                 ,
                 or
                 a
                 Pastor
                 .
              
               
                 Yet
                 for
                 the
                 better
                 clearing
                 of
                 the
                 Answer
                 ,
                 some
                 allegations
                 to
                 the
                 contrarie
                 ,
                 are
                 to
                 be
                 examined
                 .
              
               
                 Obiection
                 I.
                 Persecution
                 is
                 a
                 good
                 thing
                 ,
                 and
                 that
                 which
                 is
                 good
                 ,
                 may
                 not
                 be
                 eschewed
                 .
                 Ans.
                 Good
                 things
                 ,
                 are
                 of
                 two
                 sorts
                 .
                 Some
                 are
                 simply
                 good
                 ,
                 in
                 ,
                 and
                 by
                 themselues
                 ;
                 as
                 vertues
                 ,
                 and
                 all
                 morall
                 duties
                 :
                 and
                 these
                 are
                 not
                 to
                 be
                 eschewed
                 .
                 Some
                 againe
                 ,
                 are
                 good
                 onely
                 in
                 some
                 respects
                 .
                 Of
                 this
                 sort
                 are
                 things
                 Indifferent
                 ,
                 which
                 he
                 neither
                 cōmanded
                 nor
                 forbidden
                 ,
                 but
                 are
                 good
                 or
                 euill
                 ,
                 in
                 respect
                 of
                 circumstances
                 .
                 And
                 these
                 may
                 be
                 eschewed
                 ,
                 vnlesse
                 we
                 know
                 that
                 they
                 be
                 good
                 for
                 vs.
                 Now
                 persecution
                 beeing
                 of
                 this
                 kind
                 ,
                 that
                 is
                 to
                 say
                 ,
                 not
                 simply
                 good
                 ,
                 but
                 onely
                 by
                 accident
                 ,
                 may
                 be
                 auoided
                 ;
                 because
                 no
                 man
                 can
                 say
                 that
                 it
                 is
                 good
                 or
                 bad
                 for
                 him
                 .
              
               
                 Obiect
                 .
                 II.
                 Persecution
                 is
                 sent
                 of
                 God
                 ,
                 for
                 the
                 triall
                 and
                 good
                 of
                 his
                 Church
                 .
                 Ans.
                 First
                 ,
                 euill
                 things
                 sent
                 of
                 God
                 ,
                 may
                 be
                 auoided
                 ,
                 if
                 he
                 shewe
                 a
                 meane
                 or
                 way
                 ,
                 how
                 they
                 may
                 be
                 auoided
                 .
                 For
                 example
                 :
                 God
                 sendeth
                 sicknes
                 ,
                 famine
                 ,
                 the
                 plague
                 and
                 sword
                 ;
                 he
                 sends
                 also
                 meanes
                 ,
                 and
                 remedies
                 for
                 the
                 preuenting
                 ,
                 and
                 remoouing
                 of
                 them
                 ,
                 as
                 physicke
                 and
                 foode
                 ,
                 &c.
                 
                 And
                 these
                 we
                 may
                 lawfully
                 vse
                 for
                 the
                 said
                 purposes
                 :
                 and
                 in
                 like
                 manner
                 may
                 persecution
                 be
                 auoided
                 ,
                 if
                 God
                 offer
                 meanes
                 of
                 escape
                 .
                 Secondly
                 ,
                 there
                 is
                 a
                 twofold
                 
                 Will
                 of
                 God
                 ,
                 his
                 reuealed
                 ,
                 and
                 his
                 secret
                 will.
                 By
                 his
                 Reuealed
                 will
                 ,
                 he
                 hath
                 appointed
                 ,
                 that
                 in
                 case
                 of
                 present
                 daunger
                 ,
                 when
                 meanes
                 of
                 escape
                 be
                 offered
                 ,
                 they
                 may
                 be
                 vsed
                 .
                 Now
                 because
                 they
                 that
                 flie
                 lawfully
                 ,
                 are
                 assured
                 of
                 Gods
                 reuealed
                 will
                 ,
                 therefore
                 in
                 obedience
                 thereunto
                 ,
                 they
                 vse
                 the
                 meanes
                 to
                 saue
                 themselues
                 from
                 danger
                 .
                 As
                 for
                 his
                 Secret
                 will
                 ,
                 because
                 it
                 is
                 vnknowne
                 ,
                 and
                 therefore
                 vncertaine
                 vnto
                 vs
                 ,
                 we
                 may
                 not
                 rashly
                 presume
                 thereof
                 ,
                 and
                 against
                 his
                 expresse
                 will
                 ,
                 refuse
                 the
                 meanes
                 offered
                 ,
                 but
                 vse
                 them
                 rather
                 ,
                 till
                 God
                 reueale
                 the
                 contrarie
                 .
              
               
                 Obiect
                 .
                 III.
                 To
                 flie
                 in
                 persecution
                 ,
                 is
                 a
                 kinde
                 of
                 deniall
                 of
                 Christ
                 ,
                 and
                 against
                 confession
                 :
                 he
                 therefore
                 that
                 flies
                 ,
                 seemes
                 to
                 make
                 no
                 confession
                 ,
                 but
                 rather
                 to
                 denie
                 Christ.
                 
              
               
                 Ans.
                 Christian
                 confession
                 is
                 double
                 ,
                 open
                 ,
                 or
                 implicit
                 .
                 Open
                 confession
                 is
                 ,
                 when
                 a
                 man
                 boldly
                 confesseth
                 his
                 faith
                 ,
                 before
                 the
                 Aduersarie
                 ,
                 euen
                 to
                 the
                 death
                 .
                 This
                 is
                 the
                 greatest
                 and
                 highest
                 degree
                 of
                 confession
                 ;
                 and
                 in
                 it
                 the
                 holy
                 Martyrs
                 in
                 former
                 times
                 ,
                 continued
                 euen
                 to
                 the
                 losse
                 of
                 their
                 liues
                 ,
                 vndergoing
                 the
                 punishment
                 of
                 death
                 ,
                 inflicted
                 vpon
                 them
                 by
                 the
                 Aduersaries
                 of
                 Christ
                 Iesus
                 ,
                 for
                 the
                 maintenance
                 of
                 the
                 truth
                 .
                 Implicit
                 is
                 ,
                 when
                 a
                 man
                 to
                 keepe
                 his
                 Religion
                 ,
                 is
                 content
                 to
                 forsake
                 his
                 countrey
                 ,
                 friends
                 ,
                 and
                 goods
                 .
                 This
                 is
                 a
                 second
                 degree
                 ,
                 inferiour
                 to
                 the
                 former
                 ,
                 and
                 yet
                 it
                 is
                 a
                 true
                 Confession
                 ,
                 acceptable
                 to
                 
                 God.
                 And
                 vnder
                 this
                 kind
                 ,
                 comes
                 Flight
                 in
                 persecution
                 .
                 Whence
                 it
                 appeareth
                 ,
                 that
                 lawfull
                 flight
                 in
                 times
                 of
                 danger
                 ,
                 is
                 no
                 deniall
                 of
                 Christ
                 ,
                 nor
                 yet
                 against
                 Confession
                 .
                 For
                 sometimes
                 it
                 pleaseth
                 God
                 ,
                 to
                 call
                 men
                 to
                 professe
                 his
                 name
                 and
                 truth
                 openly
                 ,
                 by
                 suffering
                 :
                 sometimes
                 againe
                 ,
                 not
                 openly
                 by
                 suffering
                 ,
                 but
                 by
                 flying
                 :
                 &
                 this
                 latter
                 way
                 ,
                 though
                 it
                 be
                 not
                 so
                 high
                 a
                 degree
                 ,
                 as
                 is
                 the
                 former
                 ,
                 yet
                 it
                 is
                 indeede
                 and
                 in
                 truth
                 ,
                 in
                 the
                 measure
                 ,
                 a
                 true
                 profession
                 of
                 Christ
                 ,
                 and
                 pleasing
                 vnto
                 God.
                 
              
               
                 Obiect
                 .
                 IV.
                 Our
                 Sauiour
                 Christ
                 commands
                 vs
                 ,
                 
                   Feare
                   not
                   them
                   that
                   can
                   kill
                   the
                   bodie
                   ,
                
                 Matth.
                 10.
                 28.
                 
                 Now
                 if
                 a
                 man
                 must
                 not
                 feare
                 them
                 ,
                 then
                 he
                 must
                 not
                 flie
                 .
              
               
                 Ans.
                 The
                 text
                 speaketh
                 not
                 of
                 all
                 feare
                 ,
                 but
                 of
                 such
                 feare
                 ,
                 as
                 tendeth
                 to
                 Apostasie
                 ,
                 and
                 causeth
                 men
                 to
                 renounce
                 faith
                 ,
                 and
                 good
                 conscience
                 .
                 Againe
                 ,
                 it
                 speakes
                 of
                 that
                 feare
                 ,
                 whereby
                 man
                 feareth
                 man
                 more
                 then
                 God.
                 Thirdly
                 ,
                 it
                 speakes
                 of
                 such
                 feare
                 ,
                 as
                 by
                 which
                 a
                 man
                 is
                 vrged
                 to
                 tempt
                 God
                 ,
                 by
                 doing
                 some
                 thing
                 that
                 is
                 repugnant
                 to
                 his
                 will
                 ,
                 and
                 that
                 out
                 of
                 his
                 calling
                 .
                 Now
                 when
                 the
                 Question
                 is
                 of
                 Flight
                 in
                 persecution
                 ,
                 we
                 vnderstand
                 not
                 such
                 a
                 flight
                 ,
                 as
                 tendeth
                 to
                 Apostasie
                 ,
                 or
                 argueth
                 the
                 feare
                 of
                 man
                 ,
                 more
                 then
                 of
                 God
                 ,
                 or
                 that
                 is
                 repugnant
                 to
                 Gods
                 will
                 ;
                 but
                 that
                 alone
                 ,
                 whereby
                 we
                 vse
                 the
                 meanes
                 offered
                 ,
                 according
                 to
                 his
                 appointment
                 ;
                 least
                 we
                 should
                 seeme
                 to
                 tempt
                 him
                 ,
                 and
                 bring
                 vpon
                 our
                 
                 selues
                 vnnecessarie
                 danger
                 .
                 And
                 thus
                 the
                 first
                 part
                 of
                 the
                 Question
                 ,
                 is
                 answered
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 is
                 ,
                 concerning
                 the
                 Time
                 ;
                 when
                 a
                 man
                 may
                 flie
                 ,
                 Minister
                 ,
                 or
                 other
                 ?
                 And
                 for
                 better
                 resolution
                 thereof
                 ,
                 we
                 are
                 to
                 remember
                 ,
                 that
                 there
                 be
                 eight
                 Conditions
                 required
                 in
                 Christian
                 Flight
                 ,
                 especially
                 that
                 ,
                 which
                 pertaines
                 to
                 the
                 Minister
                 .
              
               
                 The
                 first
                 is
                 ,
                 if
                 there
                 be
                 no
                 hope
                 of
                 doing
                 good
                 ,
                 by
                 his
                 abode
                 in
                 that
                 place
                 ,
                 where
                 the
                 persecution
                 is
                 .
                 But
                 while
                 he
                 conceiues
                 any
                 hope
                 of
                 doing
                 good
                 ,
                 by
                 teaching
                 preaching
                 ,
                 or
                 otherwise
                 ,
                 he
                 may
                 not
                 flie
                 .
                 This
                 ,
                 the
                 Minister
                 shall
                 easily
                 :
                 discerne
                 in
                 Christian
                 wisedome
                 .
                 To
                 this
                 purpose
                 Paul
                 ,
                 Act.
                 18.
                 10.
                 hauing
                 a
                 while
                 preached
                 at
                 Corinth
                 ,
                 and
                 finding
                 that
                 the
                 Iewes
                 detested
                 him
                 ,
                 and
                 his
                 ministerie
                 ,
                 intended
                 a
                 present
                 departure
                 thence
                 .
                 But
                 the
                 Lord
                 appearing
                 vnto
                 him
                 ,
                 by
                 night
                 in
                 a
                 vision
                 ,
                 warned
                 him
                 to
                 stay
                 :
                 for
                 (
                 saith
                 he
                 )
                 
                   I
                   haue
                   much
                   people
                   in
                   this
                   citie
                   :
                
                 that
                 is
                 ,
                 many
                 that
                 are
                 to
                 be
                 conuerted
                 ,
                 and
                 brought
                 vnto
                 the
                 faith
                 .
                 Euery
                 Minister
                 in
                 his
                 place
                 ,
                 must
                 haue
                 a
                 speciall
                 care
                 of
                 furthering
                 Gods
                 kingdome
                 ,
                 whether
                 it
                 be
                 by
                 flying
                 ,
                 or
                 not
                 flying
                 .
              
               
                 The
                 second
                 Condition
                 .
                 Consideration
                 must
                 be
                 had
                 ,
                 whether
                 the
                 persecution
                 be
                 personall
                 ,
                 or
                 publique
                 .
                 Personall
                 is
                 that
                 ,
                 which
                 is
                 directed
                 against
                 this
                 ,
                 or
                 that
                 mans
                 person
                 .
                 
                 Publique
                 ,
                 which
                 is
                 raised
                 against
                 the
                 whole
                 Church
                 .
                 If
                 it
                 be
                 directed
                 against
                 the
                 person
                 of
                 the
                 Pastor
                 ,
                 he
                 may
                 vse
                 his
                 libertie
                 .
                 For
                 it
                 may
                 be
                 ,
                 that
                 his
                 flight
                 will
                 bring
                 peace
                 to
                 the
                 Ch●…
                 .
              
               
                 But
                 what
                 if
                 the
                 people
                 will
                 not
                 suffer
                 him
                 to
                 flie
                 ?
                 Ans.
                 They
                 should
                 be
                 so
                 farre
                 ,
                 from
                 hindering
                 of
                 him
                 in
                 this
                 case
                 ,
                 that
                 they
                 ought
                 rather
                 to
                 succour
                 and
                 releeue
                 him
                 .
                 Thus
                 ,
                 when
                 Demetrius
                 had
                 raised
                 a
                 tumult
                 against
                 Paul
                 ,
                 vnder
                 pretence
                 of
                 Diana
                 ,
                 &
                 he
                 would
                 haue
                 presented
                 himselfe
                 vnto
                 the
                 people
                 ,
                 in
                 the
                 common
                 place
                 ;
                 the
                 Disciples
                 suffered
                 him
                 not
                 ,
                 Act.
                 19.
                 30.
                 
                 And
                 what
                 care
                 they
                 had
                 of
                 his
                 preseruation
                 ,
                 the
                 same
                 ought
                 the
                 people
                 to
                 haue
                 of
                 their
                 Pastor
                 ,
                 in
                 case
                 of
                 like
                 perill
                 .
                 But
                 ,
                 if
                 the
                 persecution
                 be
                 common
                 to
                 the
                 whole
                 Church
                 ,
                 then
                 he
                 is
                 not
                 to
                 flie
                 .
                 For
                 it
                 is
                 necessarie
                 ,
                 at
                 such
                 times
                 especially
                 ,
                 that
                 those
                 which
                 are
                 strong
                 ,
                 should
                 support
                 and
                 confirme
                 the
                 weake
                 .
              
               
                 The
                 third
                 Condition
                 .
                 If
                 there
                 be
                 in
                 the
                 Pastor
                 a
                 moderation
                 of
                 minde
                 .
                 For
                 he
                 must
                 take
                 heede
                 of
                 these
                 two
                 extremities
                 ,
                 that
                 he
                 be
                 neither
                 ouercome
                 with
                 excessiue
                 feare
                 ,
                 nor
                 through
                 ouermuch
                 confidence
                 ,
                 runne
                 headlong
                 into
                 apparent
                 danger
                 .
                 And
                 that
                 he
                 may
                 auoide
                 these
                 extremities
                 ,
                 he
                 must
                 first
                 pray
                 vnto
                 God
                 ,
                 for
                 wisdome
                 ,
                 courage
                 ,
                 and
                 constancie
                 :
                 and
                 secondly
                 ,
                 vse
                 the
                 consent
                 and
                 aduise
                 of
                 the
                 Church
                 ,
                 for
                 his
                 direction
                 in
                 this
                 behalfe
                 ;
                 that
                 all
                 things
                 may
                 be
                 done
                 
                 in
                 wisdome
                 .
              
               
                 The
                 fourth
                 Condition
                 of
                 lawfull
                 flight
                 is
                 ,
                 that
                 the
                 Minister
                 withdraw
                 himselfe
                 onely
                 for
                 a
                 time
                 ,
                 &
                 not
                 vtterly
                 forsake
                 his
                 charge
                 ,
                 and
                 calling
                 .
                 Yea
                 ,
                 if
                 he
                 be
                 principally
                 aymed
                 at
                 in
                 the
                 persecution
                 ,
                 he
                 may
                 lawfully
                 goe
                 apart
                 ;
                 and
                 it
                 is
                 the
                 dutie
                 of
                 the
                 Church
                 also
                 ,
                 to
                 see
                 him
                 conuaied
                 away
                 in
                 safetie
                 ,
                 till
                 the
                 persecution
                 be
                 ouer
                 .
                 And
                 thus
                 doing
                 ,
                 he
                 neither
                 forsakes
                 the
                 Church
                 ,
                 nor
                 his
                 calling
                 ;
                 but
                 onely
                 vseth
                 the
                 meanes
                 of
                 his
                 preseruation
                 ,
                 for
                 the
                 keeping
                 of
                 faith
                 ,
                 and
                 a
                 good
                 conscience
                 .
                 This
                 warrant
                 ,
                 our
                 Sauiour
                 giues
                 to
                 his
                 Apostles
                 ,
                 Matth.
                 10.
                 23.
                 
                 
                   When
                   they
                   persecute
                   you
                   in
                   one
                   citie
                   ,
                   flie
                   into
                   another
                   .
                
                 The
                 ende
                 of
                 that
                 commandement
                 was
                 ,
                 that
                 the
                 Apostles
                 might
                 preserue
                 themselues
                 in
                 safetie
                 ,
                 till
                 they
                 had
                 preached
                 the
                 Gospel
                 ,
                 to
                 all
                 the
                 cities
                 of
                 Israel
                 ,
                 as
                 the
                 next
                 wordes
                 doe
                 declare
                 .
              
               
                 The
                 fift
                 Condition
                 .
                 If
                 after
                 due
                 triall
                 and
                 examination
                 ,
                 he
                 finde
                 not
                 himselfe
                 sufficiently
                 armed
                 with
                 strength
                 ,
                 to
                 resist
                 or
                 beare
                 the
                 extremitie
                 .
                 For
                 then
                 he
                 may
                 retire
                 himselfe
                 ,
                 into
                 some
                 place
                 of
                 safetie
                 ;
                 where
                 he
                 may
                 liue
                 to
                 the
                 glorie
                 of
                 God
                 ,
                 keeping
                 faith
                 and
                 a
                 good
                 conscience
                 .
              
               
                 The
                 sixt
                 Condition
                 is
                 ,
                 If
                 he
                 be
                 expelled
                 ,
                 or
                 banished
                 by
                 the
                 Magistrate
                 ,
                 though
                 the
                 cause
                 be
                 vniuft
                 .
                 For
                 subiection
                 is
                 simply
                 to
                 be
                 yeelded
                 ,
                 to
                 the
                 punishments
                 and
                 corrections
                 of
                 Magistrates
                 ,
                 though
                 we
                 doe
                 not
                 alwaies
                 
                 tender
                 Obedience
                 to
                 their
                 commandements
                 .
              
               
                 The
                 seauenth
                 is
                 ,
                 If
                 God
                 offer
                 a
                 lawfull
                 meanes
                 ,
                 and
                 way
                 of
                 escape
                 ;
                 and
                 doth
                 (
                 as
                 it
                 were
                 )
                 open
                 a
                 doore
                 ,
                 and
                 giue
                 iust
                 opportunitie
                 to
                 flie
                 .
                 In
                 this
                 Case
                 not
                 to
                 flie
                 ,
                 (
                 especially
                 if
                 he
                 haue
                 not
                 strength
                 sufficient
                 to
                 stand
                 out
                 )
                 is
                 a
                 tempting
                 of
                 God.
                 
              
               
                 The
                 eight
                 condition
                 .
                 If
                 the
                 danger
                 be
                 not
                 only
                 suspected
                 ,
                 surmised
                 ,
                 and
                 seene
                 a
                 farre
                 off
                 ;
                 but
                 certaine
                 and
                 present
                 .
                 Otherwise
                 the
                 Pastor
                 falles
                 into
                 the
                 sinne
                 of
                 Ionah
                 ,
                 who
                 fore-casted
                 dangers
                 in
                 his
                 calling
                 ,
                 and
                 therefore
                 preuented
                 them
                 by
                 flying
                 to
                 Tarsus
                 .
              
               
                 These
                 conditions
                 being
                 obserued
                 ,
                 it
                 may
                 be
                 lawfull
                 both
                 for
                 Pastor
                 and
                 people
                 to
                 flie
                 in
                 times
                 of
                 persecution
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 In
                 the
                 next
                 place
                 it
                 may
                 be
                 demaunded
                 ,
                 
                 When
                 a
                 Pastor
                 ,
                 or
                 other
                 may
                 not
                 flie
                 ?
              
               
                 For
                 answer
                 herevnto
                 ,
                 the
                 Signes
                 of
                 vnlawfull
                 flight
                 are
                 to
                 be
                 considered
                 ,
                 and
                 they
                 are
                 principally
                 foure
                 .
              
               
                 The
                 first
                 is
                 ,
                 when
                 God
                 puts
                 into
                 a
                 mans
                 heart
                 ,
                 the
                 Spirit
                 of
                 courage
                 and
                 fortitude
                 ,
                 whereby
                 he
                 is
                 resolued
                 to
                 abide
                 ,
                 and
                 stand
                 out
                 against
                 the
                 force
                 of
                 all
                 enemies
                 .
                 Thus
                 Paul
                 ,
                 Act.
                 20.
                 22.
                 went
                 
                   bound
                   in
                   the
                   Spirit
                   to
                   Ierusalem
                   .
                
                 Where
                 ,
                 though
                 he
                 knew
                 that
                 bonds
                 and
                 afflictions
                 did
                 abide
                 him
                 ,
                 yet
                 he
                 would
                 not
                 be
                 disswaded
                 ,
                 but
                 vttered
                 these
                 words
                 of
                 
                 resolution
                 .
                 
                   I
                   passe
                   not
                   at
                   all
                   ,
                   neither
                   is
                   my
                   life
                   deare
                   vnto
                   my selfe
                   ,
                   so
                   that
                   I
                   may
                   fulfil
                   my
                   course
                   with
                   ioy
                   ,
                   and
                   the
                   ministration
                   ,
                   which
                   I
                   haue
                   receiued
                   of
                   the
                   Lord
                   Iesus
                   ,
                   to
                   testifie
                   the
                   Gospell
                   of
                   the
                   grace
                   of
                   God.
                
                 This
                 motion
                 of
                 the
                 Spirit
                 is
                 not
                 ordinarie
                 ,
                 yet
                 in
                 the
                 time
                 of
                 hot
                 persecution
                 ,
                 it
                 hath
                 beene
                 found
                 ,
                 in
                 many
                 worthy
                 instruments
                 of
                 Gods
                 glory
                 ,
                 as
                 may
                 be
                 seene
                 in
                 the
                 Histories
                 of
                 sundry
                 Martyrs
                 ,
                 in
                 the
                 daies
                 of
                 Queene
                 Mary
                 .
                 But
                 one
                 especially
                 ,
                 (
                 of
                 whom
                 I
                 was
                 credibly
                 informed
                 )
                 that
                 hauing
                 this
                 motion
                 ,
                 not
                 to
                 stand
                 out
                 ,
                 and
                 yet
                 flying
                 :
                 for
                 that
                 very
                 act
                 ,
                 felt
                 such
                 a
                 sting
                 in
                 his
                 conscience
                 ,
                 that
                 he
                 could
                 neuer
                 haue
                 peace
                 till
                 his
                 death
                 .
              
               
                 The
                 second
                 signe
                 is
                 ,
                 when
                 a
                 man
                 is
                 apprehended
                 ,
                 and
                 vnder
                 the
                 custodie
                 of
                 the
                 Magistrate
                 .
                 For
                 then
                 hee
                 is
                 not
                 to
                 flie
                 ,
                 because
                 he
                 must
                 ,
                 in
                 all
                 his
                 sufferings
                 ,
                 obey
                 the
                 Magistrate
                 .
              
               
                 Here
                 a
                 Question
                 is
                 mooued
                 ,
                 Whether
                 a
                 man
                 that
                 is
                 imprisoned
                 ,
                 may
                 breake
                 prison
                 ?
              
               
                 To
                 this
                 ,
                 Popish
                 Schoolemen
                 answer
                 ,
                 that
                 he
                 may
                 ;
                 if
                 the
                 cause
                 of
                 his
                 imprisonment
                 be
                 vniust
                 .
                 And
                 sutable
                 to
                 this
                 assertion
                 ,
                 is
                 the
                 common
                 practise
                 of
                 Papists
                 .
                 We
                 on
                 the
                 contrary
                 say
                 ,
                 and
                 that
                 truly
                 ,
                 that
                 no
                 man
                 being
                 in
                 durance
                 ,
                 may
                 vse
                 any
                 vnlawfull
                 or
                 violent
                 meanes
                 to
                 escape
                 ;
                 for
                 we
                 may
                 not
                 ,
                 at
                 any
                 hand
                 ,
                 resist
                 the
                 Magistrate
                 in
                 our
                 sufferings
                 .
                 Seruants
                 are
                 commanded
                 ,
                 to
                 subiect
                 themselues
                 with
                 patience
                 ,
                 vnto
                 the
                 vniust
                 corrections
                 
                 of
                 their
                 Maisters
                 ,
                 1.
                 
                 Pet.
                 2.
                 19.
                 
                 And
                 this
                 reason
                 is
                 giuen
                 ;
                 
                   For
                   it
                   is
                   thankeworthy
                   ,
                   if
                   a
                   man
                   ,
                   for
                   conscience
                   toward
                   God
                   ,
                   endure
                   greife
                   ,
                   suffering
                   wrongfully
                   .
                
                 The
                 Apostles
                 ,
                 being
                 in
                 prison
                 ,
                 vsed
                 no
                 meanes
                 to
                 deliuer
                 themselues
                 ;
                 but
                 when
                 the
                 Angell
                 of
                 the
                 Lord
                 had
                 opened
                 the
                 prison
                 dores
                 ,
                 then
                 they
                 came
                 forth
                 ,
                 and
                 not
                 before
                 ,
                 Act.
                 5.
                 19.
                 
                 And
                 that
                 which
                 Peter
                 and
                 the
                 other
                 Apostles
                 did
                 ,
                 must
                 Pastors
                 and
                 other
                 men
                 also
                 doe
                 ,
                 in
                 the
                 like
                 case
                 ,
                 for
                 Religion
                 sake
                 .
              
               
                 The
                 third
                 signe
                 ,
                 When
                 a
                 man
                 is
                 bound
                 by
                 his
                 calling
                 and
                 ministerie
                 ,
                 so
                 as
                 in
                 it
                 ,
                 he
                 may
                 glorifie
                 God
                 and
                 doe
                 good
                 to
                 the
                 church
                 by
                 preaching
                 ;
                 thē
                 he
                 must
                 not
                 fly
                 .
                 For
                 ,
                 the
                 duties
                 of
                 a
                 mans
                 calling
                 ,
                 must
                 be
                 preferred
                 before
                 any
                 worldly
                 thing
                 whatsoeuer
                 ,
                 whether
                 body
                 ,
                 goods
                 ;
                 friends
                 or
                 life
                 ,
                 &c.
                 
              
               
                 The
                 fourth
                 signe
                 .
                 When
                 God
                 in
                 his
                 providence
                 ,
                 cuts
                 off
                 all
                 lawfull
                 meanes
                 and
                 waies
                 of
                 flying
                 ,
                 he
                 doth
                 then
                 (
                 as
                 it
                 were
                 )
                 bidde
                 that
                 man
                 stay
                 and
                 abide
                 .
                 I
                 say
                 ,
                 lawfull
                 meanes
                 ;
                 because
                 we
                 may
                 not
                 vse
                 those
                 that
                 are
                 vnlawfull
                 ,
                 but
                 rather
                 rest
                 contented
                 ,
                 and
                 resigne
                 our selues
                 wholly
                 to
                 Gods
                 will
                 and
                 pleasure
                 .
                 Wee
                 must
                 not
                 doe
                 any
                 euill
                 ,
                 that
                 good
                 may
                 come
                 thereof
                 ;
                 and
                 of
                 two
                 evills
                 ,
                 not
                 onely
                 not
                 the
                 lesse
                 ,
                 but
                 neither
                 of
                 both
                 is
                 to
                 be
                 chosen
                 .
                 So
                 much
                 of
                 Confession
                 .
              
            
          
        
         
           
           
             CHAP.
             XIII
             .
          
           
             
               Of
               an
               Oathe
               .
            
          
           
             THe
             sixt
             head
             of
             Gods
             worship
             is
             ,
             an
             Oath
             ;
             concerning
             which
             ,
             three
             Questions
             are
             to
             be
             handled
             .
          
           
             
               I.
               What
               an
               Oathe
               is
               ?
            
             
               II.
               How
               an
               Oathe
               is
               to
               be
               taken
               ?
            
             
               III.
               How
               farre
               forth
               it
               bindeth
               ,
               and
               is
               to
               be
               kept
               ?
            
          
           
             
               Sect.
               1.
               
            
             
               
                 I.
                 Question
                 .
                 What
                 is
                 an
                 oathe
                 ?
              
               
                 An
                 Oathe
                 ,
                 is
                 a
                 religious
                 ,
                 and
                 necessarie
                 
                 confirmation
                 of
                 things
                 doubtfull
                 ,
                 by
                 calling
                 on
                 God
                 ,
                 to
                 be
                 a
                 witnesse
                 of
                 truth
                 ,
                 and
                 a
                 revenger
                 of
                 falshood
                 .
              
               
                 First
                 ,
                 I
                 call
                 it
                 ,
                 a
                 Confirmation
                 ;
                 for
                 so
                 the
                 Holy
                 Ghost
                 speaketh
                 ,
                 
                   An
                   oath
                   for
                   confirmation
                   ,
                   is
                   among
                   men
                   an
                   ende
                   of
                   all
                   strife
                   .
                
                 Heb.
                 6.
                 16.
                 
              
               
                 Secondly
                 ,
                 I
                 terme
                 it
                 a
                 
                   religious
                   confirmation
                
                 ,
                 because
                 an
                 Oath
                 is
                 a
                 part
                 of
                 Gods
                 Religion
                 and
                 worshippe
                 ;
                 Yea
                 it
                 is
                 sometimes
                 put
                 for
                 the
                 whole
                 worshippe
                 of
                 God
                 ;
                 Esay
                 .
                 19.
                 28.
                 
                 
                   In
                   that
                   day
                   ,
                   shall
                   they
                   swear
                   by
                   the
                   Lord
                   of
                   hosts
                   ,
                
                 
                 that
                 is
                 ,
                 they
                 shall
                 worship
                 the
                 true
                 God.
                 
              
               
                 Thirdly
                 I
                 adde
                 ,
                 a
                 
                   necessarie
                   confirmation
                
                 ,
                 because
                 an
                 Oathe
                 is
                 neuer
                 to
                 be
                 vsed
                 ,
                 in
                 way
                 of
                 confirmation
                 ,
                 but
                 onely
                 in
                 case
                 of
                 meere
                 necessitie
                 .
                 For
                 when
                 all
                 other
                 humane
                 proofes
                 do
                 faile
                 ,
                 then
                 it
                 is
                 lawfull
                 ,
                 to
                 fetch
                 testimonie
                 from
                 heauen
                 ,
                 and
                 to
                 make
                 God
                 himselfe
                 our
                 witnes
                 .
                 In
                 this
                 case
                 alone
                 ,
                 and
                 neuer
                 els
                 ,
                 it
                 is
                 lawfull
                 to
                 vse
                 an
                 Oathe
                 .
              
               
                 Fourthly
                 I
                 say
                 ,
                 in
                 
                   which
                   God
                   is
                   called
                   vpon
                   ,
                   as
                   a
                   witnes
                   of
                   the
                   trueth
                   ,
                   and
                   a
                   reuenger
                   of
                   falsehoode
                   .
                
                 This
                 is
                 added
                 in
                 the
                 last
                 place
                 ,
                 because
                 herein
                 alone
                 ,
                 stands
                 the
                 forme
                 and
                 life
                 of
                 an
                 O●the
                 ;
                 that
                 in
                 things
                 doubtfull
                 ;
                 we
                 call
                 God
                 as
                 a
                 witnes
                 of
                 truth
                 ,
                 and
                 a
                 iust
                 revenger
                 of
                 the
                 contrary
                 .
                 There
                 be
                 sundry
                 kindes
                 of
                 confirmatiō
                 ,
                 as
                 the
                 affirmation
                 ,
                 the
                 asseueration
                 ,
                 and
                 the
                 obtestation
                 .
                 And
                 by
                 this
                 Clause
                 ,
                 an
                 Oath
                 is
                 distinguished
                 from
                 them
                 all
                 ;
                 because
                 in
                 it
                 ,
                 we
                 call
                 vpon
                 God
                 to
                 giue
                 witnesse
                 to
                 the
                 thing
                 avouched
                 ,
                 but
                 in
                 the
                 other
                 three
                 we
                 doe
                 not
                 .
              
               
                 Now
                 touching
                 this
                 last
                 point
                 ,
                 of
                 the
                 forme
                 and
                 life
                 of
                 an
                 Oathe
                 ,
                 three
                 Questions
                 are
                 to
                 be
                 answered
                 ,
                 for
                 the
                 better
                 clearing
                 of
                 the
                 whole
                 doctrine
                 .
              
               
                 
                   I.
                   Question
                
                 .
                 Whether
                 an
                 Oathe
                 taken
                 by
                 Creatures
                 be
                 a
                 true
                 Oath
                 ,
                 and
                 to
                 be
                 kept
                 ?
              
               
                 Ans.
                 An
                 Oathe
                 by
                 creatures
                 ,
                 is
                 an
                 Oath
                 ,
                 though
                 vnlawfull
                 .
                 For
                 though
                 there
                 be
                 not
                 in
                 it
                 ,
                 a
                 direct
                 invocation
                 of
                 God
                 for
                 witnesse
                 ,
                 yet
                 when
                 we
                 call
                 the
                 creature
                 to
                 giue
                 testimony
                 ,
                 
                 we
                 doe
                 then
                 indirectly
                 cal
                 vpon
                 God
                 ,
                 because
                 he
                 is
                 seene
                 in
                 them
                 ;
                 and
                 looke
                 how
                 many
                 creatures
                 there
                 be
                 in
                 the
                 world
                 ,
                 so
                 many
                 signes
                 are
                 they
                 of
                 Gods
                 presence
                 .
                 This
                 answer
                 Christ
                 himselfe
                 maketh
                 ,
                 Matth.
                 23.
                 21
                 ,
                 22.
                 
                 
                   He
                   that
                   sweareth
                   by
                   heauen
                   ,
                   sweareth
                   by
                   the
                   throne
                   of
                   God
                   ,
                   and
                   by
                   him
                   that
                   sitteth
                   thereon
                   ,
                
                 that
                 is
                 ,
                 
                   by
                   God
                   himselfe
                
                 .
              
               
                 
                   II.
                   Question
                
                 .
                 Whether
                 an
                 oath
                 by
                 false
                 gods
                 ,
                 be
                 a
                 true
                 oath
                 or
                 no
                 ?
                 for
                 example
                 ,
                 the
                 oath
                 of
                 the
                 Turke
                 by
                 Mahomet
                 ;
                 the
                 oath
                 of
                 Laban
                 ,
                 by
                 the
                 gods
                 of
                 Nachor
                 ,
                 that
                 is
                 ,
                 by
                 his
                 Idols
                 :
                 when
                 as
                 in
                 them
                 ,
                 there
                 is
                 no
                 inuocation
                 of
                 the
                 true
                 God
                 of
                 heauen
                 and
                 earth
                 .
              
               
                 I
                 answer
                 as
                 before
                 ;
                 though
                 it
                 be
                 not
                 a
                 lawfull
                 oath
                 ,
                 yet
                 it
                 is
                 in
                 value
                 &
                 effect
                 an
                 oath
                 .
                 For
                 though
                 that
                 thing
                 be
                 a
                 false
                 god
                 indeed
                 ,
                 by
                 which
                 it
                 is
                 taken
                 ;
                 yet
                 it
                 is
                 the
                 true
                 God
                 ,
                 in
                 the
                 opinion
                 of
                 him
                 that
                 sweareth
                 .
                 Thus
                 Mahomet
                 is
                 to
                 the
                 Turke
                 ,
                 in
                 stead
                 of
                 the
                 true
                 God
                 ,
                 and
                 is
                 honoured
                 of
                 him
                 as
                 God
                 :
                 and
                 therefore
                 his
                 oath
                 by
                 Mahomet
                 ,
                 is
                 a
                 true
                 oath
                 .
                 Thus
                 when
                 Iacob
                 in
                 the
                 couenant
                 that
                 he
                 made
                 with
                 Laban
                 ,
                 sweares
                 by
                 the
                 feare
                 of
                 his
                 father
                 Isaak
                 ,
                 and
                 Laban
                 by
                 the
                 Idols
                 of
                 Nachor
                 ;
                 Iacob
                 accepted
                 the
                 oath
                 which
                 was
                 tendered
                 to
                 him
                 ,
                 in
                 the
                 name
                 of
                 a
                 false
                 god
                 ;
                 which
                 he
                 would
                 not
                 haue
                 done
                 ,
                 if
                 it
                 had
                 not
                 beene
                 an
                 oath
                 at
                 all
                 .
                 And
                 hence
                 the
                 Case
                 is
                 plaine
                 ,
                 that
                 swearing
                 by
                 a
                 false
                 god
                 ,
                 is
                 an
                 oath
                 :
                 and
                 therefore
                 bindeth
                 the
                 swearer
                 in
                 Conscience
                 ,
                 thought
                 it
                 be
                 vnlawfully
                 taken
                 .
              
               
               
                 
                   III.
                   Question
                
                 .
                 If
                 in
                 euery
                 oath
                 ,
                 God
                 ought
                 to
                 be
                 cited
                 as
                 a
                 witnes
                 ,
                 how
                 then
                 can
                 God
                 sweare
                 by
                 himselfe
                 ,
                 seeing
                 none
                 can
                 witnes
                 vnto
                 him
                 ?
              
               
                 Ans.
                 This
                 description
                 of
                 an
                 oath
                 ,
                 whereby
                 the
                 creature
                 sweareth
                 ,
                 includes
                 not
                 that
                 oathe
                 ,
                 whereby
                 God
                 sweareth
                 .
                 For
                 the
                 ende
                 why
                 God
                 sweareth
                 is
                 ,
                 to
                 binde
                 himselfe
                 (
                 as
                 it
                 were
                 )
                 with
                 a
                 bond
                 vnto
                 man
                 ,
                 whereby
                 he
                 would
                 haue
                 man
                 to
                 repute
                 him
                 a
                 lier
                 ,
                 and
                 no
                 God
                 ,
                 if
                 he
                 failes
                 and
                 keepes
                 not
                 his
                 promise
                 .
                 Thus
                 the
                 Lord
                 sweares
                 in
                 his
                 wrath
                 ,
                 Hebr.
                 3.
                 11.
                 
                 
                   If
                   they
                   shall
                   enter
                   into
                   my
                   rest
                   .
                
                 The
                 words
                 of
                 the
                 oath
                 ,
                 are
                 to
                 be
                 vnderstoode
                 with
                 this
                 clause
                 ,
                 
                   If
                   ,
                   &c.
                
                 then
                 let
                 me
                 be
                 holden
                 as
                 no
                 God
                 ,
                 or
                 as
                 a
                 false
                 god
                 .
                 And
                 in
                 this
                 manner
                 is
                 God
                 said
                 to
                 sweare
                 ,
                 when
                 he
                 manifesteth
                 to
                 man
                 ,
                 that
                 he
                 is
                 content
                 to
                 be
                 counted
                 no
                 God
                 ,
                 if
                 that
                 which
                 he
                 auoucheth
                 by
                 oath
                 ,
                 be
                 not
                 performed
                 .
              
               
                 Furthermore
                 in
                 every
                 Oath
                 ,
                 there
                 be
                 foure
                 distinct
                 things
                 .
                 First
                 ,
                 an
                 Asseueration
                 of
                 the
                 truth
                 ;
                 which
                 should
                 be
                 avouched
                 ,
                 though
                 there
                 were
                 no
                 oath
                 taken
                 .
                 Secondly
                 ,
                 a
                 confession
                 or
                 the
                 omnipotent
                 presence
                 ,
                 wisedome
                 ,
                 iustice
                 and
                 truth
                 of
                 God
                 ;
                 whereby
                 we
                 acknowledge
                 ,
                 that
                 he
                 is
                 the
                 searcher
                 and
                 knower
                 of
                 the
                 heart
                 ;
                 yea
                 that
                 he
                 is
                 both
                 witnesse
                 ,
                 iudge
                 ,
                 and
                 reuenger
                 of
                 falshood
                 and
                 lying
                 .
                 Thirdly
                 ,
                 Prayer
                 and
                 Inuocation
                 ,
                 whereby
                 God
                 is
                 called
                 vpon
                 ,
                 to
                 giue
                 testimonie
                 to
                 the
                 conscience
                 of
                 him
                 that
                 sweareth
                 ,
                 that
                 he
                 
                 speakes
                 nothing
                 ,
                 but
                 the
                 truth
                 .
                 These
                 two
                 actions
                 ,
                 of
                 Confession
                 and
                 Invocation
                 ,
                 doe
                 make
                 an
                 othe
                 ,
                 to
                 be
                 no
                 lesse
                 a
                 true
                 and
                 proper
                 part
                 of
                 Gods
                 worshippe
                 ,
                 then
                 praier
                 it selfe
                 .
                 Fourthly
                 ,
                 Imprecation
                 ,
                 in
                 which
                 a
                 man
                 acknowledging
                 God
                 the
                 the
                 iust
                 reuenger
                 of
                 a
                 lie
                 ,
                 bindes
                 himselfe
                 to
                 punishment
                 ,
                 if
                 he
                 shall
                 sweare
                 falsely
                 ,
                 or
                 speake
                 an
                 vntrueth
                 wittingly
                 or
                 willingly
                 .
              
               
                 Now
                 ,
                 though
                 these
                 be
                 the
                 distinct
                 parts
                 of
                 an
                 Oath
                 ,
                 yet
                 all
                 of
                 them
                 are
                 not
                 expressed
                 in
                 the
                 forme
                 of
                 euery
                 oath
                 ;
                 but
                 sometimes
                 one
                 ,
                 sometimes
                 two
                 of
                 the
                 principall
                 ,
                 and
                 the
                 other
                 concealed
                 ,
                 but
                 yet
                 alwaies
                 vnderstood
                 .
                 For
                 example
                 .
                 The
                 Prophet
                 Ieremie
                 teacheth
                 the
                 people
                 of
                 Israel
                 a
                 forme
                 of
                 swearing
                 ,
                 
                   Thou
                   shalt
                   sweare
                   ,
                   The
                   Lord
                   liueth
                   ,
                
                 Ierem.
                 4.
                 2.
                 
                 In
                 which
                 ,
                 there
                 is
                 expressed
                 onely
                 the
                 second
                 part
                 ,
                 Confession
                 ,
                 and
                 in
                 that
                 ,
                 the
                 rest
                 are
                 to
                 be
                 vnderstood
                 .
                 Againe
                 ,
                 the
                 words
                 of
                 Ruth
                 to
                 Naomi
                 ,
                 
                   The
                   Lord
                   doe
                   so
                   to
                   me
                   ,
                   and
                   more
                   also
                   ,
                   if
                   ought
                   but
                   death
                   depart
                   thee
                   and
                   me
                   ,
                
                 are
                 onely
                 an
                 Imprecation
                 ,
                 in
                 which
                 the
                 other
                 parts
                 are
                 infolded
                 .
                 So
                 ,
                 the
                 othe
                 which
                 God
                 maketh
                 ,
                 Heb.
                 3.
                 11.
                 
                 
                   If
                   they
                   shall
                   enter
                   into
                   my
                   rest
                   ,
                
                 is
                 expressed
                 onlie
                 by
                 imprecation
                 ,
                 and
                 the
                 other
                 parts
                 vnderstood
                 ,
                 though
                 they
                 be
                 not
                 mentioned
                 .
                 In
                 common
                 speach
                 betweene
                 man
                 and
                 man
                 ,
                 it
                 is
                 vsually
                 avouched
                 ,
                 (
                 though
                 most
                 wickedly
                 ,
                 )
                 
                   If
                   it
                   be
                   not
                   thus
                   or
                   thus
                   ,
                   let
                   me
                   be
                   banged
                   ,
                   I
                   would
                   I
                   were
                   dead
                   ,
                   I
                   would
                   I
                   might
                   neuer
                   mooue
                   hence
                   ,
                   &c.
                   
                
                 Now
                 this
                 auouchment
                 ,
                 
                 howsoeuer
                 it
                 may
                 be
                 taken
                 ,
                 is
                 indeed
                 a
                 form
                 of
                 swearing
                 ,
                 in
                 value
                 and
                 force
                 all
                 one
                 with
                 the
                 oath
                 of
                 God
                 ,
                 when
                 he
                 saith
                 ,
                 
                   If
                   they
                   enter
                   into
                   my
                   rest
                   ,
                   let
                   me
                   be
                   no
                   God
                   ,
                   but
                   a
                   deceiuer
                   .
                
              
               
                 Sometimes
                 two
                 parts
                 of
                 the
                 foure
                 ,
                 are
                 expressed
                 ,
                 and
                 the
                 rest
                 vnderstood
                 .
                 2.
                 
                 Cor.
                 1.
                 23.
                 
                 
                   Now
                   I
                   call
                   God
                   to
                   record
                   vnto
                   my
                   Soule
                   .
                
                 Here
                 Invocation
                 with
                 Imprecation
                 ,
                 is
                 vttered
                 in
                 speach
                 ,
                 and
                 the
                 other
                 two
                 conceiued
                 in
                 the
                 minde
                 .
                 By
                 these
                 particulars
                 ,
                 we
                 see
                 it
                 vsuall
                 in
                 Scripture
                 ,
                 to
                 propound
                 formes
                 of
                 swearing
                 ,
                 by
                 expressing
                 some
                 one
                 ,
                 or
                 two
                 particular
                 parts
                 in
                 stead
                 of
                 the
                 rest
                 ,
                 yet
                 so
                 ,
                 as
                 the
                 parts
                 concealed
                 be
                 all
                 vnderstood
                 ,
                 for
                 otherwise
                 the
                 othe
                 is
                 not
                 formalland
                 entire
                 .
              
            
          
           
             
               Sect.
               2.
               
            
             
               
                 II.
                 Question
                 .
                 How
                 an
                 Oathe
                 is
                 to
                 be
                 taken
                 in
                 a
                 good
                 and
                 godly
                 manner
                 ?
              
               
                 For
                 the
                 answering
                 hereof
                 ,
                 two
                 Rules
                 are
                 to
                 be
                 remembred
                 .
              
               
                 The
                 first
                 Rule
                 .
                 He
                 that
                 will
                 take
                 an
                 Oathe
                 by
                 the
                 name
                 of
                 God
                 ,
                 must
                 sweare
                 
                   in
                   truth
                   ,
                   in
                   iudgement
                   ,
                   in
                   righteousnesse
                   .
                
                 Ierem.
                 4.
                 2.
                 
                 Here
                 three
                 vertues
                 are
                 required
                 in
                 a
                 lawfull
                 Oathe
                 .
              
               
                 First
                 ,
                 that
                 it
                 be
                 made
                 
                   in
                   truth
                
                 .
                 And
                 wee
                 must
                 know
                 ,
                 that
                 there
                 is
                 a
                 double
                 truth
                 ,
                 the
                 
                 one
                 ,
                 
                   of
                   the
                   thing
                   spoken
                
                 ,
                 the
                 other
                 ,
                 
                   of
                   the
                   minde
                
                 wherein
                 it
                 is
                 conceiued
                 .
                 Truth
                 
                   of
                   the
                   thing
                
                 is
                 ,
                 when
                 a
                 mans
                 speech
                 is
                 framed
                 according
                 to
                 the
                 thing
                 ,
                 as
                 it
                 is
                 indeede
                 ,
                 or
                 as
                 neare
                 as
                 possibly
                 may
                 be
                 ;
                 and
                 that
                 because
                 God
                 is
                 truth
                 it selfe
                 :
                 This
                 is
                 called
                 by
                 Schoolemen
                 ,
                 
                   Logical
                   veritie
                
                 .
                 Sometimes
                 by
                 reason
                 of
                 mens
                 frailtie
                 ,
                 this
                 truth
                 is
                 wanting
                 ,
                 because
                 we
                 know
                 not
                 things
                 as
                 they
                 are
                 .
                 The
                 truth
                 
                   of
                   the
                   minde
                
                 is
                 ,
                 when
                 a
                 man
                 speakes
                 or
                 sweares
                 as
                 he
                 thinketh
                 ,
                 or
                 is
                 in
                 conscience
                 perswaded
                 of
                 the
                 thing
                 ;
                 and
                 this
                 the
                 Schoolemen
                 tearme
                 ,
                 
                   Morall
                   veritie
                
                 .
                 Now
                 ,
                 though
                 the
                 first
                 of
                 these
                 two
                 be
                 wanting
                 ,
                 yet
                 the
                 latter
                 must
                 necessarily
                 be
                 in
                 an
                 oath
                 ,
                 least
                 we
                 fall
                 into
                 periurie
                 .
              
               
                 The
                 second
                 vertue
                 is
                 Iudgement
                 ,
                 that
                 is
                 ,
                 prudence
                 or
                 wisdome
                 .
                 This
                 Iudgement
                 requires
                 discretion
                 ,
                 and
                 consideration
                 ,
                 principally
                 of
                 fiue
                 things
                 .
                 First
                 ,
                 of
                 the
                 thing
                 in
                 question
                 ,
                 which
                 is
                 to
                 be
                 confirmed
                 .
                 Secondly
                 ,
                 of
                 the
                 nature
                 of
                 the
                 oath
                 ,
                 that
                 is
                 taken
                 .
                 Thirdly
                 ,
                 of
                 the
                 minde
                 ,
                 and
                 true
                 meaning
                 of
                 him
                 that
                 sweareth
                 .
                 Fourthly
                 ,
                 of
                 the
                 particular
                 circūstāces
                 ,
                 of
                 time
                 ,
                 place
                 ,
                 &
                 persons
                 ,
                 when
                 ,
                 where
                 ,
                 and
                 before
                 whome
                 he
                 sweareth
                 .
                 Fiftly
                 ,
                 of
                 the
                 euent
                 or
                 issue
                 of
                 the
                 oath
                 .
                 All
                 these
                 are
                 duly
                 to
                 be
                 regarded
                 ,
                 that
                 we
                 sweare
                 not
                 rashly
                 ,
                 or
                 vnaduisedly
                 .
              
               
                 The
                 third
                 is
                 Iustice
                 ,
                 wherein
                 also
                 care
                 must
                 be
                 had
                 of
                 two
                 things
                 .
                 First
                 ,
                 that
                 the
                 point
                 to
                 be
                 confirmed
                 ,
                 be
                 lawefull
                 .
                 And
                 it
                 is
                 then
                 
                 lawfull
                 ,
                 when
                 it
                 may
                 stand
                 with
                 pietie
                 ,
                 and
                 charitie
                 .
                 Secondly
                 ,
                 that
                 the
                 occasions
                 of
                 taking
                 the
                 oath
                 ,
                 be
                 also
                 iust
                 ;
                 and
                 they
                 be
                 chiefly
                 foure
                 .
                 I.
                 When
                 it
                 may
                 further
                 Gods
                 glorie
                 and
                 worship
                 :
                 or
                 serue
                 to
                 prooue
                 some
                 doctrine
                 of
                 saluation
                 ,
                 in
                 whole
                 or
                 in
                 part
                 .
                 II.
                 When
                 it
                 may
                 tende
                 to
                 the
                 furtherance
                 of
                 brotherly
                 loue
                 ;
                 or
                 to
                 the
                 preseruation
                 of
                 our
                 neighbours
                 life
                 ,
                 goods
                 ,
                 or
                 good
                 name
                 :
                 or
                 further
                 ,
                 to
                 the
                 confirmation
                 of
                 some
                 league
                 ,
                 couenant
                 ,
                 or
                 contract
                 made
                 betweene
                 parties
                 ,
                 vpon
                 good
                 ground
                 ,
                 and
                 for
                 good
                 and
                 necessarie
                 purposes
                 .
                 III.
                 When
                 it
                 serueth
                 ,
                 to
                 releeue
                 a
                 mans
                 owne
                 priuate
                 necessitie
                 ;
                 as
                 when
                 one
                 sweares
                 to
                 maintaine
                 his
                 owne
                 good
                 name
                 ,
                 goods
                 ,
                 or
                 life
                 ;
                 to
                 confirme
                 his
                 owne
                 faith
                 and
                 truth
                 in
                 contracts
                 .
                 An
                 example
                 hereof
                 we
                 haue
                 in
                 Paul
                 ;
                 who
                 to
                 confirme
                 the
                 Romanes
                 ,
                 in
                 the
                 perswasion
                 of
                 his
                 loue
                 and
                 care
                 of
                 their
                 saluation
                 ,
                 saith
                 ,
                 
                   God
                   is
                   my
                   witnesse
                   (
                   whome
                   I
                   serue
                   in
                   my
                   spirit
                   ,
                   in
                   the
                   Gospel
                   of
                   his
                   Sonne
                   )
                   that
                   without
                   ceasing
                   ,
                   I
                   make
                   mention
                   of
                   you
                   ,
                
                 Rom.
                 1.
                 9.
                 
                 And
                 againe
                 ,
                 to
                 keepe
                 his
                 owne
                 credit
                 and
                 good
                 name
                 ,
                 among
                 the
                 Iewes
                 ,
                 
                   I
                   say
                   the
                   truth
                   in
                   Christ
                   ,
                   I
                   lie
                   not
                   ,
                   my
                   conscience
                   bearing
                   me
                   witnesse
                   ,
                   in
                   the
                   holy
                   Ghost
                   ,
                
                 Rom.
                 9.
                 1.
                 
                 IV.
                 When
                 the
                 Magistrate
                 doth
                 exact
                 it
                 ,
                 by
                 order
                 of
                 iustice
                 .
                 This
                 ,
                 though
                 it
                 be
                 a
                 iust
                 occasion
                 ,
                 and
                 warrant
                 of
                 an
                 oath
                 ,
                 yet
                 three
                 Caueats
                 are
                 in
                 it
                 to
                 be
                 obserued
                 .
              
               
                 First
                 ,
                 that
                 the
                 oath
                 be
                 administred
                 lawfully
                 ,
                 not
                 against
                 pietie
                 or
                 charitie
                 .
                 Secondly
                 ,
                 he
                 
                 which
                 takes
                 an
                 oath
                 ,
                 tendered
                 by
                 the
                 Magistrate
                 ,
                 must
                 sweare
                 according
                 to
                 the
                 minde
                 and
                 meaning
                 of
                 the
                 Magistrate
                 who
                 exacts
                 the
                 oath
                 ,
                 and
                 not
                 according
                 to
                 his
                 owne
                 priuate
                 intent
                 .
                 Thirdly
                 ,
                 he
                 must
                 not
                 sweare
                 ambiguously
                 ,
                 but
                 in
                 a
                 simple
                 sense
                 ,
                 so
                 as
                 the
                 words
                 of
                 his
                 mouth
                 ,
                 may
                 be
                 agreeable
                 with
                 that
                 ,
                 which
                 he
                 conceiueth
                 in
                 his
                 heart
                 .
                 Psal.
                 15.
                 2.
                 
                 And
                 whatsoeuer
                 oath
                 is
                 taken
                 without
                 obseruation
                 of
                 these
                 Caueats
                 ,
                 the
                 same
                 is
                 not
                 taken
                 in
                 truth
                 ,
                 but
                 in
                 fraud
                 and
                 deceit
                 .
                 Popish
                 teachers
                 affirme
                 ,
                 that
                 in
                 some
                 cases
                 ,
                 they
                 may
                 sweare
                 in
                 a
                 doubtfull
                 meaning
                 :
                 And
                 this
                 they
                 practise
                 in
                 time
                 of
                 daunger
                 ,
                 when
                 beeing
                 conuented
                 before
                 the
                 Magistrate
                 ,
                 and
                 examined
                 ,
                 they
                 answer
                 Yea
                 in
                 word
                 ,
                 and
                 conceiue
                 a
                 negation
                 ,
                 or
                 No
                 in
                 their
                 mindes
                 .
                 A
                 practise
                 most
                 impious
                 ,
                 and
                 flat
                 against
                 this
                 excellent
                 Rule
                 of
                 the
                 Prophet
                 ,
                 that
                 a
                 man
                 should
                 sweare
                 in
                 truth
                 ,
                 iudgement
                 ,
                 &
                 iustice
                 .
              
               
                 The
                 Second
                 Rule
                 is
                 ,
                 That
                 the
                 forme
                 in
                 which
                 the
                 oath
                 is
                 propounded
                 ,
                 must
                 be
                 a
                 plaine
                 ,
                 simple
                 ,
                 and
                 direct
                 forme
                 ,
                 wherein
                 God
                 is
                 directly
                 called
                 to
                 witnesse
                 .
                 For
                 his
                 worship
                 is
                 directly
                 to
                 be
                 giuen
                 to
                 him
                 :
                 and
                 therefore
                 the
                 oath
                 also
                 ,
                 beeing
                 an
                 Inuocation
                 of
                 his
                 name
                 ,
                 and
                 a
                 part
                 of
                 his
                 worship
                 ,
                 is
                 directly
                 to
                 be
                 made
                 .
              
               
                 That
                 the
                 meaning
                 of
                 this
                 Rule
                 ,
                 may
                 the
                 better
                 appeare
                 ,
                 one
                 Question
                 is
                 to
                 be
                 answered
                 ;
                 Whether
                 in
                 the
                 Forme
                 of
                 an
                 oath
                 ,
                 a
                 man
                 may
                 not
                 sweare
                 ,
                 directly
                 by
                 creatures
                 ,
                 and
                 
                 indirectly
                 by
                 God
                 ?
              
               
                 Most
                 of
                 the
                 Popish
                 sort
                 ,
                 and
                 some
                 Protestants
                 hold
                 ,
                 that
                 he
                 may
                 .
                 But
                 the
                 truth
                 is
                 otherwise
                 .
                 
                   I
                   say
                   vnto
                   you
                
                 (
                 saies
                 our
                 Sauiour
                 )
                 
                   sweare
                   not
                   at
                   all
                   :
                   neither
                   by
                   heauen
                   —
                   nor
                   by
                   the
                   earth
                   —
                   nor
                   by
                   thy
                   head
                   ,
                   &c.
                   
                
                 Matth.
                 5.
                 34.
                 
                 In
                 which
                 words
                 ,
                 he
                 forbids
                 all
                 indirect
                 oathes
                 ,
                 whereby
                 men
                 sweare
                 directly
                 by
                 creatures
                 ,
                 and
                 indirectly
                 by
                 God
                 :
                 for
                 so
                 did
                 the
                 Pharisies
                 .
                 Againe
                 ,
                 if
                 a
                 man
                 might
                 sweare
                 by
                 creatures
                 ,
                 and
                 conceale
                 the
                 name
                 of
                 God
                 ,
                 it
                 would
                 diminish
                 his
                 Maiestie
                 and
                 authoritie
                 ,
                 and
                 much
                 deceit
                 might
                 be
                 vsed
                 :
                 for
                 the
                 swearer
                 might
                 say
                 ,
                 that
                 he
                 sware
                 not
                 ,
                 but
                 only
                 vsed
                 an
                 obtestation
                 .
              
               
                 Against
                 this
                 it
                 is
                 obiected
                 .
                 I.
                 That
                 Ioseph
                 sware
                 by
                 the
                 life
                 of
                 Pharaoh
                 ,
                 Gen.
                 42.
                 25.
                 therefore
                 it
                 may
                 seeme
                 ,
                 that
                 oathes
                 by
                 creatures
                 are
                 not
                 vnlawfull
                 .
                 Ans.
                 First
                 ,
                 it
                 may
                 be
                 said
                 ,
                 that
                 Ioseph
                 sinned
                 in
                 so
                 swearing
                 :
                 for
                 therein
                 he
                 imitated
                 the
                 Egyptians
                 ,
                 who
                 sware
                 by
                 the
                 life
                 of
                 their
                 King.
                 Secondly
                 ,
                 it
                 may
                 be
                 answered
                 ,
                 that
                 Ioseph
                 doth
                 onely
                 make
                 an
                 asseueration
                 ,
                 and
                 not
                 an
                 oath
                 .
              
               
                 Obiect
                 .
                 II.
                 The
                 Church
                 in
                 the
                 Canticles
                 takes
                 an
                 oath
                 ,
                 by
                 the
                 Creatures
                 .
                 Cant.
                 2.
                 7.
                 
                 
                   I
                   charge
                   you
                   ,
                   daughters
                   of
                   Ierusalem
                   ,
                   by
                   the
                   roes
                   ,
                   and
                   by
                   the
                   hinds
                   of
                   the
                   field
                   ,
                   &c.
                   Ans.
                
                 It
                 is
                 no
                 oath
                 ,
                 but
                 an
                 obtestation
                 ,
                 wherby
                 the
                 Church
                 calls
                 the
                 creatures
                 ,
                 to
                 witnesse
                 her
                 earnest
                 affection
                 to
                 Christ.
                 The
                 like
                 is
                 made
                 by
                 Moses
                 ,
                 De●●
                 .
                 30.
                 19.
                 when
                 he
                 saith
                 ,
                 
                   I
                   call
                   heauen
                   
                   and
                   earth
                   to
                   record
                   against
                   you
                   this
                   day
                   .
                
                 And
                 by
                 Paul
                 ,
                 in
                 his
                 charge
                 to
                 Timothie
                 ,
                 1.
                 
                 Tim.
                 5.
                 21.
                 
                 
                   I
                   charge
                   thee
                   ,
                   before
                   the
                   elect
                   Angels
                   .
                
                 In
                 which
                 ,
                 and
                 the
                 like
                 speeches
                 ,
                 there
                 is
                 no
                 swearing
                 ,
                 but
                 a
                 kind
                 of
                 citation
                 ,
                 or
                 summoning
                 of
                 the
                 Creatures
                 as
                 witnesses
                 .
                 And
                 there
                 is
                 great
                 difference
                 betweene
                 
                   an
                   oath
                
                 ,
                 and
                 
                   an
                   obtestation
                
                 .
                 In
                 the
                 Obtestation
                 ,
                 there
                 is
                 no
                 more
                 ,
                 but
                 a
                 calling
                 of
                 the
                 creature
                 to
                 giue
                 testimonie
                 ,
                 the
                 matter
                 beeing
                 already
                 apparent
                 and
                 manifest
                 .
                 But
                 in
                 an
                 Oath
                 ,
                 where
                 the
                 matter
                 is
                 not
                 so
                 manifest
                 ,
                 God
                 is
                 made
                 not
                 onely
                 a
                 witnesse
                 ,
                 but
                 also
                 a
                 iudge
                 and
                 reuenger
                 .
              
               
                 Obiect
                 .
                 III.
                 Saint
                 Paul
                 sweares
                 by
                 
                   his
                   reioycing
                   in
                   Christ
                
                 ,
                 1.
                 
                 Cor.
                 15.
                 31.
                 which
                 reioycing
                 was
                 a
                 created
                 passion
                 ,
                 or
                 a
                 creature
                 .
                 Ans.
                 That
                 was
                 also
                 an
                 obtestation
                 ,
                 or
                 a
                 word
                 of
                 auouchment
                 ,
                 and
                 asseueration
                 ;
                 and
                 not
                 an
                 oath
                 .
                 For
                 it
                 is
                 all
                 one
                 ,
                 as
                 if
                 he
                 had
                 said
                 thus
                 ;
                 My
                 sorrowes
                 and
                 afflictions
                 ,
                 which
                 I
                 indure
                 for
                 Christ
                 ,
                 would
                 testifie
                 (
                 if
                 they
                 could
                 speak
                 )
                 that
                 as
                 certenly
                 as
                 I
                 reioyce
                 in
                 Christ
                 ,
                 so
                 certenly
                 I
                 die
                 daily
                 .
              
               
                 Obiect
                 .
                 IV.
                 Abigail
                 sware
                 to
                 Dauid
                 by
                 the
                 creature
                 ;
                 
                   As
                   the
                   Lord
                   liueth
                   ,
                   and
                   as
                   thy
                   soule
                   liueth
                   ,
                
                 1.
                 
                 Sam.
                 25.
                 26.
                 
                 Ans.
                 The
                 former
                 part
                 of
                 her
                 speech
                 ,
                 may
                 be
                 called
                 an
                 oath
                 ,
                 but
                 the
                 latter
                 is
                 onely
                 an
                 obtestation
                 ,
                 or
                 earnest
                 auouchment
                 ,
                 ioyned
                 with
                 an
                 oath
                 .
              
               
                 Now
                 ,
                 although
                 it
                 be
                 in
                 no
                 sort
                 ,
                 lawfull
                 to
                 sweare
                 by
                 creatures
                 ,
                 yet
                 when
                 a
                 man
                 sweareth
                 directly
                 by
                 God
                 ,
                 he
                 may
                 name
                 the
                 creatures
                 
                 in
                 way
                 and
                 forme
                 of
                 an
                 oath
                 ;
                 specially
                 if
                 he
                 make
                 them
                 as
                 his
                 pawnes
                 ,
                 and
                 pledges
                 ,
                 set
                 before
                 God
                 ,
                 that
                 he
                 may
                 in
                 iustice
                 ,
                 be
                 reuenged
                 vpon
                 him
                 in
                 them
                 ,
                 if
                 he
                 lieth
                 and
                 sweareth
                 not
                 a
                 truth
                 .
              
            
          
           
             
               Sect.
               3.
               
            
             
               
                 III.
                 Question
                 .
                 How
                 farre-forth
                 doth
                 an
                 Oath
                 binde
                 ,
                 and
                 is
                 to
                 be
                 kept
                 ?
              
               
                 The
                 answere
                 to
                 this
                 Question
                 is
                 large
                 ,
                 and
                 
                 therefore
                 for
                 orders
                 sake
                 I
                 distinguish
                 it
                 into
                 two
                 parts
                 ,
                 and
                 first
                 I
                 will
                 shew
                 when
                 an
                 oath
                 bindes
                 ,
                 secondly
                 when
                 it
                 bindeth
                 not
                 .
              
               
                 For
                 the
                 first
                 ;
                 An
                 Oathe
                 taken
                 of
                 things
                 certaine
                 ,
                 lawfull
                 ,
                 and
                 possible
                 ,
                 is
                 to
                 be
                 kept
                 ,
                 yea
                 and
                 bindes
                 alwaies
                 ,
                 though
                 it
                 bee
                 tendred
                 even
                 to
                 our
                 enemies
                 ;
                 To
                 this
                 purpose
                 God
                 hath
                 giuē
                 special
                 Commandemēnt
                 in
                 sundry
                 places
                 .
                 Numbers
                 .
                 30.
                 3.
                 
                 
                   Whosoeuer
                   sweareth
                   an
                   oath
                   ,
                   to
                   bind
                   his
                   soule
                   by
                   a
                   bond
                   ,
                   he
                   shall
                   not
                   break
                   his
                   word
                   ,
                   but
                   shall
                   doe
                   ,
                   according
                   to
                   all
                   that
                   proceeds
                   out
                   of
                   his
                   mouth
                   :
                
                 Mat.
                 5.
                 33.
                 
                 
                   Thou
                   shalt
                   not
                   forswear
                   thy selfe
                   ,
                   but
                   shalt
                   performe
                   thine
                   oathes
                   vnto
                   the
                   Lord
                   :
                
                 Exod
                 ,
                 20.
                 7.
                 
                 
                   Thou
                   shalt
                   not
                   take
                   the
                   name
                   of
                   the
                   Lord
                   thy
                   God
                   in
                   vaine
                
                 ;
                 that
                 is
                 ,
                 lightly
                 and
                 rashly
                 .
                 But
                 Gods
                 name
                 is
                 taken
                 in
                 vain
                 ,
                 when
                 an
                 oathe
                 made
                 of
                 things
                 lawfull
                 and
                 possible
                 is
                 not
                 kept
                 ;
                 Dauid
                 ,
                 at
                 the
                 humble
                 request
                 of
                 Shimei
                 ,
                 (
                 who
                 had
                 before
                 
                 cursed
                 him
                 )
                 pardons
                 his
                 fault
                 for
                 the
                 time
                 ,
                 &
                 sweares
                 to
                 him
                 that
                 he
                 should
                 not
                 die
                 ,
                 2.
                 
                 Sam.
                 19.
                 23.
                 
                 Dauid
                 made
                 conscience
                 of
                 this
                 oathe
                 ,
                 knowing
                 himselfe
                 to
                 be
                 bound
                 thereby
                 ,
                 and
                 therefore
                 till
                 his
                 death
                 he
                 kept
                 it
                 ;
                 onely
                 hee
                 charged
                 Solomon
                 not
                 to
                 count
                 him
                 innocent
                 .
                 1.
                 
                 King.
                 2.
                 9.
                 
              
               
                 Now
                 for
                 the
                 better
                 clearing
                 of
                 the
                 answer
                 ,
                 we
                 are
                 to
                 consider
                 four
                 particular
                 cases
                 touching
                 this
                 point
                 .
              
               
                 
                   I.
                   Case
                
                 .
                 What
                 if
                 a
                 man
                 take
                 an
                 oath
                 by
                 false
                 Gods
                 ,
                 whether
                 is
                 he
                 bound
                 to
                 keepe
                 it
                 ,
                 yea
                 or
                 no
                 ?
              
               
                 Ans.
                 He
                 is
                 ,
                 and
                 the
                 reasons
                 are
                 these
                 ;
                 First
                 from
                 the
                 like
                 .
                 There
                 was
                 a
                 question
                 among
                 the
                 Scribes
                 and
                 Pharises
                 ,
                 Matt.
                 23.
                 16.
                 whether
                 a
                 man
                 swearing
                 by
                 the
                 creature
                 were
                 a
                 debter
                 or
                 no
                 ?
                 The
                 Pharisees
                 taught
                 ,
                 that
                 if
                 a
                 man
                 sware
                 by
                 creatures
                 ,
                 the
                 oathe
                 did
                 not
                 binde
                 ;
                 But
                 Christ
                 vers
                 .
                 20.
                 affirmeth
                 ,
                 that
                 he
                 that
                 sweares
                 by
                 the
                 Temple
                 ,
                 or
                 by
                 the
                 Altar
                 or
                 by
                 heauen
                 ,
                 sweares
                 by
                 God
                 indirectly
                 ,
                 &
                 so
                 takes
                 an
                 oathe
                 ,
                 though
                 not
                 a
                 lawfull
                 oath
                 ;
                 and
                 thereupon
                 remaines
                 bound
                 ,
                 and
                 is
                 a
                 debter
                 ;
                 now
                 by
                 propotion
                 he
                 that
                 sweares
                 by
                 false
                 Gods
                 ,
                 sweares
                 by
                 God
                 indirectly
                 ,
                 because
                 the
                 false
                 God
                 is
                 ,
                 in
                 the
                 opinion
                 of
                 him
                 that
                 sweares
                 ,
                 a
                 true
                 God
                 ,
                 and
                 so
                 his
                 oath
                 bindeth
                 ,
                 and
                 is
                 to
                 be
                 kept
                 .
                 Secondly
                 ,
                 Abraham
                 accepts
                 the
                 oathe
                 that
                 Abimelech
                 tendreth
                 vnto
                 him
                 in
                 the
                 name
                 of
                 a
                 false
                 God
                 ,
                 Gen.
                 21.
                 23
                 
                 So
                 doth
                 Iacob
                 accept
                 of
                 the
                 
                 oathe
                 made
                 vnto
                 him
                 by
                 Laban
                 ,
                 Gen.
                 31.
                 53.
                 which
                 they
                 would
                 not
                 haue
                 done
                 ,
                 if
                 their
                 oathes
                 had
                 not
                 beene
                 sufficient
                 bondes
                 ,
                 to
                 binde
                 them
                 to
                 obseruation
                 ,
                 and
                 performance
                 .
              
               
                 It
                 will
                 be
                 said
                 ;
                 He
                 that
                 admits
                 of
                 an
                 oathe
                 by
                 an
                 Idoll
                 ,
                 doth
                 communicate
                 in
                 the
                 sinne
                 of
                 him
                 that
                 sweareth
                 .
                 Ans.
                 In
                 case
                 of
                 necessitie
                 ,
                 a
                 man
                 may
                 admitte
                 of
                 such
                 an
                 oath
                 ,
                 without
                 sinne
                 .
                 A
                 poore
                 man
                 ,
                 beeing
                 in
                 extreame
                 want
                 ,
                 borroweth
                 of
                 an
                 vsurer
                 vpon
                 interest
                 .
                 It
                 is
                 sinne
                 to
                 the
                 vsurer
                 to
                 take
                 it
                 ;
                 but
                 it
                 is
                 not
                 so
                 in
                 the
                 poore
                 man
                 ,
                 who
                 is
                 compelled
                 by
                 the
                 vsurer
                 to
                 giue
                 interest
                 :
                 Thus
                 the
                 poore
                 man
                 doth
                 vse
                 well
                 the
                 iniquitio
                 of
                 the
                 vsurer
                 :
                 So
                 it
                 is
                 in
                 an
                 oath
                 ;
                 A
                 Godly
                 man
                 may
                 well
                 vse
                 ,
                 and
                 take
                 benefite
                 by
                 the
                 wicked
                 oathes
                 of
                 Idolaters
                 ,
                 so
                 farre
                 forth
                 as
                 they
                 shall
                 serue
                 for
                 the
                 ratifying
                 ,
                 and
                 confirming
                 of
                 lawfull
                 couenants
                 .
              
               
                 
                   II.
                   Case
                
                 .
                 If
                 a
                 man
                 take
                 an
                 oathe
                 ,
                 and
                 afterward
                 endure
                 hurt
                 or
                 dammage
                 by
                 it
                 ,
                 whether
                 is
                 he
                 then
                 bound
                 to
                 keepe
                 his
                 oath
                 or
                 no
                 ?
              
               
                 Ans.
                 If
                 the
                 losse
                 he
                 but
                 temporary
                 and
                 priuate
                 ,
                 (
                 the
                 oath
                 beeing
                 made
                 of
                 a
                 thing
                 lawfull
                 )
                 it
                 must
                 be
                 indured
                 .
                 For
                 Dauid
                 reckoneth
                 it
                 among
                 the
                 properties
                 of
                 a
                 good
                 man
                 ,
                 
                   That
                   he
                   sweareth
                   ,
                   and
                   changeth
                   not
                   ,
                   though
                   it
                   be
                   to
                   his
                   hurt
                   ,
                
                 Psal.
                 15.
                 4.
                 
              
               
                 And
                 here
                 a
                 difference
                 is
                 to
                 be
                 made
                 betweene
                 
                   a
                   promissorie
                   oath
                
                 ,
                 and
                 
                   a
                   single
                   promise
                
                 .
                 
                 A
                 single
                 promise
                 may
                 be
                 reversed
                 by
                 the
                 will
                 ,
                 and
                 consent
                 of
                 him
                 ,
                 to
                 whom
                 it
                 is
                 made
                 ;
                 but
                 a
                 promise
                 made
                 by
                 an
                 oath
                 ,
                 is
                 to
                 be
                 kept
                 ,
                 though
                 losses
                 and
                 hinderances
                 ensue
                 therevpon
                 .
                 For
                 the
                 reuerence
                 we
                 beare
                 to
                 the
                 name
                 of
                 God
                 vsed
                 in
                 the
                 oathe
                 ,
                 ought
                 to
                 be
                 of
                 greater
                 force
                 with
                 vs
                 ,
                 then
                 any
                 priuate
                 hinderance
                 or
                 inconueniēce
                 ,
                 which
                 may
                 befall
                 vs
                 ,
                 vpon
                 the
                 performance
                 of
                 the
                 same
                 .
              
               
                 
                   III.
                   Case
                
                 .
                 Whether
                 doth
                 an
                 oath
                 binde
                 conscience
                 ,
                 whereunto
                 a
                 man
                 is
                 drawne
                 ,
                 by
                 fraud
                 and
                 subtiltie
                 ?
              
               
                 Ans.
                 If
                 the
                 oath
                 be
                 of
                 things
                 lawfull
                 and
                 possible
                 ,
                 it
                 bindeth
                 and
                 is
                 to
                 be
                 kept
                 ,
                 though
                 we
                 were
                 induced
                 to
                 it
                 by
                 deceit
                 .
                 Ioshua
                 deceiued
                 by
                 the
                 Gibeonites
                 ,
                 was
                 brought
                 to
                 make
                 Couenant
                 of
                 peace
                 with
                 them
                 ,
                 and
                 to
                 bind
                 it
                 by
                 an
                 oath
                 :
                 Now
                 perceiuing
                 after
                 three
                 daies
                 ,
                 that
                 they
                 had
                 wrought
                 it
                 by
                 craft
                 ,
                 he
                 would
                 not
                 touch
                 them
                 ,
                 in
                 reuerence
                 of
                 the
                 oath
                 ,
                 that
                 he
                 had
                 taken
                 .
                 Iosh.
                 9.
                 18
                 ,
                 19
                 ,
                 20.
                 
                 And
                 about
                 300
                 years
                 after
                 ,
                 whē
                 Saul
                 had
                 slaine
                 certaine
                 of
                 the
                 Gibeonites
                 ,
                 the
                 Israelites
                 for
                 that
                 fact
                 ,
                 were
                 punished
                 with
                 three
                 yeares
                 famine
                 ;
                 which
                 could
                 not
                 be
                 staied
                 ,
                 till
                 seauen
                 persons
                 of
                 Sauls
                 house
                 were
                 hanged
                 vp
                 in
                 Gibeah
                 .
                 2.
                 
                 Sam.
                 21.
                 
              
               
                 
                   IV.
                   Case
                
                 .
                 What
                 if
                 a
                 man
                 take
                 an
                 oath
                 by
                 feare
                 and
                 compulsion
                 ,
                 is
                 he
                 to
                 keepe
                 it
                 ,
                 yea
                 or
                 no
                 ?
                 For
                 example
                 .
                 A
                 man
                 falling
                 into
                 the
                 hands
                 of
                 theeues
                 ,
                 for
                 the
                 safetie
                 of
                 his
                 life
                 ,
                 is
                 vrged
                 to
                 take
                 a
                 solemne
                 oath
                 ,
                 that
                 he
                 will
                 
                 fetch
                 and
                 deliuer
                 them
                 some
                 portion
                 of
                 money
                 ,
                 and
                 withall
                 neuer
                 disclose
                 the
                 parties
                 .
                 The
                 oath
                 beeing
                 thus
                 taken
                 ,
                 the
                 Question
                 is
                 ,
                 whether
                 he
                 be
                 bound
                 to
                 keepe
                 it
                 ?
              
               
                 Ans.
                 Some
                 Diuines
                 are
                 of
                 opinion
                 ,
                 that
                 the
                 oath
                 is
                 to
                 be
                 kept
                 ,
                 and
                 some
                 say
                 no
                 :
                 but
                 generally
                 it
                 is
                 answered
                 ,
                 that
                 it
                 must
                 be
                 kept
                 ,
                 because
                 this
                 feare
                 did
                 ,
                 not
                 abolish
                 the
                 consent
                 of
                 his
                 will.
                 But
                 if
                 it
                 be
                 alleadged
                 ,
                 that
                 in
                 so
                 doing
                 ,
                 he
                 shall
                 hurt
                 the
                 Common-wealth
                 :
                 Answer
                 is
                 made
                 ,
                 that
                 if
                 he
                 doe
                 not
                 sweare
                 secrecie
                 ,
                 he
                 may
                 in
                 probabilitie
                 bring
                 greater
                 damage
                 to
                 the
                 weale
                 publike
                 ,
                 in
                 depriuing
                 it
                 of
                 a
                 member
                 ,
                 by
                 the
                 losse
                 of
                 his
                 owne
                 life
                 .
                 But
                 it
                 will
                 be
                 saide
                 ,
                 by
                 this
                 meanes
                 he
                 maintaines
                 a
                 theefe
                 .
                 
                   Ans.
                   Be
                
                 it
                 so
                 :
                 yet
                 he
                 remaines
                 excusable
                 ,
                 because
                 that
                 was
                 not
                 his
                 intent
                 ,
                 but
                 onely
                 to
                 preserue
                 his
                 owne
                 life
                 ,
                 to
                 the
                 good
                 of
                 the
                 Common-wealth
                 .
              
               
                 Thus
                 the
                 most
                 and
                 best
                 Diuines
                 doe
                 hold
                 .
                 But
                 for
                 my
                 part
                 ,
                 I
                 leaue
                 it
                 in
                 suspense
                 ;
                 though
                 it
                 seemes
                 in
                 likelihood
                 that
                 the
                 partie
                 which
                 sweares
                 silence
                 ,
                 doth
                 after
                 a
                 sort
                 maintaine
                 theft
                 ,
                 and
                 communicate
                 with
                 the
                 sinne
                 of
                 the
                 robber
                 :
                 and
                 further
                 giues
                 occasion
                 ,
                 that
                 others
                 may
                 fall
                 into
                 the
                 like
                 hazard
                 and
                 ieopardie
                 of
                 their
                 liues
                 .
                 And
                 so
                 much
                 of
                 the
                 first
                 part
                 of
                 the
                 Answer
                 .
              
               
                 The
                 second
                 part
                 of
                 the
                 Answer
                 to
                 this
                 third
                 maine
                 Question
                 followes
                 :
                 namely
                 to
                 
                 shew
                 ,
                 when
                 an
                 oath
                 bindes
                 not
                 .
                 An
                 oath
                 doth
                 not
                 binde
                 in
                 sixe
                 Cases
                 .
              
               
               
                 I.
                 When
                 it
                 is
                 against
                 the
                 word
                 of
                 God
                 ,
                 and
                 tends
                 to
                 the
                 maintenance
                 of
                 sinne
                 .
                 The
                 reason
                 is
                 ,
                 because
                 when
                 God
                 will
                 not
                 haue
                 an
                 oath
                 to
                 bind
                 it
                 must
                 not
                 bind
                 :
                 For
                 an
                 oath
                 must
                 not
                 be
                 a
                 bond
                 of
                 iniquitie
                 .
                 Hereupon
                 Dauid
                 hauing
                 sworne
                 a
                 rash
                 oath
                 ,
                 to
                 destroy
                 Nabal
                 and
                 his
                 house
                 ,
                 and
                 beeing
                 staied
                 from
                 it
                 by
                 the
                 Lord
                 in
                 the
                 meanes
                 of
                 Abigail
                 ;
                 he
                 praiseth
                 God
                 in
                 this
                 manner
                 :
                 
                   Blessed
                   be
                   the
                   Lord
                   God
                   of
                   Israel
                   ,
                   which
                   sent
                   thee
                   this
                   day
                   to
                   meete
                   me
                   ,
                   and
                   blessed
                   be
                   thy
                   counsell
                   ,
                   and
                   blessed
                   be
                   thou
                   ,
                   which
                   hast
                   kept
                   me
                   this
                   day
                   ,
                   from
                   cōming
                   to
                   shed
                   blood
                   .
                
                 1.
                 
                 Sam.
                 25.
                 32
                 ,
                 33.
                 
              
               
                 II.
                 If
                 it
                 be
                 made
                 against
                 the
                 wholesome
                 lawes
                 of
                 the
                 Commonwealth
                 ;
                 because
                 euery
                 soule
                 must
                 be
                 subiect
                 to
                 the
                 higher
                 powers
                 .
                 Rom.
                 13.
                 1.
                 
              
               
                 III.
                 If
                 it
                 be
                 taken
                 of
                 such
                 persons
                 ,
                 as
                 want
                 reason
                 ;
                 as
                 of
                 children
                 ,
                 mad-men
                 ,
                 or
                 fooles
                 ;
                 because
                 they
                 know
                 not
                 what
                 they
                 sweare
                 :
                 and
                 there
                 can
                 be
                 no
                 binding
                 of
                 Conscience
                 ,
                 when
                 he
                 that
                 sweareth
                 wanteth
                 reason
                 to
                 discerne
                 what
                 he
                 doth
                 .
              
               
                 IV.
                 If
                 it
                 be
                 made
                 by
                 those
                 ,
                 who
                 are
                 vnder
                 the
                 tuition
                 of
                 their
                 superiours
                 ,
                 and
                 haue
                 no
                 power
                 to
                 binde
                 themselues
                 ;
                 as
                 by
                 children
                 which
                 are
                 vnder
                 the
                 gouernment
                 of
                 their
                 Parents
                 :
                 For
                 these
                 are
                 part
                 of
                 their
                 parents
                 goods
                 ,
                 and
                 therefore
                 not
                 fit
                 to
                 vndertake
                 an
                 oath
                 ,
                 without
                 their
                 consent
                 .
                 Neither
                 are
                 they
                 to
                 choose
                 a
                 calling
                 ,
                 or
                 make
                 any
                 contract
                 of
                 themselues
                 ,
                 but
                 onely
                 by
                 the
                 direction
                 and
                 
                 aduise
                 of
                 their
                 parents
                 ;
                 though
                 some
                 of
                 the
                 Popish
                 sort
                 do
                 erroniously
                 teach
                 ,
                 that
                 a
                 child
                 may
                 binde
                 himselfe
                 by
                 oath
                 ,
                 to
                 become
                 a
                 Monke
                 of
                 this
                 or
                 that
                 order
                 ,
                 without
                 Consent
                 of
                 Parents
                 .
              
               
                 V.
                 If
                 it
                 be
                 made
                 of
                 things
                 impossible
                 :
                 for
                 then
                 it
                 is
                 a
                 vaine
                 oath
                 .
              
               
                 VI.
                 If
                 at
                 the
                 first
                 it
                 were
                 lawfull
                 ,
                 and
                 afterward
                 become
                 impossible
                 and
                 vnlawfull
                 .
                 For
                 such
                 oathes
                 God
                 himselfe
                 may
                 be
                 said
                 to
                 reuerse
                 .
                 Thus
                 if
                 a
                 man
                 bind
                 himselfe
                 by
                 oath
                 to
                 liue
                 in
                 single
                 life
                 without
                 marriage
                 ,
                 and
                 after
                 findes
                 that
                 God-hath
                 not
                 giuen
                 him
                 the
                 gift
                 of
                 continencie
                 ;
                 in
                 this
                 case
                 ,
                 his
                 oath
                 becomes
                 impossible
                 to
                 be
                 kept
                 ,
                 and
                 therefore
                 beeing
                 reversed
                 by
                 God
                 ,
                 and
                 becōming
                 vnlawful
                 ,
                 it
                 may
                 be
                 broken
                 without
                 impiety
                 .
              
               
                 To
                 these
                 sixe
                 ,
                 the
                 Papists
                 adde
                 two
                 other
                 .
                 The
                 first
                 ,
                 when
                 the
                 oathe
                 is
                 made
                 vpon
                 custome
                 .
                 And
                 they
                 put
                 this
                 example
                 ;
                 If
                 two
                 men
                 going
                 out
                 of
                 a
                 dore
                 or
                 ouer
                 a
                 bridge
                 ,
                 the
                 one
                 sweares
                 by
                 God
                 that
                 he
                 will
                 not
                 goe
                 first
                 ;
                 likewise
                 sweares
                 the
                 other
                 :
                 yet
                 at
                 the
                 last
                 after
                 contention
                 ,
                 one
                 of
                 them
                 goes
                 first
                 .
                 In
                 this
                 case
                 ,
                 saies
                 the
                 Papist
                 ,
                 the
                 othe
                 bindes
                 not
                 .
                 Ans.
                 Custome
                 cannot
                 make
                 that
                 ,
                 which
                 is
                 sinne
                 ,
                 to
                 be
                 no
                 sinne
                 ,
                 or
                 periurie
                 ,
                 to
                 be
                 no
                 periurie
                 :
                 but
                 rather
                 doubles
                 the
                 sinn
                 ,
                 &
                 makes
                 it
                 aboue
                 measure
                 morevile
                 &
                 abhominable
                 :
                 and
                 they
                 that
                 giue
                 themselues
                 to
                 this
                 vsuall
                 ,
                 and
                 customable
                 swearing
                 ,
                 cannot
                 but
                 oftentimes
                 become
                 guiltie
                 of
                 flat
                 periurie
                 .
              
               
               
                 The
                 Second
                 Case
                 is
                 ,
                 when
                 the
                 Superiour
                 power
                 ,
                 that
                 is
                 ,
                 the
                 Pope
                 ,
                 or
                 other
                 inferiour
                 Bishops
                 ,
                 giue
                 order
                 to
                 the
                 contrarie
                 ,
                 by
                 relaxation
                 or
                 dispensation
                 .
                 Ans.
                 It
                 is
                 falfe
                 .
                 For
                 in
                 euery
                 lawful
                 oath
                 there
                 is
                 a
                 double
                 bond
                 ;
                 one
                 of
                 man
                 to
                 man
                 ,
                 the
                 other
                 of
                 mā
                 to
                 God.
                 Now
                 if
                 in
                 the
                 oath
                 taken
                 ,
                 man
                 were
                 onely
                 obliged
                 to
                 man
                 ,
                 the
                 oath
                 might
                 be
                 dispenseable
                 by
                 man
                 :
                 But
                 seeing
                 man
                 ,
                 when
                 he
                 sweareth
                 to
                 man
                 ,
                 sweareth
                 also
                 to
                 God
                 ,
                 and
                 therby
                 is
                 immediately
                 bound
                 to
                 God
                 himselfe
                 ;
                 hence
                 it
                 followeth
                 ,
                 that
                 an
                 oath
                 taken
                 ,
                 cannot
                 haue
                 release
                 from
                 any
                 creature
                 .
                 Therefore
                 our
                 Sauiour
                 Christs
                 commandement
                 is
                 ,
                 
                   Thou
                   shalt
                   not
                   forsweare
                   thy selfe
                   ,
                   but
                   shalt
                   performe
                   thy
                   oathes
                   ,
                
                 to
                 whome
                 ?
                 
                   to
                   the
                   Lord.
                
                 Math.
                 5.
                 33.
                 
                 And
                 the
                 oath
                 that
                 passed
                 betweene
                 Dauid
                 and
                 Ionathan
                 ,
                 is
                 called
                 
                   The
                   Lords
                   oath
                
                 ,
                 2.
                 
                 Sam.
                 21.
                 7
                 and
                 1.
                 
                 Sam.
                 20.
                 8.
                 
                 God
                 will
                 haue
                 the
                 oath
                 to
                 binde
                 ,
                 as
                 long
                 as
                 seemeth
                 good
                 vnto
                 him
                 ;
                 yea
                 and
                 cease
                 binding
                 ,
                 when
                 it
                 pleaseth
                 him
                 .
                 And
                 that
                 which
                 himselfe
                 bindeth
                 ,
                 or
                 will
                 haue
                 to
                 be
                 bound
                 ,
                 no
                 creature
                 can
                 loose
                 ;
                 
                   The
                   things
                   which
                   God
                   hath
                   coupled
                   ,
                   let
                   no
                   man
                   separate
                   .
                
                 Math.
                 19.
                 6.
                 
                 And
                 herein
                 the
                 Pope
                 shewes
                 himselfe
                 to
                 be
                 Antichrist
                 ,
                 in
                 that
                 he
                 challengeth
                 power
                 to
                 dispense
                 with
                 a
                 lawfull
                 oath
                 ,
                 made
                 without
                 error
                 or
                 deceit
                 ,
                 of
                 things
                 honest
                 and
                 possible
                 .
              
               
                 Out
                 of
                 this
                 answer
                 ,
                 another
                 Question
                 may
                 be
                 resolued
                 ;
                 namely
                 ,
                 when
                 doth
                 a
                 man
                 commit
                 Periurie
                 ?
              
               
               
                 Ans.
                 1.
                 
                 When
                 a
                 man
                 sweares
                 that
                 which
                 he
                 knowes
                 to
                 be
                 false
                 .
                 2.
                 
                 When
                 he
                 sweares
                 that
                 ,
                 which
                 he
                 meanes
                 not
                 to
                 doe
                 .
                 3.
                 
                 When
                 he
                 swearing
                 to
                 doe
                 a
                 thing
                 ,
                 which
                 he
                 also
                 meanes
                 to
                 doe
                 ,
                 yet
                 afterwards
                 doth
                 it
                 not
                 .
                 In
                 these
                 three
                 ,
                 the
                 not
                 performing
                 of
                 an
                 oath
                 made
                 ,
                 it
                 flat
                 periurie
                 .
              
               
                 That
                 we
                 may
                 yet
                 be
                 informed
                 ,
                 concerning
                 the
                 sinne
                 of
                 Periurie
                 ,
                 one
                 Question
                 of
                 moment
                 is
                 to
                 be
                 skanned
                 .
                 In
                 Societies
                 &
                 Corporations
                 ,
                 there
                 be
                 Lawes
                 and
                 Orders
                 ;
                 to
                 the
                 keeping
                 whereof
                 ,
                 euery
                 one
                 admitted
                 to
                 an
                 office
                 ,
                 takes
                 a
                 corporall
                 oath
                 :
                 Afterward
                 it
                 falls
                 out
                 vpon
                 occasion
                 ,
                 that
                 he
                 breakes
                 some
                 of
                 the
                 saide
                 Statutes
                 :
                 The
                 Question
                 is
                 ,
                 whether
                 he
                 be
                 not
                 in
                 this
                 case
                 periured
                 ?
              
               
                 Ans.
                 Statues
                 are
                 of
                 two
                 sorts
                 .
                 Some
                 are
                 principall
                 or
                 fundamentall
                 ,
                 which
                 serue
                 to
                 maintaine
                 the
                 state
                 of
                 that
                 bodie
                 or
                 Corporation
                 .
                 Others
                 lesse
                 principall
                 ,
                 or
                 mixt
                 ,
                 that
                 serue
                 for
                 order
                 or
                 decencie
                 .
                 In
                 the
                 statutes
                 principall
                 ,
                 the
                 lawmaker
                 intends
                 obedience
                 simply
                 ;
                 and
                 therefore
                 they
                 are
                 necessarie
                 to
                 be
                 kept
                 .
                 But
                 in
                 the
                 lesse
                 principall
                 ,
                 he
                 exacts
                 not
                 obedience
                 simply
                 ,
                 but
                 either
                 obedience
                 ,
                 or
                 the
                 penaltie
                 ;
                 because
                 the
                 penaltie
                 is
                 as
                 much
                 beneficiall
                 to
                 the
                 state
                 of
                 that
                 body
                 ,
                 as
                 the
                 other
                 .
                 The
                 breach
                 of
                 the
                 former
                 makes
                 a
                 man
                 guilty
                 of
                 periurie
                 ;
                 but
                 it
                 is
                 otherwise
                 in
                 the
                 latter
                 ,
                 so
                 be
                 it
                 the
                 delinquent
                 party
                 be
                 content
                 to
                 beare
                 the
                 mulct
                 if
                 it
                 be
                 imposed
                 .
                 Thus
                 ,
                 students
                 and
                 others
                 belonging
                 to
                 
                 such
                 societies
                 ,
                 may
                 in
                 some
                 sort
                 excuse
                 themselues
                 ,
                 from
                 the
                 sinne
                 of
                 periurie
                 ,
                 though
                 not
                 from
                 all
                 fault
                 ,
                 in
                 breaking
                 some
                 of
                 the
                 lesser
                 locall
                 statutes
                 ,
                 els
                 few
                 could
                 liue
                 in
                 any
                 societie
                 without
                 periurie
                 .
              
               
                 Yet
                 one
                 more
                 Question
                 is
                 propounded
                 touching
                 periurie
                 ,
                 whether
                 a
                 man
                 may
                 exact
                 an
                 oath
                 of
                 him
                 ,
                 whome
                 he
                 feares
                 or
                 knowes
                 will
                 forsweare
                 himselfe
                 .
                 Ans.
                 A
                 priuate
                 man
                 must
                 not
                 ;
                 but
                 a
                 Magistrate
                 may
                 ,
                 if
                 the
                 partie
                 offer
                 to
                 take
                 his
                 oath
                 ,
                 (
                 not
                 beeing
                 vrged
                 therto
                 ,
                 )
                 and
                 be
                 first
                 admonished
                 of
                 the
                 greivousnesse
                 of
                 the
                 said
                 sinne
                 of
                 periurie
                 .
                 In
                 the
                 execution
                 of
                 Ciuil
                 Iustice
                 ,
                 Magistrates
                 must
                 not
                 stay
                 vpon
                 mens
                 sinnes
                 :
                 Moses
                 expected
                 not
                 the
                 Israelites
                 repentance
                 ,
                 for
                 their
                 Idolatrie
                 ;
                 but
                 presently
                 proceeded
                 vnto
                 punishment
                 .
                 Neither
                 must
                 the
                 publicke
                 good
                 of
                 the
                 Common
                 wealth
                 bee
                 hindred
                 ,
                 vpon
                 the
                 likelyhood
                 or
                 suspition
                 of
                 a
                 mans
                 periurie
                 .
              
            
          
        
         
           
           
             CHAP.
             XIIII
             .
          
           
             
               Of
               Vowes
               .
            
          
           
             THe
             Seuenth
             head
             of
             the
             Outward
             worship
             of
             God
             ,
             is
             concerning
             a
             vowe
             .
             All
             the
             Questions
             whereof
             may
             be
             reduced
             to
             these
             foure
             .
          
           
             
               I.
               Question
               .
               What
               is
               a
               Vowe
               ?
            
             
               Ans.
               A
               Vowe
               ,
               is
               a
               promise
               made
               to
               God
               of
               things
               lawfull
               and
               possible
               .
               I
               call
               it
               
                 a
                 promise
              
               ,
               to
               distinguish
               a
               vowe
               from
               a
               single
               purpose
               .
               For
               a
               purpose
               may
               be
               chaunged
               ,
               but
               a
               vowe
               lawfully
               made
               cannot
               .
               Againe
               ,
               there
               is
               great
               difference
               betweene
               these
               two
               :
               for
               in
               a
               vowe
               ,
               there
               is
               first
               ,
               a
               purpose
               to
               doe
               a
               thing
               :
               secondly
               ,
               a
               binding
               of
               our selues
               to
               doe
               that
               we
               pupose
               .
               For
               this
               cause
               I
               tearme
               it
               
                 a
                 promise
              
               ,
               because
               it
               is
               a
               purpose
               with
               a
               bond
               ,
               without
               which
               there
               can
               be
               no
               vowe
               made
               .
            
             
               In
               the
               next
               place
               I
               adde
               ,
               a
               promise
               
                 made
                 to
                 God
              
               ;
               not
               to
               Saint
               ,
               Angel
               ,
               or
               Man.
               The
               reasons
               are
               these
               .
               First
               ,
               a
               vowe
               is
               properly
               the
               worke
               of
               the
               heart
               ,
               consisting
               in
               a
               purpose
               .
               Now
               God
               alone
               knowes
               the
               heart
               ,
               and
               he
               
               alone
               is
               able
               ,
               to
               discerne
               of
               the
               purpose
               and
               intent
               of
               the
               same
               which
               no
               Angel
               ,
               Saint
               ,
               or
               other
               creature
               can
               possible
               doe
               .
               Secondly
               ,
               when
               the
               vow
               is
               made
               ,
               none
               can
               punish
               and
               take
               revenge
               of
               the
               breach
               therof
               ,
               but
               God.
               Thirdly
               ,
               in
               the
               old
               Testament
               ,
               the
               Iewes
               neuer
               vowed
               ,
               but
               to
               God
               ;
               because
               the
               vowe
               was
               a
               part
               of
               Gods
               worshippe
               :
               Deut.
               23.
               21.
               
               
                 When
                 thou
                 shalt
                 vowe
                 a
                 vowe
                 vnto
                 the
                 Lord
                 thy
                 God
                 ,
                 thou
                 shalt
                 not
                 bestack
                 to
                 pay
                 it
                 ;
                 for
                 the
                 Lord
                 thy
                 God
                 ,
                 will
                 surely
                 require
                 it
                 of
                 thee
                 ,
                 and
                 so
                 it
                 should
                 be
                 sinne
                 vnto
                 thee
                 .
              
               Where
               by
               the
               way
               ,
               we
               may
               take
               notice
               ,
               of
               the
               superstition
               of
               the
               popish
               Church
               ,
               that
               maketh
               vowes
               to
               Saints
               and
               Angels
               ,
               which
               is
               in
               effect
               to
               make
               thē
               gods
               ,
               &
               to
               worship
               thē
               as
               the
               Iewes
               worshipped
               God
               in
               the
               old
               Testament
               .
            
          
           
             
               II.
               Question
               .
               Whether
               a
               vowe
               ,
               be
               now
               in
               the
               newe
               Testament
               ,
               any
               part
               of
               Religion
               ,
               or
               Gods
               worship
               ?
            
             
               The
               answere
               is
               threefold
               .
            
             
               First
               ,
               if
               a
               vowe
               be
               taken
               for
               a
               promise
               of
               morall
               obedience
               ;
               the
               answer
               is
               ,
               that
               a
               vowe
               is
               indeed
               the
               worship
               of
               God
               ,
               and
               so
               shal
               be
               ,
               to
               the
               ende
               of
               the
               world
               .
               For
               as
               God
               (
               for
               his
               part
               )
               promiseth
               mercie
               ,
               in
               the
               couenant
               of
               grace
               ,
               so
               wee
               in
               Baptisme
               ,
               doe
               make
               a
               vowe
               ,
               and
               promise
               of
               obedience
               to
               him
               ,
               in
               all
               his
               commandements
               ;
               and
               therefore
               Peter
               calleth
               
               Baptisme
               
                 a
                 stipulation
              
               ,
               that
               is
               ,
               the
               promise
               of
               good
               conscience
               to
               God.
               This
               promise
               once
               made
               in
               Baptisme
               ,
               is
               renewed
               so
               oft
               as
               we
               come
               to
               the
               Lords
               Supper
               ,
               and
               further
               continued
               in
               the
               daily
               spirituall
               exercises
               of
               Invocation
               ,
               and
               Repentance
               .
            
             
               But
               it
               may
               be
               said
               ,
               we
               are
               already
               bound
               to
               the
               obedience
               of
               the
               Law
               by
               order
               of
               diuine
               Iustice
               ;
               therefore
               we
               cannot
               further
               binde
               our selues
               .
               Ans.
               He
               that
               is
               bound
               by
               God
               ,
               may
               also
               bind
               himself
               .
               Dauid
               though
               he
               was
               boūd
               by
               god
               in
               conscience
               ,
               to
               keepe
               the
               Law
               ,
               yet
               he
               binds
               himselfe
               freely
               by
               oath
               ,
               to
               helpe
               his
               own
               weaknes
               ,
               &
               to
               keepe
               himselfe
               from
               falling
               ,
               when
               he
               saith
               ,
               
                 I
                 haue
                 sworne
                 ,
                 and
                 will
                 performe
                 it
                 ,
                 that
                 I
                 will
                 keepe
                 thy
                 righteous
                 iudgements
                 ,
              
               Psal.
               119.
               106.
               
               And
               the
               same
               bond
               is
               no
               lesse
               necessary
               and
               behooffefull
               for
               vs
               ,
               if
               we
               consider
               how
               prone
               and
               readie
               we
               are
               to
               fall
               from
               the
               worshippe
               of
               God.
               
            
             
               The
               second
               Answere
               .
               If
               a
               vowe
               be
               taken
               for
               a
               promise
               of
               some
               ceremoniall
               dutie
               ,
               as
               of
               Sacrifices
               and
               Oblations
               ,
               or
               of
               giuing
               house
               ,
               lands
               ,
               and
               goods
               to
               the
               Temple
               ;
               then
               we
               must
               put
               a
               difference
               betweene
               the
               Olde
               Testament
               and
               the
               New.
               In
               the
               Old
               Testament
               ,
               the
               vow
               of
               such
               duties
               ,
               was
               part
               of
               Gods
               worshippe
               ;
               but
               in
               the
               Newe
               it
               is
               not
               ,
               and
               that
               for
               these
               Reasons
               .
            
             
               First
               ,
               The
               Iewish
               ceremonies
               were
               to
               the
               Iewes
               ,
               a
               part
               of
               Gods
               worshippe
               ,
               but
               to
               vs
               Gentiles
               they
               are
               not
               ;
               cōsidering
               they
               are
               all
               
               in
               Christ
               abolished
               ,
               and
               none
               of
               them
               doe
               now
               stand
               in
               force
               by
               Gods
               Law
               to
               vs.
               Thus
               the
               Passeover
               was
               a
               ceremonie
               ,
               or
               seruice
               ,
               appointed
               by
               God
               to
               be
               obserued
               of
               the
               Israelites
               and
               their
               posteritie
               ,
               Exod.
               12.
               24.
               25.
               and
               therefore
               stood
               as
               a
               part
               of
               Gods
               worshippe
               to
               them
               for
               a
               perpetuall
               ordinance
               .
               But
               to
               vs
               in
               the
               new
               testament
               ,
               both
               it
               and
               other
               Legall
               ceremonies
               are
               abrogated
               ,
               and
               we
               haue
               onely
               two
               Sacraments
               to
               be
               administred
               and
               receiued
               ,
               as
               seales
               of
               the
               Promises
               of
               God
               ,
               and
               parts
               of
               his
               worshippe
               ,
               Baptisme
               ,
               and
               the
               Supper
               of
               the
               Lord.
               
            
             
               Secondly
               ,
               that
               which
               is
               not
               commended
               vnto
               vs
               by
               God
               ,
               
                 in
                 the
                 name
                 of
                 worshippe
              
               ,
               is
               no
               worshippe
               to
               vs.
               Now
               ,
               the
               ceremonies
               of
               the
               Iewes
               ,
               are
               no
               where
               commended
               vnto
               vs
               in
               that
               name
               ;
               and
               therefore
               it
               is
               a
               vaine
               thing
               for
               any
               man
               to
               vowe
               the
               obseruation
               thereof
               .
            
             
               Thirdly
               ,
               vowes
               of
               ceremoniall
               duties
               ,
               did
               ,
               in
               a
               peculiar
               manner
               ,
               and
               vpon
               speciall
               respects
               ,
               pertaine
               to
               the
               Iewes
               .
               Hereupon
               ,
               when
               they
               vowed
               House
               ,
               Lands
               ,
               Goods
               ,
               &c.
               to
               the
               vse
               of
               the
               Temple
               ,
               this
               they
               did
               ,
               as
               beeing
               the
               Lords
               Tenants
               ,
               of
               whome
               alone
               they
               helde
               their
               possessions
               :
               and
               hereby
               they
               acknowledged
               and
               also
               testified
               their
               Homages
               and
               Seruices
               due
               vnto
               him
               .
               And
               this
               particular
               respect
               concerneth
               not
               the
               Church
               and
               people
               of
               the
               New
               Testament
               :
               whence
               it
               followeth
               ,
               that
               they
               are
               not
               tyed
               
               by
               the
               same
               bond
               ,
               to
               performe
               worship
               vnto
               God
               ,
               by
               the
               vowes
               of
               Ceremonies
               ,
               gifts
               ,
               oblations
               ,
               and
               sacrifices
               .
            
             
               The
               third
               and
               last
               part
               of
               the
               Answer
               .
               If
               a
               vowe
               be
               taken
               for
               a
               promise
               ,
               of
               some
               bodily
               and
               outward
               worke
               ,
               or
               exercise
               ;
               as
               fasting
               ,
               giuing
               of
               almes
               ,
               abstaining
               from
               certaine
               meates
               and
               drinkes
               ,
               &c.
               then
               it
               is
               not
               any
               part
               of
               Gods
               worship
               ,
               but
               onely
               an
               helpe
               ,
               stay
               ,
               and
               furtherance
               of
               the
               same
               .
               For
               first
               ,
               we
               haue
               libertie
               of
               conscience
               in
               Christ
               ,
               to
               vse
               or
               not
               to
               vse
               ,
               all
               indifferent
               things
               .
               Now
               Gods
               worship
               is
               not
               a
               thing
               of
               that
               nature
               ,
               but
               absolutely
               necessarie
               .
               Secondly
               ,
               Paul
               ,
               1.
               
               Tim.
               4.
               8.
               affirmeth
               ,
               that
               
                 bodily
                 exercise
                 profiteth
                 little
                 ,
                 but
                 godlines
                 is
                 profitable
                 for
                 all
                 things
                 :
              
               In
               which
               words
               ,
               he
               opposeth
               godlines
               to
               bodily
               exercise
               ,
               and
               therefore
               godlines
               ,
               or
               the
               worship
               of
               God
               ,
               consisteth
               not
               in
               them
               .
            
             
               But
               the
               words
               of
               Dauid
               are
               alleadged
               to
               the
               contrarie
               ,
               Psal.
               76.
               11.
               
               
                 Vowe
                 and
                 performe
                 vnto
                 the
                 Lord
                 your
                 God.
              
               Where
               we
               haue
               a
               double
               command
               ,
               one
               to
               make
               Vowes
               ,
               another
               to
               pay
               them
               .
               To
               which
               I
               answer
               :
               first
               ,
               if
               Dauid
               speaketh
               of
               the
               vowe
               of
               all
               moral
               duties
               ,
               then
               the
               Commandement
               concerneth
               euery
               man
               ;
               because
               the
               thing
               commanded
               ,
               is
               a
               part
               of
               Gods
               worship
               .
               For
               it
               is
               as
               much
               as
               if
               he
               had
               said
               ,
               Vow
               thankefull
               obedience
               vnto
               God
               ,
               and
               performe
               it
               .
               Againe
               ,
               if
               the
               place
               be
               meant
               ,
               of
               the
               vow
               of
               ceremoniall
               duties
               ,
               then
               it
               is
               a
               commandement
               peculiar
               to
               the
               
               old
               Testament
               ,
               and
               so
               bindes
               the
               Iewes
               onely
               :
               howbeit
               not
               all
               of
               them
               ,
               but
               onely
               such
               as
               had
               iust
               cause
               to
               make
               a
               vow
               :
               for
               otherwise
               they
               had
               libertie
               to
               abstaine
               from
               vowing
               ,
               Deut.
               23.
               22.
               
               
                 When
                 thou
                 abstainest
                 from
                 vowing
                 ,
                 it
                 shall
                 be
                 no
                 sinne
                 vnto
                 thee
                 .
              
               Of
               one
               of
               these
               two
               kinds
               ,
               must
               the
               place
               alleadged
               necessarily
               be
               vnderstoode
               ,
               and
               not
               of
               the
               third
               ,
               which
               is
               of
               bodily
               exercise
               :
               for
               then
               it
               should
               reuerse
               Christian
               libertie
               in
               the
               vse
               of
               things
               indifferent
               ,
               which
               no
               Commandement
               can
               doe
               .
            
             
               By
               light
               of
               this
               Answer
               ,
               we
               may
               discerne
               the
               errour
               of
               the
               Popish
               Church
               ,
               which
               maketh
               Vowes
               a
               part
               of
               Religion
               ,
               and
               the
               Worship
               of
               God.
               Nay
               further
               ,
               it
               teacheth
               that
               some
               vowes
               ,
               as
               namely
               those
               of
               Pouertie
               ,
               Continencie
               ,
               Regular
               Obedience
               to
               this
               or
               that
               Order
               ,
               are
               workes
               of
               merit
               and
               supererogation
               ,
               tending
               to
               a
               state
               of
               perfection
               ,
               euen
               in
               this
               life
               ;
               and
               deseruing
               a
               further
               degree
               of
               glorie
               in
               heauen
               ,
               then
               the
               worke
               of
               the
               Morall
               Law.
               
            
          
           
             
               III.
               Question
               .
               When
               a
               Uow
               made
               ,
               doth
               binde
               ,
               and
               when
               not
               ?
            
             
               Before
               I
               giue
               answer
               to
               the
               Question
               ,
               I
               will
               lay
               downe
               this
               Ground
               .
            
             
               In
               making
               of
               a
               lawfull
               Vow
               ,
               foure
               Conditions
               are
               to
               be
               obserued
               .
            
             
             
               The
               first
               ,
               concerneth
               the
               person
               of
               him
               that
               voweth
               ;
               that
               he
               be
               a
               fit
               person
               .
               His
               fitnesse
               may
               be
               discerned
               by
               two
               things
               .
               First
               ,
               if
               he
               be
               at
               his
               owne
               libertie
               ,
               (
               as
               touching
               the
               things
               whereof
               he
               makes
               his
               vow
               ,
               )
               and
               not
               vnder
               the
               gouernment
               of
               a
               superiour
               .
               Thus
               in
               the
               Old
               Testament
               ,
               if
               a
               daughter
               had
               made
               a
               vow
               ,
               without
               the
               consent
               or
               allowance
               of
               her
               father
               ,
               it
               might
               not
               stand
               in
               effect
               .
               Numb
               .
               30.
               4
               ,
               5.
               
               Secondly
               ,
               if
               the
               partie
               keepe
               himselfe
               within
               the
               compasse
               of
               his
               calling
               generall
               and
               particular
               .
               Hence
               it
               followes
               ,
               that
               Vowes
               of
               going
               a
               Pilgrimage
               ,
               to
               worship
               this
               or
               that
               Idol
               ,
               in
               this
               or
               that
               place
               ,
               (
               for
               example
               ,
               S.
               Iames
               of
               Compostella
               ,
               and
               the
               Ladie
               of
               Loretto
               ,
               &c.
               )
               are
               vtterly
               vnlawfull
               ;
               because
               such
               persons
               ,
               by
               this
               practise
               ,
               doe
               leaue
               their
               calling
               and
               condition
               of
               life
               ,
               and
               take
               vpon
               them
               a
               calling
               ,
               not
               warranted
               by
               the
               Lord.
               
            
             
               The
               second
               Condition
               is
               ,
               concerning
               the
               Matter
               of
               a
               Vow
               .
               It
               must
               be
               Lawfull
               ,
               Possible
               ,
               and
               Acceptable
               to
               God.
               Hereupon
               it
               followes
               ,
               that
               there
               be
               foure
               things
               ,
               which
               cannot
               be
               the
               matter
               of
               a
               Vow
               .
               The
               first
               ,
               is
               Sinne.
               Thus
               the
               Iewes
               bound
               themselues
               with
               a
               Vow
               ,
               
                 that
                 they
                 would
                 neither
                 eate
                 ,
                 nor
                 drinke
                 ,
                 till
                 they
                 had
                 killed
                 Paul
                 ,
              
               Act.
               23.
               12
               ,
               14.
               
               This
               their
               vow
               was
               nothing
               els
               ,
               but
               a
               threatning
               of
               God
               himselfe
               :
               and
               therefore
               vtterly
               vnlawfull
               .
               Secondly
               ,
               Trifles
               ,
               and
               light
               matters
               ;
               as
               ,
               when
               a
               man
               voweth
               ,
               not
               to
               take
               vp
               
               a
               straw
               ,
               or
               such
               like
               .
               And
               this
               is
               a
               plaine
               mocking
               of
               God.
               Thirdly
               ,
               things
               impossible
               ;
               as
               to
               flie
               ,
               or
               to
               go
               on
               foote
               to
               Ierusalem
               .
               Fourthly
               ,
               things
               meerely
               necessarie
               ;
               as
               to
               die
               ,
               which
               cannot
               be
               auoided
               .
            
             
               The
               Third
               ,
               is
               touching
               the
               Forme
               of
               a
               Vowe
               .
               It
               must
               be
               voluntarie
               ,
               and
               free
               .
               And
               that
               it
               may
               be
               so
               ,
               three
               things
               are
               necessarily
               required
               .
               First
               ,
               that
               it
               be
               made
               in
               Iudgement
               ,
               that
               is
               ,
               with
               reason
               and
               deliberation
               .
               Next
               ,
               that
               it
               be
               done
               with
               consent
               of
               will.
               And
               thirdly
               ,
               with
               libertie
               of
               conscience
               .
            
             
               Hence
               it
               appeares
               ,
               that
               the
               Vowes
               of
               children
               ,
               mad-men
               ,
               and
               fooles
               ,
               or
               such
               as
               are
               taken
               vpon
               rashnes
               ,
               or
               constraint
               ;
               also
               the
               vow
               of
               perpetuall
               abstinence
               from
               things
               simply
               indifferent
               ,
               are
               all
               vtterly
               vnlawfull
               .
               For
               ,
               the
               first
               sort
               are
               not
               done
               vpon
               iudgement
               ,
               the
               next
               without
               due
               consideration
               ,
               and
               the
               last
               are
               greatly
               preiudiciall
               to
               Christian
               libertie
               .
            
             
               The
               fourth
               concernes
               the
               Ende
               ;
               which
               is
               ,
               not
               to
               be
               a
               part
               of
               Gods
               worship
               ,
               but
               onely
               a
               stay
               and
               proppe
               to
               further
               and
               helpe
               vs
               in
               the
               same
               .
               Nowe
               there
               be
               three
               particular
               Ends
               of
               a
               vow
               .
               First
               ,
               to
               shew
               our selues
               thākfull
               to
               God
               for
               blessings
               receiued
               :
               secondly
               ,
               to
               preuent
               sinne
               to
               come
               ,
               by
               keeping
               so
               brietie
               and
               moderation
               :
               thirdly
               ,
               to
               preserue
               and
               increase
               our
               faith
               ,
               prayer
               ,
               repentance
               ,
               and
               obedience
               .
            
             
               This
               Ground
               beeing
               laide
               ,
               the
               Answer
               to
               
               the
               Question
               propounded
               is
               this
               .
               When
               in
               vowing
               ,
               we
               obserue
               the
               conditions
               prae-required
               ,
               the
               vow
               is
               lawfull
               ,
               and
               consequently
               binds
               the
               partie
               vowing
               ,
               so
               as
               if
               he
               keepe
               it
               not
               ,
               he
               dishonoureth
               God.
               But
               when
               the
               saide
               Conditions
               ,
               doe
               not
               concurre
               in
               the
               action
               of
               vowing
               ,
               it
               becomes
               vnlawfull
               ,
               and
               the
               partie
               remaineth
               free
               ,
               and
               not
               bound
               to
               performance
               .
            
             
               Here
               by
               the
               way
               ,
               a
               Question
               of
               some
               moment
               is
               made
               ;
               Whether
               Iephte
               vpon
               his
               Vow
               ,
               did
               offer
               his
               Daughter
               in
               Sacrifice
               or
               no
               ?
               considering
               that
               it
               is
               plaine
               ,
               euen
               by
               the
               light
               of
               Nature
               ,
               as
               also
               by
               the
               doctrine
               before
               taught
               ,
               that
               a
               man
               is
               bound
               by
               the
               vow
               which
               he
               maketh
               .
            
             
               This
               Question
               admitteth
               sundrie
               answers
               ,
               according
               to
               the
               diuers
               opinions
               and
               iudgements
               of
               men
               ,
               vpon
               the
               place
               written
               ,
               Iudg.
               11.
               
               And
               my
               purpose
               is
               not
               to
               examine
               that
               which
               others
               haue
               brought
               in
               way
               of
               resolution
               ,
               but
               briefly
               to
               deliuer
               that
               which
               I
               take
               to
               be
               the
               truth
               .
               I
               answer
               therefore
               that
               Iephte
               did
               not
               offer
               his
               Daughter
               in
               Sacrifice
               vpon
               his
               vowe
               ;
               but
               onely
               dedicated
               her
               vnto
               God
               ,
               after
               the
               manner
               of
               the
               Nazarites
               ,
               to
               the
               ende
               of
               her
               daies
               ;
               to
               lead
               her
               life
               apart
               in
               a
               single
               estate
               .
               The
               truth
               of
               this
               answer
               will
               appeare
               by
               these
               reasons
               .
            
             
               First
               ,
               in
               the
               37.
               verse
               of
               the
               chapter
               ,
               the
               daughter
               of
               Iephte
               craues
               leaue
               of
               her
               father
               ,
               to
               goe
               apart
               into
               the
               mountaines
               ,
               for
               
               two
               moneths
               space
               ,
               to
               bewaile
               her
               virginitie
               .
               Where
               it
               may
               be
               obserued
               ,
               that
               she
               went
               not
               to
               deplore
               the
               losse
               of
               her
               life
               ,
               but
               her
               future
               estate
               and
               condition
               ,
               because
               shee
               was
               (
               vpō
               her
               fathers
               vow
               )
               to
               liue
               a
               perpetuall
               single
               life
               .
               And
               why
               ?
               surely
               ,
               because
               (
               as
               the
               text
               saith
               ,
               vers
               .
               39.
               )
               she
               had
               not
               knowne
               a
               man
               ;
               &
               it
               was
               accounted
               a
               curse
               in
               Iudea
               ,
               for
               a
               woman
               alwaies
               to
               liue
               vnmarried
               .
            
             
               Secondly
               ,
               in
               the
               last
               verse
               it
               is
               said
               in
               our
               common
               English
               translation
               ,
               that
               the
               daughters
               of
               Israel
               went
               yeare
               by
               yeare
               ,
               
                 to
                 lament
              
               the
               daughter
               of
               Iephte
               :
               But
               I
               take
               it
               ,
               it
               may
               be
               as
               well
               ,
               or
               better
               translated
               out
               of
               the
               Hebrue
               ,
               
                 they
                 went
                 to
              
               *
               
                 talke
                 or
                 conferre
                 with
                 her
              
               ,
               and
               so
               to
               comfort
               her
               :
               and
               that
               this
               interpretation
               may
               not
               ,
               seeme
               strange
               ,
               the
               very
               same
               word
               is
               obserued
               in
               this
               sense
               ,
               Iudg.
               5.
               11.
               there
               shall
               they
               
               
                 talke
                 or
                 conferre
              
               of
               the
               righteousnesse
               of
               the
               Lord.
               Now
               if
               they
               went
               yeare
               by
               yeare
               to
               comfort
               her
               ,
               then
               shee
               was
               not
               put
               to
               death
               .
            
             
               Thirdly
               ,
               Iephte
               is
               commended
               by
               the
               holy
               Ghost
               ,
               for
               the
               excellencie
               of
               his
               faith
               ,
               Heb.
               11.
               32.
               and
               that
               out
               of
               the
               same
               historie
               .
               Now
               the
               commendation
               of
               his
               faith
               ,
               and
               the
               vnnaturall
               murther
               of
               his
               daughter
               ,
               cannot
               stand
               together
               .
            
             
               But
               it
               will
               be
               said
               ,
               that
               Iephte
               vowed
               ,
               that
               whatsoeuer
               came
               out
               of
               his
               dores
               to
               meete
               him
               should
               be
               the
               Lords
               ,
               &
               he
               would
               offer
               it
               for
               a
               burnt
               offring
               ,
               v.
               31.
               
               Ans.
               The
               words
               may
               
               more
               truly
               be
               read
               thus
               ;
               
                 or
                 I
                 will
                 offer
                 it
                 in
                 sacrifice
                 .
              
               And
               the
               meaning
               of
               the
               vowe
               was
               this
               :
               That
               thing
               which
               first
               meeteth
               me
               ,
               if
               it
               be
               a
               thing
               to
               be
               sacrificed
               ,
               I
               will
               sacrifice
               it
               :
               if
               not
               .
               I
               will
               dedicate
               it
               to
               the
               Lord.
               For
               it
               seems
               to
               consist
               of
               two
               parts
               ,
               wherof
               the
               latter
               is
               coupled
               to
               the
               former
               ,
               by
               a
               discretiue
               coniunctiō
               ,
               as
               the
               Grāmarians
               speake
               .
               In
               this
               manner
               ,
               the
               word
               is
               els
               where
               taken
               ,
               so
               as
               it
               may
               either
               way
               be
               expounded
               .
               In
               the
               fourth
               commandement
               ,
               Exod.
               20.
               10.
               in
               our
               common
               translation
               it
               is
               read
               ,
               thou
               and
               thy
               sonne
               ,
               and
               thy
               daughter
               ,
               but
               out
               of
               the
               Ebrwe
               ,
               it
               may
               be
               translated
               either
               and
               ,
               or
               or
               .
            
             
               It
               will
               be
               said
               againe
               ,
               that
               Iephte
               rent
               his
               cloathes
               ,
               because
               his
               daughter
               mette
               him
               ,
               when
               he
               returned
               from
               the
               victorie
               .
               Ans.
               That
               was
               in
               regard
               of
               her
               vowed
               virginitie
               :
               which
               was
               a
               curse
               among
               the
               Iewes
               .
               And
               besides
               ,
               he
               had
               but
               one
               daughter
               ,
               and
               by
               this
               meanes
               of
               sacrif●ing
               her
               all
               hope
               of
               posteritie
               after
               him
               was
               cut
               off
               .
            
             
               But
               it
               seemes
               ,
               that
               Monasticall
               vowes
               of
               virginitie
               ,
               by
               this
               example
               are
               lawfull
               .
               Ans.
               Indeed
               the
               custome
               of
               vowing
               virginitie
               beganne
               in
               those
               dayes
               ,
               but
               they
               thought
               it
               not
               a
               state
               of
               perfection
               ,
               but
               rather
               an
               estate
               of
               miserie
               ,
               as
               may
               appeare
               ,
               in
               that
               he
               rent
               his
               cloaths
               ,
               when
               she
               mette
               him
               ,
               and
               the
               daughters
               of
               Israel
               went
               to
               comfort
               her
               ,
               as
               being
               now
               in
               a
               woefull
               and
               miserable
               estate
               .
            
             
               Vpon
               these
               Reasons
               ,
               I
               conclude
               ,
               that
               
               Iephte
               did
               not
               offer
               vp
               his
               daughter
               in
               sacrifice
               ,
               but
               onely
               set
               her
               apart
               ,
               to
               liue
               a
               single
               life
               ,
               to
               the
               honour
               and
               seruice
               of
               God.
               And
               Iephte
               might
               knowe
               euen
               by
               the
               light
               of
               nature
               ,
               that
               it
               was
               a
               finne
               to
               vow
               h●…
               daughters
               death
               ,
               and
               a
               double
               sinne
               to
               kill
               her
               .
            
          
           
             
               IV.
               Question
               .
               Whether
               Monasticall
               ,
               or
               Monkish
               vowes
               binde
               or
               no
               ?
            
             
               To
               this
               the
               Papists
               answer
               affirmatiuely
               ,
               placing
               the
               greatest
               part
               of
               their
               Religion
               ,
               in
               practise
               and
               observance
               of
               these
               vowes
               .
            
             
               That
               we
               may
               know
               them
               the
               better
               ,
               they
               are
               in
               number
               three
               .
               The
               first
               is
               ,
               the
               vowe
               of
               continency
               ,
               whereby
               a
               man
               renounceth
               Mariage
               for
               euer
               ,
               and
               voweth
               vnto
               God
               perpetuall
               virginitie
               .
               The
               second
               ,
               of
               Voluntarie
               Povertie
               ,
               which
               is
               ,
               when
               a
               man
               giueth
               ouer
               all
               propertie
               of
               his
               goods
               ,
               and
               bindes
               himselfe
               to
               liue
               by
               begging
               .
               The
               third
               is
               ,
               of
               Regular
               obedience
               ,
               when
               a
               man
               resignes
               himselfe
               in
               conscience
               ,
               to
               be
               ruled
               by
               another
               ,
               and
               to
               keepe
               some
               deuised
               order
               ,
               in
               all
               actions
               and
               duties
               pertaining
               to
               religion
               .
            
             
               Now
               the
               Question
               beeing
               ,
               whether
               these
               vowes
               binde
               or
               no
               ?
               I
               answer
               in
               a
               word
               ,
               they
               doe
               not
               ,
               and
               that
               for
               these
               reasons
               .
            
             
               I.
               First
               ,
               they
               are
               flat
               against
               the
               law
               of
               God
               ,
               which
               I
               make
               manifest
               in
               the
               particulars
               .
               
               The
               vowe
               of
               perpetuall
               chastitie
               ,
               is
               expressely
               against
               Gods
               commandement
               .
               1.
               
               Cor.
               7.
               9.
               
               
                 If
                 they
                 cannot
                 abstaine
                 ,
                 let
                 them
                 marry
                 :
                 for
                 it
                 is
                 better
                 to
                 marrie
                 then
                 to
                 burne
                 .
              
               To
               this
               text
               the
               Papists
               answer
               ,
               three
               waies
               .
            
             
               First
               they
               say
               ,
               that
               this
               place
               of
               scripture
               ,
               is
               onely
               a
               diuine
               permission
               ,
               and
               not
               a
               commandement
               :
               we
               reply
               againe
               directly
               ,
               that
               it
               is
               a
               plaine
               commandement
               :
               For
               the
               intent
               of
               the
               Holy
               Ghost
               in
               that
               text
               ,
               and
               in
               the
               whole
               Chapter
               is
               ,
               to
               ordaine
               a
               necessarie
               remedie
               for
               incontinencie
               ,
               which
               Paul
               calls
               burning
               ,
               and
               for
               the
               auoiding
               of
               fornication
               ,
               which
               brings
               destructiō
               to
               the
               soule
               .
               And
               for
               that
               purpose
               ,
               he
               speaks
               not
               in
               permitting
               māner
               ,
               but
               in
               imperatiue
               tearmes
               ,
               
                 Let
                 thē
                 marry
              
               .
            
             
               Secondly
               ,
               they
               answer
               ,
               that
               the
               words
               concerne
               onely
               incontinent
               persons
               ,
               that
               commit
               fornication
               .
               We
               on
               the
               other
               side
               affirme
               ,
               that
               they
               are
               not
               only
               giuen
               to
               them
               that
               liue
               incontinently
               ,
               but
               to
               all
               persons
               ,
               which
               are
               subiect
               to
               burning
               ,
               which
               burning
               may
               be
               without
               incontinencie
               .
            
             
               For
               the
               better
               vnderstanding
               whereof
               ,
               let
               it
               be
               considered
               ,
               that
               there
               be
               three
               distinct
               degrees
               of
               lust
               in
               man.
               The
               first
               is
               ,
               when
               the
               temptatiō
               is
               first
               receiued
               into
               the
               mind
               .
               The
               secōd
               ,
               when
               the
               same
               temptation
               preuaileth
               ,
               though
               with
               some
               resistāce
               &
               trouble
               of
               the
               minde
               &
               conscience
               ,
               which
               also
               (
               though
               no
               outward
               offence
               as
               yet
               follow
               )
               is
               a
               degree
               of
               burning
               .
               The
               third
               is
               ,
               whē
               the
               temptation
               so
               
               far
               preuaileth
               ,
               that
               the
               heart
               &
               will
               are
               overcome
               ,
               and
               the
               duties
               of
               religion
               for
               the
               time
               vtterly
               hindred
               :
               This
               is
               the
               highest
               and
               worst
               kind
               of
               burning
               .
               And
               if
               we
               consider
               these
               degrees
               well
               ,
               it
               will
               easily
               appeare
               ,
               that
               there
               may
               be
               burning
               without
               incontinent
               liuing
               .
            
             
               Thirdly
               ,
               they
               answere
               ;
               that
               this
               text
               speaketh
               not
               of
               persons
               that
               are
               free
               ,
               but
               of
               those
               alone
               ,
               who
               are
               bound
               from
               Mariage
               by
               solemne
               vow
               :
               we
               contrariwise
               affirme
               and
               hold
               ,
               that
               the
               words
               are
               generall
               ,
               and
               plainly
               directed
               to
               all
               persons
               ,
               bound
               by
               vowe
               or
               otherwise
               ;
               and
               that
               appeares
               by
               vers
               .
               ●…5
               .
               where
               he
               saies
               ,
               
                 I
                 speake
                 not
                 this
                 to
                 tangle
                 you
                 in
                 a
                 snare
                 .
              
               These
               words
               doe
               shewe
               ,
               that
               Pauls
               mind
               was
               ,
               touching
               the
               vow
               of
               perpetuall
               virginitie
               .
               For
               he
               leaues
               euery
               man
               according
               to
               Gods
               ordinance
               ,
               to
               his
               owne
               libertie
               ,
               willing
               none
               by
               vowe
               to
               binde
               himselfe
               from
               the
               vse
               thereof
               .
            
             
               Now
               for
               the
               vow
               of
               Regular
               Obedience
               ,
               that
               also
               is
               against
               the
               word
               of
               God.
               1.
               
               Cor.
               7.
               27.
               
               
                 Ye
                 are
                 bought
                 with
                 a
                 price
                 ,
                 be
                 not
                 the
                 seruants
                 of
                 men
                 .
              
               Where
               the
               Apostle
               forbiddes
               vs
               ,
               to
               subiect
               our
               hearts
               and
               consciences
               ,
               to
               the
               lawes
               and
               ordinances
               of
               men
               ,
               in
               matters
               of
               Religion
               ;
               and
               consequently
               ouerthroweth
               the
               vowe
               of
               Regular
               obedience
               .
               For
               in
               that
               a
               man
               bindes
               himselfe
               to
               be
               ruled
               (
               in
               all
               things
               belonging
               to
               Gods
               worship
               )
               according
               to
               the
               will
               and
               pleasure
               of
               his
               Superior
               ,
               yea
               to
               eate
               ,
               drinke
               ,
               sleepe
               ;
               to
               be
               cloathed
               .
               
               &c.
               according
               to
               a
               certaine
               rule
               giuen
               and
               prescribed
               by
               him
               ;
               whereas
               in
               regard
               of
               conscience
               we
               are
               bound
               onely
               vnto
               God.
               
            
             
               Lastly
               ,
               the
               vowe
               of
               voluntarie
               Pouertie
               ,
               is
               also
               a
               plaine
               abuse
               of
               Gods
               owne
               ordinance
               and
               appointment
               ,
               Deut.
               15.
               4.
               
                 that
                 there
                 should
                 be
                 no
                 begger
                 in
                 Israel
                 .
              
            
             
               But
               it
               may
               seeme
               ,
               that
               this
               law
               is
               not
               perpetuall
               .
               For
               in
               the
               New
               Testament
               we
               read
               ,
               that
               there
               were
               beggers
               ,
               as
               namely
               one
               ,
               that
               was
               laide
               at
               the
               gate
               of
               the
               Temple
               ,
               daily
               to
               aske
               almes
               ,
               Act.
               3.
               
               Ans.
               This
               Law
               neither
               was
               then
               ,
               nor
               is
               now
               abrogated
               by
               God
               ,
               but
               the
               obseruation
               of
               it
               (
               at
               that
               time
               ,
               and
               since
               )
               was
               much
               neglected
               .
               And
               the
               neglect
               of
               prouision
               for
               the
               poore
               ,
               is
               the
               cause
               of
               begging
               ;
               and
               the
               vowe
               of
               perpetuall
               pouertie
               ,
               still
               remaines
               as
               a
               manifest
               breach
               of
               Gods
               holy
               ordinance
               ,
               notwithstanding
               any
               thing
               that
               may
               be
               pretended
               to
               the
               contrarie
               .
            
             
               II.
               The
               second
               reason
               followes
               .
               Monkish
               vowes
               ,
               as
               they
               are
               against
               Gods
               commandement
               ,
               so
               are
               they
               also
               against
               the
               Libertie
               of
               Conscience
               ,
               which
               we
               haue
               by
               Christ
               touching
               the
               vse
               of
               the
               creatures
               ,
               and
               ordinances
               of
               God
               :
               as
               riches
               ,
               mariages
               ,
               meates
               ,
               drinkes
               ,
               and
               apparell
               .
               
                 Stand
                 fast
              
               ,
               saith
               the
               Apostle
               ,
               
                 in
                 the
                 libertie
                 wherewith
                 Christ
                 hath
                 made
                 you
                 free
                 ,
              
               Gal.
               5.
               1.
               
               Againe
               ,
               
                 Let
                 no
                 man
                 iudge
                 you
                 in
                 meat
                 ,
                 or
                 in
                 drinke
                 ,
                 or
                 inrespect
                 of
                 an
                 holy
                 day
                 ,
              
               Coloss.
               2.
               16.
               
               In
               these
               places
               ,
               there
               is
               granted
               vnto
               man
               ,
               a
               free
               vse
               of
               all
               things
               indifferent
               ,
               so
               it
               
               be
               not
               in
               case
               of
               offence
               .
            
             
               Now
               in
               Monkish
               vowes
               ,
               those
               things
               which
               God
               hath
               made
               indifferent
               ,
               and
               put
               in
               our
               libertie
               ,
               are
               made
               necessarie
               :
               whereas
               no
               ordinance
               of
               man
               ,
               can
               make
               things
               simply
               necessarie
               ,
               and
               parts
               of
               Gods
               worship
               ,
               which
               he
               himselfe
               hath
               made
               indifferent
               ,
               and
               left
               free
               to
               the
               will
               of
               man.
               And
               hence
               it
               was
               that
               the
               forbidding
               of
               meates
               and
               mariage
               ,
               were
               tearmed
               by
               the
               Apostle
               ,
               
                 The
                 doctrine
                 of
                 Deuills
              
               ,
               1.
               
               Tim.
               4.
               1.
               
            
             
               But
               (
               will
               some
               say
               )
               doth
               not
               the
               ciuill
               Magistrate
               in
               our
               Common-wealth
               ,
               forbid
               the
               vse
               of
               some
               meates
               ?
               Ans.
               He
               doth
               .
               But
               by
               his
               commandement
               he
               takes
               not
               away
               the
               libertie
               that
               we
               haue
               in
               the
               vse
               of
               things
               indifferent
               ,
               but
               doth
               onely
               moderate
               it
               ,
               for
               the
               common
               good
               ,
               which
               he
               may
               doe
               lawfully
               .
            
             
               III.
               The
               third
               reason
               .
               Some
               of
               them
               are
               out
               of
               the
               power
               and
               abilitie
               of
               him
               that
               voweth
               ;
               as
               the
               vowe
               of
               perpetuall
               chastitie
               in
               single
               life
               .
               For
               our
               Sauiour
               saith
               ,
               
                 All
                 men
                 cannot
                 receiue
                 this
                 word
                 ,
                 but
                 they
                 to
                 whome
                 it
                 is
                 giuen
                 ,
              
               Matth.
               19.
               11.
               that
               is
               ,
               Continencie
               is
               a
               gift
               of
               God
               ,
               whereof
               all
               men
               are
               not
               capable
               ,
               but
               those
               onely
               to
               whome
               he
               giueth
               it
               ,
               when
               ,
               and
               as
               long
               as
               it
               pleaseth
               him
               ;
               neither
               is
               it
               denied
               vnto
               some
               ,
               because
               they
               wil
               not
               ,
               but
               because
               they
               are
               not
               able
               .
            
             
               Against
               this
               ,
               the
               Papist
               obiecteth
               ,
               that
               we
               may
               receiue
               any
               good
               gift
               of
               God
               ,
               if
               we
               
               pray
               for
               it
               :
               for
               Christ
               hath
               saide
               ,
               
                 Aske
                 ,
                 and
                 ye
                 shall
                 receiue
                 ,
              
               Matth.
               7.
               7.
               
               Ans.
               It
               is
               false
               .
               Gods
               gifts
               are
               of
               two
               sorts
               .
               Some
               are
               common
               to
               all
               that
               beleeue
               ,
               and
               necessarie
               to
               saluation
               ;
               as
               Faith
               ,
               Repentance
               ,
               Obedience
               ,
               the
               Feare
               of
               God.
               Some
               againe
               are
               speciall
               gifts
               ,
               not
               giuen
               to
               all
               ,
               
                 nor
                 needs
                 full
              
               to
               saluation
               ,
               but
               peculiar
               onely
               to
               some
               ;
               as
               health
               ,
               wealth
               ,
               continencie
               ,
               single
               life
               ,
               &c.
               
               Now
               the
               promise
               of
               our
               Sauiour
               ,
               
                 Aske
                 ,
                 and
                 ye
                 shall
                 receiue
                 ,
              
               is
               meant
               of
               things
               necessarie
               to
               saluation
               ,
               and
               not
               of
               particular
               and
               speciall
               gifts
               .
               For
               some
               may
               pray
               for
               them
               ,
               and
               yet
               neuer
               receiue
               them
               .
               Thus
               Paul
               praied
               thrise
               ,
               that
               the
               pricke
               in
               his
               flesh
               ,
               the
               messenger
               of
               Satan
               ,
               might
               be
               remooued
               from
               him
               ,
               yet
               he
               was
               not
               heard
               ,
               nor
               his
               petition
               graunted
               .
               And
               why
               ?
               Because
               that
               which
               he
               prayed
               for
               ,
               was
               not
               
                 a
                 common
                 gift
                 necessarie
              
               to
               saluation
               ,
               but
               
                 a
                 speciall
                 grace
              
               ,
               for
               the
               time
               of
               the
               temptation
               ,
               wherewith
               he
               was
               presently
               assaulted
               ;
               whereupon
               Answer
               was
               giuen
               ,
               
                 My
                 grace
                 is
                 sufficient
                 for
                 thee
                 .
              
            
             
               And
               hence
               we
               learne
               ,
               in
               what
               manner
               ,
               to
               aske
               things
               at
               the
               hands
               of
               God
               ,
               when
               wee
               pray
               .
               Such
               as
               are
               necessarie
               to
               saluation
               ,
               we
               may
               aske
               absolutely
               and
               simply
               ;
               but
               things
               that
               are
               lesse
               necessarie
               ,
               with
               this
               condition
               ;
               If
               it
               may
               stand
               with
               the
               good
               will
               and
               pleasure
               of
               God.
               
            
             
               Againe
               ,
               the
               Papist
               alleadgeth
               an
               example
               of
               two
               married
               persons
               ;
               the
               one
               whereof
               beeing
               smitten
               by
               the
               hand
               of
               God
               with
               the
               
               dead
               palsie
               ,
               the
               other
               must
               needes
               pray
               for
               the
               gift
               of
               continencie
               .
               Ans.
               In
               this
               case
               a
               married
               partie
               may
               aske
               it
               ,
               and
               by
               Gods
               mercy
               obtaine
               it
               ,
               because
               now
               there
               remains
               vnto
               him
               or
               her
               no
               other
               remedie
               .
               But
               it
               is
               not
               so
               with
               single
               persons
               ,
               considering
               that
               they
               haue
               an
               other
               remedie
               ,
               which
               is
               Mariage
               :
               and
               therefore
               they
               may
               not
               looke
               ,
               or
               hope
               to
               obtaine
               such
               a
               gift
               .
            
             
               Thirdly
               ,
               they
               say
               ,
               God
               hath
               giuen
               to
               all
               men
               sufficient
               aide
               and
               strength
               ,
               that
               if
               they
               will
               vse
               the
               meanes
               ,
               they
               may
               haue
               the
               gift
               of
               chastitie
               .
               For
               sufficient
               grace
               is
               giuen
               to
               all
               ,
               though
               not
               effectuall
               .
               Ans.
               It
               is
               false
               :
               there
               is
               neither
               sufficient
               ,
               nor
               effectuall
               grace
               giuen
               to
               all
               ,
               to
               liue
               a
               single
               life
               ;
               but
               it
               is
               a
               rare
               and
               speciall
               gift
               giuen
               onely
               to
               some
               .
               Paul
               to
               Timothie
               ,
               willeth
               
                 younger
                 women
              
               ,
               not
               to
               indeauour
               to
               forbeare
               ,
               when
               they
               haue
               not
               the
               gift
               ,
               but
               in
               want
               thereof
               
                 to
                 marrie
              
               ,
               1.
               
               Tim.
               5.
               14.
               
               Where
               he
               takes
               it
               for
               graunted
               ,
               that
               they
               had
               no
               such
               power
               giuen
               them
               of
               God
               ,
               to
               liue
               in
               perpetuall
               chastitie
               ,
               though
               they
               would
               .
            
             
               IV.
               The
               fourth
               Reason
               .
               Popish
               vowes
               doe
               abolish
               that
               order
               ,
               which
               God
               hath
               set
               in
               the
               Societie
               of
               mankinde
               ,
               to
               wit
               ,
               that
               men
               should
               not
               onely
               serue
               him
               in
               the
               duties
               of
               the
               first
               Table
               ,
               out
               in
               the
               duties
               of
               the
               second
               ,
               by
               seruing
               of
               men
               ,
               Gal.
               5.
               13.
               
               
                 By
                 loue
                 serue
                 one
                 another
              
               .
               Againe
               ,
               Rom.
               13.
               10.
               
               Loue
               is
               called
               
                 the
                 fulfilling
                 of
                 the
                 Law
              
               ;
               because
               the
               
               law
               of
               God
               is
               practised
               ,
               not
               apart
               by
               it selfe
               ,
               but
               in
               and
               with
               the
               loue
               of
               our
               neighbour
               .
               From
               this
               order
               it
               followeth
               ,
               that
               euery
               man
               ,
               beside
               the
               Generall
               calling
               of
               a
               Christian
               ,
               must
               haue
               some
               particular
               kinde
               of
               life
               ,
               in
               the
               which
               he
               must
               walke
               ,
               and
               therein
               doe
               seruice
               to
               men
               :
               Which
               if
               he
               refuse
               to
               doe
               ,
               
                 he
                 must
                 not
                 eate
              
               ,
               according
               to
               the
               Apostles
               rule
               ,
               2.
               
               Thess.
               3.
               10.
               
            
             
               Now
               these
               vowes
               make
               a
               separation
               betweene
               these
               two
               :
               for
               they
               bring
               men
               into
               a
               generall
               calling
               ,
               but
               they
               vtterly
               frustrate
               and
               make
               void
               the
               particular
               ,
               and
               the
               duties
               of
               it
               ;
               so
               as
               a
               man
               keeping
               them
               ,
               cannot
               be
               seruiceable
               to
               man
               ,
               either
               in
               Church
               or
               Commonwealth
               .
               Besides
               ,
               by
               the
               vow
               of
               pouertie
               ,
               the
               Apostles
               rule
               is
               disanulled
               ,
               1.
               
               Tim.
               5.
               16.
               which
               is
               ,
               that
               if
               a
               man
               be
               able
               to
               maintaine
               himselfe
               ,
               or
               haue
               any
               kinred
               able
               to
               doe
               it
               ,
               he
               should
               not
               be
               chargeable
               to
               the
               Church
               ;
               and
               so
               there
               might
               be
               sufficient
               almes
               to
               them
               that
               are
               truly
               poore
               .
            
             
               V.
               The
               fift
               Reason
               .
               They
               bring
               in
               againe
               Iudaisme
               :
               for
               Iewish
               religion
               by
               Gods
               appointment
               ,
               stood
               in
               bodily
               rites
               ,
               and
               outward
               ceremonies
               ,
               actions
               ,
               and
               gestures
               ,
               yea
               in
               outward
               things
               ,
               as
               garments
               ,
               meats
               ,
               drinks
               .
               And
               their
               rule
               was
               ,
               
                 Touch
                 not
                 ,
                 tast
                 not
              
               :
               from
               all
               which
               we
               are
               wholly
               freed
               by
               Christ.
               
            
             
               VI.
               Sixtly
               ,
               these
               vowes
               are
               Idolatrous
               and
               superstitious
               :
               for
               they
               are
               made
               and
               obserued
               with
               an
               opinion
               of
               Gods
               worship
               ,
               of
               
               merit
               ,
               and
               of
               the
               state
               of
               perfection
               :
               whereas
               nothing
               can
               be
               made
               Gods
               worship
               ,
               but
               that
               which
               himselfe
               commandeth
               .
               And
               bodily
               exercises
               are
               vnprofitable
               ,
               as
               Paul
               saith
               ,
               and
               therefore
               they
               can
               not
               be
               meritorious
               .
               And
               further
               ,
               to
               dreame
               of
               a
               state
               of
               perfection
               beyond
               the
               Law
               of
               God
               ,
               is
               to
               make
               the
               Law
               it selfe
               imperfect
               :
               whereas
               contrariwise
               ,
               the
               Law
               of
               the
               Lord
               is
               perfect
               ,
               righteous
               ,
               and
               pure
               ,
               Psal.
               19.
               7
               ,
               8.
               
            
             
               VII
               .
               Lastly
               ,
               these
               vowes
               are
               against
               the
               preseruation
               of
               Nature
               :
               for
               by
               them
               ,
               specially
               that
               of
               perpetuall
               chastitie
               ,
               men
               are
               brought
               to
               destroy
               euen
               their
               owne
               bodies
               and
               liues
               ,
               which
               they
               are
               bound
               to
               preserue
               and
               maintaine
               .
               Ephes.
               5.
               29.
               
               
                 No
                 man
                 euer
                 yet
                 hated
                 his
                 owne
                 flesh
                 ,
                 but
                 nourisheth
                 and
                 cherisheth
                 it
                 .
              
               The
               Apostle
               ,
               euen
               in
               his
               daies
               ,
               noted
               it
               as
               a
               fault
               ,
               in
               the
               voluntarie
               religion
               ,
               that
               was
               then
               taken
               vp
               by
               some
               ;
               that
               for
               the
               maintenance
               thereof
               ,
               they
               spared
               not
               their
               owne
               bodies
               ,
               Coloss.
               2.
               23.
               
               And
               like
               vnto
               that
               ,
               is
               the
               practise
               of
               Popish
               Votaries
               ,
               which
               tendeth
               to
               the
               ruine
               and
               ouerthrow
               of
               nature
               ,
               and
               life
               it selfe
               .
            
             
               These
               be
               the
               Reasons
               .
               In
               the
               next
               place
               ,
               we
               are
               to
               consider
               the
               Allegations
               that
               are
               commonly
               made
               ,
               in
               the
               fauour
               and
               defence
               of
               Popish
               vowes
               .
            
             
               And
               first
               it
               is
               obiected
               :
               In
               the
               Old
               Testament
               ,
               Vowes
               were
               a
               part
               of
               Gods
               worship
               :
               therfore
               they
               are
               so
               to
               be
               holdē
               in
               the
               New.
               
               Ans.
               There
               is
               great
               difference
               betweene
               them
               .
               For
               first
               ,
               they
               had
               their
               warrant
               out
               of
               Gods
               word
               ;
               these
               haue
               not
               so
               :
               nay
               there
               be
               expresse
               testimonies
               of
               scripture
               against
               these
               Vowes
               .
            
             
               Secondly
               ,
               in
               their
               vowes
               ,
               there
               was
               alwaies
               right
               reserued
               to
               superiours
               ,
               to
               reuerse
               them
               ,
               if
               they
               liked
               them
               not
               .
               But
               in
               Monasticall
               vowes
               ,
               all
               right
               is
               taken
               from
               superiours
               .
               For
               children
               are
               permitted
               to
               vow
               ;
               and
               their
               promises
               must
               stand
               against
               parents
               consent
               .
               And
               wiues
               (
               according
               to
               Popish
               doctrine
               )
               may
               vow
               ,
               against
               the
               expresse
               consent
               of
               their
               husbands
               .
            
             
               Thirdly
               ,
               they
               were
               not
               perpetuall
               ,
               but
               ceased
               with
               the
               ceremoniall
               Law.
               But
               these
               are
               supposed
               to
               haue
               a
               perpetuall
               equitie
               ,
               that
               must
               continue
               till
               the
               ende
               of
               the
               world
               .
            
             
               Secondly
               ,
               they
               alleadge
               that
               which
               is
               written
               ,
               Matth.
               19.
               12.
               
               
                 Some
                 haue
                 made
                 themselues
                 chast
                 for
                 the
                 kingdome
                 of
                 heauen
                 .
                 Ans.
              
               The
               meaning
               of
               the
               text
               is
               not
               ,
               that
               some
               haue
               vowed
               single
               life
               ,
               but
               that
               there
               are
               some
               ,
               who
               beeing
               assured
               that
               they
               haue
               the
               gift
               of
               continencie
               ,
               vpon
               that
               gift
               ,
               doe
               endeauour
               to
               maintaine
               their
               present
               estate
               ,
               that
               so
               they
               may
               the
               better
               serue
               God
               ,
               and
               aduance
               his
               kingdome
               ,
               both
               in
               themselues
               and
               others
               .
            
             
               Thirdly
               ,
               they
               obiect
               ,
               1.
               
               Tim.
               5.
               12.
               where
               Paul
               speakes
               of
               certaine
               young
               women
               ,
               which
               
                 haue
                 damnation
                 ,
                 because
                 they
                 haue
                 broken
                 
                 their
                 first
                 faith
                 :
              
               that
               is
               ,
               (
               as
               they
               interpret
               it
               )
               their
               vow
               of
               single
               life
               .
               Ans.
               The
               words
               are
               not
               to
               be
               vnderstood
               ,
               of
               the
               faith
               of
               the
               vowe
               ;
               but
               either
               of
               that
               faith
               and
               promise
               ,
               which
               was
               made
               to
               God
               in
               their
               Baptisme
               ,
               or
               the
               faith
               and
               promise
               of
               seruice
               and
               releefe
               to
               be
               performed
               to
               the
               poore
               ;
               and
               for
               the
               breach
               of
               either
               of
               these
               ,
               they
               may
               be
               said
               to
               incurre
               damnation
               .
            
             
               Fourthly
               ,
               they
               say
               ,
               Christ
               himselfe
               was
               a
               begger
               ,
               and
               therefore
               why
               may
               not
               we
               also
               be
               beggers
               ?
               Ans.
               Though
               Christ
               was
               poore
               ,
               yet
               was
               he
               no
               begger
               .
               For
               he
               kept
               a
               familie
               ,
               and
               had
               a
               treasure
               .
               Iudas
               was
               the
               steward
               of
               his
               familie
               ,
               and
               bare
               the
               bagge
               ,
               Ioh.
               13.
               29.
               
               Againe
               ,
               there
               is
               mention
               made
               of
               200
               pence
               ,
               Ioh.
               6.
               7.
               which
               in
               likelihood
               was
               in
               the
               bagg
               that
               Iudas
               kept
               :
               yea
               ,
               of
               the
               money
               which
               he
               had
               ,
               the
               Disciples
               are
               saide
               to
               buie
               meate
               ,
               Ioh.
               4.
               8.
               
               And
               though
               it
               were
               graunted
               ,
               that
               Christ
               was
               a
               begger
               ,
               yet
               it
               followes
               not
               ,
               that
               we
               should
               be
               so
               .
               For
               his
               pouertie
               was
               expiatorie
               ,
               and
               part
               of
               his
               sufferings
               .
               So
               saith
               the
               Apostle
               ,
               
                 He
                 beeing
                 rich
                 ,
                 for
                 our
                 sakes
                 became
                 poore
                 ,
                 that
                 we
                 through
                 his
                 pouertie
                 might
                 be
                 made
                 rich
                 ,
              
               2.
               
               Cor.
               8.
               9.
               
            
             
               Fiftly
               ,
               they
               alledge
               ,
               that
               the
               Disciples
               
                 forsooke
                 all
              
               ,
               and
               liued
               in
               pouertie
               ;
               and
               their
               example
               is
               propounded
               for
               our
               imitation
               .
               Ans.
               They
               forsooke
               all
               indeede
               ,
               yet
               how
               ?
               not
               
                 for
                 euer
              
               ,
               but
               
                 for
                 a
                 time
              
               ;
               and
               that
               not
               
                 by
                 vowe
              
               ,
               but
               onely
               in
               
                 affection
                 and
                 disposition
              
               of
               their
               
               hearts
               .
               For
               after
               they
               had
               forsaken
               all
               ,
               we
               read
               ,
               that
               they
               came
               to
               their
               nets
               and
               boates
               againe
               ,
               Ioh.
               21.
               3.
               
               Againe
               ,
               the
               Apostle
               Paul
               speakes
               of
               himselfe
               and
               the
               rest
               ,
               when
               he
               saith
               ,
               
                 Haue
                 we
                 not
                 power
                 to
                 lead
                 about
                 a
                 wife
                 beeing
                 a
                 sister
                 ?
              
               1.
               
               Cor.
               9.
               5.
               
               By
               which
               it
               is
               plaine
               ,
               that
               they
               put
               not
               away
               their
               wiues
               .
            
             
               Sixtly
               ,
               Mat.
               19.
               21.
               
               
                 If
                 thou
                 wilt
                 be
                 perfite
              
               (
               saith
               Christ
               to
               the
               young
               man
               )
               
                 goe
                 ,
                 sell
                 all
                 that
                 thou
                 hast
                 ,
                 and
                 giue
                 to
                 the
                 poore
                 ,
                 and
                 thou
                 shalt
                 haue
                 treasure
                 in
                 heauen
                 ,
                 and
                 come
                 and
                 followe
                 me
                 .
              
               Here
               (
               saith
               the
               Papist
               )
               our
               Sauiour
               prescribes
               perpetuall
               pouertie
               ,
               by
               expresse
               counsell
               .
               Ans.
               The
               words
               are
               
                 no
                 counsell
              
               ,
               but
               a
               speciall
               
                 Commandement
                 of
                 triall
              
               ,
               directed
               to
               this
               yoūg
               man.
               And
               the
               ende
               of
               it
               was
               ,
               to
               discouer
               vnto
               him
               ,
               his
               secret
               pride
               ,
               and
               hypocrisie
               ,
               in
               that
               he
               boasted
               ,
               that
               he
               had
               kept
               all
               the
               commandements
               ,
               when
               as
               indeed
               he
               knew
               not
               what
               they
               meant
               .
            
             
               Lastly
               ,
               they
               obiect
               the
               example
               of
               the
               Recabites
               ,
               who
               according
               to
               the
               commandement
               of
               their
               father
               Ion
               adab
               ,
               would
               drinke
               no
               wine
               ,
               nor
               dwell
               in
               houses
               ,
               nor
               build
               ,
               nor
               plant
               ,
               nor
               sowe
               ,
               Ierem.
               35.
               and
               the
               Lord
               approoueth
               their
               practise
               .
               Ans.
               They
               did
               obey
               their
               fathers
               command
               in
               these
               things
               ,
               as
               beeing
               
                 things
                 indifferent
              
               ,
               but
               not
               as
               
                 parts
                 of
                 Gods
                 worshippe
              
               in
               the
               doing
               where
               of
               they
               placed
               Religion
               .
               And
               they
               obeyed
               it
               carefully
               ,
               for
               this
               ende
               ,
               that
               they
               might
               inure
               themselues
               vnto
               hardshippe
               .
               Secondly
               ,
               this
               their
               
               obedience
               ,
               touching
               these
               things
               ,
               stood
               not
               by
               any
               vowe
               ,
               much
               lesse
               was
               it
               perpetuall
               .
               For
               then
               they
               should
               haue
               obserued
               all
               the
               things
               which
               they
               vowed
               ,
               equally
               ,
               which
               they
               did
               not
               ;
               for
               they
               dispensed
               with
               their
               fathers
               voluntarie
               iniunction
               for
               dwelling
               in
               Tents
               ;
               and
               as
               we
               read
               vers
               .
               11.
               
               
                 They
                 came
                 vp
                 ,
                 for
                 feare
                 of
                 the
                 Chaldeans
                 ,
                 that
                 were
                 in
                 the
                 land
                 ,
                 and
                 dwelt
                 at
                 Ierusalem
                 .
              
            
             
               And
               so
               much
               touching
               Popish
               Vowes
               ,
               whereof
               to
               conclude
               ,
               this
               may
               be
               said
               ;
               That
               they
               are
               all
               ,
               but
               a
               meere
               will-worship
               ,
               standing
               vpon
               no
               ground
               or
               warrant
               of
               Gods
               word
               ,
               and
               therefore
               of
               no
               force
               ,
               to
               bind
               the
               consciences
               of
               men
               ,
               but
               are
               to
               be
               holden
               ,
               as
               they
               are
               in
               truth
               ,
               wicked
               and
               abhominable
               .
            
          
        
         
           
           
             CHAP.
             XV.
             
          
           
             
               Of
               Fasting
               .
            
          
           
             THe
             eight
             Head
             of
             the
             outward
             worship
             of
             God
             ,
             is
             Fasting
             .
          
           
             By
             Fasting
             I
             vnderstand
             ,
             the
             Religious
             Fast
             ,
             which
             is
             ioyned
             with
             the
             duties
             of
             Religion
             ;
             and
             namely
             ,
             the
             exercises
             of
             Praier
             and
             Humiliation
             .
             Touching
             it
             ,
             there
             are
             three
             principall
             Questions
             to
             be
             handled
             in
             their
             order
             .
          
           
             
               
                 I.
                 Question
              
               .
               What
               is
               a
               Religious
               Fast
               ?
            
             
               Ans.
               It
               is
               a
               voluntary
               and
               extraordinary
               abstinence
               ,
               taken
               vp
               for
               a
               religious
               end
               ;
               what
               this
               end
               is
               ,
               we
               shall
               see
               afterward
               .
            
             
               First
               ,
               I
               call
               it
               voluntarie
               ,
               because
               the
               time
               ,
               and
               particular
               manner
               of
               Fasting
               ,
               is
               not
               imposed
               ,
               or
               determined
               ,
               but
               left
               free
               to
               our
               owne
               liberty
               .
               Againe
               ,
               I
               tearme
               it
               extraordinary
               ,
               to
               distinguish
               it
               from
               ordinary
               fasting
               ;
               which
               stands
               in
               the
               practise
               of
               temperance
               and
               sobrietie
               ;
               whereby
               the
               appetite
               is
               restrained
               ,
               in
               the
               vse
               of
               meates
               and
               drinkes
               ,
               that
               it
               doe
               not
               exceede
               moderation
               .
               Now
               this
               kinde
               of
               fast
               is
               to
               be
               vsed
               of
               all
               Christians
               ,
               at
               all
               times
               ;
               whereas
               the
               extraordinarie
               
               is
               not
               dayly
               and
               ordinarily
               to
               be
               practised
               ,
               but
               vpon
               speciall
               occasions
               ,
               and
               at
               speciall
               times
               ,
               in
               as
               much
               ,
               as
               it
               is
               a
               more
               strait
               and
               severe
               abstinence
               then
               the
               other
               .
            
          
           
             
               
                 II.
                 Question
              
               .
               How
               a
               Religious
               Fast
               is
               to
               be
               obserued
               ?
            
             
               Ans.
               For
               the
               obseruation
               of
               it
               ,
               three
               things
               are
               required
               .
            
             
               
                 I.
                 A
                 iust
                 and
                 weightie
                 cause
                 .
              
               
                 II.
                 A
                 right
                 manner
                 .
              
               
                 III.
                 Right
                 ends
                 .
              
            
             
               
                 Sect.
                 1.
                 
              
               
                 Fasting
                 is
                 then
                 to
                 be
                 vsed
                 ,
                 when
                 a
                 iust
                 and
                 
                 weightie
                 cause
                 or
                 occasion
                 therof
                 is
                 offered
                 .
                 There
                 be
                 two
                 iust
                 causes
                 of
                 a
                 fast
                 .
              
               
                 The
                 First
                 is
                 ,
                 when
                 some
                 iudgement
                 of
                 God
                 hangs
                 over
                 our
                 heads
                 ,
                 whether
                 it
                 be
                 publicke
                 ,
                 as
                 Famine
                 ,
                 Pestilence
                 ,
                 the
                 Sword
                 ,
                 destruction
                 ,
                 &c.
                 or
                 priuate
                 .
                 The
                 Prophet
                 Ioel
                 in
                 the
                 name
                 of
                 the
                 Lord
                 ,
                 calls
                 the
                 Iewes
                 to
                 a
                 strait
                 and
                 solemne
                 fast
                 ;
                 and
                 that
                 vpon
                 this
                 iust
                 occasion
                 ,
                 because
                 the
                 Lord
                 had
                 sent
                 a
                 great
                 dearth
                 vpon
                 the
                 land
                 ,
                 Ioel
                 2.
                 14
                 ,
                 15
                 ,
                 &c.
                 
                 Hester
                 and
                 her
                 companie
                 fasted
                 ,
                 when
                 shee
                 had
                 heard
                 newes
                 of
                 the
                 intended
                 destruction
                 of
                 the
                 Iewes
                 ,
                 Ester
                 .
                 4.
                 16.
                 
                 The
                 people
                 of
                 Nineueh
                 ,
                 which
                 were
                 not
                 Iewes
                 ,
                 but
                 forreiners
                 in
                 regard
                 of
                 the
                 Couenant
                 ,
                 when
                 the
                 
                 Prophet
                 came
                 ,
                 and
                 denounced
                 destruction
                 vnto
                 them
                 for
                 their
                 sinnes
                 ,
                 they
                 gaue
                 themselues
                 generally
                 to
                 fasting
                 and
                 praier
                 .
                 Ion.
                 3.
                 5.
                 8.
                 
              
               
                 The
                 second
                 cause
                 of
                 fasting
                 is
                 ,
                 when
                 we
                 are
                 to
                 sue
                 ,
                 &
                 seeke
                 by
                 prayer
                 to
                 God
                 ,
                 for
                 some
                 speciall
                 blessing
                 ,
                 or
                 for
                 the
                 supply
                 of
                 some
                 great
                 want
                 .
                 Thus
                 ,
                 when
                 Daniel
                 desired
                 to
                 obtaine
                 the
                 deliuerance
                 of
                 the
                 children
                 of
                 Israel
                 ,
                 out
                 of
                 captiuitie
                 in
                 Babylon
                 ,
                 he
                 gaue
                 himselfe
                 to
                 fasting
                 ,
                 Dan.
                 10.
                 3.
                 
                 Thus
                 ,
                 Christ
                 fasted
                 ,
                 and
                 spent
                 the
                 whole
                 night
                 in
                 prayer
                 vnto
                 God
                 ,
                 before
                 he
                 chose
                 his
                 twelue
                 Apostles
                 ,
                 Luk.
                 6.
                 12.
                 
                 And
                 in
                 like
                 manner
                 ,
                 Paul
                 and
                 Silas
                 when
                 they
                 were
                 to
                 found
                 and
                 plant
                 Churches
                 ,
                 vsed
                 praier
                 and
                 fasting
                 ,
                 Act.
                 14.
                 23.
                 because
                 in
                 these
                 matters
                 of
                 so
                 great
                 importance
                 ,
                 they
                 looked
                 for
                 special
                 direction
                 from
                 God
                 himselfe
                 .
                 Lastly
                 ,
                 Anna
                 ,
                 that
                 shee
                 might
                 be
                 more
                 feruent
                 in
                 praier
                 ,
                 fasted
                 night
                 and
                 day
                 in
                 the
                 Temple
                 ,
                 Luc.
                 2.
                 37.
                 
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 point
                 ,
                 is
                 the
                 Right
                 manner
                 of
                 fasting
                 ,
                 which
                 stands
                 in
                 three
                 things
                 .
                 
              
               
                 The
                 Frist
                 is
                 ,
                 Abstinence
                 from
                 meate
                 and
                 drinke
                 :
                 for
                 therein
                 consisteth
                 the
                 very
                 nature
                 of
                 a
                 fast
                 ;
                 and
                 if
                 that
                 be
                 wanting
                 ,
                 it
                 is
                 no
                 fast
                 at
                 all
                 .
                 Thus
                 Ester
                 commanding
                 the
                 Iewes
                 to
                 fast
                 for
                 her
                 ,
                 biddes
                 them
                 neither
                 eate
                 nor
                 drinke
                 for
                 three
                 daies
                 ,
                 Ester
                 .
                 4.
                 16.
                 
              
               
                 The
                 Second
                 is
                 ,
                 an
                 abstinence
                 from
                 all
                 delights
                 ,
                 
                 which
                 may
                 any
                 way
                 cheare
                 and
                 refresh
                 nature
                 .
                 In
                 this
                 sort
                 Daniel
                 fasted
                 three
                 whole
                 weekes
                 of
                 daies
                 ,
                 abstaining
                 from
                 all
                 pleasant
                 bread
                 ,
                 flesh
                 ,
                 wine
                 ,
                 and
                 ointments
                 ,
                 Dan.
                 10.
                 3.
                 
                 So
                 when
                 Dauid
                 fasted
                 ,
                 it
                 is
                 saide
                 that
                 he
                 lay
                 all
                 the
                 night
                 vpon
                 the
                 earth
                 ,
                 that
                 he
                 neither
                 washed
                 ,
                 nor
                 annointed
                 himselfe
                 ,
                 nor
                 changed
                 his
                 apparell
                 ,
                 2.
                 
                 Sam.
                 12.
                 16
                 ,
                 20.
                 
                 In
                 the
                 solemne
                 fast
                 of
                 the
                 Iewes
                 ,
                 the
                 bridegrome
                 and
                 bride
                 
                   must
                   come
                   out
                   of
                   their
                   chambers
                   ,
                
                 Ioe
                 .
                 2.
                 15
                 ,
                 16.
                 
                 By
                 these
                 places
                 it
                 is
                 manifest
                 ,
                 that
                 in
                 a
                 true
                 fast
                 ,
                 there
                 is
                 required
                 ,
                 not
                 onely
                 abstinence
                 from
                 meate
                 and
                 drinke
                 ,
                 but
                 from
                 all
                 delights
                 ,
                 recreations
                 ,
                 &
                 other
                 things
                 that
                 might
                 refresh
                 the
                 nature
                 of
                 man.
                 By
                 this
                 the
                 Popish
                 Fasting
                 is
                 iustly
                 reprooued
                 ;
                 wherein
                 ,
                 though
                 men
                 are
                 inioyned
                 to
                 abstaine
                 from
                 flesh
                 ,
                 yet
                 there
                 is
                 giuen
                 libertie
                 to
                 vse
                 other
                 delicates
                 .
              
               
                 The
                 Third
                 thing
                 in
                 the
                 manner
                 of
                 a
                 Fast
                 ,
                 is
                 ,
                 so
                 farre
                 forth
                 to
                 abstaine
                 from
                 meate
                 ,
                 and
                 other
                 delights
                 ,
                 as
                 the
                 bodie
                 may
                 be
                 thereby
                 afflicted
                 .
                 Ezra
                 proclaimes
                 a
                 fast
                 ,
                 and
                 he
                 giues
                 a
                 reason
                 thereof
                 ,
                 that
                 himselfe
                 and
                 the
                 people
                 
                   might
                   afflict
                   themselues
                
                 ,
                 Ezra
                 8.
                 2.
                 
                 This
                 Afflicting
                 of
                 a
                 mans
                 selfe
                 ;
                 is
                 expoūded
                 by
                 Paul
                 ,
                 1.
                 
                 Cor.
                 9.
                 27.
                 where
                 he
                 saith
                 ,
                 
                   I
                   beate
                   downe
                   my
                   bodie
                   ,
                   and
                   bring
                   it
                   in
                   subiection
                   .
                
                 Now
                 ,
                 though
                 we
                 must
                 humble
                 and
                 afflict
                 our
                 bodies
                 by
                 fasting
                 ,
                 yet
                 we
                 ought
                 not
                 to
                 weaken
                 ,
                 abolish
                 ,
                 or
                 destroy
                 nature
                 ;
                 or
                 doe
                 that
                 whereby
                 the
                 strength
                 of
                 nature
                 may
                 be
                 taken
                 away
                 .
                 
                 For
                 such
                 afflicting
                 is
                 forbidden
                 ,
                 Coloss.
                 2.
                 23.
                 
                 And
                 contrariwise
                 ,
                 we
                 are
                 commanded
                 by
                 Christ
                 ,
                 to
                 pray
                 for
                 
                   daily
                   bread
                
                 ,
                 that
                 is
                 ,
                 such
                 food
                 as
                 is
                 fitte
                 to
                 sustaine
                 our
                 substances
                 ;
                 and
                 therefore
                 we
                 may
                 by
                 such
                 exercises
                 ,
                 ouerthrow
                 the
                 same
                 .
              
               
                 Yet
                 for
                 the
                 better
                 vnderstanding
                 of
                 the
                 manner
                 of
                 Fasting
                 ,
                 three
                 Questions
                 are
                 to
                 be
                 answered
                 .
              
               
                 
                   I.
                   Question
                
                 .
                 How
                 long
                 the
                 fast
                 must
                 continue
                 ?
              
               
                 Ans.
                 The
                 beginning
                 and
                 ende
                 of
                 a
                 Fast
                 ,
                 is
                 left
                 vnto
                 our
                 libertie
                 .
                 But
                 it
                 is
                 so
                 long
                 to
                 be
                 kept
                 ,
                 as
                 the
                 principall
                 actions
                 of
                 the
                 fast
                 ,
                 that
                 is
                 ,
                 humiliation
                 and
                 prayer
                 ,
                 doe
                 continue
                 ,
                 And
                 though
                 the
                 beginning
                 and
                 ende
                 thereof
                 be
                 free
                 to
                 vs
                 ,
                 yet
                 it
                 is
                 most
                 meete
                 &
                 conuenient
                 ,
                 that
                 solemne
                 fasts
                 should
                 beginne
                 in
                 the
                 Morning
                 ,
                 and
                 last
                 till
                 the
                 Euening
                 .
                 This
                 was
                 the
                 vsuall
                 custome
                 of
                 the
                 Church
                 in
                 the
                 old
                 Testament
                 .
              
               
                 
                   II.
                   Question
                
                 .
                 Whether
                 in
                 the
                 day
                 of
                 a
                 solemne
                 fast
                 ,
                 a
                 man
                 may
                 eate
                 any
                 thing
                 or
                 no
                 ?
                 and
                 if
                 he
                 may
                 ,
                 what
                 ?
                 and
                 how
                 often
                 ?
              
               
                 Ans.
                 We
                 may
                 eate
                 ,
                 and
                 that
                 (
                 if
                 neede
                 require
                 )
                 once
                 or
                 twise
                 .
                 Yet
                 here
                 we
                 must
                 take
                 with
                 vs
                 two
                 caueats
                 .
                 First
                 ,
                 concerning
                 the
                 quantitie
                 of
                 our
                 meate
                 ;
                 it
                 must
                 be
                 lesse
                 then
                 ordinarie
                 ,
                 and
                 onely
                 that
                 which
                 is
                 necessarie
                 to
                 proserue
                 nature
                 ,
                 and
                 no
                 more
                 :
                 for
                 if
                 it
                 be
                 otherwise
                 ,
                 we
                 abolish
                 our
                 fast
                 .
                 Secondly
                 ,
                 concerning
                 the
                 qualitie
                 of
                 that
                 we
                 eate
                 ;
                 it
                 
                 must
                 not
                 be
                 daintie
                 and
                 pleasant
                 ,
                 but
                 the
                 meanest
                 food
                 ,
                 and
                 such
                 as
                 hath
                 least
                 delightsomnes
                 and
                 delicacie
                 in
                 it
                 .
                 Thus
                 Daniel
                 fasted
                 for
                 three
                 weekes
                 of
                 daies
                 ,
                 from
                 morning
                 to
                 euening
                 :
                 in
                 which
                 time
                 he
                 ate
                 but
                 a
                 small
                 quantitie
                 of
                 meate
                 ,
                 and
                 that
                 which
                 was
                 none
                 of
                 the
                 daintiest
                 ,
                 Dan.
                 10.
                 3.
                 
              
               
                 These
                 caueats
                 obserued
                 ,
                 a
                 man
                 may
                 lawfully
                 take
                 some
                 sustenance
                 ,
                 euen
                 in
                 the
                 time
                 of
                 a
                 solemne
                 fast
                 .
                 For
                 there
                 is
                 no
                 kinde
                 of
                 meate
                 but
                 may
                 then
                 be
                 eaten
                 ,
                 quantitie
                 and
                 qualitie
                 beeing
                 obserued
                 .
                 In
                 the
                 old
                 Testament
                 ,
                 no
                 cleane
                 beast
                 was
                 forbidden
                 to
                 be
                 eaten
                 ,
                 in
                 the
                 day
                 of
                 a
                 fast
                 .
                 And
                 in
                 the
                 New
                 ,
                 
                   To
                   the
                   pure
                
                 ,
                 saith
                 Paul
                 ,
                 Tit.
                 1.
                 15.
                 
                   all
                   things
                   are
                   pure
                
                 .
                 And
                 the
                 kingdome
                 of
                 God
                 ,
                 stands
                 not
                 in
                 meates
                 and
                 drinkes
                 ,
                 but
                 in
                 righteousnesse
                 ,
                 peace
                 ,
                 and
                 ioy
                 in
                 the
                 holy
                 Ghost
                 ,
                 Rom.
                 14.
                 
              
               
                 
                   III.
                   Quest.
                
                 Whether
                 all
                 persons
                 ,
                 are
                 bound
                 to
                 keepe
                 the
                 forme
                 prescribed
                 ,
                 in
                 the
                 day
                 of
                 the
                 solemne
                 fast
                 ?
              
               
                 Ans.
                 All
                 that
                 are
                 able
                 ,
                 and
                 can
                 abstaine
                 ,
                 are
                 bound
                 .
                 Yet
                 because
                 Gods
                 worshippe
                 stands
                 not
                 in
                 eating
                 or
                 not
                 eating
                 ,
                 some
                 persons
                 are
                 here
                 exempted
                 .
              
               
                 First
                 ,
                 all
                 those
                 that
                 are
                 weake
                 ,
                 as
                 children
                 ,
                 aged
                 persons
                 ,
                 and
                 those
                 that
                 are
                 sickely
                 .
                 Secondly
                 ,
                 they
                 that
                 ,
                 by
                 reason
                 of
                 the
                 constitution
                 of
                 their
                 bodies
                 ,
                 doe
                 find
                 themselues
                 vnfit
                 to
                 pray
                 ,
                 and
                 heare
                 the
                 word
                 cheerefully
                 ,
                 when
                 their
                 stomacks
                 are
                 emptie
                 .
                 These
                 persons
                 may
                 eate
                 in
                 the
                 day
                 of
                 a
                 solemne
                 fast
                 ,
                 so
                 
                 that
                 they
                 obserue
                 the
                 caueats
                 before
                 remembred
                 .
                 It
                 is
                 not
                 with
                 vs
                 in
                 these
                 countries
                 ,
                 as
                 it
                 was
                 with
                 the
                 Iews
                 :
                 They
                 could
                 fast
                 one
                 ,
                 two
                 ,
                 or
                 three
                 daies
                 together
                 ,
                 without
                 any
                 inconvenience
                 ;
                 we
                 cannot
                 doe
                 the
                 like
                 .
                 And
                 the
                 reason
                 is
                 plaine
                 .
                 Men
                 that
                 liue
                 in
                 those
                 hotte
                 countries
                 ,
                 haue
                 colde
                 stomackes
                 ,
                 and
                 so
                 may
                 fast
                 the
                 longer
                 ;
                 but
                 in
                 colder
                 climates
                 ,
                 such
                 as
                 ours
                 is
                 ,
                 in
                 respect
                 of
                 theirs
                 ;
                 men
                 beeing
                 of
                 hotter
                 stomackes
                 ,
                 are
                 not
                 able
                 to
                 continue
                 fasting
                 so
                 long
                 as
                 they
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 The
                 third
                 point
                 is
                 ,
                 concerning
                 the
                 Right
                 
                 endes
                 of
                 a
                 religious
                 fast
                 ;
                 and
                 they
                 are
                 foure
                 .
              
               
                 The
                 first
                 is
                 ,
                 to
                 subdue
                 the
                 flesh
                 ,
                 that
                 is
                 ,
                 to
                 bring
                 the
                 body
                 ,
                 and
                 so
                 the
                 bodily
                 lusts
                 into
                 subiection
                 to
                 the
                 will
                 and
                 word
                 of
                 God.
                 By
                 eating
                 and
                 drinking
                 ,
                 the
                 body
                 is
                 made
                 heauie
                 ,
                 the
                 heart
                 oppressed
                 ,
                 the
                 senses
                 dull
                 ;
                 and
                 the
                 whole
                 man
                 vnfit
                 for
                 the
                 duties
                 of
                 humiliation
                 ,
                 praier
                 ,
                 and
                 hearing
                 of
                 the
                 word
                 ,
                 Luk.
                 21.
                 24.
                 
                 That
                 therfore
                 this
                 vnfitnesse
                 may
                 be
                 taken
                 away
                 ,
                 not
                 onely
                 the
                 body
                 it selfe
                 ,
                 but
                 the
                 vnruely
                 lusts
                 of
                 the
                 flesh
                 are
                 to
                 be
                 mortified
                 and
                 subdued
                 ,
                 by
                 this
                 exercise
                 of
                 fasting
                 .
              
               
                 The
                 second
                 end
                 is
                 ,
                 to
                 stirre
                 vp
                 our
                 deuotion
                 ,
                 and
                 to
                 confirme
                 the
                 attention
                 of
                 our
                 mindes
                 in
                 hearing
                 and
                 in
                 praier
                 .
                 To
                 this
                 purpose
                 ,
                 in
                 the
                 Scripture
                 ,
                 fasting
                 and
                 prayer
                 are
                 for
                 the
                 most
                 part
                 ,
                 if
                 not
                 alwaies
                 ,
                 ioyned
                 togither
                 ;
                 
                 because
                 ,
                 when
                 the
                 stomacke
                 is
                 full
                 ,
                 the
                 body
                 and
                 minde
                 are
                 lesse
                 able
                 ,
                 to
                 doe
                 any
                 good
                 dutie
                 ;
                 and
                 contrariwise
                 ,
                 when
                 abstinence
                 is
                 vsed
                 ,
                 the
                 heart
                 is
                 lighter
                 ,
                 the
                 affections
                 in
                 better
                 order
                 ,
                 the
                 whole
                 man
                 more
                 quicke
                 and
                 liuely
                 in
                 the
                 seruice
                 of
                 God.
                 For
                 this
                 very
                 cause
                 Anna
                 is
                 saide
                 ,
                 
                   to
                   worshippe
                   God
                   night
                   and
                   day
                   with
                   fasting
                   and
                   praier
                   ,
                
                 Luk.
                 2.
                 37.
                 
                 And
                 the
                 intent
                 of
                 the
                 Holy
                 Ghost
                 there
                 ,
                 is
                 to
                 commend
                 her
                 for
                 the
                 feruencie
                 of
                 her
                 praier
                 ,
                 which
                 shee
                 testified
                 in
                 that
                 by
                 such
                 exercises
                 ,
                 shee
                 stirred
                 vp
                 and
                 increased
                 the
                 attention
                 of
                 her
                 minde
                 .
              
               
                 The
                 third
                 ende
                 is
                 ,
                 to
                 testifie
                 the
                 humilitie
                 and
                 contrition
                 of
                 our
                 hearts
                 ,
                 that
                 is
                 to
                 say
                 ,
                 our
                 inward
                 sorrow
                 and
                 griefe
                 for
                 sinne
                 ,
                 and
                 our
                 repentance
                 and
                 effectuall
                 turning
                 vnto
                 God.
                 Without
                 this
                 ende
                 ,
                 the
                 fast
                 is
                 but
                 a
                 vaine
                 ceremonie
                 .
                 And
                 therefore
                 the
                 Prophet
                 Ioel
                 calls
                 vpon
                 the
                 people
                 ,
                 to
                 turne
                 vnto
                 the
                 Lord
                 with
                 all
                 their
                 hearts
                 ,
                 with
                 fasting
                 ,
                 weeping
                 ,
                 and
                 mourning
                 ;
                 
                   to
                   rent
                   their
                   hearts
                   and
                   not
                   their
                   garments
                   ,
                   &c.
                
                 Ioel
                 2.
                 12
                 ,
                 13.
                 
                 The
                 Prophet
                 Esay
                 in
                 like
                 manner
                 ,
                 reprooveth
                 the
                 Iewes
                 ,
                 because
                 when
                 they
                 fasted
                 ,
                 they
                 would
                 
                   afflict
                   their
                   soules
                   for
                   a
                   day
                   ,
                   and
                   how
                   downe
                   their
                   heads
                   as
                   a
                   bu●rush
                   ,
                   and
                   lie
                   downe
                   in
                   sackcloath
                   and
                   ashes
                   :
                
                 But
                 made
                 no
                 conscience
                 to
                 turne
                 from
                 their
                 euill
                 waies
                 .
                 Esay
                 .
                 58.
                 5
                 ,
                 6.
                 
                 Therefore
                 their
                 outward
                 humiliation
                 was
                 but
                 hypocrisie
                 .
              
               
                 The
                 fourth
                 end
                 of
                 a
                 fast
                 ,
                 is
                 to
                 admonish
                 
                 vs
                 of
                 our
                 guiltines
                 before
                 the
                 Lord
                 ,
                 and
                 to
                 put
                 vs
                 in
                 mind
                 of
                 the
                 acknowledgement
                 of
                 our
                 sinnes
                 ,
                 wherby
                 we
                 become
                 vnworthy
                 of
                 any
                 blessing
                 ,
                 gift
                 ,
                 or
                 mercie
                 ;
                 yea
                 vnworthy
                 to
                 goe
                 vpon
                 the
                 ground
                 ,
                 to
                 breath
                 in
                 the
                 aire
                 ,
                 to
                 eate
                 ,
                 drinke
                 ,
                 sleepe
                 ,
                 or
                 inioy
                 any
                 other
                 benefit
                 .
                 In
                 a
                 word
                 ,
                 that
                 we
                 haue
                 deserued
                 by
                 our
                 sinnes
                 all
                 the
                 plagues
                 and
                 punishments
                 threatued
                 in
                 the
                 Law
                 against
                 sinners
                 .
                 The
                 Malefactor
                 in
                 the
                 day
                 of
                 Assises
                 ,
                 cannot
                 giue
                 greater
                 testimonie
                 of
                 the
                 true
                 confession
                 of
                 his
                 guiltines
                 ,
                 then
                 by
                 comming
                 before
                 the
                 Iudge
                 ,
                 with
                 the
                 rope
                 about
                 his
                 neck
                 ;
                 neither
                 can
                 we
                 bring
                 a
                 more
                 notable
                 signe
                 ,
                 of
                 our
                 true
                 humiliation
                 before
                 God
                 ,
                 then
                 by
                 comming
                 before
                 him
                 ,
                 in
                 the
                 day
                 of
                 the
                 solemne
                 fast
                 ,
                 with
                 open
                 confession
                 and
                 Proclamation
                 of
                 our
                 guiltinesse
                 ,
                 both
                 of
                 sinne
                 and
                 punishment
                 .
                 Hence
                 it
                 was
                 ,
                 that
                 in
                 the
                 fast
                 of
                 Nineueh
                 ,
                 not
                 onely
                 men
                 but
                 euen
                 the
                 beasts
                 were
                 forbidden
                 to
                 feede
                 or
                 drinke
                 water
                 ;
                 for
                 this
                 very
                 end
                 ,
                 that
                 the
                 Niuevites
                 might
                 acknowledge
                 their
                 sinnes
                 to
                 be
                 so
                 great
                 ,
                 and
                 heinous
                 in
                 the
                 sight
                 of
                 God
                 ,
                 that
                 in
                 regard
                 therof
                 ,
                 not
                 onely
                 the
                 reasonable
                 creatures
                 themselues
                 ,
                 but
                 also
                 the
                 beasts
                 of
                 the
                 field
                 ,
                 for
                 their
                 sakes
                 ,
                 were
                 vnworthy
                 of
                 life
                 and
                 nourishment
                 .
              
            
          
           
             
               
                 III.
                 Question
              
               .
               Whether
               Popish
               Fasts
               be
               
               lawfull
               ,
               and
               approoued
               of
               God
               ?
            
             
               Ans.
               They
               are
               wicked
               ,
               and
               therefore
               neither
               approoued
               of
               God
               ,
               nor
               to
               be
               obserued
               by
               man
               ;
               and
               that
               for
               three
               speciall
               causes
               .
            
             
               First
               ,
               the
               patrons
               &
               maintainers
               of
               them
               ,
               doe
               appoint
               set
               times
               of
               fasting
               ,
               which
               are
               ,
               necessarily
               to
               be
               kept
               ,
               vpon
               paine
               of
               mortall
               sinne
               .
               And
               abstinence
               from
               flesh
               (
               with
               them
               )
               is
               made
               a
               matter
               of
               conscience
               .
               Now
               to
               prescribe
               set
               times
               necessarily
               to
               be
               obserued
               ,
               is
               contrarie
               to
               that
               libertie
               ,
               which
               the
               Church
               of
               God
               and
               the
               gouernours
               thereof
               haue
               for
               this
               purpose
               ,
               onely
               vpon
               speciall
               occasion
               .
               When
               the
               question
               was
               mooued
               to
               our
               Saviour
               ,
               by
               Iohns
               Disciples
               ,
               Why
               they
               and
               the
               Pharises
               fasted
               often
               ,
               whereas
               his
               fasted
               not
               ;
               Answer
               was
               giuen
               in
               this
               manner
               ,
               
                 Can
                 the
                 children
                 of
                 the
                 marriage
                 chamber
                 mourne
                 ,
                 as
                 long
                 as
                 the
                 bridegrome
                 is
                 with
                 them
                 ?
                 But
                 the
                 daies
                 will
                 come
                 ,
                 when
                 the
                 bridegrome
                 shall
                 be
                 taken
                 away
                 from
                 them
                 ,
                 and
                 then
                 shall
                 they
                 fast
                 ,
              
               Mat.
               9.
               15.
               
               From
               whence
               we
               may
               gather
               ,
               that
               times
               of
               fasting
               must
               be
               ,
               according
               to
               the
               times
               of
               mourning
               .
               For
               Christ
               giues
               them
               to
               vnderstand
               ,
               that
               they
               were
               to
               fast
               ,
               as
               occasions
               of
               mourning
               were
               offered
               .
               As
               therefore
               ,
               there
               can
               be
               appointed
               no
               set
               time
               for
               mourning
               ,
               no
               more
               can
               there
               be
               enioyned
               a
               set
               time
               for
               fasting
               ;
               but
               must
               be
               
               left
               to
               the
               libertie
               of
               the
               Church
               ,
               to
               be
               prescribed
               ,
               as
               God
               shall
               giue
               occasion
               .
               Againe
               ,
               the
               Apostle
               reprooueth
               the
               Church
               of
               Galatia
               ,
               for
               obseruing
               set
               daies
               ,
               and
               moneths
               ,
               &
               times
               ,
               and
               yeares
               ,
               in
               way
               of
               Religion
               .
               Gal.
               4.
               10.
               
               Montanus
               the
               Hereticke
               is
               thought
               (
               in
               
               Ecclesiasticall
               stories
               )
               to
               haue
               beene
               the
               first
               ,
               that
               made
               lawes
               for
               set-fasting
               .
               And
               the
               Churches
               of
               God
               in
               ancienter
               times
               ,
               fasted
               of
               their
               own
               accords
               freely
               ,
               not
               inforced
               by
               law
               or
               commandement
               ,
               but
               as
               time
               and
               occasion
               serued
               .
            
             
               It
               is
               alleadged
               ,
               that
               this
               doctrine
               seemes
               to
               chalenge
               the
               Church
               of
               England
               of
               Heresie
               :
               for
               it
               appointeth
               and
               obserueth
               set
               times
               of
               fast
               .
               Ans.
               Nothing
               lesse
               .
               For
               our
               Church
               inioyneth
               and
               approoueth
               these
               times
               ,
               not
               vpō
               necessity
               ,
               or
               for
               religions
               sake
               ,
               but
               for
               ciuill
               and
               politicke
               respects
               :
               whereas
               the
               Romish
               church
               ,
               holds
               it
               a
               mortal
               sinne
               ,
               to
               put
               off
               a
               set
               fast
               appointed
               ,
               so
               much
               as
               till
               the
               next
               day
               following
               .
            
             
               The
               second
               reason
               .
               They
               of
               the
               Church
               of
               Rome
               make
               a
               distinction
               of
               meates
               .
               For
               they
               wholly
               forbid
               flesh
               to
               be
               eaten
               vpon
               daies
               of
               fast
               ,
               and
               allow
               whit-meates
               onely
               then
               to
               be
               vsed
               ;
               and
               that
               of
               necessitie
               .
               Now
               this
               difference
               of
               meates
               is
               partly
               impious
               ,
               partly
               absurd
               and
               foolish
               .
            
             
               Impious
               it
               is
               ,
               because
               they
               make
               it
               for
               Religions
               sake
               .
               For
               since
               the
               cōming
               of
               Christ
               ,
               there
               is
               a
               libertie
               giuen
               to
               all
               men
               whatsoeuer
               ,
               
               to
               eate
               of
               all
               kindes
               of
               meates
               ,
               without
               any
               distinction
               :
               commanding
               abstinence
               frō
               nothing
               ,
               which
               God
               hath
               created
               ,
               to
               be
               receiued
               with
               thanksgiuing
               .
               It
               is
               true
               indeede
               ,
               we
               hold
               a
               difference
               betweene
               meate
               and
               meate
               ,
               but
               how
               ?
               not
               in
               way
               of
               religion
               ,
               but
               in
               regard
               of
               temperance
               &
               health
               ,
               for
               ciuill
               and
               politike
               vses
               ,
               and
               respects
               .
               As
               for
               the
               other
               ,
               we
               rest
               vpon
               the
               word
               of
               God
               ,
               &
               hold
               it
               with
               Paul
               ,
               
                 a
                 doctrine
                 of
                 Deuills
              
               ,
               to
               command
               forbearance
               of
               meates
               ,
               in
               regard
               of
               conscience
               ,
               1.
               
               Tim.
               4.
               3.
               
            
             
               But
               to
               this
               place
               of
               Paul
               ,
               they
               giue
               answer
               ,
               and
               say
               ,
               that
               it
               is
               spoken
               of
               Heretikes
               ,
               such
               as
               the
               Manichees
               ,
               &
               Novatiās
               &c.
               were
               ,
               that
               held
               meats
               in
               their
               own
               nature
               vnclean
               .
               We
               on
               the
               other
               side
               reply
               ,
               and
               say
               ,
               that
               this
               text
               condemnes
               those
               that
               make
               meates
               
                 any
                 way
                 vncleane
              
               .
               And
               that
               the
               Papists
               doe
               put
               this
               difference
               ,
               in
               way
               of
               Religion
               ,
               and
               conscience
               ;
               as
               appeareth
               by
               their
               strait
               prohibitions
               of
               flesh
               as
               vncleane
               ,
               and
               that
               for
               conscience
               sake
               .
               And
               this
               text
               they
               shall
               neuer
               be
               able
               to
               shift
               off
               :
               for
               it
               plainely
               condemneth
               any
               such
               distinction
               ;
               seeing
               
                 to
                 the
                 pure
                 ,
                 all
                 things
                 are
                 pure
              
               ;
               and
               euery
               creature
               of
               God
               is
               good
               ,
               and
               nothing
               to
               be
               refused
               ,
               so
               it
               be
               receiued
               with
               thanksgiuing
               ,
               1.
               
               Tim.
               4.
               4.
               
            
             
               Furthermore
               ,
               this
               difference
               of
               meates
               is
               also
               foolish
               .
               For
               first
               ,
               the
               light
               of
               nature
               and
               common
               sense
               teacheth
               ,
               that
               in
               such
               meates
               ,
               as
               they
               permit
               ,
               there
               is
               as
               much
               delicacie
               ,
               
               pleasure
               ,
               and
               contentment
               ,
               yea
               as
               much
               (
               if
               not
               more
               )
               strength
               :
               for
               example
               :
               in
               some
               fish
               ,
               fruits
               ,
               and
               wines
               ,
               as
               is
               in
               flesh
               by
               them
               forbidden
               .
               Yea
               S.
               Paul
               ascribes
               flesh
               vnto
               fishes
               ,
               1.
               
               Cor.
               15.
               39.
               
               
                 There
                 is
                 one
                 flesh
                 of
                 men
                 ,
                 an
                 other
                 of
                 beasts
                 ,
                 an
                 other
                 of
                 fishes
                 ,
                 &c.
                 
              
               Secondly
               ,
               I
               call
               it
               foolish
               ,
               because
               in
               their
               set
               Fasts
               they
               forbid
               flesh
               ,
               but
               permit
               diuers
               wines
               ,
               and
               the
               daintiest
               iuncates
               that
               the
               Apothecaries
               shoppe
               can
               affoarde
               :
               whereas
               in
               a
               solemne
               fast
               ,
               all
               meates
               ,
               drinks
               ,
               and
               all
               other
               delights
               ,
               of
               what
               kinde
               and
               nature
               soeuer
               ,
               are
               to
               be
               forborne
               .
               For
               this
               was
               the
               practise
               of
               the
               Church
               in
               former
               times
               ,
               to
               forbeare
               not
               onely
               ordinarie
               foode
               ,
               but
               soft
               apparell
               ,
               sweete
               oyntments
               ,
               and
               whatsoeuer
               it
               was
               ,
               that
               serued
               to
               refresh
               and
               cheare
               the
               heart
               ,
               as
               hath
               beene
               shewed
               .
            
             
               The
               third
               Reason
               .
               The
               Church
               of
               Rome
               giueth
               to
               their
               fastings
               ,
               false
               and
               erroneous
               endes
               ;
               as
               namely
               ,
               to
               merit
               something
               at
               the
               hands
               of
               God
               thereby
               ,
               to
               satisfie
               his
               iustice
               for
               sinne
               ,
               and
               to
               be
               true
               and
               proper
               parts
               of
               his
               worship
               .
               And
               that
               these
               are
               false
               and
               erronious
               ,
               I
               prooue
               by
               these
               reasons
               .
            
             
               First
               ,
               they
               do
               wholly
               frustrate
               the
               death
               of
               Christ
               ,
               which
               is
               the
               onely
               thing
               in
               the
               world
               appointed
               by
               God
               ,
               to
               be
               meritorious
               and
               satisfactorie
               .
            
             
               Secondly
               ,
               Fasting
               of
               it selfe
               ,
               is
               a
               thing
               indifferent
               ,
               neither
               good
               nor
               euill
               .
               For
               though
               it
               be
               referred
               to
               a
               religious
               end
               ,
               which
               is
               the
               
               humbling
               of
               the
               soule
               ;
               yet
               it
               is
               not
               good
               in
               it selfe
               ,
               but
               onely
               in
               regard
               of
               the
               end
               .
               Neither
               is
               it
               any
               part
               of
               Gods
               worshippe
               ,
               beeing
               so
               referred
               ;
               but
               only
               a
               proppe
               and
               furtherance
               ,
               seruing
               (
               in
               the
               right
               vse
               thereof
               )
               to
               make
               a
               man
               more
               fit
               for
               the
               duties
               of
               Gods
               seruice
               .
            
             
               Thirdly
               ,
               these
               ends
               if
               they
               be
               well
               considered
               ,
               cannot
               be
               the
               true
               ends
               of
               fasting
               ,
               as
               will
               appeare
               by
               this
               example
               .
               A
               begger
               at
               our
               doores
               ,
               entreats
               an
               almes
               ,
               we
               giue
               it
               ,
               and
               he
               receiues
               it
               .
               But
               will
               any
               man
               say
               ,
               that
               by
               begging
               he
               doth
               merit
               or
               deserue
               his
               almes
               ?
               In
               like
               manner
               we
               are
               all
               beggers
               ,
               that
               haue
               nothing
               of
               our
               owne
               ,
               neither
               food
               nor
               raiment
               ,
               nor
               any
               other
               blessing
               we
               doe
               inioy
               ,
               but
               all
               we
               haue
               ,
               commeth
               vnto
               vs
               onely
               from
               God.
               Well
               ,
               vpon
               iust
               occasion
               we
               giue
               our selues
               to
               fasting
               ,
               we
               pray
               earnestly
               vnto
               him
               for
               mercie
               ,
               in
               the
               pardon
               of
               our
               sinnes
               .
               In
               this
               case
               ,
               is
               it
               not
               great
               madnesse
               to
               thinke
               ,
               that
               we
               by
               begging
               mercie
               can
               merit
               mercie
               at
               the
               hands
               of
               God
               ?
               But
               praier
               (
               saith
               the
               Papist
               )
               as
               it
               is
               praier
               ,
               merits
               nothing
               ,
               but
               as
               it
               is
               a
               good
               worke
               .
               Ans.
               Praier
               as
               it
               is
               a
               good
               worke
               ,
               is
               no
               other
               then
               begging
               ;
               and
               then
               it
               is
               vnpossible
               ,
               that
               it
               should
               be
               meritorious
               ,
               vnlesse
               it
               be
               granted
               ,
               that
               begging
               is
               meritorious
               ,
               which
               cannot
               be
               .
            
             
               These
               reasons
               considered
               ,
               I
               conclude
               ,
               that
               Popish
               fasts
               ,
               which
               stand
               in
               force
               among
               them
               at
               this
               day
               ,
               are
               wicked
               and
               damnable
               ,
               and
               consequently
               to
               be
               abolished
               ,
               if
               it
               were
               
               no
               more
               ,
               but
               for
               the
               blasphemous
               ends
               ,
               which
               they
               make
               of
               them
               .
            
             
               And
               thus
               much
               touching
               this
               point
               of
               Fasting
               ,
               as
               also
               concerning
               the
               other
               Heades
               of
               Gods
               outward
               worship
               .
            
          
        
         
           
             CHAP.
             XVI
             .
          
           
             
               Of
               the
               Sabboth
               day
               .
            
          
           
             THe
             fourth
             maine
             Question
             touching
             man
             ,
             as
             he
             stands
             in
             relation
             to
             God
             ,
             is
             concerning
             the
             Time
             of
             Gods
             worship
             .
             Wherein
             certaine
             particular
             questions
             are
             to
             be
             resolued
             touching
             the
             Sabboth
             day
             .
          
           
             The
             First
             ,
             and
             most
             principall
             of
             all
             the
             rest
             is
             this
             .
          
           
             
               Whether
               it
               be
               in
               the
               libertie
               of
               the
               Church
               of
               God
               vpon
               earth
               ,
               to
               alter
               the
               Sabboth
               day
               from
               the
               seuenth
               day
               ,
               to
               any
               other
               ?
            
             
               In
               answering
               to
               this
               Question
               I
               will
               not
               resolutely
               determine
               ,
               but
               onely
               propound
               that
               which
               I
               thinke
               is
               most
               probable
               .
            
             
             
               First
               therfore
               ,
               I
               answer
               negatiuely
               .
               That
               it
               is
               not
               in
               the
               Churches
               libertie
               ,
               to
               alter
               the
               Sabboth
               ,
               from
               the
               Seuenth
               day
               .
               The
               reasons
               are
               these
               .
            
             
               I.
               Reason
               .
               The
               substance
               of
               the
               fourth
               commandement
               is
               vnalterable
               .
               Now
               the
               sanctifying
               of
               a
               rest
               vpon
               the
               seventh
               day
               ,
               is
               the
               substance
               of
               the
               fourth
               cōmandement
               .
               Therfore
               the
               sanctifying
               of
               the
               rest
               of
               the
               seuenth
               day
               ,
               is
               vnalterable
               in
               regard
               of
               any
               creature
               .
            
             
               That
               the
               truth
               of
               this
               reason
               may
               appeare
               two
               things
               are
               to
               be
               considered
               .
               First
               ,
               what
               is
               changeable
               and
               temporarie
               in
               the
               Sabboth
               :
               and
               then
               ,
               what
               is
               morall
               and
               perpetuall
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 things
                 which
                 are
                 temporarie
                 and
                 ceremoniall
                 
                 in
                 the
                 Sabboth
                 day
                 ,
                 are
                 these
                 .
              
               
                 I.
                 That
                 rigorous
                 and
                 precise
                 rest
                 ,
                 prescribed
                 to
                 the
                 Iewes
                 ,
                 which
                 stoode
                 in
                 the
                 strait
                 obseruation
                 of
                 three
                 things
                 .
              
               
                 First
                 ,
                 the
                 Iewe
                 might
                 not
                 on
                 the
                 Saboth
                 goe
                 forth
                 ,
                 or
                 take
                 a
                 iourney
                 any
                 whether
                 ,
                 for
                 any
                 matter
                 or
                 busines
                 of
                 his
                 owne
                 .
                 For
                 of
                 this
                 ,
                 there
                 was
                 a
                 speciall
                 commandement
                 giuen
                 ,
                 Exod.
                 16.
                 29.
                 
                 
                   Tarry
                   euery
                   man
                   in
                   his
                   place
                   :
                   let
                   no
                   man
                   goe
                   out
                   of
                   his
                   place
                   the
                   seuenth
                   day
                   ,
                
                 namely
                 ,
                 to
                 doe
                 any
                 worke
                 ,
                 or
                 busines
                 of
                 his
                 owne
                 whatsoeuer
                 .
              
               
                 Secondly
                 ,
                 the
                 Iewe
                 might
                 not
                 kindle
                 a
                 fire
                 vpon
                 the
                 Sabboth
                 day
                 .
                 For
                 so
                 saith
                 the
                 
                 Lord
                 by
                 Moses
                 ,
                 
                   Ye
                   shall
                   kindle
                   no
                   fire
                   throughout
                   your
                   habitations
                   ;
                   &c.
                
                 Exod.
                 35.
                 3.
                 
                 It
                 will
                 be
                 then
                 said
                 ,
                 How
                 did
                 they
                 for
                 meate
                 and
                 fire
                 in
                 winter
                 ?
                 Ans.
                 They
                 prepared
                 and
                 dressed
                 their
                 meat
                 the
                 day
                 before
                 :
                 as
                 they
                 were
                 commanded
                 ,
                 Exod.
                 16.
                 24.
                 
                 And
                 for
                 fires
                 in
                 winter
                 ,
                 if
                 they
                 had
                 any
                 vpon
                 the
                 Sabboth
                 ,
                 it
                 was
                 necessarie
                 (
                 as
                 I
                 suppose
                 )
                 that
                 as
                 they
                 drest
                 their
                 meate
                 the
                 day
                 before
                 ,
                 so
                 they
                 should
                 then
                 beginne
                 their
                 fire
                 also
                 ,
                 which
                 beeing
                 then
                 begunne
                 ,
                 might
                 be
                 preserued
                 on
                 the
                 Sabboth
                 .
              
               
                 Thirdly
                 ,
                 the
                 Iewe
                 might
                 not
                 carrie
                 a
                 burden
                 .
                 This
                 the
                 Lord
                 did
                 expressely
                 forbidde
                 them
                 by
                 the
                 Prophet
                 Ieremie
                 ,
                 
                   Thus
                   saith
                   the
                   Lord
                   ,
                   Carrie
                   no
                   burdens
                   vpon
                   the
                   Sabboth
                   day
                   ,
                   neither
                   bring
                   them
                   in
                   by
                   the
                   gates
                   of
                   Ierusalem
                   ,
                   &c.
                   
                
                 Ier.
                 17.
                 21.
                 
                 And
                 Nehemiah
                 charged
                 the
                 men
                 of
                 Iudah
                 ,
                 with
                 the
                 prophanation
                 of
                 the
                 Sabboth
                 in
                 that
                 kinde
                 ,
                 Neh.
                 13.
                 15
                 ,
                 16
                 ,
                 17.
                 
                 In
                 these
                 three
                 particulars
                 ,
                 stood
                 the
                 strict
                 obseruation
                 of
                 the
                 Iewish
                 rest
                 ;
                 which
                 is
                 altogether
                 temporarie
                 ,
                 and
                 doth
                 not
                 concerne
                 the
                 times
                 of
                 the
                 New
                 Testament
                 ;
                 because
                 it
                 was
                 onely
                 typicall
                 ,
                 the
                 Sabboth
                 beeing
                 (
                 in
                 regard
                 of
                 that
                 manner
                 of
                 rest
                 )
                 a
                 figure
                 of
                 the
                 most
                 strict
                 spirituall
                 rest
                 from
                 all
                 sinne
                 ,
                 in
                 thought
                 ,
                 word
                 ,
                 and
                 deede
                 ,
                 required
                 of
                 cuery
                 true
                 beleeuer
                 .
              
               
                 II.
                 Againe
                 ,
                 in
                 the
                 Sabboth
                 this
                 was
                 ceremoniall
                 and
                 temporarie
                 ,
                 that
                 it
                 was
                 a
                 speciall
                 signe
                 betweene
                 God
                 and
                 his
                 people
                 ,
                 of
                 
                 the
                 blessings
                 that
                 were
                 propounded
                 &
                 promised
                 in
                 the
                 Couenant
                 ,
                 Exod.
                 31.
                 13.
                 
                 And
                 these
                 were
                 principally
                 two
                 .
                 First
                 ,
                 it
                 was
                 a
                 signe
                 of
                 their
                 sanctification
                 ,
                 to
                 teach
                 them
                 ,
                 that
                 as
                 the
                 Lord
                 had
                 set
                 apart
                 a
                 day
                 of
                 rest
                 ,
                 so
                 he
                 did
                 and
                 would
                 sanctifie
                 the
                 obseruers
                 thereof
                 vnto
                 himselfe
                 ,
                 by
                 forgiuing
                 their
                 sinnes
                 ,
                 and
                 receiuing
                 them
                 into
                 his
                 fauour
                 ,
                 in
                 and
                 by
                 the
                 Messias
                 to
                 come
                 .
                 Secondly
                 ,
                 it
                 was
                 ordained
                 by
                 God
                 ,
                 to
                 figure
                 and
                 signifie
                 the
                 euerlasting
                 rest
                 of
                 Gods
                 children
                 ,
                 in
                 the
                 kingdome
                 of
                 heauen
                 .
                 Of
                 this
                 the
                 Prophet
                 Esay
                 speakes
                 ,
                 when
                 he
                 saith
                 ,
                 that
                 
                   from
                   moneth
                   to
                   moneth
                   ,
                   and
                   from
                   Sabboth
                   to
                   Sabboth
                   ,
                   all
                   flesh
                   shall
                   come
                   to
                   worship
                   before
                   God
                   ,
                
                 Esa.
                 66.
                 23.
                 
                 And
                 the
                 author
                 to
                 the
                 Hebrewes
                 ,
                 
                   There
                   remaineth
                   therefore
                   a
                
                 Sabbatisme
                 ,
                 or
                 rest
                 
                   to
                   the
                   people
                   of
                   God
                
                 ,
                 Heb.
                 4.
                 9.
                 
              
               
                 III.
                 Furthermore
                 ,
                 this
                 was
                 temporarie
                 in
                 the
                 Sabboth
                 ,
                 that
                 it
                 was
                 to
                 be
                 obserued
                 vpon
                 a
                 set
                 day
                 ,
                 namely
                 ,
                 the
                 seauenth
                 from
                 the
                 Creation
                 ,
                 and
                 that
                 with
                 set
                 rites
                 and
                 ceremonies
                 .
                 So
                 saith
                 Moses
                 ,
                 
                   The
                   seauenth
                   day
                   is
                   the
                   Sabboth
                   ,
                
                 Deut.
                 5.
                 14.
                 
                 Againe
                 ,
                 
                   On
                   the
                   Sabboth
                   day
                   ,
                   ye
                   shall
                   offer
                   two
                   lambes
                   of
                   a
                   yeare
                   old
                   ,
                   without
                   spot
                   ,
                   and
                   two
                   tenth
                   deales
                   of
                   fine
                   flower
                   ,
                   for
                   a
                   meate
                   offering
                   mingled
                   with
                   oyle
                   ,
                   and
                   the
                   drinke
                   offering
                   thereof
                   :
                   and
                   the
                   burnt
                   offering
                   of
                   euery
                   Sabboth
                   ,
                   beside
                   the
                   continuall
                   burnt
                   offering
                   ,
                   and
                   the
                   drinke
                   offering
                   thereof
                   ,
                
                 Numb
                 .
                 28.
                 9
                 ,
                 10.
                 
              
               
                 IV.
                 This
                 also
                 was
                 Ceremoniall
                 ,
                 that
                 it
                 
                 was
                 to
                 be
                 obserued
                 ,
                 in
                 remembrance
                 of
                 their
                 deliuerance
                 out
                 of
                 Egypt
                 
                   Remember
                   that
                   thou
                   wast
                   a
                   seruant
                   in
                   the
                   land
                   of
                   Egypt
                   ,
                   and
                   the
                   Lord
                   thy
                   God
                   brought
                   thee
                   out
                   thence
                   ,
                   by
                   a
                   mightie
                   hand
                   and
                   stretched
                   out
                   arme
                   :
                   therefore
                   the
                   Lord
                   thy
                   God
                   commanded
                   thee
                   to
                   obserue
                   the
                   Sabboth
                   day
                   ,
                
                 Deut.
                 5.
                 15.
                 
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 Now
                 ,
                 as
                 there
                 were
                 some
                 things
                 temporarie
                 and
                 Ceremoniall
                 in
                 the
                 Sabboth
                 :
                 so
                 there
                 are
                 some
                 things
                 in
                 it
                 perpetuall
                 &
                 Morall
                 ,
                 and
                 those
                 I
                 take
                 it
                 are
                 three
                 especially
                 .
              
               
                 First
                 ,
                 that
                 there
                 should
                 be
                 a
                 day
                 of
                 rest
                 ,
                 in
                 which
                 man
                 and
                 beast
                 might
                 be
                 refreshed
                 after
                 labour
                 .
              
               
                 Secondly
                 ,
                 that
                 this
                 day
                 should
                 be
                 sanctified
                 ;
                 that
                 is
                 ,
                 set
                 apart
                 to
                 the
                 worship
                 of
                 God.
                 These
                 two
                 first
                 ,
                 are
                 therefore
                 morall
                 ,
                 because
                 they
                 are
                 expressely
                 mentioned
                 in
                 the
                 Commandement
                 touching
                 the
                 Sabboth
                 .
              
               
                 Thirdly
                 ,
                 that
                 a
                 seauenth
                 day
                 should
                 be
                 sanctified
                 to
                 an
                 holy
                 rest
                 ,
                 and
                 that
                 this
                 holy
                 rest
                 should
                 be
                 obserued
                 in
                 a
                 seauenth
                 day
                 .
                 I
                 say
                 not
                 ,
                 in
                 this
                 or
                 that
                 seauenth
                 day
                 ,
                 but
                 in
                 one
                 of
                 the
                 seauen
                 .
              
               
                 Now
                 that
                 this
                 also
                 is
                 morall
                 ,
                 it
                 appeares
                 by
                 these
                 reasons
                 .
              
               
                 First
                 ,
                 the
                 Sabboth
                 of
                 the
                 seauenth
                 day
                 ,
                 was
                 instituted
                 and
                 appointed
                 by
                 God
                 in
                 Paradise
                 ,
                 before
                 the
                 fall
                 of
                 man
                 ,
                 and
                 the
                 reuealing
                 of
                 Christ
                 ;
                 yea
                 euen
                 then
                 ,
                 when
                 there
                 
                 was
                 one
                 condition
                 of
                 all
                 men
                 .
                 This
                 is
                 plainly
                 set
                 downe
                 in
                 Gen.
                 2.
                 as
                 also
                 in
                 the
                 fourth
                 Commandement
                 .
                 And
                 vpon
                 this
                 ground
                 it
                 is
                 manifest
                 ,
                 that
                 a
                 Sabboth
                 of
                 a
                 seauenth
                 day
                 cannot
                 be
                 a
                 Ceremonie
                 simply
                 ,
                 considering
                 the
                 ordination
                 thereof
                 was
                 in
                 time
                 long
                 before
                 all
                 Ceremonies
                 .
                 If
                 it
                 be
                 obiected
                 ,
                 that
                 it
                 was
                 made
                 a
                 Ceremonie
                 afterward
                 .
                 I
                 answer
                 ,
                 that
                 the
                 reason
                 is
                 naught
                 .
                 For
                 Matrimonie
                 was
                 ordained
                 in
                 Paradise
                 ,
                 and
                 afterward
                 made
                 ceremoniall
                 ,
                 to
                 signifie
                 the
                 spirituall
                 vnion
                 betweene
                 Christ
                 and
                 his
                 Church
                 ,
                 and
                 yet
                 Matrimonie
                 is
                 perpetuall
                 :
                 and
                 so
                 is
                 a
                 Sabboth
                 of
                 a
                 seauenth
                 day
                 .
                 If
                 it
                 be
                 againe
                 
                 alleadged
                 ,
                 that
                 God
                 did
                 then
                 keepe
                 a
                 seuenth
                 day
                 in
                 his
                 owne
                 person
                 ,
                 and
                 afterward
                 inioyned
                 it
                 to
                 man
                 by
                 his
                 commandement
                 .
                 I
                 answer
                 ,
                 that
                 the
                 institution
                 of
                 the
                 Sabboth
                 in
                 Paradise
                 consisted
                 of
                 two
                 parts
                 ,
                 Blessing
                 ,
                 and
                 Sanctification
                 :
                 and
                 the
                 meaning
                 of
                 the
                 Holy
                 Ghost
                 is
                 ,
                 that
                 God
                 did
                 both
                 blesse
                 it
                 in
                 regard
                 of
                 himselfe
                 ,
                 because
                 he
                 kept
                 it
                 in
                 his
                 owne
                 person
                 ,
                 and
                 hallowed
                 it
                 also
                 in
                 regard
                 of
                 man
                 ,
                 by
                 commanding
                 it
                 to
                 be
                 sanctified
                 and
                 kept
                 in
                 performance
                 of
                 holy
                 duties
                 .
              
               
                 Secondly
                 ,
                 the
                 reasons
                 of
                 the
                 fourth
                 Commandement
                 are
                 generall
                 ,
                 and
                 the
                 equitie
                 of
                 them
                 is
                 perpetuall
                 ,
                 and
                 they
                 haue
                 this
                 ende
                 ,
                 to
                 vrge
                 the
                 rest
                 of
                 a
                 seauenth
                 day
                 .
                 Let
                 them
                 be
                 considered
                 in
                 particular
                 .
                 The
                 first
                 ,
                 in
                 these
                 wordes
                 ,
                 
                   Sixe
                   daies
                   shalt
                   thou
                   labour
                
                 .
                 Which
                 some
                 take
                 to
                 be
                 a
                 permission
                 :
                 as
                 if
                 God
                 
                 should
                 haue
                 said
                 thus
                 ;
                 If
                 I
                 permit
                 thee
                 sixe
                 ,
                 thou
                 shalt
                 allow
                 me
                 a
                 seauenth
                 .
                 But
                 they
                 may
                 be
                 also
                 taken
                 for
                 a
                 commandement
                 ,
                 inioyning
                 labour
                 in
                 the
                 sixe
                 daies
                 ;
                 first
                 ,
                 because
                 they
                 are
                 propounded
                 in
                 cōmanding
                 termes
                 ;
                 secondly
                 ,
                 because
                 they
                 are
                 an
                 exposition
                 of
                 the
                 curse
                 laid
                 vpon
                 Adam
                 ,
                 
                   Thou
                   shalt
                   eate
                   thy
                   bread
                   in
                   the
                   sweat
                   of
                   thy
                   face
                   ,
                
                 namely
                 ,
                 in
                 the
                 sixe
                 daies
                 :
                 and
                 thirdly
                 ,
                 because
                 idlenes
                 ,
                 the
                 spoile
                 of
                 mankind
                 ,
                 is
                 there
                 forbidden
                 .
                 This
                 beeing
                 so
                 ,
                 there
                 must
                 needes
                 be
                 a
                 seauenth
                 day
                 ,
                 not
                 onely
                 of
                 rest
                 ,
                 to
                 ease
                 them
                 that
                 labour
                 in
                 the
                 sixe
                 daies
                 ,
                 but
                 also
                 of
                 an
                 holy
                 rest
                 ,
                 that
                 God
                 might
                 be
                 worshipped
                 in
                 it
                 .
                 The
                 second
                 reason
                 is
                 taken
                 from
                 Gods
                 example
                 :
                 
                   For
                   in
                   sixe
                   daies
                   ,
                   the
                   Lord
                   made
                   heauen
                   and
                   earth
                   ,
                   &c.
                   
                
                 That
                 which
                 the
                 Lord
                 himselfe
                 hath
                 done
                 in
                 person
                 ;
                 the
                 same
                 must
                 man
                 doe
                 by
                 his
                 commandement
                 .
                 But
                 the
                 Lord
                 himselfe
                 in
                 sixe
                 daies
                 laboured
                 ,
                 and
                 rested
                 the
                 seauenth
                 .
                 Therefore
                 man
                 must
                 doe
                 the
                 same
                 .
                 This
                 reason
                 made
                 by
                 God
                 to
                 the
                 creature
                 ,
                 must
                 stand
                 in
                 force
                 ,
                 till
                 he
                 reuerse
                 it
                 ,
                 which
                 yet
                 he
                 hath
                 not
                 done
                 ,
                 nor
                 doth
                 .
                 If
                 then
                 these
                 reasons
                 doe
                 not
                 onely
                 inforce
                 a
                 rest
                 ,
                 and
                 an
                 holy
                 rest
                 but
                 a
                 rest
                 on
                 the
                 seauenth
                 day
                 ;
                 then
                 this
                 lest
                 on
                 the
                 seauenth
                 day
                 ,
                 is
                 a
                 part
                 of
                 the
                 fourth
                 Commandement
                 :
                 and
                 consequently
                 the
                 Church
                 can
                 not
                 alter
                 it
                 from
                 the
                 Sabboth
                 day
                 ,
                 because
                 they
                 can
                 not
                 alter
                 the
                 substance
                 of
                 that
                 Commandement
                 which
                 is
                 eternall
                 .
              
               
               
                 II.
                 Reason
                 .
                 The
                 Sabboth
                 day
                 in
                 the
                 new
                 Testament
                 ,
                 (
                 in
                 all
                 likelihood
                 )
                 is
                 tied
                 to
                 that
                 ,
                 which
                 we
                 call
                 the
                 Lords
                 day
                 ,
                 and
                 that
                 (
                 as
                 I
                 take
                 it
                 )
                 by
                 Christ
                 himselfe
                 .
                 The
                 Reasons
                 thereof
                 are
                 these
                 .
              
               
                 I.
                 The
                 sabboth
                 day
                 of
                 the
                 new
                 Testament
                 ,
                 is
                 called
                 the
                 Lord
                 daie
                 ,
                 Apoc.
                 1.
                 10.
                 
                 Now
                 I
                 suppose
                 ,
                 (
                 for
                 in
                 these
                 points
                 still
                 wee
                 must
                 goe
                 by
                 likelyhoods
                 )
                 its
                 called
                 the
                 Lords
                 day
                 ,
                 as
                 the
                 last
                 Supper
                 of
                 Christ
                 ,
                 is
                 called
                 the
                 Lords
                 Supper
                 ,
                 for
                 two
                 causes
                 .
                 First
                 ,
                 as
                 God
                 rested
                 the
                 seauenth
                 day
                 after
                 the
                 Creation
                 ,
                 so
                 Christ
                 hauing
                 ended
                 the
                 worke
                 of
                 the
                 new
                 creation
                 ,
                 rested
                 on
                 this
                 day
                 from
                 his
                 worke
                 of
                 redemption
                 .
                 Secondly
                 ,
                 as
                 Christ
                 did
                 substitute
                 the
                 last
                 supper
                 in
                 roome
                 of
                 the
                 passeouer
                 ,
                 so
                 he
                 substituted
                 the
                 first
                 day
                 of
                 the
                 weeke
                 in
                 roome
                 of
                 the
                 Iewes
                 Sabboth
                 ,
                 to
                 be
                 a
                 day
                 set
                 apart
                 to
                 his
                 owne
                 worship
                 .
              
               
                 II.
                 The
                 Church
                 of
                 Corinth
                 everie
                 first
                 day
                 of
                 the
                 weeke
                 ,
                 made
                 a
                 collection
                 for
                 the
                 poore
                 ,
                 as
                 we
                 may
                 read
                 ,
                 1.
                 
                 Cor.
                 16.
                 2.
                 and
                 this
                 collection
                 for
                 the
                 poore
                 in
                 the
                 primitiue
                 church
                 followed
                 the
                 Preaching
                 of
                 the
                 word
                 ,
                 Praier
                 ,
                 and
                 the
                 Sacraments
                 ,
                 as
                 a
                 fruite
                 therof
                 ,
                 Act.
                 2.
                 42.
                 
                 For
                 these
                 be
                 Sabboth
                 exercises
                 ,
                 that
                 went
                 alwaies
                 together
                 in
                 the
                 Apostolicall
                 Church
                 .
                 But
                 it
                 will
                 be
                 saide
                 ,
                 that
                 collecting
                 for
                 the
                 Saints
                 ,
                 is
                 a
                 matter
                 of
                 indifferencie
                 ,
                 and
                 may
                 be
                 done
                 vpon
                 any
                 day
                 ,
                 as
                 well
                 as
                 vpon
                 the
                 Sabboth
                 .
                 To
                 this
                 I
                 answer
                 ,
                 that
                 Paul
                 cōmands
                 the
                 Corinths
                 to
                 doe
                 it
                 ,
                 as
                 he
                 
                 had
                 ordained
                 it
                 in
                 the
                 Church
                 of
                 Galatia
                 :
                 whereby
                 he
                 makes
                 it
                 to
                 be
                 an
                 Apostolicall
                 ,
                 and
                 therefore
                 a
                 diuine
                 ordinance
                 .
                 Yea
                 ,
                 that
                 very
                 text
                 doth
                 in
                 some
                 part
                 manifest
                 thus
                 much
                 ,
                 that
                 it
                 is
                 an
                 ordinance
                 and
                 institution
                 of
                 Christ
                 ,
                 that
                 the
                 first
                 day
                 of
                 the
                 weeke
                 should
                 be
                 the
                 Lords
                 daie
                 .
                 For
                 Paul
                 commaundeth
                 nothing
                 ,
                 but
                 what
                 he
                 had
                 from
                 Christ.
                 
              
               
                 III.
                 Christ
                 and
                 his
                 Apostles
                 ,
                 kept
                 the
                 first
                 day
                 of
                 the
                 weeke
                 as
                 the
                 Sabboth
                 .
                 For
                 Christ
                 rose
                 againe
                 ,
                 the
                 first
                 day
                 of
                 the
                 weeke
                 ,
                 and
                 appeared
                 to
                 his
                 disciples
                 ,
                 Ioh.
                 20.
                 19.
                 and
                 eight
                 daies
                 after
                 ,
                 he
                 appeared
                 againe
                 to
                 Thomas
                 ,
                 ver
                 .
                 26.
                 which
                 was
                 the
                 next
                 first
                 day
                 of
                 the
                 weeke
                 .
                 And
                 this
                 hath
                 beene
                 the
                 opinion
                 of
                 sundrie
                 ancient
                 diuines
                 .
                 a
                 Cyrill
                 vpon
                 Iohn
                 ,
                 saies
                 ,
                 that
                 this
                 eight
                 day
                 was
                 without
                 doubt
                 the
                 Lordes
                 daie
                 ,
                 and
                 so
                 ought
                 to
                 be
                 kept
                 ,
                 because
                 it
                 is
                 likely
                 Christ
                 himselfe
                 kept
                 it
                 holy
                 .
                 And
                 the
                 same
                 is
                 affirmed
                 and
                 taught
                 by
                 b
                 Augustine
                 and
                 c
                 Chrysostome
                 .
                 Again
                 ,
                 the
                 Apostles
                 also
                 kept
                 it
                 .
                 For
                 when
                 the
                 Holy
                 Ghost
                 descended
                 vpon
                 them
                 ,
                 they
                 were
                 againe
                 assembled
                 vpon
                 this
                 day
                 ,
                 Act.
                 2.
                 v.
                 1.
                 which
                 I
                 prooue
                 thus
                 .
                 The
                 day
                 of
                 Pentecost
                 was
                 the
                 first
                 day
                 of
                 the
                 weeke
                 ;
                 for
                 the
                 Iewes
                 were
                 commanded
                 to
                 bring
                 a
                 sheafe
                 of
                 their
                 first
                 fruits
                 ,
                 the
                 morrow
                 after
                 the
                 Sabboth
                 in
                 the
                 passeouer
                 ,
                 Levit.
                 23.
                 10.
                 
                 &c.
                 and
                 betwixt
                 that
                 and
                 Pentecost
                 ,
                 they
                 were
                 to
                 reckon
                 fiftie
                 daies
                 .
                 Hence
                 it
                 followeth
                 ,
                 that
                 the
                 day
                 of
                 
                 Christs
                 resurrection
                 ,
                 falling
                 the
                 morrow
                 after
                 the
                 Iewes
                 Sabboth
                 ,
                 which
                 is
                 the
                 first
                 daie
                 of
                 the
                 weeke
                 ;
                 Pentecost
                 must
                 needes
                 fall
                 on
                 that
                 day
                 :
                 and
                 therefore
                 the
                 Apostles
                 met
                 that
                 same
                 day
                 ,
                 and
                 not
                 they
                 onely
                 ,
                 but
                 also
                 the
                 whole
                 Church
                 gathered
                 themselues
                 together
                 ,
                 and
                 celebrated
                 this
                 day
                 with
                 preaching
                 of
                 the
                 word
                 ,
                 and
                 administration
                 of
                 the
                 Sacraments
                 ,
                 Act.
                 20.
                 7.
                 
                 And
                 according
                 to
                 this
                 institution
                 of
                 Christ
                 ,
                 and
                 the
                 examples
                 of
                 his
                 Apostles
                 ,
                 hath
                 beene
                 the
                 constant
                 practise
                 of
                 the
                 Church
                 ,
                 from
                 their
                 times
                 vntill
                 now
                 .
              
               
                 IV.
                 That
                 which
                 was
                 prefigured
                 ,
                 in
                 that
                 it
                 was
                 prefigured
                 was
                 prescribed
                 :
                 but
                 the
                 Lords
                 day
                 was
                 prefigured
                 in
                 the
                 eight
                 day
                 ,
                 wherein
                 the
                 children
                 of
                 the
                 Iewes
                 were
                 circumcised
                 :
                 therefore
                 it
                 was
                 prescribed
                 to
                 be
                 kept
                 the
                 eight
                 day
                 .
                 Thus
                 the
                 ancient
                 fathers
                 ,
                 by
                 name
                 Cyprian
                 and
                 Augustine
                 haue
                 reasoned
                 and
                 taught
                 .
                 Againe
                 ,
                 the
                 day
                 of
                 Christs
                 resurrection
                 was
                 prefigured
                 by
                 that
                 day
                 ,
                 wherein
                 the
                 stone
                 which
                 the
                 builders
                 refused
                 ,
                 was
                 made
                 the
                 head
                 of
                 the
                 corner
                 ,
                 Psalm
                 .
                 118.
                 v.
                 24.
                 and
                 in
                 that
                 it
                 was
                 prefigured
                 it
                 was
                 appointed
                 by
                 God.
                 For
                 then
                 it
                 appeared
                 to
                 be
                 true
                 which
                 Peter
                 saith
                 of
                 Christ
                 ,
                 that
                 
                   god
                   had
                   made
                   him
                   both
                   Lord
                   and
                   Christ
                   ,
                
                 Act.
                 2.
                 36.
                 
                 And
                 the
                 same
                 may
                 be
                 said
                 of
                 the
                 Sabboth
                 of
                 the
                 new
                 testament
                 ,
                 that
                 it
                 was
                 in
                 the
                 figure
                 preordained
                 ,
                 and
                 therefore
                 limited
                 and
                 determined
                 by
                 our
                 Sauiour
                 Christ
                 vnto
                 the
                 Lords
                 day
                 .
                 Other
                 reasons
                 might
                 be
                 added
                 ,
                 but
                 they
                 are
                 
                 onely
                 coniectures
                 :
                 these
                 be
                 the
                 principall
                 .
              
               
                 III.
                 Reason
                 .
                 God
                 is
                 Lord
                 of
                 times
                 and
                 seasons
                 ,
                 and
                 therefore
                 in
                 all
                 equitie
                 ,
                 the
                 altering
                 and
                 disposing
                 therof
                 is
                 in
                 his
                 hands
                 ,
                 and
                 belongs
                 to
                 him
                 alone
                 .
                 Act.
                 1.
                 10.
                 
                 
                   Times
                   &
                   seasons
                   the
                   father
                   hath
                   kept
                   in
                   his
                   owne
                   hand
                   .
                
                 Againe
                 ,
                 Christ
                 is
                 called
                 the
                 Lord
                 of
                 the
                 Sabboth
                 .
                 And
                 Autiochus
                 Epiphanes
                 is
                 condemned
                 by
                 the
                 Holy
                 Ghost
                 ,
                 because
                 he
                 tooke
                 vpon
                 him
                 to
                 alter
                 times
                 .
                 Dan.
                 7.
                 25.
                 
                 Besides
                 that
                 ,
                 Daniel
                 saith
                 ,
                 that
                 it
                 is
                 God
                 alone
                 that
                 changeth
                 times
                 and
                 seasons
                 ,
                 Dan.
                 2.
                 21.
                 
                 Now
                 if
                 it
                 be
                 proper
                 vnto
                 God
                 ,
                 as
                 to
                 create
                 ,
                 so
                 to
                 determine
                 and
                 dispose
                 of
                 times
                 ,
                 then
                 he
                 hath
                 not
                 left
                 the
                 same
                 to
                 the
                 power
                 of
                 any
                 creature
                 .
                 And
                 therfore
                 as
                 the
                 knowledge
                 thereof
                 ,
                 so
                 the
                 appointment
                 ,
                 and
                 alteration
                 of
                 the
                 same
                 ,
                 either
                 in
                 generall
                 or
                 particular
                 ,
                 belongs
                 not
                 to
                 the
                 Church
                 ,
                 but
                 is
                 reserued
                 to
                 him
                 .
                 The
                 Church
                 then
                 ,
                 neither
                 may
                 nor
                 can
                 alter
                 the
                 Sabboth
                 day
                 .
                 And
                 this
                 is
                 the
                 first
                 part
                 of
                 the
                 answer
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 Second
                 is
                 this
                 ,
                 If
                 the
                 Church
                 had
                 libertie
                 to
                 alter
                 the
                 Sabboth
                 ,
                 then
                 this
                 alteration
                 must
                 be
                 made
                 within
                 the
                 compasse
                 of
                 the
                 weeke
                 ,
                 to
                 the
                 sixt
                 ,
                 or
                 fift
                 ,
                 or
                 fourth
                 ,
                 or
                 second
                 ,
                 or
                 third
                 ,
                 or
                 first
                 daie
                 ,
                 and
                 not
                 to
                 the
                 eight
                 ,
                 or
                 ninth
                 ,
                 or
                 tenth
                 daies
                 without
                 the
                 compasse
                 of
                 the
                 weeke
                 .
                 The
                 reason
                 is
                 plaine
                 .
                 
                 The
                 Church
                 of
                 the
                 New
                 Testament
                 ,
                 hath
                 more
                 knowledge
                 and
                 more
                 grace
                 ,
                 then
                 the
                 people
                 of
                 the
                 old
                 Testament
                 had
                 ;
                 and
                 in
                 that
                 regard
                 ,
                 ought
                 to
                 haue
                 more
                 zeale
                 ,
                 and
                 greater
                 alacritie
                 in
                 the
                 worship
                 of
                 God
                 then
                 they
                 had
                 ,
                 that
                 it
                 may
                 exceede
                 the
                 Iewes
                 according
                 to
                 the
                 measure
                 of
                 grace
                 receiued
                 .
                 And
                 thus
                 ,
                 the
                 first
                 and
                 principall
                 question
                 touching
                 the
                 Sabboth
                 ,
                 is
                 answered
                 and
                 resolued
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 Now
                 ,
                 before
                 I
                 come
                 to
                 the
                 next
                 ,
                 let
                 vs
                 in
                 
                 the
                 meane
                 while
                 see
                 and
                 examine
                 the
                 Reasons
                 ,
                 that
                 are
                 brought
                 against
                 the
                 answer
                 presently
                 made
                 .
                 First
                 therefore
                 it
                 is
                 alleadged
                 ,
                 that
                 in
                 the
                 new
                 Testament
                 there
                 is
                 no
                 difference
                 of
                 daies
                 .
                 For
                 if
                 we
                 haue
                 or
                 make
                 difference
                 of
                 daies
                 ,
                 we
                 are
                 in
                 truth
                 no
                 better
                 then
                 Iewes
                 .
                 That
                 there
                 is
                 no
                 distinction
                 of
                 daies
                 ,
                 they
                 prooue
                 out
                 of
                 two
                 places
                 .
                 The
                 first
                 is
                 ,
                 Col.
                 2.
                 16.
                 where
                 the
                 Apostle
                 saies
                 ,
                 
                   Let
                   no
                   man
                   condemne
                   you
                   in
                   respect
                   of
                   an
                   holy
                   day
                   ,
                   or
                   of
                   the
                   new
                   moone
                   ,
                   or
                   of
                   the
                   Sabboth
                   day
                   .
                
                 The
                 second
                 ,
                 Gal.
                 4.
                 10.
                 where
                 the
                 same
                 Apostle
                 reprooues
                 the
                 Galatians
                 ,
                 for
                 obseruing
                 daies
                 ,
                 and
                 moneths
                 ,
                 and
                 times
                 ,
                 and
                 yeares
                 .
              
               
                 To
                 this
                 I
                 answere
                 ,
                 that
                 both
                 the
                 places
                 speake
                 of
                 the
                 Feasts
                 of
                 the
                 Iewes
                 ,
                 and
                 of
                 difference
                 of
                 daies
                 ,
                 that
                 stands
                 in
                 force
                 by
                 the
                 Iewish
                 Ceremoniall
                 law
                 .
                 Paul
                 to
                 the
                 Colossians
                 ,
                 warnes
                 them
                 to
                 giue
                 no
                 occasision
                 
                 to
                 others
                 ,
                 whereby
                 they
                 might
                 iustly
                 condemne
                 them
                 ,
                 for
                 obseruing
                 of
                 daies
                 in
                 superstitious
                 manner
                 ,
                 vpon
                 opinion
                 of
                 holines
                 and
                 necessitie
                 ,
                 as
                 if
                 mens
                 consciences
                 were
                 bound
                 to
                 such
                 obseruation
                 .
                 And
                 he
                 reprooues
                 the
                 Galatians
                 ,
                 for
                 obseruing
                 daies
                 (
                 as
                 it
                 is
                 likely
                 they
                 did
                 )
                 not
                 onely
                 in
                 the
                 Iewish
                 ,
                 but
                 also
                 in
                 the
                 Heathenish
                 manner
                 .
                 To
                 which
                 purpose
                 Paul
                 saith
                 ,
                 v.
                 11.
                 
                 
                   He
                   is
                   afraid
                   of
                   them
                
                 .
                 His
                 meaning
                 was
                 ,
                 because
                 they
                 placing
                 their
                 saluation
                 (
                 in
                 part
                 )
                 in
                 their
                 Iewish
                 obseruation
                 of
                 daies
                 ,
                 after
                 they
                 had
                 beene
                 informed
                 touching
                 their
                 libertie
                 in
                 Christ
                 ,
                 did
                 thereby
                 mixe
                 the
                 Gospel
                 with
                 the
                 Law
                 :
                 and
                 therefore
                 he
                 feared
                 ,
                 least
                 by
                 that
                 meanes
                 Christ
                 should
                 become
                 vnto
                 them
                 vnprofitable
                 ,
                 and
                 so
                 his
                 preaching
                 to
                 small
                 or
                 no
                 purpose
                 .
              
               
                 Againe
                 ,
                 they
                 alleadge
                 ,
                 Rom.
                 14.
                 5.
                 where
                 Paul
                 saith
                 ,
                 
                   One
                   man
                   esteemes
                   one
                   day
                   better
                   then
                   an
                   other
                   ,
                   and
                   an
                   other
                   man
                   counteth
                   euery
                   day
                   alike
                   .
                
                 In
                 which
                 words
                 the
                 Apostle
                 blameth
                 not
                 them
                 ,
                 which
                 thinke
                 all
                 daies
                 as
                 one
                 .
              
               
                 Ans.
                 In
                 the
                 New
                 Testament
                 ,
                 all
                 daies
                 be
                 as
                 one
                 ,
                 in
                 regard
                 of
                 the
                 aptnes
                 thereof
                 to
                 the
                 worship
                 of
                 God
                 :
                 and
                 yet
                 there
                 may
                 be
                 a
                 difference
                 of
                 daies
                 in
                 regard
                 of
                 order
                 :
                 and
                 this
                 Paul
                 no
                 where
                 condemneth
                 .
                 That
                 we
                 may
                 the
                 better
                 conceiue
                 this
                 distinction
                 ,
                 we
                 must
                 consider
                 a
                 difference
                 betweene
                 the
                 Iewes
                 Sabboth
                 and
                 ours
                 ,
                 which
                 is
                 this
                 ;
                 That
                 the
                 Iewes
                 Sabboth
                 was
                 both
                 the
                 time
                 of
                 the
                 
                 worship
                 of
                 God
                 ,
                 and
                 also
                 a
                 part
                 of
                 his
                 worship
                 .
                 But
                 the
                 Sabboth
                 of
                 the
                 new
                 Testament
                 ,
                 though
                 it
                 be
                 a
                 necessarie
                 time
                 of
                 Gods
                 worship
                 ,
                 yet
                 it
                 is
                 not
                 a
                 part
                 thereof
                 .
                 If
                 it
                 be
                 said
                 ,
                 that
                 it
                 is
                 commanded
                 ,
                 therfore
                 〈◊〉
                 must
                 needs
                 be
                 a
                 part
                 of
                 Gods
                 worship
                 :
                 I
                 answer
                 :
                 It
                 is
                 commanded
                 ,
                 not
                 as
                 Gods
                 worship
                 for
                 substance
                 ,
                 but
                 in
                 respect
                 of
                 the
                 duties
                 of
                 the
                 worship
                 ,
                 that
                 are
                 to
                 be
                 kept
                 and
                 performed
                 in
                 it
                 .
                 And
                 hence
                 it
                 is
                 manifest
                 ,
                 that
                 in
                 regard
                 of
                 Gods
                 worship
                 ,
                 there
                 is
                 no
                 difference
                 of
                 daies
                 in
                 the
                 new
                 Testament
                 ,
                 but
                 in
                 regard
                 of
                 order
                 .
              
               
                 Thirdly
                 ,
                 they
                 obiect
                 ,
                 that
                 Paul
                 kept
                 the
                 Iewes
                 Sabboth
                 ,
                 as
                 well
                 as
                 the
                 Lords
                 day
                 .
                 For
                 he
                 and
                 Barnabas
                 came
                 to
                 Antiochia
                 ,
                 and
                 went
                 into
                 the
                 Synagogue
                 on
                 the
                 Sabboth
                 day
                 ,
                 Act.
                 13.
                 14.
                 
                 And
                 againe
                 ,
                 he
                 and
                 Timothie
                 conuerted
                 Lydia
                 vpon
                 the
                 same
                 day
                 .
                 Act.
                 16.
                 13.
                 
              
               
                 Ans.
                 The
                 Apostle
                 did
                 this
                 vpon
                 very
                 good
                 ground
                 ,
                 not
                 because
                 he
                 held
                 the
                 obseruation
                 of
                 it
                 as
                 necessarie
                 as
                 the
                 other
                 ;
                 but
                 in
                 regard
                 of
                 the
                 weaknes
                 of
                 the
                 Gentiles
                 and
                 Iewes
                 newly
                 called
                 .
                 For
                 the
                 Church
                 that
                 consisted
                 of
                 such
                 persons
                 in
                 those
                 daies
                 ,
                 was
                 not
                 yet
                 fully
                 perswaded
                 and
                 resolued
                 of
                 the
                 abrogation
                 of
                 th●●e
                 wish
                 Sabboth
                 :
                 and
                 therfore
                 ,
                 for
                 the
                 time
                 ,
                 he
                 yeelded
                 to
                 their
                 weaknes
                 ,
                 and
                 obserued
                 it
                 as
                 well
                 as
                 the
                 other
                 .
                 But
                 afterward
                 ,
                 when
                 they
                 were
                 confirmed
                 in
                 that
                 point
                 ,
                 he
                 forbare
                 that
                 libertie
                 ,
                 &
                 taught
                 
                 the
                 full
                 abolishment
                 both
                 of
                 it
                 ,
                 and
                 other
                 Ceremonies
                 .
              
               
                 Fourthly
                 ,
                 Act.
                 18.
                 3
                 ,
                 4.
                 
                 Paul
                 is
                 said
                 to
                 come
                 to
                 Corinth
                 to
                 Aquila
                 and
                 Priscilla
                 ,
                 and
                 to
                 worke
                 with
                 them
                 in
                 their
                 trade
                 of
                 tent-making
                 :
                 and
                 further
                 ,
                 it
                 is
                 said
                 ,
                 that
                 
                   he
                   disputed
                   in
                   the
                   Synagogue
                   euery
                   Sabboth
                   day
                   ,
                
                 that
                 is
                 ,
                 on
                 the
                 Iewes
                 Sabboths
                 ,
                 
                   and
                   exherted
                   the
                   Iewes
                   and
                   Grecians
                   :
                
                 Hence
                 it
                 is
                 gathered
                 by
                 some
                 ,
                 that
                 Paul
                 did
                 onely
                 keepe
                 the
                 Sabboth
                 of
                 the
                 Iewes
                 ,
                 and
                 that
                 both
                 on
                 the
                 Lords
                 day
                 ,
                 and
                 on
                 the
                 weeke
                 daies
                 ,
                 he
                 wrought
                 with
                 Aquila
                 and
                 Priscilla
                 .
              
               
                 Ans.
                 First
                 ,
                 we
                 must
                 remember
                 this
                 Rule
                 ,
                 That
                 Charitie
                 and
                 Necessitie
                 ,
                 doe
                 dispense
                 with
                 the
                 Sabboth
                 ,
                 and
                 with
                 Ceremonies
                 .
                 If
                 a
                 Towne
                 should
                 be
                 on
                 fire
                 ,
                 or
                 if
                 a
                 Citie
                 or
                 countrey
                 should
                 be
                 presently
                 assaulted
                 by
                 the
                 enemie
                 ,
                 in
                 the
                 time
                 of
                 the
                 word
                 preached
                 ,
                 on
                 the
                 Sabboth
                 day
                 ;
                 the
                 preaching
                 of
                 the
                 word
                 ,
                 in
                 these
                 cases
                 ,
                 must
                 cease
                 for
                 a
                 time
                 ,
                 till
                 by
                 conuenient
                 helpe
                 the
                 fire
                 be
                 quenched
                 ,
                 and
                 the
                 enemie
                 be
                 taken
                 or
                 driuen
                 backe
                 .
                 Now
                 whereas
                 Paul
                 in
                 the
                 ordinarie
                 daies
                 of
                 the
                 weeke
                 made
                 tents
                 ,
                 and
                 on
                 the
                 seauenth
                 too
                 ,
                 not
                 obseruing
                 it
                 ,
                 but
                 the
                 Iewes
                 Sabboth
                 ;
                 we
                 must
                 know
                 ,
                 that
                 he
                 did
                 it
                 vpon
                 necessitie
                 ,
                 for
                 the
                 saluation
                 of
                 the
                 Iewes
                 .
                 For
                 Priscilla
                 and
                 Aquila
                 were
                 Iewes
                 vnconuerted
                 ,
                 and
                 Christ
                 was
                 not
                 yet
                 reuealed
                 vnto
                 them
                 .
                 And
                 if
                 Paul
                 had
                 but
                 once
                 named
                 Christ
                 ,
                 he
                 could
                 haue
                 done
                 no
                 good
                 among
                 
                 them
                 .
                 Yet
                 afterward
                 ,
                 when
                 he
                 saw
                 better
                 opportunitie
                 ,
                 at
                 the
                 comming
                 of
                 Silas
                 and
                 Timotheus
                 from
                 Macedonia
                 ,
                 then
                 he
                 could
                 no
                 longer
                 containe
                 himselfe
                 ,
                 but
                 
                   burned
                   in
                   the
                   spirit
                   ,
                   and
                   testified
                   to
                   the
                   Iewes
                   ,
                   that
                   Iesus
                   was
                   the
                   Christ
                   ,
                
                 vers
                 .
                 5.
                 
                 Now
                 if
                 there
                 was
                 cause
                 why
                 he
                 did
                 not
                 speake
                 of
                 Christ
                 for
                 the
                 time
                 ,
                 then
                 was
                 there
                 cause
                 also
                 why
                 he
                 did
                 not
                 make
                 profession
                 of
                 a
                 Sabboth
                 .
                 Secondly
                 I
                 answer
                 ,
                 though
                 Paul
                 did
                 not
                 then
                 openly
                 sanctifie
                 the
                 Sabboth
                 ;
                 yet
                 it
                 is
                 to
                 be
                 supposed
                 ,
                 that
                 he
                 kept
                 it
                 priuately
                 by
                 himselfe
                 ,
                 reseruing
                 some
                 speciall
                 time
                 for
                 that
                 purpose
                 :
                 and
                 the
                 contrarie
                 cannot
                 be
                 shewed
                 .
              
               
                 The
                 Second
                 Question
                 touching
                 the
                 Sabboth
                 .
              
            
          
           
             
               How
               the
               Sabboth
               of
               the
               New
               Testament
               is
               to
               be
               obserued
               ?
            
             
               Ans.
               In
               obseruing
               a
               Sabboth
               of
               the
               new
               Testament
               ,
               there
               are
               two
               things
               required
               ;
               a
               Rest
               ,
               and
               a
               Sanctification
               of
               the
               same
               rest
               to
               an
               holy
               vse
               .
               This
               Answer
               is
               made
               out
               of
               the
               very
               substance
               of
               the
               fourth
               Commandement
               ,
               which
               is
               morall
               ,
               and
               hath
               nothing
               ceremoniall
               in
               it
               .
               And
               the
               fourth
               Commandement
               (
               for
               substance
               )
               consists
               in
               a
               ceasing
               frō
               labour
               ,
               and
               a
               holy
               dedication
               of
               our
               rest
               to
               holy
               vse
               ,
               that
               is
               ,
               to
               the
               worship
               and
               seruice
               
               of
               God.
               
            
             
               
                 Sect.
                 1.
                 
              
               
                 Now
                 touching
                 the
                 first
                 point
                 ,
                 the
                 Rest
                 of
                 the
                 Sabboth
                 ;
                 there
                 are
                 three
                 seuerall
                 Opinions
                 ,
                 
                 whereof
                 two
                 are
                 contrarie
                 ,
                 and
                 the
                 third
                 is
                 a
                 meane
                 betweene
                 both
                 .
              
               
                 The
                 first
                 Opinion
                 is
                 ,
                 that
                 we
                 are
                 bound
                 as
                 strictly
                 to
                 keepe
                 the
                 outward
                 rest
                 of
                 the
                 Lords
                 day
                 ,
                 as
                 the
                 Iewes
                 were
                 to
                 keepe
                 the
                 Sabboth
                 :
                 and
                 sundrie
                 men
                 are
                 of
                 this
                 minde
                 .
                 But
                 I
                 take
                 it
                 ,
                 this
                 opinion
                 is
                 not
                 warrantable
                 .
                 For
                 (
                 as
                 we
                 said
                 before
                 )
                 the
                 Iewish
                 manner
                 of
                 keeping
                 the
                 Sabboth
                 in
                 straitnes
                 ,
                 is
                 a
                 Ceremonie
                 .
                 And
                 if
                 we
                 be
                 bound
                 to
                 keepe
                 it
                 as
                 straitly
                 as
                 the
                 Iewes
                 did
                 ,
                 then
                 Iudaisme
                 must
                 still
                 remaine
                 ,
                 and
                 the
                 ceremoniall
                 Law
                 (
                 at
                 least
                 in
                 some
                 part
                 )
                 must
                 still
                 be
                 in
                 force
                 .
              
               
                 But
                 in
                 fauour
                 of
                 this
                 opinion
                 ,
                 it
                 is
                 alleadged
                 .
                 First
                 ,
                 that
                 the
                 fourth
                 Commandement
                 is
                 a
                 Law
                 ,
                 giuen
                 as
                 well
                 to
                 Christiās
                 as
                 to
                 Iewes
                 ,
                 and
                 therefore
                 it
                 binds
                 both
                 alike
                 .
                 Ans.
                 The
                 fourth
                 Commandement
                 bindeth
                 Christians
                 to
                 keepe
                 a
                 seauenth
                 day
                 for
                 the
                 Sabboth
                 ,
                 both
                 in
                 respect
                 of
                 Rest
                 ,
                 as
                 also
                 in
                 regard
                 of
                 Sanctification
                 thereof
                 ;
                 but
                 that
                 it
                 bindeth
                 them
                 to
                 the
                 same
                 strait
                 manner
                 of
                 keeping
                 the
                 rest
                 ,
                 as
                 it
                 did
                 the
                 Iewes
                 ,
                 we
                 vtterly
                 denie
                 .
              
               
                 Secondly
                 ,
                 That
                 the
                 reasons
                 vsed
                 to
                 inforc
                 ▪
                 the
                 Commandement
                 ,
                 doe
                 equally
                 binde
                 all
                 :
                 therefore
                 the
                 Commandement
                 it selfe
                 .
                 Ans.
                 
                 It
                 is
                 true
                 for
                 the
                 dutie
                 commanded
                 ,
                 but
                 not
                 for
                 the
                 manner
                 of
                 performance
                 .
                 Againe
                 ,
                 the
                 reason
                 alleadged
                 doth
                 not
                 follow
                 :
                 for
                 sometimes
                 the
                 holy
                 Ghost
                 vseth
                 a
                 reason
                 that
                 is
                 perpetuall
                 ,
                 to
                 inforce
                 a
                 Ceremonie
                 .
                 That
                 Levi
                 should
                 haue
                 no
                 part
                 ,
                 nor
                 inheritance
                 amōg
                 his
                 brethren
                 ,
                 was
                 a
                 Ceremonie
                 commanded
                 by
                 God
                 ;
                 and
                 yet
                 the
                 Lord
                 inforceth
                 it
                 ,
                 with
                 a
                 reason
                 that
                 was
                 perpetuall
                 ,
                 namely
                 ,
                 because
                 himselfe
                 was
                 the
                 part
                 and
                 inheritance
                 of
                 Levi
                 ,
                 among
                 the
                 children
                 of
                 Israel
                 ,
                 Numb
                 .
                 18.
                 20.
                 
              
               
                 Thirdly
                 ,
                 that
                 the
                 Sabboth
                 is
                 a
                 signe
                 (
                 to
                 beleeuers
                 in
                 the
                 new
                 Testament
                 )
                 that
                 God
                 is
                 their
                 God
                 ,
                 and
                 they
                 his
                 people
                 ;
                 and
                 the
                 same
                 it
                 was
                 to
                 the
                 Iewes
                 :
                 therefore
                 the
                 bond
                 is
                 as
                 strict
                 to
                 the
                 one
                 ,
                 as
                 to
                 the
                 other
                 .
                 Ans.
                 1.
                 
                 Beleeuers
                 vnder
                 the
                 Gospel
                 ,
                 haue
                 two
                 onely
                 signes
                 of
                 the
                 Couenant
                 ,
                 Baptisme
                 and
                 the
                 Lords
                 Supper
                 ,
                 and
                 no
                 more
                 .
                 2.
                 
                 The
                 Scripture
                 restraineth
                 the
                 Sabboth
                 ,
                 as
                 a
                 signe
                 ,
                 onely
                 to
                 the
                 Iewes
                 .
                 
                   It
                   is
                   a
                   signe
                   betweene
                   me
                   and
                   you
                   in
                   your
                   generations
                   ,
                
                 Exod.
                 31.
                 13.
                 
                 Againe
                 ,
                 v.
                 16.
                 the
                 children
                 of
                 Israel
                 
                   shall
                   keepe
                   the
                   Sabboth
                   —
                   for
                   an
                   euerlasting
                   couenant
                   .
                
                 3.
                 
                 The
                 Sabboth
                 was
                 not
                 a
                 signe
                 in
                 the
                 first
                 institution
                 in
                 Paradise
                 .
                 For
                 the
                 Couenant
                 of
                 grace
                 was
                 made
                 after
                 the
                 fall
                 of
                 man
                 ,
                 and
                 the
                 signe
                 thereof
                 must
                 needes
                 be
                 appointed
                 after
                 it
                 :
                 considering
                 that
                 before
                 the
                 fall
                 ,
                 Ceremonies
                 signifying
                 sanctification
                 had
                 no
                 place
                 .
                 And
                 this
                 is
                 the
                 first
                 Opinion
                 .
              
               
               
                 The
                 second
                 Opinion
                 touching
                 the
                 Rest
                 of
                 the
                 Sabboth
                 ,
                 is
                 flat
                 contrarie
                 to
                 the
                 former
                 ;
                 namely
                 ,
                 that
                 on
                 the
                 Sabboth
                 day
                 ,
                 (
                 after
                 the
                 publike
                 worship
                 of
                 God
                 is
                 ended
                 ,
                 and
                 the
                 Congregation
                 dissolued
                 ,
                 )
                 men
                 haue
                 libertie
                 either
                 to
                 giue
                 themselues
                 to
                 labour
                 ,
                 or
                 to
                 honest
                 pleasures
                 and
                 recreations
                 .
                 This
                 Opinion
                 doth
                 quite
                 abolish
                 one
                 of
                 the
                 Commandements
                 of
                 the
                 Decalogue
                 .
                 For
                 it
                 presupposeth
                 all
                 daies
                 to
                 be
                 alike
                 ,
                 this
                 onely
                 prouided
                 ,
                 that
                 the
                 publike
                 worship
                 of
                 God
                 be
                 solemnly
                 kept
                 .
                 Now
                 this
                 may
                 be
                 done
                 in
                 any
                 day
                 of
                 the
                 weeke
                 ;
                 and
                 there
                 will
                 be
                 no
                 neede
                 of
                 appointing
                 a
                 set
                 time
                 for
                 Gods
                 seruice
                 ,
                 if
                 all
                 daies
                 be
                 equall
                 ,
                 without
                 any
                 difference
                 or
                 distinctiō
                 .
                 But
                 the
                 fourth
                 Cōmandement
                 (
                 for
                 substance
                 )
                 is
                 eternall
                 ,
                 and
                 requireth
                 (
                 vpon
                 paine
                 of
                 the
                 curse
                 )
                 both
                 rest
                 from
                 labour
                 ,
                 and
                 a
                 setting
                 apart
                 of
                 the
                 same
                 rest
                 ,
                 to
                 the
                 duties
                 of
                 holines
                 &
                 religion
                 .
                 And
                 if
                 it
                 command
                 abstinence
                 from
                 ordinarie
                 abour
                 ,
                 then
                 much
                 more
                 from
                 pleasures
                 and
                 recreations
                 .
              
               
                 The
                 third
                 and
                 last
                 Opinion
                 ,
                 holdes
                 the
                 meane
                 betweene
                 the
                 two
                 former
                 extremities
                 ,
                 and
                 that
                 I
                 take
                 to
                 be
                 the
                 best
                 and
                 safest
                 .
                 The
                 substance
                 hereof
                 consists
                 of
                 these
                 two
                 conclusions
                 .
              
               
                 1.
                 
                 That
                 vpon
                 the
                 Sabboth
                 day
                 of
                 the
                 new
                 Testament
                 ,
                 men
                 are
                 to
                 rest
                 from
                 the
                 ordinarie
                 labours
                 of
                 their
                 callings
                 .
                 Thus
                 much
                 is
                 commanded
                 in
                 the
                 fourth
                 commandemēt
                 .
                 
                 For
                 the
                 rest
                 it selfe
                 was
                 not
                 a
                 ceremonie
                 ,
                 (
                 as
                 I
                 said
                 before
                 )
                 but
                 the
                 straight
                 &
                 precise
                 manner
                 of
                 resting
                 .
                 Againe
                 ,
                 it
                 is
                 most
                 necessarie
                 ,
                 that
                 religion
                 and
                 the
                 power
                 thereof
                 ,
                 should
                 be
                 maintained
                 amongst
                 Gods
                 people
                 ,
                 which
                 cannot
                 possibly
                 be
                 ,
                 vnlesse
                 men
                 (
                 at
                 sometimes
                 )
                 set
                 themselues
                 apart
                 vnto
                 it
                 .
                 The
                 student
                 that
                 desires
                 learning
                 ,
                 doth
                 not
                 attaine
                 vnto
                 knowledge
                 ,
                 vnlesse
                 he
                 doe
                 daily
                 consecrate
                 and
                 devote
                 himselfe
                 to
                 the
                 studie
                 therof
                 .
                 In
                 like
                 maner
                 ,
                 religion
                 cannot
                 be
                 preserved
                 and
                 maintained
                 in
                 the
                 Church
                 ,
                 except
                 men
                 doe
                 whollie
                 and
                 continually
                 employ
                 themselues
                 in
                 the
                 practise
                 of
                 the
                 same
                 .
                 Furthermore
                 ,
                 it
                 is
                 the
                 libertie
                 that
                 Gods
                 lawe
                 giues
                 to
                 seruants
                 ,
                 yea
                 and
                 to
                 beasts
                 ,
                 that
                 they
                 shall
                 not
                 be
                 oppressed
                 with
                 labour
                 by
                 working
                 on
                 the
                 Lords
                 day
                 ;
                 &
                 this
                 liberty
                 is
                 groūded
                 vpon
                 the
                 law
                 of
                 nature
                 ,
                 &
                 cōmon
                 equity
                 .
              
               
                 Here
                 the
                 common
                 sort
                 are
                 wont
                 to
                 reply
                 and
                 say
                 .
                 If
                 we
                 must
                 rest
                 from
                 the
                 labour
                 of
                 our
                 callings
                 the
                 whole
                 day
                 ,
                 we
                 shall
                 not
                 be
                 able
                 to
                 maintaine
                 our selues
                 and
                 our
                 families
                 .
                 To
                 which
                 it
                 may
                 be
                 answered
                 ,
                 that
                 they
                 which
                 gathered
                 Manna
                 onely
                 in
                 the
                 sixe
                 daies
                 ,
                 had
                 as
                 much
                 as
                 they
                 ,
                 that
                 gathered
                 it
                 on
                 the
                 seuenth
                 day
                 ;
                 &
                 that
                 which
                 they
                 gathered
                 the
                 seuenth
                 day
                 ,
                 did
                 not
                 remaine
                 sweete
                 ,
                 but
                 stanke
                 and
                 perished
                 .
                 They
                 therefore
                 which
                 rest
                 on
                 the
                 Sabboth
                 daie
                 ,
                 must
                 not
                 be
                 distracted
                 with
                 needelesse
                 cares
                 ,
                 but
                 liue
                 by
                 by
                 faith
                 ,
                 and
                 depend
                 vpon
                 Gods
                 providence
                 
                 for
                 meate
                 ,
                 drinke
                 ,
                 and
                 clothing
                 .
                 And
                 the
                 labour
                 of
                 the
                 calling
                 then
                 vsed
                 ,
                 when
                 it
                 is
                 expressely
                 forbidden
                 by
                 God
                 ,
                 bringeth
                 rather
                 a
                 curse
                 with
                 it
                 ,
                 then
                 a
                 blessing
                 .
                 Againe
                 ,
                 such
                 persons
                 must
                 remember
                 ,
                 that
                 
                   Godlinesse
                   hath
                   the
                   promises
                   of
                   this
                   life
                   ,
                   and
                   the
                   life
                   to
                   come
                   .
                
                 1.
                 
                 Tim.
                 4.
                 8.
                 and
                 if
                 they
                 will
                 
                   first
                   seeke
                   the
                   kingdome
                   of
                   God
                   and
                   his
                   righteousnesse
                   ,
                   all
                   things
                   necessarie
                   shall
                   be
                   cast
                   vnto
                   them
                
                 in
                 way
                 of
                 aduantage
                 ,
                 Mat.
                 6.
                 33.
                 
                 Therefore
                 ,
                 if
                 they
                 keepe
                 his
                 commandement
                 ,
                 and
                 rest
                 vpon
                 the
                 seuenth
                 day
                 ,
                 God
                 will
                 in
                 mercy
                 giue
                 a
                 blessing
                 ,
                 and
                 they
                 shall
                 no
                 lesse
                 receiue
                 from
                 him
                 their
                 daily
                 bread
                 ,
                 in
                 that
                 day
                 ,
                 then
                 in
                 any
                 other
                 .
              
               
                 
                   II.
                   Conclusion
                
                 .
                 In
                 this
                 Rest
                 ,
                 sundry
                 kindes
                 of
                 workes
                 may
                 be
                 done
                 ,
                 and
                 that
                 with
                 good
                 conscience
                 ;
                 principally
                 two
                 .
              
               
                 The
                 first
                 are
                 workes
                 both
                 
                   holy
                   ,
                   and
                   of
                   present
                   necessitie
                   .
                
                 And
                 they
                 are
                 such
                 ,
                 as
                 cannot
                 be
                 done
                 before
                 or
                 after
                 the
                 Sabboth
                 .
                 These
                 are
                 likewise
                 of
                 two
                 sorts
                 .
                 The
                 first
                 are
                 those
                 ,
                 that
                 doe
                 necessarily
                 pertaine
                 to
                 Gods
                 worshippe
                 ,
                 so
                 as
                 without
                 them
                 God
                 cannot
                 be
                 worshipped
                 .
                 Of
                 this
                 kind
                 is
                 the
                 Sabboth
                 daies
                 iourney
                 ,
                 Act.
                 1.
                 12.
                 allowed
                 among
                 the
                 Iewes
                 to
                 the
                 people
                 ,
                 to
                 goe
                 and
                 heare
                 the
                 word
                 preached
                 .
                 Thus
                 we
                 read
                 ,
                 that
                 the
                 Shunamite
                 went
                 ordinarily
                 vpon
                 the
                 Sabboth
                 and
                 new
                 Moone
                 ,
                 to
                 the
                 Prophet
                 ,
                 to
                 heare
                 him
                 .
                 For
                 when
                 shee
                 demanded
                 leaue
                 of
                 her
                 husband
                 ,
                 to
                 goe
                 to
                 the
                 Prophet
                 ,
                 he
                 askes
                 her
                 ,
                 Why
                 wilt
                 thou
                 goe
                 ,
                 seeing
                 it
                 is
                 neither
                 newe
                 
                 Moone
                 ,
                 nor
                 Sabboth
                 day
                 ,
                 2.
                 
                 King.
                 4.
                 23.
                 
                 Of
                 the
                 same
                 sort
                 ,
                 were
                 the
                 killing
                 and
                 dressing
                 of
                 sacrificed
                 beastes
                 ,
                 in
                 the
                 time
                 of
                 the
                 law
                 ;
                 wherof
                 our
                 Sauiour
                 saith
                 ,
                 
                   Haue
                   ye
                   not
                   read
                   in
                   the
                   law
                   ,
                   how
                   that
                   on
                   the
                   Sabboth
                   daies
                   ,
                   the
                   Priests
                   in
                   the
                   temple
                   break
                   the
                   Sabboth
                   ,
                   and
                   are
                   blamelesse
                   ,
                   Mat.
                
                 12.
                 5.
                 
                 The
                 next
                 sort
                 of
                 workes
                 of
                 present
                 necessitie
                 ,
                 are
                 those
                 that
                 belong
                 immediately
                 ,
                 to
                 the
                 preseruation
                 of
                 the
                 temporall
                 life
                 of
                 man
                 and
                 beast
                 ,
                 or
                 that
                 serue
                 to
                 the
                 good
                 estate
                 of
                 them
                 both
                 .
                 Such
                 are
                 workes
                 of
                 mercie
                 :
                 as
                 ,
                 the
                 watering
                 of
                 cattell
                 ,
                 Mark.
                 12.
                 11.
                 the
                 drawing
                 of
                 a
                 beast
                 out
                 of
                 a
                 pitte
                 ,
                 Luc.
                 14.
                 5.
                 and
                 such
                 like
                 .
              
               
                 The
                 second
                 kind
                 of
                 workes
                 ,
                 that
                 may
                 be
                 done
                 vpon
                 the
                 Sabboth
                 ,
                 are
                 workes
                 of
                 
                   Christian
                   libertie
                
                 ,
                 out
                 of
                 the
                 Case
                 of
                 necessitie
                 .
                 These
                 were
                 such
                 as
                 the
                 Iewes
                 might
                 not
                 doe
                 ,
                 and
                 yet
                 we
                 in
                 the
                 new
                 Testament
                 may
                 doe
                 them
                 .
                 For
                 example
                 :
                 prouision
                 and
                 dressing
                 of
                 meate
                 ,
                 making
                 fires
                 ,
                 and
                 carrying
                 of
                 burdens
                 .
                 Yet
                 vpon
                 this
                 libertie
                 ,
                 men
                 ought
                 not
                 to
                 gather
                 ,
                 that
                 they
                 may
                 doe
                 what
                 they
                 will
                 ,
                 because
                 they
                 must
                 cease
                 from
                 the
                 ordinarie
                 execution
                 of
                 the
                 works
                 of
                 their
                 callings
                 .
                 For
                 the
                 word
                 of
                 God
                 giueth
                 no
                 such
                 warrant
                 :
                 men
                 are
                 in
                 this
                 case
                 ,
                 to
                 submit
                 themselues
                 to
                 his
                 will
                 expressely
                 reuealed
                 ,
                 and
                 to
                 vse
                 their
                 libertie
                 according
                 to
                 the
                 same
                 .
              
               
                 Here
                 two
                 Cases
                 are
                 propounded
                 .
              
               
                 
                   I.
                   Case
                
                 .
                 Whether
                 we
                 may
                 not
                 lawfully
                 vse
                 recreations
                 on
                 the
                 Sabboth
                 day
                 ,
                 as
                 shooting
                 ,
                 
                 bowling
                 ,
                 hunting
                 ,
                 hawking
                 ,
                 wrastling
                 ,
                 &
                 c
                 ?
              
               
                 Ans.
                 I
                 take
                 it
                 ,
                 we
                 are
                 not
                 denied
                 to
                 reioice
                 and
                 solace
                 our selues
                 vpon
                 this
                 day
                 .
                 For
                 to
                 some
                 men
                 ,
                 at
                 some
                 times
                 ,
                 recreation
                 may
                 be
                 more
                 necessarie
                 then
                 meat
                 ,
                 in
                 case
                 of
                 weakenes
                 ,
                 for
                 present
                 preseruation
                 of
                 health
                 .
                 And
                 though
                 not
                 in
                 that
                 regard
                 ,
                 yet
                 beeing
                 well
                 ●sed
                 ,
                 it
                 may
                 be
                 a
                 furtherance
                 to
                 men
                 ,
                 in
                 the
                 performance
                 of
                 the
                 duties
                 of
                 godlines
                 ,
                 as
                 well
                 as
                 in
                 the
                 duties
                 of
                 their
                 calling
                 .
                 But
                 this
                 reioycing
                 must
                 be
                 such
                 as
                 was
                 the
                 reioycing
                 of
                 the
                 Iewes
                 ,
                 Nehem.
                 8.
                 12.
                 which
                 was
                 onely
                 spirituall
                 ,
                 and
                 in
                 the
                 Lord.
                 For
                 they
                 reioyced
                 onely
                 for
                 this
                 ,
                 that
                 they
                 vnderstood
                 the
                 law
                 of
                 God
                 ,
                 that
                 was
                 taught
                 them
                 .
              
               
                 But
                 as
                 for
                 the
                 recreations
                 and
                 pastimes
                 aforenamed
                 ,
                 as
                 bowling
                 and
                 such
                 like
                 ,
                 they
                 are
                 not
                 at
                 this
                 time
                 to
                 be
                 vsed
                 .
                 My
                 reason
                 is
                 this
                 .
                 That
                 which
                 is
                 the
                 more
                 principall
                 and
                 necessarie
                 ,
                 namely
                 labour
                 in
                 the
                 execution
                 of
                 a
                 mans
                 calling
                 ,
                 is
                 forbidden
                 :
                 recreation
                 therefore
                 which
                 is
                 for
                 labour
                 ,
                 must
                 cease
                 on
                 that
                 day
                 when
                 labour
                 ceaseth
                 .
                 Againe
                 if
                 the
                 duties
                 of
                 the
                 ordinary
                 vocation
                 ,
                 otherwise
                 lawfull
                 and
                 commendable
                 ,
                 be
                 therefore
                 forbidden
                 ,
                 because
                 they
                 destroy
                 the
                 rest
                 commanded
                 ,
                 and
                 take
                 vp
                 the
                 mind
                 ,
                 that
                 it
                 cannot
                 be
                 freely
                 emploied
                 in
                 the
                 affaires
                 of
                 God
                 ,
                 then
                 much
                 more
                 are
                 workes
                 of
                 pleasures
                 forbidden
                 ,
                 because
                 they
                 doe
                 the
                 same
                 things
                 much
                 more
                 ,
                 though
                 otherwise
                 in
                 themselues
                 they
                 
                 be
                 not
                 vnlawfull
                 .
                 Obiect
                 .
                 Seruants
                 must
                 haue
                 recreation
                 ,
                 otherwise
                 how
                 shall
                 they
                 be
                 able
                 to
                 worke
                 in
                 the
                 weeke
                 day
                 ?
                 Ans.
                 True
                 ;
                 but
                 their
                 recreation
                 must
                 be
                 granted
                 them
                 in
                 the
                 daies
                 of
                 labour
                 .
                 For
                 recreation
                 pertaineth
                 not
                 to
                 rest
                 ,
                 but
                 to
                 labour
                 ,
                 and
                 is
                 therefore
                 vsed
                 ,
                 that
                 a
                 man
                 by
                 it
                 may
                 be
                 made
                 more
                 fitte
                 to
                 labour
                 .
              
               
                 
                   II.
                   Case
                
                 .
                 Whether
                 men
                 vpon
                 any
                 occasion
                 ,
                 may
                 not
                 doe
                 a
                 worke
                 of
                 their
                 callings
                 ,
                 in
                 the
                 morning
                 or
                 euening
                 of
                 the
                 Sabboth
                 day
                 ,
                 as
                 Tradesemen
                 ,
                 for
                 example
                 I
                 answer
                 that
                 they
                 may
                 ,
                 so
                 be
                 it
                 they
                 obserue
                 foure
                 caveats
                 .
                 I.
                 That
                 the
                 worke
                 done
                 ,
                 be
                 no
                 scandall
                 to
                 any
                 person
                 .
                 II.
                 That
                 it
                 withdraw
                 not
                 the
                 mind
                 of
                 the
                 worker
                 or
                 any
                 other
                 ,
                 from
                 sanctifying
                 the
                 Sabboth
                 ,
                 either
                 publickely
                 or
                 priuately
                 .
                 III.
                 That
                 it
                 be
                 not
                 a
                 worke
                 of
                 gaine
                 ,
                 but
                 a
                 worke
                 of
                 mercie
                 ,
                 or
                 tend
                 to
                 a
                 worke
                 of
                 mercie
                 .
                 IV.
                 That
                 it
                 serue
                 for
                 the
                 immediate
                 preseruation
                 of
                 life
                 ,
                 health
                 ,
                 or
                 goods
                 .
                 Of
                 life
                 ;
                 thus
                 Elias
                 continued
                 his
                 flight
                 from
                 Iezabel
                 many
                 Sabboths
                 together
                 .
                 1.
                 
                 King.
                 19.
                 8.
                 
                 And
                 the
                 reason
                 is
                 good
                 :
                 the
                 Sabboth
                 was
                 made
                 for
                 man
                 (
                 saith
                 Christ
                 )
                 that
                 is
                 ,
                 not
                 for
                 the
                 hurt
                 ,
                 but
                 for
                 the
                 good
                 of
                 man.
                 Of
                 health
                 ;
                 and
                 thus
                 our
                 Sauiour
                 Christ
                 visited
                 the
                 sicke
                 .
                 Ioh.
                 5.
                 3.
                 and
                 cured
                 the
                 blind
                 man
                 vpon
                 the
                 Sabboth
                 .
                 Ioh.
                 9.
                 14.
                 
                 By
                 whose
                 example
                 ,
                 the
                 Phisitian
                 &
                 the
                 Chirurgion
                 may
                 lawfully
                 goe
                 ,
                 not
                 onely
                 to
                 giue
                 necessarie
                 counsell
                 ,
                 but
                 to
                 minister
                 necessarie
                 phisicke
                 and
                 doe
                 cures
                 .
                 Lastly
                 ,
                 of
                 
                 goods
                 which
                 are
                 in
                 present
                 danger
                 of
                 loosing
                 .
                 Thus
                 Christ
                 would
                 haue
                 the
                 oxe
                 presently
                 pulled
                 out
                 of
                 the
                 pit
                 ,
                 Luk.
                 14.
                 5.
                 and
                 the
                 shippe
                 on
                 the
                 shore
                 full
                 fraught
                 with
                 wares
                 ,
                 requires
                 present
                 helpe
                 ,
                 if
                 it
                 be
                 in
                 apparent
                 danger
                 of
                 sinking
                 .
                 Thus
                 much
                 concerning
                 the
                 first
                 thing
                 ,
                 required
                 in
                 the
                 observation
                 of
                 the
                 Sabboth
                 .
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 thing
                 ,
                 required
                 in
                 the
                 halowing
                 of
                 the
                 Sabboth
                 of
                 the
                 new
                 testament
                 ,
                 is
                 
                 the
                 Sanctification
                 of
                 rest
                 ,
                 which
                 is
                 nothing
                 els
                 ,
                 but
                 the
                 dedicating
                 of
                 it
                 to
                 a
                 religious
                 vse
                 ,
                 that
                 is
                 ,
                 to
                 the
                 practise
                 of
                 diuine
                 worshippe
                 .
                 This
                 sanctification
                 ,
                 is
                 either
                 publicke
                 or
                 priuate
                 .
              
               
                 The
                 publike
                 ,
                 is
                 the
                 solemne
                 performance
                 of
                 spirituall
                 workes
                 ,
                 commanded
                 in
                 the
                 second
                 and
                 third
                 Commandements
                 ,
                 and
                 tending
                 to
                 publike
                 worship
                 .
                 And
                 this
                 may
                 be
                 reduced
                 to
                 foure
                 principall
                 heads
                 .
                 I.
                 The
                 reading
                 or
                 preaching
                 of
                 the
                 word
                 ,
                 when
                 the
                 Minister
                 publikely
                 in
                 the
                 Congregation
                 assembled
                 ,
                 doth
                 faithfully
                 deliuer
                 vnto
                 the
                 people
                 pure
                 and
                 sound
                 doctrine
                 ,
                 and
                 applies
                 the
                 same
                 as
                 necessitie
                 requireth
                 ,
                 and
                 occasion
                 serueth
                 ,
                 to
                 the
                 edification
                 and
                 saluation
                 of
                 all
                 and
                 euery
                 hearer
                 in
                 publicke
                 audience
                 :
                 and
                 the
                 people
                 on
                 the
                 otherside
                 ,
                 do
                 reuerently
                 and
                 attentiuely
                 heare
                 the
                 same
                 word
                 read
                 and
                 preached
                 .
                 II.
                 The
                 administration
                 of
                 the
                 
                 Sacraments
                 according
                 to
                 Gods
                 institutiō
                 ,
                 by
                 the
                 Ministers
                 of
                 the
                 Church
                 lawfully
                 called
                 .
                 III.
                 Publike
                 praier
                 ,
                 wherein
                 the
                 Minister
                 calleth
                 vpon
                 the
                 name
                 of
                 the
                 Lord
                 ,
                 &
                 the
                 whole
                 congregation
                 ,
                 in
                 feruent
                 affection
                 ,
                 lift
                 vp
                 their
                 hearts
                 vnto
                 him
                 ,
                 and
                 in
                 mind
                 giue
                 assent
                 to
                 the
                 praiers
                 made
                 in
                 the
                 name
                 and
                 behalfe
                 of
                 them
                 .
                 IV.
                 Collection
                 and
                 giuing
                 of
                 almes
                 for
                 the
                 reliefe
                 of
                 the
                 poore
                 ,
                 whether
                 they
                 be
                 captiues
                 and
                 strangers
                 ,
                 or
                 those
                 that
                 dwell
                 among
                 vs
                 ,
                 the
                 sicke
                 ,
                 the
                 needie
                 ,
                 orphanes
                 and
                 widowes
                 ,
                 and
                 such
                 like
                 .
                 Vpon
                 these
                 foure
                 heads
                 ,
                 doth
                 stand
                 the
                 whole
                 publike
                 worship
                 of
                 God.
                 For
                 proofe
                 and
                 declaration
                 hereof
                 ,
                 read
                 these
                 places
                 ,
                 Neh.
                 8.
                 
                 Act.
                 2.
                 42.
                 
                 Act.
                 13.
                 14.
                 15.
                 
                 Act.
                 16.
                 13.
                 
                 Act.
                 20.
                 7.
                 1.
                 
                 Cor.
                 16.
                 1.
                 2.
                 
                 &c.
                 
              
               
                 Priuate
                 sanctification
                 ,
                 (
                 which
                 serueth
                 to
                 answer
                 the
                 second
                 opinion
                 )
                 stands
                 in
                 these
                 things
                 .
                 I.
                 That
                 euery
                 man
                 in
                 the
                 beginning
                 of
                 the
                 Sabboth
                 ,
                 in
                 the
                 morning
                 ,
                 do
                 priuatly
                 prepare
                 himselfe
                 to
                 the
                 publicke
                 seruice
                 that
                 followeth
                 ,
                 by
                 priuate
                 prayer
                 ,
                 by
                 examination
                 and
                 humbling
                 of
                 himselfe
                 before
                 God
                 ,
                 in
                 respect
                 of
                 his
                 particular
                 sinnes
                 .
                 This
                 the
                 wiseman
                 exhorteth
                 vnto
                 ,
                 when
                 he
                 saith
                 ,
                 
                   Take
                   heede
                   to
                   thy
                   foote
                   when
                   thou
                   entrest
                   into
                   the
                   house
                   of
                   God
                   ,
                
                 Eccles.
                 4.
                 17.
                 and
                 his
                 meaning
                 is
                 ,
                 that
                 before
                 a
                 man
                 betakes
                 himselfe
                 to
                 the
                 publicke
                 congregation
                 ,
                 there
                 to
                 perform
                 seruice
                 and
                 worship
                 vnto
                 God
                 ,
                 he
                 should
                 looke
                 into
                 his
                 heart
                 ,
                 and
                 examine
                 his
                 affections
                 and
                 
                 thoughts
                 ,
                 that
                 he
                 come
                 not
                 vnprepared
                 ,
                 which
                 duty
                 though
                 it
                 be
                 alwaies
                 to
                 be
                 done
                 ,
                 yet
                 principally
                 on
                 the
                 Sabbothday
                 .
                 The
                 childrē
                 of
                 Israel
                 rose
                 vp
                 early
                 in
                 the
                 morning
                 on
                 the
                 Sabbothday
                 ,
                 to
                 offer
                 vp
                 burnt
                 offrings
                 ,
                 &
                 peace
                 offerings
                 to
                 an
                 Idol
                 ,
                 Exo.
                 32.
                 5.
                 6.
                 much
                 more
                 ought
                 wee
                 ,
                 &c.
                 
                 And
                 it
                 is
                 said
                 of
                 our
                 Sauiour
                 Christ
                 ,
                 that
                 he
                 arose
                 very
                 early
                 in
                 the
                 morning
                 before
                 day
                 ,
                 and
                 went
                 into
                 a
                 solitary
                 place
                 to
                 pray
                 ;
                 and
                 the
                 day
                 following
                 was
                 the
                 Sabboth
                 ,
                 when
                 he
                 preached
                 in
                 the
                 Synagogues
                 ,
                 Mar.
                 1.
                 35
                 ,
                 36.
                 
                 II.
                 That
                 when
                 the
                 congregation
                 is
                 dissolued
                 ,
                 we
                 spend
                 the
                 rest
                 of
                 the
                 Sabboth
                 ;
                 in
                 meditation
                 and
                 conference
                 of
                 the
                 word
                 before
                 preached
                 ,
                 and
                 of
                 the
                 creatures
                 .
                 Thus
                 it
                 is
                 said
                 of
                 some
                 that
                 heard
                 Paul
                 preach
                 ,
                 that
                 they
                 receiued
                 the
                 word
                 with
                 all
                 readines
                 ,
                 and
                 
                   searched
                   the
                   Scripture
                   ,
                   whether
                   those
                   things
                   were
                   so
                   ,
                
                 Act.
                 17.
                 11.
                 
                 And
                 the
                 whole
                 92.
                 
                 Psalme
                 was
                 penned
                 ,
                 that
                 it
                 might
                 be
                 a
                 song
                 of
                 the
                 Sabboth
                 ,
                 and
                 it
                 containes
                 nothing
                 but
                 a
                 meditation
                 of
                 the
                 workes
                 of
                 God.
                 III.
                 That
                 men
                 priuately
                 exercise
                 themselues
                 ,
                 in
                 the
                 workes
                 of
                 charitie
                 and
                 mercie
                 ;
                 as
                 in
                 visiting
                 the
                 sicke
                 ,
                 in
                 making
                 peace
                 betweene
                 those
                 that
                 are
                 at
                 discord
                 ,
                 in
                 releeuing
                 the
                 poore
                 ,
                 in
                 teaching
                 and
                 instructing
                 the
                 ignorant
                 ,
                 in
                 cōforting
                 those
                 that
                 are
                 distressed
                 
                   and
                   comfortlesse
                
                 .
                 Neh.
                 8.
                 12.
                 
                 
                   Then
                   all
                   the
                   people
                   went
                   to
                   eate
                   and
                   to
                   drinke
                   ,
                   and
                   to
                   send
                   par●
                   abroad
                   to
                   the
                   poore
                   ,
                   and
                   to
                   make
                   great
                   ioy
                   .
                
              
               
                 The
                 Tthird
                 Question
                 touching
                 the
                 Sabboth
                 .
              
            
          
           
             
             
               When
               the
               Sabboth
               doth
               beginne
               ?
            
             
               To
               this
               some
               doe
               answer
               ,
               in
               the
               euening
               ,
               and
               some
               in
               the
               morning
               .
               My
               answer
               is
               this
               ,
               that
               the
               Sabboth
               of
               the
               new
               Testament
               amongst
               vs
               ,
               is
               to
               beginne
               in
               the
               morning
               ,
               and
               so
               to
               continue
               t●l
               the
               next
               morrow
               ,
               &
               not
               in
               the
               euening
               ,
               till
               the
               euening
               .
            
             
               The
               reasons
               be
               these
               .
               1.
               
               The
               Sabboth
               is
               to
               beginne
               ,
               when
               other
               ordinarie
               daies
               begin
               ,
               according
               to
               the
               order
               and
               account
               of
               the
               Church
               wherein
               wee
               liue
               .
               2.
               
               It
               was
               the
               practise
               of
               Christ
               and
               the
               Apostles
               .
               For
               Christ
               (
               as
               it
               hath
               beene
               thought
               of
               auncient
               times
               )
               consecrated
               the
               Sabboth
               ,
               in
               that
               he
               rose
               from
               the
               dead
               early
               in
               the
               morning
               ,
               when
               the
               first
               day
               of
               the
               weeke
               beganne
               to
               dawne
               ,
               Matth.
               28.
               1.
               and
               therfore
               it
               is
               fitte
               that
               the
               Sabboth
               day
               should
               then
               beginne
               when
               he
               rose
               ,
               for
               as
               much
               as
               it
               is
               kept
               in
               remembrance
               of
               his
               resurrection
               .
               The
               same
               was
               the
               practise
               of
               the
               Apostles
               .
               For
               Act.
               20.
               7.
               the
               first
               day
               of
               the
               weeke
               the
               Iewes
               came
               togither
               at
               Troas
               in
               the
               morning
               ,
               &
               there
               Paul
               preached
               from
               that
               time
               till
               midnight
               ,
               beeing
               the
               next
               morning
               to
               depart
               ,
               hauing
               staid
               there
               as
               is
               plaine
               out
               of
               the
               6.
               v.
               seuen
               daies
               .
               In
               that
               text
               I
               no●e
               two
               things
               .
               First
               ,
               that
               the
               night
               there
               mentioned
               was
               a
               part
               of
               the
               seuenth
               
               day
               of
               Pauls
               abode
               at
               Troas
               .
               For
               if
               it
               were
               not
               so
               ,
               then
               he
               had
               staied
               at
               least
               a
               night
               longer
               ,
               and
               so
               more
               then
               seuen
               daies
               ,
               because
               he
               should
               haue
               staied
               part
               of
               another
               day
               .
               Secondly
               ,
               that
               this
               night
               was
               a
               part
               of
               the
               Sabboth
               which
               they
               then
               kept
               .
               For
               the
               Apostle
               keepes
               it
               in
               manner
               of
               a
               Sabboth
               ,
               in
               the
               exercises
               of
               pietie
               and
               diuine
               worshippe
               ,
               and
               namely
               in
               Preaching
               .
               Yea
               further
               he
               continues
               there
               till
               the
               rest
               was
               fully
               ended
               :
               
                 He
                 communed
                 with
                 them
                 till
                 the
                 dawning
                 of
                 the
                 day
                 ,
                 and
                 so
                 departed
                 .
              
               vers
               .
               11.
               
               Besides
               this
               text
               ,
               Dauid
               saith
               in
               his
               Psalme
               of
               the
               Sabboth
               ,
               that
               he
               will
               declare
               
                 Gods
                 louing
                 kindnes
                 in
                 the
                 morning
                 ,
                 and
                 his
                 truth
                 in
                 the
                 night
                 ,
              
               Psal.
               92.
               2.
               making
               the
               night
               following
               a
               part
               of
               the
               Sabboth
               .
            
             
               Against
               this
               doctrine
               it
               is
               alleadged
               ,
               first
               ,
               that
               the
               Sabboth
               is
               to
               begin
               in
               the
               euening
               ,
               because
               in
               the
               first
               of
               Gen.
               it
               is
               saide
               ,
               fixe
               seuerall
               times
               ,
               the
               euening
               and
               the
               morning
               made
               the
               first
               day
               ,
               and
               so
               the
               second
               ,
               and
               third
               ,
               &c.
               
            
             
               
                 Ans.
                 First
              
               ;
               in
               that
               text
               when
               it
               is
               said
               ,
               the
               euening
               and
               the
               morning
               ,
               made
               such
               &
               such
               daies
               ,
               by
               the
               euening
               is
               vnderstood
               the
               night
               and
               by
               the
               morning
               the
               day
               ,
               and
               the
               euening
               was
               the
               end
               of
               the
               day
               ,
               and
               the
               morning
               the
               end
               of
               the
               night
               .
               This
               exposition
               is
               auncient
               ,
               and
               yet
               in
               Scripture
               we
               find
               not
               one
               place
               where
               the
               euening
               is
               put
               for
               the
               night
               ,
               Secondly
               ,
               I
               answer
               that
               the
               collection
               from
               
               that
               place
               is
               of
               no
               force
               .
               For
               thus
               the
               reason
               must
               needs
               be
               framed
               .
               That
               which
               God
               did
               in
               appointing
               of
               daies
               ,
               the
               same
               must
               we
               doe
               in
               vsing
               of
               them
               .
               But
               God
               in
               appointing
               of
               daies
               ,
               began
               the
               day
               at
               the
               euening
               .
               Ergo
               ,
               &c.
               The
               consequent
               is
               false
               .
               For
               the
               case
               is
               otherwise
               in
               the
               constitution
               of
               time
               ,
               then
               it
               is
               in
               the
               vse
               of
               time
               constituted
               :
               and
               there
               is
               not
               the
               same
               reason
               of
               things
               in
               doing
               ,
               as
               there
               is
               of
               the
               same
               things
               in
               beeing
               and
               vse
               .
               Thirdly
               ,
               this
               did
               not
               bind
               the
               Iewes
               .
               For
               they
               in
               all
               likelyhood
               began
               their
               Sabboths
               in
               the
               morning
               .
               Indeede
               their
               solemne
               feasts
               ,
               as
               the
               Passeover
               and
               such
               like
               ,
               beganne
               and
               were
               kept
               from
               euening
               to
               morning
               ,
               as
               we
               may
               read
               Levit.
               23.
               5.
               
               But
               their
               ordinarie
               Sabboth
               was
               kept
               from
               morning
               to
               morning
               .
               Whence
               it
               is
               that
               Saint
               Matthew
               calls
               the
               dawning
               of
               the
               first
               day
               of
               the
               weeke
               ,
               the
               ende
               of
               the
               Sabboth
               of
               the
               Iewes
               ,
               Matth.
               28.
               1.
               and
               there
               is
               nothing
               (
               I
               take
               it
               )
               that
               can
               be
               brought
               to
               the
               contrarie
               .
            
             
               It
               is
               obiected
               that
               Moses
               saith
               ,
               Leuit.
               23.
               32.
               
               
                 From
                 euen
                 to
                 euen
                 shall
                 ye
                 celebrate
                 your
                 Sabboth
                 .
                 Ans.
              
               The
               words
               must
               be
               vnderstood
               of
               the
               feast
               of
               reconciliation
               ,
               beeing
               the
               tenth
               day
               of
               the
               seuenth
               moneth
               ,
               which
               was
               solemnized
               and
               kept
               from
               euen
               to
               euen
               .
               And
               it
               is
               called
               a
               Sabboth
               ,
               because
               it
               was
               by
               speciall
               commandement
               appointed
               to
               be
               kept
               as
               the
               Sabboth
               day
               and
               that
               in
               two
               respects
               .
               First
               because
               it
               was
               to
               be
               kept
               holy
               by
               the
               
               Iewes
               ,
               in
               humbling
               themselues
               and
               offering
               Sacrifices
               ,
               vers
               .
               27.
               
               Secondly
               ,
               because
               vpon
               that
               day
               it
               was
               not
               lawful
               to
               doe
               any
               seruile
               worke
               vpon
               paine
               of
               death
               ,
               vers
               .
               25.
               30.
               
            
             
               Againe
               ,
               it
               is
               alleadged
               that
               Ioseph
               of
               Arimathea
               could
               not
               embaulme
               Christ
               ,
               by
               reason
               that
               the
               Sabboth
               was
               at
               hand
               ,
               and
               this
               was
               the
               euening
               .
               I
               answer
               ,
               that
               the
               Iewes
               Sabboth
               there
               ment
               ,
               concurred
               with
               the
               day
               of
               their
               passeouer
               ,
               and
               hence
               it
               was
               that
               their
               Sabboth
               beganne
               in
               the
               euening
               .
            
             
               By
               this
               that
               hath
               beene
               said
               ,
               the
               answer
               to
               the
               third
               Question
               is
               plaine
               ,
               to
               wit
               ,
               that
               in
               the
               new
               Testament
               the
               Sabboth
               is
               to
               begin
               at
               the
               morning
               ,
               and
               so
               to
               continue
               to
               the
               next
               morning
               ,
               and
               not
               as
               some
               suppose
               to
               begin
               at
               the
               euen
               ,
               and
               continue
               till
               the
               next
               euen
               .
               And
               thus
               much
               touching
               the
               speciall
               Questions
               of
               Gods
               worshippe
               ,
               as
               also
               generally
               concerning
               those
               that
               belong
               to
               Man
               as
               he
               stands
               in
               relation
               to
               God.
               
            
          
        
         
           The
           ende
           of
           the
           second
           Booke
           .
        
      
       
         
         
         
         
           THE
           THIRD
           BOOKE
           of
           the
           Cases
           of
           
             Conscience
             ,
             concerning
             Man
             ,
             as
             he
          
           stands
           in
           relation
           to
           man.
           
        
         
           
             CHAP.
             I.
             
          
           
             
               Of
               the
               Nature
               and
               Differences
               of
               Vertue
               ,
               and
               the
               Order
               of
               the
               Questions
               .
            
          
           
             THVS
             farre
             we
             are
             proceeded
             in
             the
             handling
             of
             two
             sorts
             of
             Questions
             ,
             whereof
             some
             doe
             concerne
             man
             as
             he
             is
             considered
             apart
             by
             himselfe
             ,
             without
             respect
             vnto
             another
             :
             some
             againe
             concerne
             man
             ,
             as
             he
             stands
             in
             the
             first
             relation
             ,
             namely
             to
             God.
             
          
           
             Now
             we
             come
             by
             order
             ,
             to
             speake
             of
             the
             third
             and
             last
             head
             of
             Cases
             ,
             propounded
             by
             the
             Conscience
             of
             man
             ,
             as
             he
             stands
             in
             the
             second
             relation
             ,
             to
             man.
             And
             vnder
             this
             Head
             are
             comprehended
             all
             those
             Questions
             of
             Conscience
             ,
             that
             are
             incident
             to
             the
             liues
             of
             men
             ;
             and
             which
             doe
             belong
             vnto
             man
             ,
             as
             
             he
             is
             a
             member
             of
             some
             Societie
             ,
             whether
             it
             be
             the
             Familie
             ,
             the
             Church
             ,
             or
             the
             Common-wealth
             .
          
           
             For
             the
             better
             and
             more
             orderly
             proceeding
             in
             this
             Discourse
             ,
             some
             conuenient
             Subiect
             or
             Matter
             is
             to
             be
             propounded
             ,
             whereunto
             all
             the
             Questions
             that
             followe
             may
             fitly
             be
             reduced
             .
             Now
             of
             all
             other
             ,
             the
             most
             conuenient
             Subiect
             in
             this
             kind
             is
             Vertue
             ,
             and
             therefore
             according
             the
             differences
             of
             Vertue
             ,
             we
             will
             distinguish
             the
             Questions
             into
             three
             seuerall
             sorts
             .
          
           
             But
             before
             we
             proceede
             to
             particulars
             ,
             it
             shall
             not
             be
             amisse
             to
             speake
             somewhat
             generally
             of
             Vertue
             ,
             so
             farre
             forth
             ,
             as
             the
             knowledge
             thereof
             may
             giue
             light
             to
             the
             things
             that
             follow
             .
          
           
             Touching
             Vertue
             ,
             two
             things
             are
             briefly
             to
             be
             remembred
             :
             first
             ,
             what
             it
             is
             ;
             and
             then
             ,
             what
             be
             the
             distinct
             kindes
             thereof
             .
          
           
             
               Vertue
               is
               a
               gift
               of
               the
               Spirit
               of
               God
               ,
               and
               a
               part
               of
               regeneration
               ,
               whereby
               a
               man
               is
               made
               apt
               to
               liue
               well
               .
            
          
           
             I
             call
             it
             first
             ,
             
               a
               gift
               of
               the
               Spirit
               of
               God
               ,
            
             because
             in
             whomesoeuer
             it
             is
             ,
             whether
             in
             Christians
             or
             in
             Heathen
             men
             ,
             it
             hath
             the
             nature
             of
             a
             gift
             that
             floweth
             immediately
             from
             the
             spirit
             of
             God.
             And
             this
             I
             put
             in
             the
             first
             place
             ,
             to
             confute
             the
             receiued
             errour
             of
             the
             wisest
             Heathen
             Philosophers
             ,
             which
             call
             Vertue
             an
             habite
             of
             the
             minde
             ,
             obtained
             and
             confirmed
             by
             custome
             ,
             vse
             ,
             and
             practise
             .
          
           
           
             Secondly
             ,
             I
             call
             it
             such
             a
             gift
             ,
             as
             is
             also
             a
             
               part
               of
               regeneration
            
             ;
             and
             this
             is
             added
             for
             two
             causes
             .
          
           
             First
             ,
             that
             we
             may
             put
             a
             differēce
             between
             Christian
             and
             Heathen
             vertues
             .
             For
             ,
             howbeit
             the
             same
             vertues
             in
             kind
             and
             name
             ,
             are
             and
             may
             be
             found
             ,
             both
             in
             them
             that
             professe
             Christ
             ,
             and
             those
             also
             that
             are
             ignorant
             of
             the
             true
             God
             ;
             yet
             they
             are
             in
             them
             after
             a
             diuers
             manner
             .
             For
             in
             Heathen
             men
             they
             are
             the
             gifts
             of
             God
             ,
             but
             not
             parts
             of
             regeneration
             and
             new
             birth
             :
             but
             in
             those
             that
             be
             true
             Christians
             ,
             they
             are
             indeede
             not
             onely
             the
             gifts
             of
             Gods
             spirit
             ,
             but
             also
             essentiall
             parts
             of
             regeneration
             .
          
           
             That
             we
             may
             the
             better
             yet
             conceiue
             this
             difference
             ,
             we
             must
             vnderstand
             ,
             that
             the
             grace
             of
             God
             in
             man
             ,
             is
             two-fold
             ;
             restraining
             ,
             and
             renewing
             .
          
           
             Restraining
             is
             that
             ,
             which
             bridleth
             and
             restraineth
             the
             corruption
             of
             mens
             hearts
             ,
             from
             breaking
             forth
             into
             outward
             actions
             ,
             for
             the
             common
             good
             ,
             that
             Societies
             may
             be
             preserued
             ,
             and
             one
             man
             may
             liue
             orderly
             with
             another
             .
             Renewing
             grace
             is
             that
             ,
             which
             doth
             not
             onely
             restraine
             the
             corruption
             ,
             but
             also
             mortifieth
             sinne
             ,
             and
             renewes
             the
             heart
             daily
             more
             &
             more
             .
             The
             former
             of
             these
             is
             incidēt
             to
             Heathen
             men
             ;
             &
             the
             Vertues
             which
             they
             haue
             ,
             serue
             onely
             to
             represse
             the
             act
             of
             sinne
             in
             their
             outward
             actions
             :
             but
             in
             Christians
             ,
             they
             are
             graces
             of
             God
             ,
             not
             onely
             bridling
             
             and
             restraining
             the
             affections
             ,
             but
             renewing
             the
             heart
             ,
             and
             mortifyin
             ▪
             all
             corruption
             .
             And
             though
             those
             vertues
             of
             the
             Heathen
             be
             graces
             of
             God
             ,
             yet
             they
             are
             but
             generall
             and
             common
             to
             all
             :
             whereas
             the
             vertues
             of
             Christians
             ,
             are
             speciall
             graces
             of
             the
             spirit
             ,
             sanctifying
             and
             renewing
             the
             minde
             ,
             will
             ,
             and
             affections
             .
             For
             example
             ,
             chastitie
             in
             Ioseph
             was
             a
             grace
             of
             Gods
             spirit
             ,
             renewing
             his
             heart
             ;
             but
             chastitie
             in
             Xeuoerates
             was
             a
             common
             grace
             ,
             seruing
             onely
             to
             curbe
             and
             restraine
             the
             corruption
             of
             his
             heart
             .
             And
             the
             like
             may
             be
             saide
             of
             the
             iustice
             of
             Abraham
             ;
             a
             Christian
             ,
             and
             of
             Aristides
             ,
             a
             Heathen
             .
          
           
             Secondly
             ,
             I
             adde
             this
             clause
             ,
             to
             meete
             with
             an
             errour
             of
             some
             learned
             Philosophers
             ,
             who
             taught
             ,
             that
             the
             very
             nature
             of
             Vertue
             stands
             in
             a
             meane
             ,
             or
             mediocritie
             of
             affections
             .
             This
             that
             they
             say
             is
             true
             in
             part
             ,
             but
             not
             wholly
             .
             For
             the
             mediocritie
             ,
             of
             which
             they
             speake
             ,
             without
             renouation
             of
             affections
             ,
             is
             nothing
             :
             and
             therefore
             all
             vertues
             ,
             that
             are
             not
             ioyned
             with
             a
             renouation
             and
             change
             of
             the
             affections
             ,
             are
             no
             better
             then
             sinnes
             .
             This
             point
             the
             Philosophers
             neuer
             knew
             ,
             and
             hence
             it
             was
             ,
             that
             they
             stood
             onely
             vpon
             a
             mediocritie
             ,
             defining
             a
             man
             to
             be
             truly
             vertuous
             ,
             that
             did
             wisely
             obserue
             a
             meane
             betweene
             two
             extreames
             .
          
           
             Lastly
             ,
             I
             say
             that
             this
             gift
             of
             God
             ,
             
               makes
               a
               man
               fit
               to
               liue
               well
               .
            
             In
             which
             clause
             standeth
             the
             proper
             effect
             of
             Vertue
             ;
             which
             is
             ,
             to
             make
             
             those
             in
             whome
             it
             is
             ,
             to
             lead
             their
             liues
             well
             .
             And
             by
             this
             we
             are
             aduertised
             ,
             to
             take
             heede
             of
             the
             opinion
             of
             Philosophers
             ,
             concerning
             some
             particular
             vertues
             .
             For
             in
             their
             morall
             discourses
             ,
             they
             giue
             both
             the
             name
             and
             the
             nature
             of
             Vertue
             to
             those
             things
             ,
             which
             are
             either
             false
             &
             counterfeit
             vertues
             ,
             or
             indeede
             none
             at
             all
             .
             For
             example
             ,
             Aristotle
             makes
             Vrbanitie
             a
             vertue
             ,
             which
             is
             indeede
             a
             sinne
             ,
             beeing
             nothing
             els
             ,
             but
             a
             dexteritie
             in
             mocking
             and
             descanting
             vpon
             reens
             persons
             and
             names
             :
             &
             so
             it
             is
             reckoned
             by
             Paul
             amongst
             grieuous
             sinnes
             and
             vices
             ,
             which
             are
             to
             be
             auoided
             ,
             Eph.
             5.
             4.
             
             Againe
             ,
             the
             Philosopher
             calls
             Magna●imitie
             (
             whereby
             a
             man
             thinkes
             himselfe
             worthie
             of
             great
             honours
             ,
             &
             thereupon
             enterpriseth
             great
             things
             )
             a
             Vertue
             ;
             which
             notwithstanding
             is
             to
             be
             holden
             a
             flat
             vice
             .
             For
             by
             the
             law
             of
             God
             ,
             euery
             man
             is
             to
             range
             himselfe
             within
             the
             limits
             of
             his
             calling
             ,
             and
             not
             to
             dare
             ,
             once
             to
             goe
             out
             of
             it
             .
             Whereas
             on
             the
             contrarie
             ,
             the
             scope
             and
             end
             of
             this
             vertue
             (
             as
             they
             tearme
             it
             )
             is
             to
             make
             men
             to
             attempt
             high
             and
             great
             matters
             aboue
             their
             reach
             ,
             and
             so
             to
             goe
             beyond
             their
             callings
             .
             Besides
             ,
             it
             is
             directly
             opposite
             to
             the
             vertue
             of
             humilitie
             ,
             which
             teacheth
             that
             a
             man
             ought
             alwaies
             to
             be
             base
             ,
             vile
             ,
             &
             lowly
             in
             his
             owne
             eyes
             .
             The
             Prophet
             Dauid
             cleares
             himselfe
             of
             this
             sinne
             ,
             Psal.
             131.
             1.
             when
             he
             saith
             ,
             
               Lord
               ,
               I
               am
               not
               high
               minded
               ,
               mine
               eyes
               are
               not
               hautie
               ,
               I
               haue
               not
               walked
               in
               things
               that
               be
               
               great
               ,
               and
               aboue
               my
               reach
               .
            
             Furthermore
             ,
             no
             Vertue
             must
             make
             vs
             to
             forsake
             good
             life
             ,
             but
             euery
             one
             serueth
             for
             this
             ende
             ,
             to
             make
             vs
             fit
             to
             liue
             a
             godly
             life
             .
          
           
             The
             next
             point
             to
             be
             considered
             is
             ,
             What
             be
             the
             kindes
             of
             vertue
             .
          
           
             Vertue
             is
             either
             in
             the
             minde
             of
             man
             ,
             or
             in
             the
             will.
             The
             vertue
             of
             the
             minde
             ,
             is
             Prudence
             .
             The
             vertue
             of
             the
             will
             ,
             is
             that
             that
             orders
             mans
             will
             ;
             and
             it
             is
             two-fold
             :
             for
             it
             respecteth
             either
             our selues
             ,
             or
             others
             .
          
           
             That
             which
             respecteth
             our selues
             ,
             is
             conuersant
             about
             two
             maine
             things
             in
             the
             heart
             of
             man
             ,
             the
             reuenging
             ,
             and
             the
             lusting
             power
             .
             That
             which
             respecteth
             the
             reuenging
             power
             ,
             is
             Clemencie
             ;
             which
             standeth
             in
             the
             ordering
             and
             reforming
             of
             the
             raging
             power
             of
             Anger
             .
             The
             next
             ,
             which
             respecteth
             the
             lusting
             power
             ,
             is
             Temperance
             .
          
           
             Vertues
             that
             doe
             respect
             others
             ,
             are
             either
             concerning
             curtesie
             ,
             as
             Liberalitie
             ;
             or
             concerning
             Equitie
             .
             And
             these
             consist
             partly
             in
             doing
             of
             equitie
             ,
             as
             Iustice
             ;
             partly
             in
             defending
             and
             maintaining
             it
             ,
             as
             Fortitude
             .
          
           
             Now
             according
             to
             this
             distinction
             of
             vertues
             ,
             the
             Questions
             of
             Conscience
             are
             to
             be
             distinguished
             ,
             in
             this
             sort
             .
             Some
             of
             them
             concerne
             Prudence
             ;
             some
             concerne
             Clemencie
             ;
             some
             Temperance
             ;
             some
             Liberalitie
             ;
             some
             also
             concerne
             Iustice
             ,
             and
             some
             Fortitude
             .
             Of
             all
             which
             in
             order
             .
          
        
         
           
           
             CHAP.
             II.
             
          
           
             
               Of
               Questions
               concerning
               Prudence
               .
            
          
           
             THere
             are
             two
             maine
             Questions
             of
             Conscience
             ,
             which
             cōcerne
             Prudence
             .
          
           
             
               
                 I.
                 Question
              
               .
               How
               a
               man
               should
               practise
               Prudence
               or
               Wisedome
               ?
            
             
               This
               I
               acknowledge
               ,
               is
               a
               high
               point
               in
               the
               life
               of
               man
               ,
               and
               such
               ,
               as
               cannot
               be
               resolued
               ,
               as
               it
               ought
               ,
               without
               great
               deliberation
               ;
               notwithstanding
               I
               will
               doe
               mine
               indeauour
               to
               answer
               something
               .
            
             
               Concerning
               Prudence
               ,
               there
               are
               sundrie
               things
               to
               be
               considered
               .
            
             
               First
               ,
               what
               is
               the
               beginning
               of
               the
               practise
               of
               this
               vertue
               :
               and
               that
               in
               a
               word
               ,
               is
               the
               Feare
               of
               God.
               This
               feare
               standeth
               principally
               in
               two
               things
               ;
               the
               first
               is
               ,
               a
               reuerent
               awe
               of
               the
               Maiestie
               of
               God
               in
               all
               places
               ,
               &
               at
               all
               times
               ,
               whereby
               we
               are
               resolued
               ,
               that
               wheresoeuer
               we
               are
               ,
               we
               are
               in
               his
               presence
               ,
               and
               whatsoeuer
               we
               thinke
               ,
               speake
               ,
               or
               doe
               ,
               it
               is
               wholly
               and
               perfectly
               knowne
               vnto
               him
               .
               The
               second
               
               is
               ,
               a
               resolued
               care
               to
               walk
               as
               in
               the
               presence
               of
               God
               :
               that
               is
               ,
               to
               keepe
               his
               commandements
               ,
               and
               to
               yeeld
               obedience
               vnto
               his
               Maiestie
               in
               all
               things
               .
               Now
               that
               this
               feare
               is
               the
               beginning
               of
               wisedome
               ,
               it
               appeares
               by
               sundry
               places
               of
               scripture
               .
               Psal.
               111.
               10.
               
               
                 The
                 beginning
                 of
                 wisedome
                 ,
                 is
                 the
                 feare
                 of
                 Iehouah
                 .
              
               Pro.
               3.
               7.
               
               
                 The
                 beginning
                 of
                 knowledge
                 is
                 the
                 feare
                 of
                 the
                 Lord
                 :
                 fooles
                 despise
                 wisedome
                 and
                 vnderstanding
                 .
              
               Moses
               telleth
               the
               children
               of
               Israel
               that
               herein
               stood
               their
               wisedome
               and
               vnderstanding
               before
               the
               eies
               of
               all
               people
               ,
               that
               they
               obserue
               and
               practise
               all
               the
               ordinances
               and
               iudgements
               of
               God
               ,
               which
               he
               had
               commanded
               them
               ,
               Deut.
               4.
               6.
               
               And
               Dauid
               professeth
               of
               himselfe
               ,
               that
               by
               his
               daily
               meditation
               in
               the
               law
               of
               God
               ,
               and
               keeping
               his
               commandements
               ,
               he
               
                 became
                 wiser
                 then
                 his
                 enemies
              
               ,
               Psal.
               119.
               98.
               
               
                 Yea
                 of
                 more
                 vndestanding
                 then
                 all
                 g●●
                 teachers
                 ,
              
               ver
               .
               99.
               yea
               further
               ,
               
                 more
                 prudent
                 then
                 the
                 ancient
              
               ,
               ver
               .
               100.
               
            
             
               Secondly
               ,
               we
               must
               consider
               the
               rule
               of
               prudence
               ;
               and
               that
               is
               ,
               spiritual
               vnderstanding
               ,
               whereby
               we
               are
               inabled
               to
               know
               and
               conceiue
               spiritually
               truth
               and
               falshood
               ,
               good
               &
               badde
               .
               This
               Saint
               Paul
               wished
               vnto
               the
               Church
               of
               Coloss.
               when
               he
               saith
               ,
               
                 we
                 cease
                 not
                 to
                 pray
                 for
                 you
                 ,
                 and
                 desire
                 ,
                 that
                 ye
                 might
                 be
                 fulfilled
                 with
                 knowledge
                 of
                 his
                 wil
                 ,
                 in
                 al
                 wisedome
                 &
                 spirituall
                 vnderstanding
                 ,
              
               Col.
               1.
               9.
               
               And
               the
               same
               Apostle
               exhorting
               the
               Romanes
               ,
               to
               giue
               vp
               their
               bodies
               a
               liuing
               sacrifice
               ,
               holy
               &
               acceptable
               
               vnto
               God
               ,
               and
               not
               to
               fashion
               themselues
               like
               vnto
               this
               world
               ;
               he
               makes
               the
               ground
               of
               his
               exhortation
               ,
               and
               consequently
               the
               rule
               of
               their
               obedience
               thereunto
               ,
               
                 the
                 renouation
                 of
                 their
                 mindes
                 or
                 vnderstandings
                 ,
              
               to
               this
               ende
               ,
               
                 That
                 they
                 might
                 prooue
                 ,
                 what
                 is
                 the
                 good
                 will
                 of
                 God
                 ,
                 acceptable
                 and
                 perfect
                 ,
              
               and
               answerably
               doe
               and
               performe
               the
               same
               ,
               Rom.
               12.
               2.
               
               And
               his
               reason
               is
               good
               ,
               because
               though
               prudence
               be
               the
               rule
               of
               all
               vertues
               ,
               as
               the
               auncient
               Philosophers
               among
               the
               heathen
               haue
               affirmed
               ,
               yet
               it selfe
               must
               be
               ruled
               by
               a
               higher
               rule
               ;
               which
               they
               knew
               not
               ,
               namely
               ,
               by
               spirituall
               vnderstanding
               and
               knowledge
               ,
               according
               to
               the
               word
               of
               God.
               
            
             
               Thirdly
               ,
               we
               are
               to
               consider
               what
               is
               the
               Practise
               of
               Prudence
               ;
               and
               wherein
               it
               consisteth
               .
            
             
               In
               the
               practise
               thereof
               ,
               two
               actions
               are
               required
               ;
               the
               one
               ,
               is
               Delil●ration
               ,
               whereby
               according
               to
               spirituall
               vnderstanding
               ,
               we
               aduise
               what
               is
               good
               and
               bad
               ,
               what
               truth
               and
               falshood
               ,
               what
               is
               to
               be
               imbraced
               and
               done
               ,
               and
               what
               not
               .
               The
               other
               is
               Determination
               ,
               whereby
               we
               resolue
               vpon
               former
               deliberation
               ,
               to
               imbrace
               ,
               to
               doe
               ,
               to
               follow
               ,
               and
               pursue
               the
               best
               things
               in
               euery
               kind
               .
               And
               therein
               stands
               the
               very
               nature
               and
               forme
               of
               true
               Christian
               prudence
               ,
               when
               a
               man
               (
               vpon
               due
               consideration
               of
               things
               and
               actions
               ,
               together
               with
               their
               properties
               and
               circumstances
               )
               proceedes
               to
               a
               holy
               and
               godly
               resolution
               
               according
               to
               the
               rule
               aforesaid
               .
               Now
               the
               practize
               of
               Prudence
               in
               these
               two
               actions
               is
               very
               large
               ,
               and
               consisteth
               of
               sundry
               branches
               .
               I
               will
               onely
               touch●
               the
               principall
               ,
               and
               propound
               them
               in
               these
               Rules
               following
               .
            
             
               The
               first
               Rule
               is
               this
               .
               A
               man
               must
               ,
               in
               the
               first
               place
               ,
               and
               
                 aboue
                 all
                 things
                 in
                 the
                 world
                 ,
                 carefully
                 prouide
                 for
                 the
                 forgiuenesse
                 of
                 his
                 sinnes
                 ,
                 and
                 the
                 saluation
                 of
                 his
                 soule
                 .
              
               This
               our
               Sauiour
               Christ
               commandeth
               as
               a
               speciall
               dutie
               ,
               Matth.
               6.
               vers
               .
               33.
               
               
                 Seeke
                 ye
              
               first
               
                 the
                 the
                 kingdome
                 of
                 God
                 and
                 his
                 righteousnes
                 .
              
               And
               sinners
               and
               vnrepentant
               persons
               ,
               are
               sundrie
               times
               in
               scripture
               termed
               fooles
               ,
               as
               in
               many
               other
               respects
               ,
               so
               principally
               in
               this
               ,
               because
               they
               faile
               in
               this
               first
               point
               of
               wisedome
               ,
               going
               on
               in
               their
               sinne
               without
               repentance
               .
               The
               fiue
               virgins
               in
               the
               Gospell
               are
               for
               this
               very
               cause
               pronounced
               foolish
               ,
               or
               fooles
               ,
               because
               they
               provided
               not
               for
               the
               oile
               of
               Faith
               ,
               but
               did
               onely
               content
               themselues
               with
               shining
               lampes
               ,
               that
               is
               ,
               a
               naked
               profession
               of
               religion
               and
               vertue
               ;
               and
               for
               want
               of
               wisedome
               and
               prudence
               in
               this
               point
               ,
               they
               were
               iustly
               depriued
               of
               accesse
               into
               the
               bedde-chamber
               .
               Thus
               ,
               the
               rich
               man
               ,
               that
               had
               great
               reuenewes
               and
               abundance
               of
               wordly
               wealth
               ,
               is
               notwithstanding
               termed
               by
               God
               himselfe
               a
               foole
               ,
               because
               he
               gathered
               riches
               to
               himselfe
               and
               was
               not
               rich
               in
               God
               ;
               that
               is
               ,
               he
               minded
               earthly
               things
               ,
               and
               placed
               his
               cheife
               felicitie
               in
               vaine
               and
               transitorie
               riches
               ,
               not
               once
               forecasting
               ,
               
               how
               to
               come
               into
               the
               fauour
               of
               God
               ,
               that
               he
               might
               be
               saued
               .
            
             
               To
               this
               Rule
               I
               adde
               that
               ,
               which
               Paul
               by
               way
               of
               caueat
               commendeth
               to
               the
               Ephesians
               ,
               Eph.
               5.
               16.
               
               
                 Take
                 heede
                 that
                 ye
                 walke
                 circumspectly
                 ,
                 not
                 as
                 vnwise
                 ,
                 but
                 as
                 wise
                 ,
                 redeeming
                 the
                 time
                 .
              
               As
               if
               he
               should
               say
               ,
               Play
               the
               part
               of
               wise
               men
               ;
               take
               time
               while
               time
               serues
               ,
               lay
               hold
               of
               the
               meanes
               of
               saluation
               ,
               vse
               no
               delaies
               in
               heauenly
               matters
               ,
               deferre
               not
               your
               repentance
               from
               day
               to
               day
               :
               
                 for
                 the
                 daies
                 are
                 euill
              
               ,
               and
               you
               may
               be
               surprized
               in
               your
               sinnes
               before
               you
               be
               aware
               .
            
             
               II.
               Rule
               .
               
                 We
                 must
                 vse
                 continuall
                 watchfulnes
                 against
                 our
                 enemies
                 ,
                 but
                 specially
                 against
                 our
                 spirituall
                 enemies
                 .
              
               This
               watchfulnes
               our
               Sauiour
               commandeth
               often
               in
               the
               Gospel
               ,
               but
               specially
               in
               Mark.
               13.
               33.
               
               
                 Take
                 heede
              
               ,
               watch
               ,
               
                 and
                 pray
              
               .
               35.
               
               Watch
               
                 therefore
                 ,
                 for
                 ye
                 know
                 not
                 ,
                 &c.
                 
                 37
                 ,
                 Those
                 things
                 that
                 I
                 say
                 vnto
                 you
                 ,
                 I
                 say
                 vnto
                 all
                 men
                 ,
              
               Watch.
               And
               S.
               Peter
               exhorteth
               in
               like
               manner
               ,
               
                 Be
                 sober
                 ,
                 and
              
               watch
               :
               
                 for
                 your
                 aduersarie
                 the
                 Deuill
                 as
                 a
                 roaring
                 lyon
                 ,
                 walketh
                 about
                 ,
                 seeking
                 whome
                 he
                 may
                 deuoure
                 .
              
               1.
               
               Pet.
               5.
               v.
               8.
               
            
             
               Now
               this
               dutie
               stands
               principally
               in
               two
               things
               .
               First
               ,
               that
               we
               diligently
               obserue
               the
               danger
               ,
               wherein
               we
               are
               ,
               by
               reason
               of
               temptations
               .
               Secondly
               ,
               that
               we
               daily
               labour
               to
               search
               and
               finde
               out
               the
               secret
               counsells
               ,
               practises
               ,
               and
               enterprises
               of
               our
               enemies
               ,
               and
               withall
               seeke
               to
               preuent
               them
               .
               To
               this
               purpose
               ,
               
               we
               must
               watch
               against
               the
               corruptions
               of
               our
               hearts
               ,
               the
               temptations
               of
               the
               Deuill
               ,
               and
               the
               day
               and
               houre
               of
               our
               death
               ,
               that
               we
               be
               not
               found
               vnprepared
               .
               For
               our
               owne
               sinnes
               are
               many
               ;
               Satan
               is
               strong
               and
               subtill
               in
               his
               suggestions
               ,
               and
               temptations
               ;
               &
               death
               ,
               though
               of
               all
               other
               things
               it
               be
               most
               certaine
               ,
               and
               cannot
               be
               auoided
               ,
               yet
               it
               is
               most
               vncertaine
               in
               regard
               of
               the
               time
               when
               ,
               the
               place
               where
               ,
               and
               the
               manner
               and
               kind
               ,
               of
               what
               and
               how
               a
               man
               shall
               ende
               his
               daies
               .
            
             
               III.
               Rule
               .
               
                 Euery
                 man
                 must
                 measure
                 himselfe
                 by
                 his
                 owne
                 strength
                 ,
                 and
                 doe
                 nothing
                 beyond
                 his
                 abilitie
                 .
              
               This
               Rule
               is
               set
               downe
               ,
               though
               expressed
               in
               other
               tearmes
               ,
               Rom.
               12.
               3.
               
               
                 No
                 man
                 must
                 presume
                 to
                 vnderstand
                 ,
                 aboue
                 that
                 which
                 is
                 meete
                 to
                 vnderstand
                 ,
                 but
                 ought
                 to
                 be
                 wise
                 according
                 to
                 sobrietie
                 ,
                 as
                 God
                 hath
                 dealt
                 to
                 euery
                 man
                 the
                 measure
                 of
                 faith
                 .
              
               An
               example
               of
               the
               transgression
               of
               this
               Rule
               ,
               we
               haue
               in
               Dauids
               three
               Worthies
               ,
               who
               brake
               into
               the
               host
               of
               the
               Philistims
               ,
               to
               fetch
               Dauid
               the
               king
               water
               from
               the
               well
               of
               Bethlem
               ,
               2.
               
               Sam.
               23.
               
               ●6
               .
               Which
               act
               of
               theirs
               ,
               was
               a
               rash
               enterprise
               ,
               and
               such
               a
               one
               ,
               as
               Dauid
               himselfe
               condemneth
               in
               that
               Chapter
               ,
               because
               they
               went
               beyond
               their
               strength
               ,
               to
               encounter
               with
               a
               whole
               garrison
               of
               men
               ,
               they
               beeing
               themselues
               but
               fewe
               ,
               namely
               three
               in
               number
               .
            
             
               IV.
               Rule
               .
               
                 We
                 must
                 distinguish
                 betweene
                 the
                 necessarie
                 workes
                 of
                 our
                 callings
                 ,
                 that
                 pertaine
                 to
                 vs
                 ,
                 and
                 other
                 workes
                 that
                 are
                 out
                 of
                 our
                 callings
                 ,
                 
                 and
                 pertaine
                 not
                 vnto
                 vs
                 :
                 and
                 we
                 must
                 doe
                 the
                 other
                 ,
                 though
                 we
                 leaue
                 these
                 vndone
                 .
              
               This
               Rule
               is
               propounded
               in
               1.
               
               The.
               4.
               11.
               
               
                 Medle
                 with
                 your
                 owne
                 businesse
              
               ,
               that
               is
               ,
               do
               the
               necessarie
               workes
               of
               your
               callings
               that
               belong
               to
               you
               ,
               though
               you
               leaue
               the
               other
               for
               the
               time
               vndone
               .
               The
               contrary
               to
               it
               ,
               is
               to
               liue
               or
               to
               behaue
               himselfe
               inordinately
               ,
               2.
               
               Thess.
               3.
               7.
               
               And
               we
               haue
               an
               example
               of
               the
               transgression
               hereof
               in
               Peter
               ,
               Ioh.
               21.
               21.
               whome
               when
               Christ
               had
               commanded
               to
               follow
               him
               ,
               he
               would
               needes
               aske
               him
               what
               Iohn
               should
               doe
               ;
               Christs
               giues
               him
               this
               answer
               ,
               
                 what
                 is
                 that
                 to
                 thee
              
               ?
               In
               which
               wordes
               ,
               he
               teacheth
               that
               not
               onely
               Peter
               ,
               but
               also
               euery
               man
               must
               attend
               vpon
               the
               necessarie
               and
               proper
               workes
               of
               his
               owne
               vocation
               ,
               and
               not
               deale
               with
               other
               mens
               businesse
               ;
               which
               because
               Peter
               did
               ,
               he
               is
               by
               that
               answer
               secretly
               repooued
               ,
               and
               iustly
               condemned
               of
               curiositie
               in
               that
               behalfe
               .
            
             
               
                 V.
                 Rule
                 .
                 We
                 must
                 put
                 a
                 difference
                 betweene
                 things
                 honest
                 and
                 of
                 good
                 report
                 ,
                 and
                 things
                 vnhonest
                 and
                 of
                 bad
                 report
                 ,
                 and
                 these
                 we
                 are
                 to
                 let
                 passe
                 ,
                 and
                 onely
                 to
                 doe
                 the
                 other
                 .
              
               Phil.
               4.
               8.
               
               
                 Whatsoeuer
                 things
                 are
                 true
                 ,
                 whatsoeuer
                 things
                 are
                 honest
                 ,
                 whatsoeuer
                 things
                 are
                 iust
                 ,
                 whatsoeuer
                 things
                 are
                 pure
                 ,
                 whatsoeuer
                 things
                 pertaine
                 to
                 loue
                 ,
                 whatsoeuer
                 things
                 are
                 of
                 good
                 report
                 ,
                 if
                 ther
                 be
                 any
                 vertue
                 ,
                 if
                 there
                 be
                 any
                 praise
                 ,
                 thinke
                 on
                 these
                 things
                 .
              
               To
               
               this
               may
               be
               added
               one
               caveat
               ,
               that
               ,
               Of
               two
               euils
               which
               are
               both
               sins
               ,
               we
               must
               not
               onely
               not
               chuse
               the
               les
               ,
               but
               we
               are
               to
               chuse
               neither
               .
               
               For
               their
               damnation
               is
               iust
               ,
               who
               affirme
               that
               men
               may
               doe
               euill
               ,
               that
               good
               may
               come
               of
               it
               as
               the
               Apostle
               saith
               ,
               Rom.
               3.
               8.
               
            
             
               VI.
               Rule
               .
               
                 Things
                 of
                 profit
                 and
                 pleasure
                 ,
                 must
                 giue
                 place
                 to
                 things
                 that
                 belong
                 to
                 vertue
                 and
                 honestie
                 .
              
               This
               conclusion
               the
               light
               of
               nature
               teacheth
               .
               Worldly
               men
               say
               ,
               who
               will
               shew
               vs
               any
               good
               ?
               But
               Dauids
               praier
               is
               ,
               
                 Lord
                 lift
                 thou
                 vp
                 the
                 light
                 of
                 thy
                 countenance
                 vpon
                 vs
                 ,
              
               Psal.
               4.
               6.
               
               
                 Godlines
                 is
                 the
                 great
                 gaine
              
               :
               therefore
               all
               gaine
               must
               giue
               place
               to
               godlines
               ,
               1.
               
               Tim.
               6.
               6.
               
            
             
               VII
               .
               Rule
               .
               
                 We
                 may
                 not
                 trust
                 men
                 vpon
                 faire
                 pretences
                 ,
                 that
                 they
                 make
                 vnto
                 vs
                 ,
                 without
                 further
                 triall
                 .
              
               This
               point
               was
               practised
               by
               our
               Sauiour
               Christ
               ,
               who
               ,
               though
               many
               beleeued
               in
               his
               name
               ,
               when
               they
               saw
               the
               miracles
               which
               he
               had
               done
               ;
               yet
               he
               did
               not
               commit
               himselfe
               vnto
               them
               ,
               because
               he
               knew
               them
               all
               ,
               Ioh.
               2.
               24.
               
               And
               it
               is
               also
               verified
               by
               the
               common
               proverbe
               ,
               
                 First
                 trie
                 ,
                 and
                 then
                 trust
                 .
              
            
             
               VIII
               .
               Rule
               .
               
                 We
                 must
                 giue
                 place
                 to
                 the
                 sway
                 of
                 the
                 times
                 ,
                 wherein
                 we
                 liue
                 ,
                 so
                 farre
                 forth
                 as
                 may
                 stand
                 with
                 keeping
                 faith
                 ,
                 and
                 a
                 good
                 conscience
                 .
              
               We
               may
               not
               be
               temporizers
               ,
               and
               change
               our
               Religion
               with
               the
               times
               :
               but
               yet
               we
               may
               and
               must
               giue
               place
               to
               times
               ,
               as
               we
               giue
               place
               to
               the
               streame
               ,
               so
               that
               it
               be
               done
               with
               keeping
               of
               true
               religion
               ,
               and
               good
               conscience
               .
               This
               Rule
               was
               practised
               by
               Paul
               ,
               Act.
               28.
               11.
               who
               liuing
               among
               the
               Heathen
               ,
               was
               constramed
               to
               speake
               as
               they
               ,
               and
               therefore
               
               he
               saies
               ,
               that
               he
               departed
               in
               a
               shippe
               to
               Rome
               ,
               whose
               badge
               was
               Castor
               and
               Pollux
               ,
               Act.
               19.
               10.
               
               Againe
               ,
               he
               was
               three
               yeares
               in
               Ephesus
               an
               idolatrous
               place
               ,
               where
               the
               great
               goddesse
               Diana
               was
               worshipped
               ;
               yet
               in
               all
               that
               time
               he
               contained
               himselfe
               ,
               and
               spake
               nothing
               in
               particular
               against
               Diana
               ,
               but
               onely
               in
               generall
               against
               false
               gods
               ,
               saying
               ,
               that
               they
               be
               no
               gods
               that
               are
               made
               with
               hands
               ,
               v.
               26.
               
               Nay
               .
               Alexander
               could
               not
               charge
               him
               with
               this
               ,
               that
               he
               had
               in
               all
               that
               while
               ,
               blasphemed
               their
               goddesse
               Diana
               .
               Paul
               therefore
               was
               faine
               to
               yeeld
               to
               the
               sway
               of
               those
               times
               ,
               that
               so
               he
               might
               doe
               some
               good
               in
               Ephesus
               by
               his
               Ministerie
               .
               Whereas
               ,
               if
               he
               had
               spoken
               against
               Diana
               directly
               ,
               it
               had
               not
               bin
               possible
               for
               him
               ,
               to
               haue
               done
               that
               good
               by
               preaching
               ,
               which
               otherwise
               he
               did
               .
               Againe
               ,
               in
               the
               Primitiue
               Church
               ,
               the
               Apostles
               for
               the
               weaknes
               of
               the
               Iewes
               ,
               did
               yeelde
               to
               the
               vse
               of
               Circumcision
               ,
               and
               permitted
               abstinence
               from
               blood
               ,
               and
               that
               which
               was
               strangled
               ,
               &c.
               so
               farre
               forth
               ,
               as
               it
               stood
               with
               pure
               religion
               ,
               and
               good
               conscience
               :
               and
               if
               they
               had
               not
               so
               done
               ,
               they
               should
               not
               haue
               wonne
               the
               Iewes
               to
               the
               faith
               as
               they
               did
               .
            
             
               IX
               .
               Rule
               .
               
                 If
                 we
                 cannot
                 doe
                 the
                 good
                 things
                 that
                 we
                 desire
                 ,
                 in
                 that
                 exquisite
                 manner
                 that
                 we
                 would
                 ,
                 we
                 must
                 content
                 our selues
                 with
                 the
                 meane
                 ;
                 and
                 in
                 things
                 which
                 are
                 good
                 ,
                 and
                 to
                 be
                 done
                 ,
                 it
                 is
                 the
                 safest
                 course
                 to
                 satisfie
                 our selues
                 in
                 doing
                 the
                 lesse
                 ,
                 least
                 in
                 ventring
                 to
                 doe
                 the
                 more
                 ,
                 
                 which
                 cannot
                 be
                 ,
                 we
                 grow
                 to
                 the
                 extremitie
                 ,
                 and
                 so
                 faile
                 or
                 offend
                 in
                 our
                 action
                 .
              
               It
               is
               a
               good
               and
               wise
               counsell
               of
               the
               Preacher
               ,
               to
               this
               purpose
               .
               Eccl.
               7.
               16.
               
               
                 Be
                 not
                 iust
                 ouermuch
              
               :
               and
               his
               meaning
               may
               be
               this
               ;
               Be
               not
               too
               strict
               or
               curious
               ,
               in
               effecting
               that
               which
               thou
               intendest
               ,
               exactly
               ,
               when
               thou
               canst
               not
               ;
               but
               rest
               contented
               in
               this
               ,
               that
               thou
               hast
               done
               thine
               endeauour
               ;
               and
               take
               to
               the
               lesse
               ,
               when
               the
               greater
               cannot
               be
               effected
               .
               In
               some
               countries
               ,
               Popish
               Images
               erected
               in
               Churches
               ,
               doe
               stand
               vndefaced
               .
               The
               good
               desire
               of
               the
               people
               is
               ,
               that
               they
               may
               be
               pulled
               downe
               ;
               but
               this
               cannot
               be
               brought
               to
               passe
               .
               What
               then
               are
               they
               to
               doe
               in
               this
               case
               ?
               they
               must
               not
               grow
               to
               extremitie
               ,
               and
               pull
               them
               down
               themselues
               ;
               but
               they
               must
               intreat
               the
               lawfull
               Magistrate
               for
               their
               remooueall
               ,
               and
               pray
               to
               God
               ,
               that
               he
               may
               be
               mooued
               so
               to
               doe
               ;
               and
               in
               the
               meane
               time
               ,
               rest
               content
               with
               that
               they
               haue
               done
               ,
               and
               waite
               the
               Magistrates
               pleasure
               .
               In
               the
               Iudiciall
               law
               ,
               by
               reason
               of
               the
               hardnes
               of
               the
               Iewes
               hearts
               ,
               sundrie
               sinnes
               could
               not
               vtterly
               be
               taken
               away
               ,
               as
               diuorcements
               ,
               polygamie
               ,
               vsurie
               .
               Hereupon
               ,
               the
               Lord
               makes
               a
               law
               of
               Toleration
               ,
               without
               approbation
               ;
               and
               did
               not
               remooue
               them
               quite
               away
               ,
               for
               that
               was
               not
               possible
               ,
               in
               regard
               of
               man
               ,
               for
               the
               time
               :
               but
               restrained
               the
               euill
               ,
               that
               could
               not
               be
               quite
               off
               and
               abolished
               otherwise
               .
               And
               herein
               appeared
               the
               great
               wisdome
               of
               God
               ,
               in
               making
               a
               Law
               not
               
               to
               allow
               of
               ,
               nor
               yet
               vtterly
               to
               take
               away
               ,
               but
               to
               moderate
               the
               practise
               of
               these
               sinnes
               in
               the
               Iewes
               ,
               for
               the
               hardnes
               of
               their
               hearts
               .
               In
               like
               manner
               ,
               in
               this
               our
               land
               there
               is
               the
               practise
               of
               Vsurie
               ,
               a
               sinne
               that
               cannot
               ,
               nor
               euer
               shall
               be
               rooted
               out
               vtterly
               .
               For
               this
               cause
               ,
               the
               States
               of
               this
               kingdome
               ,
               haue
               out
               of
               their
               wisdome
               ,
               prouided
               a
               Law
               for
               the
               toleration
               thereof
               after
               a
               sort
               ,
               and
               that
               vpon
               speciall
               cause
               .
               For
               if
               the
               Magistrate
               should
               haue
               enacted
               a
               Law
               vtterly
               to
               abolish
               it
               ,
               it
               would
               before
               this
               (
               in
               likelihood
               )
               haue
               growne
               to
               great
               extremitie
               .
               The
               same
               was
               the
               practise
               of
               the
               Apostles
               in
               their
               times
               ,
               who
               yeelded
               to
               beare
               with
               the
               vse
               of
               Circumcision
               for
               a
               time
               ,
               when
               they
               could
               not
               otherwise
               vtterly
               cut
               it
               off
               .
            
          
           
             
               
                 II.
                 Question
              
               .
               Whether
               a
               man
               may
               lawfully
               and
               with
               good
               conscience
               ,
               vse
               Pollicie
               in
               the
               affaires
               of
               this
               life
               ?
            
             
               Ans.
               There
               be
               foure
               principall
               Caueats
               ,
               which
               beeing
               obserued
               ,
               Policie
               may
               be
               vsed
               ,
               and
               is
               not
               against
               Christian
               religion
               .
               I.
               Nothing
               must
               (
               in
               policie
               )
               be
               said
               ,
               done
               ,
               or
               intended
               ,
               to
               preiudice
               the
               truth
               ,
               specially
               the
               truth
               of
               the
               Gospell
               .
               II.
               Nothing
               is
               to
               be
               said
               done
               ,
               or
               intended
               ,
               against
               the
               honour
               and
               
               glorie
               of
               God
               ,
               either
               in
               word
               ,
               in
               deede
               ,
               or
               in
               shew
               .
               III.
               Nothing
               must
               be
               wrought
               or
               contriued
               against
               iustice
               that
               is
               due
               to
               man.
               IV.
               All
               actions
               of
               policie
               ,
               must
               be
               such
               as
               pertain
               to
               our
               calling
               ,
               and
               be
               within
               the
               limits
               and
               bonds
               thereof
               .
               For
               if
               any
               action
               whatsoeuer
               ,
               be
               done
               out
               of
               that
               calling
               wherein
               God
               hath
               placed
               vs
               ,
               or
               at
               least
               be
               not
               answerable
               thereunto
               ,
               though
               it
               be
               plotted
               and
               attempted
               in
               neuer
               so
               great
               wisedome
               and
               policie
               ,
               it
               is
               vnlawfull
               and
               not
               warrantable
               .
            
             
               These
               Caueats
               obserued
               ,
               it
               is
               not
               vnlawful
               to
               vse
               that
               which
               we
               commonly
               call
               Policie
               .
               And
               the
               reason
               is
               this
               :
               when
               any
               busines
               is
               to
               be
               done
               ,
               we
               must
               make
               a
               twofold
               inquirie
               .
               First
               ,
               into
               the
               thing
               to
               be
               done
               ,
               whether
               it
               be
               good
               or
               badde
               ,
               lawfull
               or
               not
               lawfull
               ,
               commanded
               or
               forbidden
               .
               Secondly
               ,
               into
               our selues
               ,
               whether
               the
               worke
               in
               hand
               be
               agreable
               to
               the
               calling
               of
               the
               doer
               ,
               or
               answerable
               to
               that
               dutie
               ,
               which
               he
               oweth
               to
               God
               and
               man.
               Now
               because
               both
               these
               are
               grounded
               vpon
               the
               former
               cautions
               ,
               therfore
               we
               conclude
               ,
               that
               whatsoeuer
               busines
               is
               taken
               in
               hand
               ,
               and
               not
               suted
               vnto
               them
               ,
               it
               hath
               not
               good
               warrant
               ,
               and
               so
               cannot
               be
               done
               with
               good
               conscience
               .
            
             
               Yet
               for
               better
               clearing
               of
               this
               answer
               ,
               let
               vs
               a
               little
               consider
               the
               Scriptures
               ,
               and
               the
               examples
               there
               recorded
               ,
               touching
               this
               policie
               .
               In
               Iosh.
               8.
               5.
               we
               shall
               finde
               that
               Ioshua
               vseth
               
               Martiall
               policie
               in
               the
               besieging
               of
               Ai
               ,
               placing
               one
               part
               of
               his
               armie
               in
               an
               ambush
               ,
               and
               causing
               the
               other
               part
               to
               flie
               :
               for
               by
               that
               meanes
               ,
               the
               men
               of
               Ai
               comming
               out
               of
               the
               citie
               ,
               and
               pursuing
               those
               that
               fled
               ,
               the
               souldiors
               that
               lay
               in
               ambush
               ,
               tooke
               the
               citie
               and
               destroied
               it
               .
               In
               2.
               
               Sam.
               5.
               23.
               
               Dauid
               beeing
               to
               make
               warre
               against
               the
               Philistims
               ,
               asketh
               counsell
               of
               God
               ,
               and
               God
               teacheth
               him
               policie
               ;
               he
               therefore
               in
               his
               owne
               example
               allowes
               policie
               ;
               and
               more
               especially
               those
               wise
               and
               prudent
               shifts
               in
               warre
               ,
               which
               we
               call
               Stratag●ms
               or
               policies
               of
               the
               field
               .
               We
               haue
               also
               the
               example
               of
               Paul
               for
               this
               purpose
               ,
               who
               Act.
               21.
               26.
               faines
               himselfe
               to
               haue
               made
               a
               vowe
               to
               be
               a
               Nazarite
               ,
               that
               he
               might
               yeelde
               somewhat
               to
               the
               weakenes
               of
               the
               Iewes
               ,
               who
               were
               not
               sufficiently
               informed
               in
               the
               doctrine
               of
               Christian
               libertie
               .
               This
               practise
               was
               warrantable
               ,
               neither
               was
               it
               a
               sinne
               in
               Paul
               :
               for
               he
               did
               it
               by
               the
               counsell
               of
               the
               Church
               at
               Ierusalem
               ,
               v.
               20
               ,
               24.
               
               And
               Paul
               himselfe
               neuer
               made
               mention
               of
               this
               ,
               as
               of
               a
               sinne
               ,
               which
               he
               would
               vndoubtedly
               haue
               done
               ,
               had
               it
               beene
               sinne
               Againe
               ,
               Act.
               23.
               6.
               when
               he
               was
               brought
               before
               Ananias
               the
               Priest
               ,
               and
               the
               councell
               at
               Ierusalem
               ,
               beeing
               in
               some
               danger
               ,
               he
               vseth
               policie
               :
               for
               he
               pretended
               that
               he
               was
               a
               Pharisie
               ,
               and
               by
               that
               meanes
               raised
               a
               dissension
               between
               the
               Pharisies
               and
               the
               Sadduces
               .
               And
               this
               was
               no
               sinne
               in
               Paul
               :
               for
               he
               spake
               no
               more
               but
               
               the
               truth
               ,
               onely
               he
               concealed
               part
               of
               the
               truth
               .
            
             
               Now
               if
               it
               fall
               out
               otherwise
               ,
               that
               policie
               be
               vsed
               ,
               and
               any
               of
               these
               foure
               Caueats
               be
               not
               obserued
               ,
               then
               it
               looses
               both
               the
               name
               and
               nature
               of
               true
               Policie
               ,
               and
               becomes
               fraud
               ,
               craft
               ,
               and
               deceit
               ,
               and
               so
               is
               condemnable
               .
               Example
               hereof
               we
               haue
               in
               Dauid
               ,
               1.
               
               Sam.
               21.
               14.
               who
               when
               he
               came
               to
               the
               court
               of
               Achish
               king
               of
               Gath
               ,
               and
               saw
               himselfe
               in
               daunger
               ,
               he
               faines
               himselfe
               madde
               .
               Which
               though
               he
               did
               to
               saue
               his
               owne
               life
               ,
               yet
               his
               poli●●e
               was
               not
               to
               be
               allowed
               of
               :
               for
               it
               tended
               to
               his
               owne
               disgrace
               ,
               (
               he
               beeing
               King
               of
               Israel
               :
               )
               and
               it
               was
               also
               dishonourable
               vnto
               God
               ,
               who
               had
               appointed
               him
               to
               be
               the
               king
               of
               Israel
               .
               Againe
               ,
               that
               which
               is
               commonly
               called
               the
               policie
               of
               Machiavel
               ,
               is
               here
               to
               be
               condemned
               .
               For
               it
               is
               not
               answerable
               to
               the
               Cauears
               before
               remembred
               .
               Besides
               that
               ,
               it
               is
               not
               onely
               against
               the
               written
               law
               of
               God
               ,
               but
               euen
               against
               the
               law
               of
               Nature
               .
               And
               the
               very
               foundation
               .
               thereof
               ,
               standeth
               onely
               in
               the
               practise
               of
               lying
               ,
               swearing
               ,
               forswearing
               ,
               in
               fraud
               ,
               deceit
               ,
               and
               injustice
               .
            
          
        
         
           
           
             CHAP.
             III.
             
          
           
             
               Of
               Questions
               concerning
               Clemencie
               .
            
          
           
             CLemencie
             or
             meekenes
             ,
             is
             a
             vertue
             ,
             that
             serues
             to
             moderate
             wrath
             and
             reuenge
             .
          
           
             Touching
             Clemency
             there
             be
             three
             Questions
             .
          
           
             
               I.
               How
               a
               man
               is
               to
               carrie
               himselfe
               ,
               in
               respect
               of
               iniuries
               and
               offences
               done
               vnto
               him
               ?
            
             
               II.
               When
               Anger
               is
               a
               sinne
               ,
               and
               when
               not
               ?
            
             
               III.
               How
               a
               man
               should
               remedie
               his
               rash
               and
               vniust
               anger
               ?
            
          
           
             
               
                 I.
                 Question
              
               .
               How
               may
               a
               man
               carrie
               himselfe
               ,
               in
               respect
               of
               iniuries
               and
               offences
               done
               vnto
               him
               ?
            
             
               Aus
               .
               That
               a
               man
               may
               behaue
               himselfe
               so
               as
               becommeth
               a
               Christian
               in
               these
               cases
               ,
               he
               must
               in
               the
               first
               place
               ,
               inquire
               into
               the
               nature
               and
               qualitie
               of
               the
               wrong
               done
               .
            
             
               Now
               ,
               Offences
               that
               are
               done
               to
               vs
               by
               others
               ,
               are
               of
               three
               sorts
               .
            
             
               The
               first
               sort
               ,
               and
               the
               least
               are
               ,
               when
               some
               
               things
               are
               done
               to
               vs
               ,
               that
               do
               onely
               displease
               vs
               ,
               but
               bring
               no
               losse
               or
               hurt
               to
               vs.
               These
               be
               light
               offences
               ;
               and
               of
               this
               kind
               are
               common
               infirmities
               ,
               as
               hastinesse
               ,
               teastinesse
               ,
               frowardnesse
               ,
               slownesse
               and
               dulnesse
               of
               nature
               ;
               of
               this
               kind
               also
               ,
               are
               reproches
               of
               vnskilfulnesse
               ,
               ignorance
               ,
               basenes
               ,
               pouertie
               and
               such
               like
               .
               The
               first
               degree
               then
               of
               Clemency
               is
               ,
               not
               so
               much
               as
               to
               take
               notice
               of
               these
               sleight
               offences
               ;
               but
               to
               let
               them
               passe
               ,
               and
               burie
               them
               in
               obliuion
               .
               Salomon
               saith
               ,
               
                 A
                 mans
                 vnderstanding
                 deforreth
                 his
                 anger
                 ,
                 and
                 it
                 is
                 his
                 credit
                 to
                 passe
                 by
                 an
                 offence
                 ,
              
               Pro.
               19.
               11.
               his
               meaning
               is
               ,
               that
               when
               small
               offences
               are
               done
               ,
               which
               cannot
               be
               avoided
               ,
               then
               in
               discretion
               a
               man
               should
               with
               hold
               his
               anger
               ,
               and
               not
               take
               notice
               of
               them
               ,
               but
               passe
               by
               them
               and
               let
               them
               goe
               :
               for
               this
               shall
               be
               a
               farre
               greater
               ornament
               vnto
               him
               ,
               then
               if
               vpon
               the
               deede
               done
               ,
               he
               should
               haue
               hastily
               proceeded
               to
               reuenge
               .
            
             
               The
               second
               sort
               of
               Offences
               ,
               are
               small
               iniuries
               ,
               such
               as
               doc
               not
               onely
               displease
               vs
               ,
               but
               with
               all
               bring
               some
               little
               hurt
               to
               vs
               ,
               either
               in
               our
               goods
               ,
               life
               ,
               or
               good
               name
               .
               Now
               ,
               the
               second
               degree
               of
               meekenes
               is
               ,
               to
               take
               notice
               of
               these
               ,
               but
               withall
               to
               forgiue
               them
               and
               put
               them
               vp
               .
               The
               reason
               is
               ,
               because
               alwaies
               greater
               care
               must
               be
               had
               of
               peace
               and
               loue
               ,
               then
               of
               our
               owne
               priuate
               affaires
               .
               Read
               the
               practise
               hereof
               ,
               Ioh.
               8.
               49.
               
               It
               was
               obiected
               to
               Christ
               wrongfully
               ,
               that
               he
               was
               a
               Samaritane
               ,
               and
               had
               a
               Deuill
               .
               Christ
               takes
               knowledge
               of
               
               the
               wrong
               ,
               and
               saith
               ,
               
                 you
                 haue
                 reproched
                 me
              
               ;
               but
               withall
               he
               puts
               it
               vp
               ,
               onely
               denying
               that
               which
               they
               said
               ,
               and
               clearing
               himselfe
               ,
               
                 I
                 haue
                 not
                 a
                 Deuill
                 ,
                 but
                 I
                 honour
                 my
                 father
                 .
              
               Dauid
               had
               receiued
               great
               wrong
               ,
               at
               the
               hands
               of
               Ioab
               and
               Shimei
               ,
               as
               appeares
               in
               the
               historie
               of
               his
               life
               ;
               but
               principally
               ,
               when
               he
               came
               first
               to
               be
               King
               of
               Israel
               ,
               a.
               Sam.
               3.
               and
               yet
               he
               takes
               not
               a
               hastie
               course
               ,
               presently
               to
               be
               reuenged
               vpon
               his
               adversaries
               :
               but
               proceedes
               in
               this
               order
               .
               First
               ,
               he
               takes
               notice
               of
               the
               fact
               ,
               and
               commits
               his
               cause
               to
               God
               ,
               ver
               .
               39.
               and
               then
               afterward
               ,
               as
               opportunity
               serued
               ,
               gaue
               the
               parties
               their
               iust
               desert
               .
               The
               reason
               was
               ,
               because
               beeing
               newely
               invested
               in
               the
               kingdome
               ,
               his
               adversaries
               were
               strong
               ,
               and
               himselfe
               weake
               ,
               euen
               by
               his
               owne
               confession
               ,
               &
               therfore
               not
               able
               at
               the
               first
               ,
               to
               redresse
               the
               iniury
               done
               vnto
               him
               .
               But
               when
               he
               had
               once
               established
               himselfe
               ,
               then
               he
               doth
               not
               onely
               beginne
               ,
               2.
               
               Sam.
               19.
               14.
               but
               proceedes
               to
               full
               execution
               of
               punishment
               vpon
               them
               ,
               as
               we
               read
               1.
               
               King.
               2.
               ver
               .
               5.
               6.
               34.
               35.
               
            
             
               The
               third
               sort
               of
               Wrongs
               ,
               are
               greater
               iniuries
               ;
               such
               as
               are
               not
               onely
               offensiue
               to
               our
               persons
               ,
               but
               withall
               doe
               preiudice
               our
               liues
               ,
               and
               bring
               a
               ruine
               vpon
               our
               estates
               ,
               both
               in
               goods
               and
               good
               name
               .
               These
               are
               the
               highest
               degree
               of
               Iniuties
               ,
               manifested
               in
               open
               and
               apparent
               wrongs
               .
               And
               therefore
               answerable
               to
               them
               ,
               is
               required
               the
               third
               and
               highest
               degree
               of
               Clemencie
               ,
               which
               stands
               in
               
               three
               things
               .
               First
               ,
               in
               taking
               notice
               :
               secondly
               ,
               in
               forgiuing
               them
               :
               thirdly
               ,
               in
               a
               iust
               and
               lawfull
               defending
               our selues
               against
               the
               wronging
               parties
               .
               This
               is
               the
               summe
               and
               substance
               of
               the
               answer
               .
            
             
               For
               the
               better
               conceiuing
               whereof
               ,
               sundry
               Questions
               are
               further
               to
               be
               propounded
               and
               resolued
               .
            
             
               First
               
                 in
                 generall
              
               ;
               it
               is
               demanded
               ,
               how
               a
               man
               should
               and
               ought
               to
               forgiue
               an
               iniurie
               ?
            
             
               Ans.
               In
               forgiuenes
               there
               be
               foure
               things
               .
            
             
               The
               first
               is
               forgiuenes
               
                 of
                 Reuenge
              
               ,
               that
               is
               of
               requiting
               euill
               for
               euill
               ,
               either
               by
               thought
               word
               or
               deede
               .
               This
               must
               alwaies
               be
               practised
               .
               For
               vengeance
               is
               not
               ours
               ,
               but
               the
               Lords
               ,
               and
               great
               reason
               then
               ,
               that
               we
               should
               euermore
               forgiue
               ,
               in
               regard
               of
               reuenge
               and
               hatred
               .
               This
               the
               Apostle
               teacheth
               ,
               when
               he
               saith
               ,
               1.
               
               Cor.
               13.
               5.
               
               
                 Loue
                 is
                 not
                 provoked
                 ,
                 it
                 neuer
                 thinketh
                 ,
              
               much
               lesse
               speakes
               or
               does
               ,
               evill
               .
            
             
               The
               second
               is
               forgiuenesse
               
                 of
                 priuate
                 punishment
              
               ;
               which
               is
               ,
               when
               men
               returne
               punishment
               for
               iniuries
               done
               ,
               in
               way
               of
               requitall
               ;
               and
               this
               must
               alwaies
               take
               place
               with
               vs
               ,
               because
               as
               vengeance
               it selfe
               ,
               so
               also
               punishmēt
               in
               way
               of
               revenge
               ,
               is
               Gods
               alone
               .
            
             
               The
               third
               is
               ,
               forgiuenesse
               
                 of
                 iudgement
              
               ,
               when
               we
               iudge
               an
               inurie
               done
               to
               be
               an
               iniurie
               .
               This
               iudgement
               we
               are
               not
               bound
               to
               forgiue
               vnto
               men
               .
               For
               we
               may
               with
               good
               conscience
               ,
               iudge
               a
               sinne
               and
               a
               wrong
               to
               be
               as
               they
               are
               .
               And
               yet
               notwithstanding
               ,
               if
               a
               man
               
               make
               satisfaction
               for
               the
               wrong
               done
               ,
               then
               there
               ought
               to
               be
               forgiuenes
               ,
               even
               in
               regard
               of
               iudgemen
               .
            
             
               The
               fourth
               is
               forgiuenesse
               
                 of
                 satisfaction
              
               .
               This
               we
               are
               not
               alway
               bound
               to
               remitte
               ,
               but
               we
               may
               with
               good
               conscience
               ,
               alway
               require
               satisfaction
               where
               hurt
               is
               done
               .
            
             
               Secondly
               ,
               for
               the
               further
               clearing
               of
               this
               generall
               Question
               ,
               we
               are
               to
               answer
               some
               particular
               Cases
               vsually
               propounded
               in
               the
               liues
               of
               men
               ,
               and
               namely
               fiue
               .
            
             
               
                 I.
                 Whether
                 a
                 man
                 may
                 defend
                 himselfe
                 by
                 law
                 ?
              
               
                 II.
                 How
                 he
                 may
                 defend
                 himselfe
                 by
                 law
                 ?
              
               
                 III.
                 Whether
                 a
                 man
                 may
                 defend
                 himselfe
                 by
                 force
                 ?
              
               
                 IV.
                 How
                 ?
              
               
                 V.
                 Whether
                 a
                 man
                 may
                 defend
                 himselfe
                 by
                 Combate
                 ?
              
            
             
               
                 I.
                 Case
              
               .
               Whether
               a
               man
               may
               ,
               with
               good
               conscience
               and
               a
               meeke
               Spirit
               ,
               defend
               himselfe
               by
               law
               ,
               for
               wrongs
               that
               are
               done
               vnto
               him
               ?
            
             
               I
               answer
               affirmatively
               :
               A
               man
               may
               ,
               with
               good
               conscience
               ,
               defend
               himselfe
               against
               great
               iniuries
               ,
               by
               the
               benefite
               of
               lawe
               .
               For
               Magistracie
               is
               Gods
               ordinance
               ,
               for
               the
               good
               of
               men
               .
               Rom.
               13.
               4.
               and
               therefore
               men
               may
               vse
               the
               benefite
               of
               the
               authoritie
               ,
               iudgement
               ,
               and
               iurisdiction
               of
               Magistrates
               ,
               without
               breach
               of
               conscience
               .
               Again
               ,
               it
               is
               the
               expresse
               
               lawe
               of
               God
               ,
               that
               when
               a
               false
               witnesse
               riseth
               vp
               against
               a
               man
               ,
               to
               accuse
               him
               of
               a
               trespasse
               ;
               that
               both
               the
               accuser
               and
               the
               accused
               ,
               should
               stand
               before
               God
               ,
               that
               is
               ,
               before
               his
               Preists
               and
               Iudges
               for
               the
               time
               beeing
               ,
               and
               haue
               remedie
               at
               their
               hands
               .
               An
               example
               of
               which
               iudiciall
               defense
               ,
               we
               haue
               in
               Paul
               ,
               who
               in
               case
               of
               wrong
               ,
               makes
               his
               appeale
               to
               the
               iudgement
               seate
               of
               Rome
               .
               Act.
               25.
               10.
               
            
             
               But
               it
               is
               alleadged
               out
               of
               Scripture
               ,
               to
               the
               contrarie
               ,
               Luk.
               6.
               29.
               
               
                 To
                 him
                 that
                 smiteth
                 thee
                 on
                 the
                 one
                 cheeke
                 ,
                 offer
                 also
                 the
                 other
                 ,
              
               Mat.
               5.
               40.
               
               
                 If
                 any
                 man
                 will
                 sue
                 thee
                 at
                 the
                 law
                 ,
                 and
                 take
                 away
                 thy
                 coate
                 ,
                 let
                 him
                 carry
                 thy
                 cloake
                 also
                 .
              
            
             
               Ans.
               These
               places
               are
               spoken
               of
               priuate
               persons
               ,
               that
               want
               the
               defense
               and
               assistance
               of
               the
               publicke
               Magistrate
               ;
               and
               such
               must
               rather
               suffer
               wrong
               vpon
               wrong
               ,
               blow
               vpon
               blow
               ,
               and
               losse
               vpon
               losse
               ,
               then
               right
               their
               owne
               wrongs
               ,
               by
               reuenging
               themselues
               .
            
             
               Againe
               ,
               it
               is
               obiected
               ,
               that
               Paul
               saies
               ,
               Lawing
               is
               a
               fault
               ,
               1.
               
               Cor.
               6.
               7.
               
               
                 There
                 is
                 vtterly
                 a
                 fault
                 among
                 you
                 ,
                 because
                 ye
                 goe
                 to
                 law
                 one
                 with
                 an
                 other
                 ,
                 &c.
                 
              
            
             
               Ans.
               We
               must
               distinguish
               between
               things
               themselues
               ,
               and
               the
               manner
               of
               doing
               them
               .
               When
               Paul
               saies
               ,
               
                 it
                 is
                 a
                 fault
              
               ,
               he
               condemneth
               not
               lawing
               absolutely
               in
               it selfe
               ,
               but
               the
               Corinthian
               manner
               of
               going
               to
               law
               :
               which
               was
               this
               .
               First
               ,
               they
               went
               to
               law
               with
               scandall
               ,
               before
               the
               Tribunalls
               of
               Heathenish
               and
               vnbeleeuing
               Iudges
               ,
               and
               so
               made
               the
               Gospell
               to
               
               be
               slandered
               and
               reproched
               .
               Secondly
               ,
               they
               went
               to
               law
               vpon
               light
               causes
               ,
               and
               for
               small
               iniuries
               ,
               which
               they
               might
               well
               haue
               put
               vp
               ,
               &
               easily
               brooked
               .
               Thirdly
               ,
               in
               lawing
               they
               fell
               into
               rash
               and
               violent
               passions
               of
               rage
               ,
               and
               enuie
               ,
               so
               as
               they
               could
               not
               temper
               themselues
               ,
               but
               must
               needes
               goe
               to
               law
               in
               the
               first
               place
               ;
               which
               should
               rather
               haue
               been
               the
               last
               and
               the
               desperatest
               remedie
               of
               all
               .
               And
               this
               bad
               manner
               of
               suing
               one
               another
               at
               the
               law
               ,
               is
               it
               which
               Paul
               rebukes
               as
               a
               fault
               .
               And
               it
               is
               to
               be
               obserued
               ,
               that
               Paul
               notes
               their
               fault
               by
               a
               word
               ,
               that
               signifies
               *
               
                 Weakenesse
                 or
                 impotencie
              
               of
               their
               affections
               ,
               whereby
               it
               came
               to
               passe
               ,
               that
               being
               ouercome
               by
               the
               strength
               of
               their
               owne
               desires
               ,
               vpon
               iniuries
               offered
               ,
               they
               were
               vnable
               to
               beare
               them
               in
               any
               degree
               of
               Christian
               moderation
               ,
               and
               there
               vpon
               hastily
               proceeded
               to
               the
               Courts
               of
               Heathen
               Iudges
               ,
               for
               determination
               of
               controversies
               and
               contentions
               among
               them
               .
            
             
               It
               is
               further
               alleadged
               ,
               that
               when
               a
               man
               is
               any
               way
               wronged
               ,
               it
               is
               Gods
               will
               it
               should
               be
               so
               ,
               and
               therefore
               he
               ought
               not
               to
               seeke
               redresse
               ,
               but
               to
               rest
               himselfe
               in
               the
               will
               ,
               of
               God.
               
            
             
               Ans.
               It
               is
               Gods
               will
               we
               should
               haue
               diseases
               ,
               and
               yet
               it
               is
               no
               lesse
               his
               will
               ,
               that
               we
               should
               vse
               good
               means
               to
               be
               cured
               of
               them
               .
               So
               is
               it
               in
               wrongs
               and
               iniuries
               done
               vnto
               vs.
               As
               his
               will
               is
               ,
               we
               should
               be
               afflicted
               ,
               so
               also
               hath
               he
               willed
               our
               deliuerance
               ,
               by
               such
               
               meanes
               ,
               as
               himselfe
               hath
               appointed
               .
            
             
               But
               our
               Sauiour
               would
               haue
               his
               Disciples
               ,
               to
               be
               
                 as
                 sheepe
                 among
                 wolues
              
               ,
               and
               therefore
               we
               ought
               to
               endure
               all
               wrongs
               without
               reuēge
               .
               For
               the
               sheepe
               takes
               all
               wrongs
               ,
               and
               doth
               not
               so
               much
               as
               defend
               it selfe
               against
               the
               woolfe
               .
            
             
               Ans.
               So
               Christ
               commandeth
               ,
               that
               we
               should
               be
               
                 simple
                 as
                 doues
              
               ,
               Matth.
               10.
               16.
               and
               yet
               withall
               ,
               he
               commandeth
               vs
               
                 to
                 be
                 wise
                 as
                 Serpents
              
               ,
               to
               defend
               our
               owne
               heads
               ,
               and
               to
               saue
               our selues
               .
            
             
               Lastly
               ,
               it
               is
               alleadged
               ,
               1.
               
               Cor.
               13.
               5.
               that
               
                 loue
                 seekes
                 not
                 her
                 owne
              
               :
               therfore
               loue
               must
               not
               defend
               her selfe
               .
            
             
               Ans.
               Loue
               doth
               not
               so
               seeke
               her
               owne
               things
               ,
               as
               that
               shee
               neglecteth
               the
               good
               of
               others
               ;
               but
               seeking
               her
               owne
               ,
               shee
               seekes
               the
               good
               of
               all
               .
               And
               this
               practise
               is
               not
               against
               ,
               but
               according
               to
               the
               law
               of
               Charitie
               .
            
             
               
                 II.
                 Case
              
               .
               How
               is
               a
               man
               to
               defend
               himselfe
               by
               Law
               ?
            
             
               Ans.
               For
               the
               resoluing
               of
               this
               Question
               ,
               we
               must
               take
               two
               Rules
               .
            
             
               The
               first
               is
               this
               .
               We
               must
               first
               trie
               all
               meanes
               ,
               and
               vse
               all
               remedies
               that
               may
               be
               ,
               before
               we
               vse
               the
               remedie
               of
               Law.
               It
               is
               our
               Sauiours
               direction
               ,
               Matth.
               5.
               25.
               
               
                 Agree
                 with
                 thine
                 aduersarie
                 quickely
                 ,
                 while
                 thou
                 art
                 in
                 the
                 way
                 ,
              
               that
               is
               ,
               before
               the
               controuersie
               be
               ended
               by
               order
               of
               law
               .
               Againe
               ,
               Matth.
               18.
               15.
               
               
                 If
                 thy
                 brother
                 trespasse
                 against
                 thee
                 ,
                 goe
                 and
                 tell
                 him
                 
                 his
                 fault
                 betweene
                 thee
                 and
                 him
                 alone
                 .
              
               And
               Saint
               Paul
               in
               this
               case
               ,
               prescribes
               a
               course
               to
               be
               taken
               before-hand
               ;
               namely
               ,
               first
               to
               beare
               and
               suffer
               as
               much
               as
               may
               be
               ,
               1.
               
               Cor.
               6.
               7.
               
               
                 Why
                 rather
                 suffer
                 ye
                 not
                 wrong
                 ?
                 why
                 rather
                 sustaine
                 ye
                 not
                 harme
                 ?
              
               Then
               ,
               if
               bearing
               will
               not
               ende
               it
               ,
               to
               commit
               our
               cause
               to
               priuate
               arbitrement
               ,
               of
               one
               or
               two
               ,
               v.
               5.
               
               
                 Is
                 it
                 so
                 that
                 there
                 is
                 not
                 a
                 wise
                 man
                 among
                 you
                 ,
                 no
                 not
                 one
                 that
                 can
                 iudge
                 betweene
                 his
                 brethren
                 ?
              
               Law
               is
               to
               be
               vsed
               in
               this
               case
               ,
               as
               the
               Physitian
               vseth
               polson
               ,
               and
               that
               is
               ,
               onely
               in
               desperate
               cases
               .
            
             
               The
               second
               Rule
               is
               ,
               That
               our
               patient
               mind
               must
               be
               made
               knowne
               to
               all
               men
               ,
               Phil.
               4.
               5.
               
               In
               taking
               the
               benefit
               of
               Law
               ,
               we
               are
               to
               vse
               great
               Moderation
               of
               mind
               ,
               and
               that
               in
               three
               respects
               ;
               before
               we
               goe
               to
               law
               ,
               in
               lawing
               ,
               and
               when
               the
               suit
               is
               ended
               .
            
             
               The
               Moderation
               of
               mind
               ,
               before
               the
               beginning
               of
               suits
               in
               law
               ,
               stands
               in
               three
               things
               .
            
             
               First
               ,
               we
               must
               consider
               ,
               that
               all
               iniuries
               whatsoeuer
               they
               be
               ,
               doe
               befal
               vs
               by
               the
               prouidence
               of
               God
               ,
               and
               that
               for
               our
               sinnes
               .
               Vpon
               which
               consideration
               ,
               we
               ought
               to
               submit
               our selues
               to
               Gods
               will
               ,
               to
               obey
               him
               ,
               to
               arme
               our selues
               with
               patience
               ,
               and
               to
               lay
               aside
               all
               anger
               ,
               enuie
               ,
               malice
               ,
               and
               impatience
               .
            
             
               Secondly
               ,
               we
               must
               consider
               before-hand
               ,
               that
               Courts
               of
               Iustice
               ,
               are
               the
               ordinance
               of
               God
               ,
               in
               which
               it
               pleaseth
               him
               to
               testifie
               his
               presence
               ,
               iustice
               ,
               and
               goodnes
               ;
               and
               vpon
               
               this
               ground
               ,
               we
               shall
               be
               mooued
               to
               depart
               with
               our
               owne
               right
               ,
               and
               to
               yeeld
               our selues
               ,
               and
               all
               the
               right
               we
               haue
               ,
               into
               the
               hands
               of
               God
               ,
               in
               the
               vse
               of
               the
               meanes
               appointed
               ;
               in
               the
               meane
               time
               depending
               on
               him
               by
               faith
               ,
               for
               the
               issue
               and
               euent
               of
               our
               suit
               .
            
             
               And
               hence
               (
               by
               the
               way
               )
               it
               appeares
               ,
               that
               few
               or
               none
               doe
               vse
               this
               ordinance
               of
               God
               ,
               as
               they
               ought
               ;
               because
               the
               greater
               sort
               of
               men
               ,
               that
               commence
               suits
               in
               law
               ,
               doe
               not
               consider
               either
               the
               nature
               ,
               or
               ende
               of
               ciuill
               Courts
               .
               No
               man
               ordinarily
               will
               yeeld
               a
               haire
               of
               his
               right
               ,
               but
               euery
               one
               sixeth
               his
               eyes
               wholly
               ,
               vpon
               the
               euent
               of
               his
               action
               by
               extremitie
               of
               law
               :
               and
               so
               swarueth
               from
               that
               Christian
               moderation
               ,
               required
               by
               the
               word
               of
               God
               in
               this
               case
               .
            
             
               Thirdly
               ,
               we
               must
               set
               down
               with
               our selues
               ,
               lawfull
               and
               iust
               endes
               of
               our
               actions
               ,
               not
               vniust
               and
               vnlawfull
               .
               These
               iust
               endes
               are
               ;
               first
               ,
               Gods
               glorie
               in
               the
               execution
               and
               manifestation
               of
               iustice
               :
               secondly
               ,
               the
               honest
               defence
               of
               our
               owne
               right
               :
               thirdly
               ,
               publike
               peace
               :
               fourthly
               ,
               the
               amendment
               of
               disordered
               persons
               ,
               and
               not
               the
               defamation
               or
               hurt
               of
               any
               man.
               
            
             
               The
               Moderation
               of
               the
               mind
               in
               Lawing
               ,
               stands
               in
               these
               particulars
               .
               1.
               
               In
               seeking
               after
               peace
               to
               the
               vtmost
               ,
               Rom.
               12.
               18.
               
               
                 If
                 it
                 be
                 possible
                 ,
                 as
                 much
                 as
                 in
                 you
                 is
                 ,
                 haue
                 peace
                 with
                 all
                 men
                 .
              
               2.
               
               In
               loue
               of
               our
               enemies
               ,
               with
               whom
               we
               are
               at
               controuersie
               in
               law
               .
               3.
               
               In
               neither
               
               vsing
               nor
               shewing
               extremitie
               in
               our
               proceedings
               ,
               Matth.
               5.
               25.
               
               Matth.
               18.
               28.
               
            
             
               After
               that
               the
               suit
               is
               ended
               ,
               the
               moderation
               of
               our
               mindes
               must
               be
               expressed
               ,
               by
               our
               behauiour
               ,
               in
               regard
               of
               the
               euent
               of
               our
               action
               .
               For
               if
               the
               Law
               goe
               with
               vs
               ,
               we
               are
               to
               giue
               God
               thankes
               for
               the
               manifestation
               of
               his
               iustice
               ,
               in
               the
               course
               taken
               .
               If
               on
               the
               otherside
               it
               goe
               against
               vs
               ,
               we
               may
               not
               rage
               or
               be
               discontentedly
               grieued
               ,
               but
               commend
               our
               cause
               quietly
               to
               God
               ,
               and
               accuse
               our selues
               for
               our
               owne
               sinnes
               ,
               and
               say
               with
               Dauid
               ,
               
                 Righteous
                 art
                 thou
                 ,
                 O
                 Lord
                 ,
                 and
                 iust
                 are
                 thy
                 iudgements
                 .
              
               Psal.
               119.
               137.
               
            
             
               
                 III.
                 Case
              
               .
               Whether
               may
               a
               man
               defend
               himselfe
               by
               force
               ,
               when
               he
               is
               wronged
               ?
            
             
               Ans.
               In
               some
               Cases
               ,
               he
               may
               lawfully
               defend
               himselfe
               by
               force
               .
               Reasons
               .
               First
               ,
               because
               the
               Gospel
               doth
               not
               abolish
               the
               Law
               of
               nature
               ,
               nor
               the
               positiue
               lawes
               of
               all
               countries
               ,
               but
               it
               doth
               establish
               them
               .
               Now
               ,
               it
               is
               the
               Law
               of
               nature
               and
               nations
               ,
               that
               a
               man
               may
               defend
               his
               life
               and
               health
               ,
               in
               some
               cases
               ,
               vpon
               iust
               occasion
               .
               Secondly
               ,
               this
               is
               Gods
               Law
               ,
               Exod.
               22.
               2.
               
               
                 If
                 a
                 theefe
                 be
                 found
                 breaking
                 vp
                 a
                 house
                 ,
                 and
                 be
                 smitten
                 that
                 he
                 die
                 ,
                 no
                 blood
                 shall
                 be
                 shed
                 for
                 him
                 .
              
               Abraham
               was
               a
               stranger
               in
               the
               land
               of
               Sodom
               ,
               and
               yet
               he
               reskued
               his
               brother
               Lot
               ,
               and
               recouered
               all
               his
               substance
               that
               he
               had
               lost
               ,
               by
               force
               &
               armes
               ,
               Gen.
               14.
               14.
               and
               his
               action
               was
               approoued
               of
               God.
               For
               Melchisedeck
               met
               him
               ,
               at
               his
               returne
               
               from
               the
               slaughter
               of
               the
               Kings
               ,
               and
               blessed
               him
               .
               Yea
               and
               blessed
               God
               for
               his
               deliuerance
               ,
               v.
               19.
               20.
               
               Againe
               ,
               in
               some
               cases
               ,
               a
               man
               may
               giue
               his
               life
               for
               his
               brother
               .
               So
               saies
               S.
               Iohn
               ,
               1.
               
               Ioh.
               3.
               16.
               
               
                 We
                 ought
                 also
                 to
                 lay
                 downe
                 our
                 liues
                 for
                 the
                 brethren
                 .
              
            
             
               
                 IV.
                 Case
              
               .
               When
               may
               a
               man
               defend
               himselfe
               by
               force
               ?
            
             
               Ans.
               Not
               alwaies
               and
               vpon
               euery
               occasion
               ,
               but
               onely
               in
               these
               cases
               .
               First
               ,
               when
               violence
               offered
               is
               so
               sudden
               and
               vnexpected
               ,
               that
               when
               it
               comes
               ,
               there
               can
               be
               no
               escape
               ,
               either
               by
               yeelding
               ,
               or
               by
               flying
               ,
               or
               by
               some
               suffering
               .
               Secondly
               ,
               when
               the
               violence
               offered
               is
               open
               and
               manifest
               ,
               so
               as
               there
               is
               no
               other
               way
               to
               reskue
               our selues
               ,
               but
               by
               striking
               or
               killing
               .
               Thirdly
               ,
               when
               violence
               is
               offered
               ,
               and
               the
               Magistrate
               absent
               ;
               either
               for
               a
               time
               ,
               and
               his
               stay
               be
               dangerous
               ,
               or
               altogether
               ,
               so
               as
               no
               helpe
               can
               be
               had
               of
               him
               ,
               nor
               any
               hope
               of
               his
               comming
               .
               In
               this
               case
               ,
               God
               puts
               the
               sword
               into
               the
               priuate
               mans
               hands
               .
               Fourthly
               ,
               when
               the
               defense
               is
               Iust
               ,
               and
               done
               in
               a
               right
               manner
               .
            
             
               A
               Iust
               defense
               stands
               in
               these
               things
               .
               I.
               It
               must
               be
               done
               incontinent
               and
               forthwith
               ,
               so
               soone
               as
               euer
               violence
               is
               offered
               .
               For
               if
               there
               be
               delay
               ,
               and
               it
               come
               afterward
               ,
               it
               looses
               the
               name
               of
               a
               iust
               defense
               ,
               and
               becomes
               a
               reuenge
               ,
               arising
               of
               prepensed
               malice
               ,
               as
               the
               Lawyers
               vse
               to
               speake
               .
               II.
               There
               must
               be
               an
               intention
               ,
               not
               to
               reuenge
               principally
               ,
               or
               
               to
               kill
               ,
               but
               onely
               to
               defend
               himselfe
               .
               III.
               There
               must
               be
               a
               iust
               and
               equall
               proportion
               of
               weapons
               ;
               therefore
               it
               is
               no
               iust
               defence
               to
               shoote
               a
               naked
               man
               through
               with
               a
               musket
               ,
               or
               other
               peece
               of
               ordinance
               ,
               when
               he
               offers
               violence
               .
            
             
               
                 V.
                 Case
              
               .
               Whether
               a
               man
               may
               reskue
               himselfe
               or
               others
               by
               Combate
               ?
            
             
               Ans.
               It
               hath
               beene
               of
               ancient
               times
               ,
               an
               vsuall
               manner
               of
               defence
               in
               some
               countries
               ,
               that
               in
               case
               of
               difference
               ,
               betweene
               people
               and
               people
               ,
               in
               matters
               of
               weight
               ,
               two
               men
               should
               be
               chosen
               out
               among
               the
               rest
               ,
               who
               by
               fighting
               hand
               to
               hand
               ,
               and
               killing
               one
               an
               other
               ,
               should
               ende
               the
               controuersie
               .
               But
               this
               way
               of
               defense
               ,
               how
               auncient
               so
               euer
               it
               be
               ,
               is
               vtterly
               vnlawfull
               .
            
             
               Reasons
               are
               these
               .
               First
               ,
               it
               is
               the
               expresse
               commandement
               of
               God
               ,
               
                 Thou
                 shalt
                 not
                 kill
              
               .
               In
               which
               ,
               all
               priuate
               men
               are
               forbidden
               to
               kill
               or
               slay
               ,
               but
               in
               the
               case
               of
               iust
               and
               necessarie
               defense
               .
               Secondly
               ,
               we
               may
               not
               hazard
               our
               liues
               ,
               without
               some
               speciall
               warrant
               frō
               God
               :
               if
               we
               doe
               ,
               it
               is
               a
               flat
               tempting
               of
               God
               :
               and
               this
               is
               done
               in
               euery
               combate
               .
               Thirdly
               ,
               if
               Magistrates
               will
               permit
               such
               fights
               as
               this
               is
               ,
               then
               they
               are
               bound
               to
               defend
               and
               saue
               the
               life
               of
               the
               innocent
               .
               For
               by
               such
               permission
               ,
               oftentimes
               innocent
               blood
               is
               shedde
               ,
               and
               the
               more
               harmelesse
               partie
               goes
               by
               the
               worst
               .
            
             
               But
               it
               will
               be
               ,
               and
               is
               obiected
               .
               First
               ,
               that
               a
               
               Combate
               is
               a
               triall
               of
               innocencie
               .
               Ans.
               It
               is
               not
               so
               .
               For
               he
               that
               is
               stronger
               vsually
               ouercomes
               in
               the
               combate
               ,
               not
               he
               that
               hath
               the
               more
               righteous
               cause
               .
               Againe
               ,
               there
               be
               other
               meanes
               to
               trie
               a
               truth
               ,
               besides
               this
               ;
               as
               by
               examination
               ,
               and
               by
               oath
               .
               Lastly
               ,
               triall
               by
               the
               combate
               ,
               is
               of
               the
               same
               nature
               with
               the
               triall
               of
               a
               murtherer
               by
               the
               bleeding
               of
               a
               corpes
               touched
               ,
               or
               handled
               ,
               which
               is
               very
               doubtfull
               ,
               and
               of
               all
               other
               most
               vncertaine
               ,
            
             
               Secondly
               ,
               it
               is
               alleadged
               ,
               that
               if
               a
               man
               take
               not
               a
               chalenge
               ,
               he
               is
               disgraced
               for
               euer
               .
               Ans.
               There
               is
               no
               warrant
               in
               Gods
               word
               ,
               for
               a
               priuate
               man
               to
               accept
               a
               chalenge
               .
               Nay
               ,
               it
               is
               rather
               flat
               against
               the
               word
               .
               For
               God
               saies
               ,
               
                 Reuenge
                 is
                 mine
              
               .
               The
               priuate
               man
               saies
               the
               contrarie
               ,
               The
               wrong
               is
               mine
               ,
               and
               I
               will
               be
               auenged
               of
               him
               that
               hath
               done
               it
               .
               Again
               ,
               it
               is
               better
               for
               any
               man
               ,
               to
               indure
               a
               little
               reproch
               with
               some
               men
               ,
               then
               to
               loose
               or
               hazard
               his
               life
               .
            
             
               Thirdly
               ,
               it
               is
               obiected
               ,
               that
               the
               Philistims
               offered
               to
               trie
               the
               victorie
               by
               a
               single
               combate
               with
               the
               Israelites
               ,
               and
               appointed
               Goliah
               (
               on
               their
               side
               )
               to
               giue
               the
               Chalenge
               ;
               and
               that
               Dauid
               (
               on
               the
               Israelites
               side
               )
               accepting
               the
               chalenge
               ,
               encountred
               with
               him
               ,
               and
               had
               good
               successe
               .
               It
               may
               seeme
               therefore
               ,
               that
               combates
               are
               lawfull
               ..
               For
               it
               is
               better
               that
               one
               man
               should
               perish
               in
               warre
               ,
               then
               that
               a
               whole
               armie
               should
               miscarie
               .
               Ans.
               That
               was
               
               a
               speciall
               and
               extraordinarie
               example
               of
               triall
               ,
               and
               Dauid
               was
               a
               champion
               in
               that
               fight
               ,
               not
               by
               ordinarie
               appointment
               ,
               but
               by
               extraordinarie
               prophetical
               instinct
               of
               Gods
               spirit
               .
               Againe
               ,
               in
               warre
               ,
               though
               there
               be
               lesse
               danger
               in
               hazarding
               one
               mans
               life
               ,
               then
               a
               whole
               armie
               :
               yet
               a
               good
               &
               iust
               cause
               is
               to
               be
               maintained
               ,
               with
               all
               the
               strength
               that
               may
               be
               made
               ,
               and
               not
               to
               depend
               vpon
               the
               power
               and
               courage
               of
               one
               man
               ,
               who
               ,
               in
               probability
               ,
               vnlesse
               he
               be
               supported
               by
               speciall
               calling
               and
               assistance
               from
               God
               ,
               may
               be
               ouercome
               and
               loose
               the
               victorie
               .
            
             
               Fourthly
               ,
               it
               is
               alleadged
               ,
               that
               an
               armie
               may
               fight
               against
               an
               army
               therfore
               one
               man
               against
               an
               other
               .
               Ans.
               The
               reason
               is
               not
               alike
               .
               For
               warres
               and
               armies
               are
               Gods
               ordinances
               ,
               and
               so
               are
               not
               combates
               ;
               and
               it
               is
               not
               Gods
               will
               ,
               that
               men
               should
               deuise
               and
               establish
               new
               waies
               and
               meanes
               of
               triall
               ,
               not
               allowed
               by
               his
               word
               ,
               but
               rather
               rest
               content
               with
               that
               he
               hath
               appointed
               .
            
             
               Fiftly
               ,
               Ionas
               did
               hazard
               his
               life
               ,
               by
               casting
               lots
               ;
               therfore
               a
               man
               may
               by
               combate
               Answ.
               To
               say
               that
               Ionas
               did
               put
               his
               life
               in
               hazard
               by
               lottes
               ,
               is
               an
               vntruth
               .
               For
               there
               was
               onely
               a
               coniecturall
               triall
               made
               ,
               who
               should
               be
               the
               cause
               of
               the
               present
               danger
               .
               And
               when
               the
               lot
               fell
               vpon
               him
               ,
               he
               was
               not
               cast
               into
               the
               sea
               by
               the
               lotte
               ,
               but
               by
               his
               owne
               advise
               and
               counsell
               .
               Againe
               ,
               the
               casting
               of
               Ionas
               into
               the
               sea
               ,
               did
               not
               befall
               him
               by
               lotte
               ,
               but
               by
               his
               
               owne
               voluntarie
               resignation
               of
               himselfe
               ,
               into
               the
               hands
               of
               God
               ;
               willingly
               vndergoing
               it
               ,
               as
               a
               iust
               punishment
               of
               the
               neglect
               of
               his
               calling
               ;
               which
               himselfe
               confessed
               in
               these
               words
               ,
               
                 For
                 I
                 acknowledge
                 ,
                 that
                 for
                 my
                 sake
                 the
                 great
                 tempest
                 is
                 vpon
                 you
                 ,
              
               Ion.
               1.
               12.
               
            
             
               Sixtly
               ,
               Moses
               and
               the
               Egyptian
               fought
               a
               combate
               ,
               and
               Moses
               slew
               him
               .
               Ans.
               Moses
               took
               vpō
               him
               publike
               revenge
               in
               this
               action
               ,
               as
               a
               Magistrate
               ,
               and
               not
               priuate
               ,
               as
               a
               priuate
               man.
               For
               though
               as
               yet
               ,
               his
               calling
               was
               not
               fully
               manifested
               to
               his
               brethrē
               ,
               yet
               the
               truth
               is
               ,
               God
               had
               called
               him
               to
               be
               their
               deliuerer
               out
               of
               the
               hands
               of
               the
               Egyptians
               ;
               and
               this
               very
               action
               was
               a
               signe
               of
               their
               deliuerance
               ,
               which
               was
               to
               come
               to
               passe
               afterward
               .
               It
               was
               (
               I
               say
               )
               a
               signe
               ,
               thus
               ;
               As
               he
               defended
               his
               brother
               and
               avenged
               his
               quarrell
               vpon
               the
               Egyptian
               ,
               so
               in
               time
               to
               come
               the
               Lord
               would
               by
               his
               hand
               ,
               giue
               them
               full
               freedome
               and
               deliuerance
               from
               the
               tyranny
               of
               Pharaoh
               ,
               and
               all
               his
               and
               their
               enemies
               ,
               Act.
               7.
               25.
               
               Beeing
               then
               a
               publicke
               person
               ,
               his
               example
               can
               prooue
               nothing
               for
               this
               purpose
               .
            
          
           
             
               
                 II.
                 Question
              
               .
               When
               Anger
               is
               a
               vertue
               ,
               and
               so
               ,
               good
               and
               lawfull
               ,
               and
               whē
               it
               is
               a
               vice
               ,
               &
               consequētly
               euill
               and
               vnlawfull
               ?
            
             
             
               This
               Question
               hath
               two
               distinct
               parts
               :
               of
               which
               I
               will
               speake
               in
               their
               order
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 first
                 part
                 is
                 ,
                 when
                 Anger
                 is
                 a
                 vertue
                 &
                 lawfull
                 ?
              
               
                 For
                 Answer
                 hereof
                 ,
                 we
                 must
                 vnderstand
                 ,
                 that
                 in
                 iust
                 and
                 lawfull
                 Anger
                 ,
                 there
                 be
                 three
                 things
                 ;
                 a
                 right
                 Beginning
                 or
                 motiue
                 ;
                 a
                 right
                 Obiect
                 ;
                 and
                 a
                 right
                 Manner
                 of
                 beeing
                 angry
                 .
              
               
                 To
                 the
                 right
                 Beginning
                 of
                 anger
                 ,
                 three
                 things
                 are
                 required
                 .
              
               
                 First
                 ,
                 that
                 the
                 occasion
                 of
                 anger
                 be
                 iust
                 and
                 weightie
                 ,
                 as
                 namely
                 ,
                 a
                 manifest
                 offence
                 of
                 God.
                 Take
                 an
                 exāple
                 ,
                 or
                 two
                 .
                 Moses
                 in
                 sundry
                 places
                 ,
                 is
                 said
                 to
                 be
                 angrie
                 ,
                 &
                 the
                 occasions
                 of
                 his
                 anger
                 were
                 great
                 ,
                 as
                 appeares
                 in
                 the
                 particulars
                 .
                 First
                 ,
                 because
                 some
                 of
                 the
                 Israelits
                 ,
                 against
                 Gods
                 commandement
                 ,
                 had
                 reserued
                 Manna
                 till
                 the
                 next
                 day
                 ,
                 Exod.
                 16.
                 20.
                 
                 Again
                 ,
                 he
                 was
                 angrie
                 ,
                 because
                 the
                 Israelites
                 had
                 tempted
                 God
                 ,
                 in
                 worshipping
                 the
                 golden
                 calfe
                 ,
                 Exod.
                 32.
                 19.
                 
                 In
                 Numb
                 .
                 16.
                 15.
                 
                 Moses
                 againe
                 is
                 wroth
                 ,
                 because
                 Coreh
                 ,
                 Dathan
                 ,
                 and
                 Abiram
                 rebelled
                 against
                 him
                 ,
                 and
                 in
                 him
                 against
                 God.
                 Phinees
                 ,
                 Numb
                 .
                 25.
                 8.
                 11.
                 is
                 said
                 to
                 haue
                 beene
                 zealous
                 ,
                 that
                 is
                 ,
                 angry
                 for
                 God
                 :
                 the
                 occasion
                 was
                 ,
                 because
                 the
                 Israelites
                 committed
                 fornication
                 with
                 Heathenish
                 women
                 .
                 Dauid
                 in
                 like
                 manner
                 ,
                 2.
                 
                 Sam.
                 13.
                 20
                 ,
                 21.
                 was
                 angrie
                 vpon
                 this
                 occasion
                 ,
                 because
                 
                 Ammon
                 his
                 sonne
                 had
                 deffoured
                 his
                 sister
                 Thamar
                 .
                 Elias
                 is
                 angry
                 ,
                 1.
                 
                 King.
                 19.
                 v.
                 14.
                 and
                 why
                 ?
                 because
                 the
                 Israelites
                 forsooke
                 the
                 conenant
                 of
                 God
                 ,
                 cast
                 downe
                 his
                 altars
                 ,
                 and
                 had
                 slaine
                 his
                 prophets
                 with
                 the
                 sword
                 .
                 Nehemias
                 ,
                 Chap.
                 6.
                 ver
                 .
                 5.
                 is
                 very
                 angrie
                 ,
                 because
                 the
                 Israelites
                 oppressed
                 one
                 another
                 with
                 vsurie
                 ,
                 and
                 other
                 kinds
                 of
                 exactions
                 .
                 Ieremic
                 also
                 ,
                 Chap.
                 6.
                 11.
                 was
                 angrie
                 for
                 this
                 ,
                 because
                 the
                 Israelites
                 were
                 of
                 vncircumcised
                 hearts
                 &
                 eares
                 ,
                 and
                 the
                 word
                 of
                 the
                 Lord
                 was
                 vnto
                 them
                 as
                 a
                 reproch
                 ,
                 &
                 they
                 tooke
                 no
                 delight
                 therein
                 .
              
               
                 Secondly
                 ,
                 it
                 is
                 required
                 ,
                 that
                 anger
                 be
                 conceiued
                 vpon
                 counsell
                 and
                 deliberation
                 ,
                 Pro.
                 20.
                 18.
                 
                 
                   Establish
                   thy
                   thoughts
                   by
                   counsell
                
                 .
                 If
                 thoughts
                 must
                 be
                 established
                 by
                 counsell
                 ,
                 then
                 the
                 affections
                 ,
                 &
                 so
                 our
                 anger
                 also
                 .
                 And
                 the
                 Apostle
                 saith
                 ,
                 Iam.
                 1.
                 19.
                 
                 
                   Be
                   slow
                   to
                   wrath
                
                 .
                 Now
                 the
                 reason
                 is
                 plaine
                 ;
                 Counsell
                 ought
                 to
                 be
                 the
                 foundation
                 of
                 all
                 our
                 actions
                 ,
                 and
                 therfore
                 much
                 more
                 of
                 our
                 affections
                 ,
                 which
                 are
                 the
                 beginnings
                 of
                 our
                 actions
                 .
              
               
                 Thirdly
                 ,
                 iust
                 and
                 lawful
                 anger
                 must
                 be
                 kindled
                 and
                 stirred
                 vp
                 by
                 good
                 and
                 holy
                 affections
                 ,
                 as
                 namely
                 ,
                 by
                 desire
                 to
                 maintaine
                 the
                 honour
                 and
                 praise
                 of
                 God
                 ,
                 by
                 the
                 loue
                 of
                 iustice
                 and
                 vertue
                 ,
                 by
                 hatred
                 and
                 detestation
                 of
                 vice
                 ,
                 and
                 of
                 all
                 that
                 is
                 evill
                 .
                 One
                 saith
                 well
                 to
                 this
                 purpose
                 ,
                 that
                 anger
                 must
                 attend
                 vpon
                 vertue
                 ,
                 and
                 be
                 stirred
                 vp
                 by
                 it
                 against
                 sinne
                 ,
                 as
                 the
                 dogge
                 attends
                 vpon
                 the
                 sheepeheard
                 ,
                 
                 and
                 waites
                 vpon
                 his
                 eie
                 and
                 hand
                 ,
                 when
                 to
                 follow
                 him
                 ,
                 and
                 when
                 to
                 pursue
                 the
                 wolfe
                 .
              
               
                 The
                 Second
                 thing
                 in
                 good
                 anger
                 ,
                 is
                 a
                 fitte
                 Obiect
                 or
                 Matter
                 to
                 worke
                 vpon
                 ;
                 touching
                 which
                 ,
                 two
                 thing
                 must
                 be
                 remembred
                 .
              
               
                 First
                 ,
                 we
                 must
                 put
                 a
                 difference
                 betweene
                 the
                 person
                 ,
                 and
                 the
                 offence
                 or
                 sinne
                 of
                 the
                 person
                 .
                 The
                 sinne
                 of
                 the
                 person
                 is
                 the
                 proper
                 obiect
                 of
                 anger
                 ,
                 and
                 not
                 the
                 person
                 ,
                 but
                 only
                 by
                 reason
                 of
                 the
                 sinne
                 .
                 Thus
                 Dauid
                 saies
                 of
                 himselfe
                 ,
                 that
                 
                   he
                   was
                   consumed
                   with
                   anger
                
                 ,
                 not
                 because
                 the
                 men
                 with
                 whome
                 he
                 was
                 angrie
                 ,
                 were
                 his
                 enemies
                 ,
                 but
                 
                   because
                   they
                   kept
                   not
                   Gods
                   law
                   ,
                
                 Psal.
                 119.
                 139.
                 
                 Thus
                 Moses
                 was
                 angrie
                 at
                 the
                 Idolatrie
                 of
                 the
                 Israelites
                 ,
                 wherewith
                 they
                 had
                 sinned
                 against
                 God
                 fourtie
                 daies
                 togither
                 ;
                 &
                 yet
                 he
                 praies
                 earnestly
                 vnto
                 God
                 ,
                 for
                 their
                 persons
                 ,
                 as
                 we
                 read
                 ,
                 Exod.
                 32.
                 
              
               
                 But
                 it
                 is
                 alleadged
                 to
                 the
                 contrarie
                 ,
                 that
                 Dauid
                 directs
                 his
                 anger
                 against
                 the
                 persons
                 of
                 his
                 enemies
                 ,
                 especially
                 in
                 Psal.
                 109.
                 
                 Answ.
                 First
                 ,
                 Prophets
                 (
                 as
                 hath
                 beene
                 saide
                 heretofore
                 )
                 were
                 endued
                 with
                 a
                 speciall
                 measure
                 of
                 zeale
                 ;
                 and
                 their
                 zeale
                 was
                 a
                 pure
                 zeale
                 ,
                 taken
                 vp
                 specially
                 for
                 the
                 glorie
                 and
                 honour
                 of
                 God
                 ;
                 but
                 our
                 zeale
                 against
                 our
                 enemies
                 ,
                 is
                 commonly
                 mixt
                 with
                 hatred
                 ,
                 enuy
                 ,
                 and
                 selfe-loue
                 ,
                 therefore
                 we
                 must
                 not
                 ,
                 nay
                 we
                 cannot
                 follow
                 their
                 examples
                 .
                 Secondly
                 ,
                 imprecations
                 vsed
                 by
                 Dauid
                 ,
                 were
                 predictions
                 rather
                 then
                 praiers
                 :
                 for
                 he
                 rather
                 foretold
                 in
                 them
                 what
                 should
                 come
                 to
                 passe
                 ,
                 then
                 
                 prayed
                 that
                 it
                 might
                 come
                 to
                 passe
                 .
                 Thirdly
                 ,
                 Dauid
                 in
                 his
                 imprecations
                 ,
                 accurseth
                 not
                 his
                 owne
                 priuate
                 enemies
                 ,
                 but
                 the
                 enemies
                 of
                 God
                 ,
                 and
                 not
                 al
                 them
                 ,
                 but
                 such
                 onely
                 as
                 were
                 incurable
                 :
                 for
                 by
                 the
                 spirit
                 of
                 prophecie
                 ,
                 he
                 knew
                 the
                 state
                 of
                 those
                 ,
                 against
                 whome
                 he
                 did
                 pray
                 ,
                 so
                 doe
                 not
                 we
                 .
              
               
                 Secondly
                 ,
                 we
                 must
                 put
                 a
                 difference
                 betweene
                 the
                 
                   cause
                   and
                   offence
                   of
                   God
                
                 ,
                 and
                 the
                 
                   cause
                   and
                   offence
                   of
                   man●
                
                 .
                 Now
                 iust
                 anger
                 must
                 be
                 directed
                 against
                 persons
                 ,
                 for
                 the
                 offence
                 of
                 God
                 properly
                 ,
                 and
                 not
                 for
                 priuate
                 offence
                 ,
                 but
                 onely
                 so
                 farre
                 forth
                 ,
                 as
                 it
                 tendeth
                 to
                 the
                 offence
                 of
                 God.
                 Thus
                 Mi●iam
                 and
                 Aaron
                 murmured
                 against
                 Moses
                 ,
                 because
                 he
                 had
                 married
                 a
                 woman
                 of
                 Aethiopia
                 .
                 But
                 this
                 was
                 onely
                 a
                 priuate
                 offence
                 ,
                 and
                 therefore
                 Moses
                 behaued
                 himselfe
                 meekely
                 towardes
                 them
                 ,
                 Numb
                 ,
                 12.
                 3.
                 
              
               
                 The
                 Third
                 thing
                 in
                 good
                 anger
                 ,
                 is
                 the
                 Right
                 Manner
                 of
                 conceiuing
                 it
                 .
                 Wherein
                 these
                 Cautions
                 are
                 to
                 be
                 obserued
                 .
                 First
                 ,
                 that
                 our
                 anger
                 be
                 mixed
                 and
                 tempered
                 with
                 charitie
                 and
                 loue
                 .
                 It
                 is
                 the
                 propertie
                 of
                 God
                 himselfe
                 ,
                 
                   in
                   wrath
                   to
                   remember
                   mercie
                
                 ,
                 Hab.
                 3.
                 2.
                 and
                 herein
                 we
                 must
                 be
                 like
                 vnto
                 him
                 .
                 This
                 was
                 Moses
                 his
                 practise
                 ,
                 who
                 out
                 of
                 his
                 loue
                 praied
                 for
                 those
                 ,
                 with
                 whome
                 he
                 was
                 angrie
                 ,
                 Exod.
                 32.
                 
                 Secondly
                 ,
                 anger
                 against
                 any
                 offence
                 ,
                 must
                 be
                 mixed
                 with
                 sorrow
                 for
                 the
                 same
                 offence
                 .
                 Thus
                 Christ
                 was
                 angrie
                 with
                 the
                 Iewes
                 ,
                 but
                 withall
                 he
                 sorrowed
                 for
                 
                 the
                 hardnes
                 of
                 their
                 hearts
                 ,
                 Mark.
                 3.
                 5.
                 
                 The
                 reason
                 hereof
                 is
                 this
                 .
                 In
                 any
                 societie
                 whatsoeuer
                 it
                 be
                 ,
                 if
                 one
                 member
                 sinneth
                 ,
                 the
                 sinne
                 of
                 that
                 one
                 member
                 ,
                 is
                 the
                 punishment
                 of
                 the
                 rest
                 that
                 be
                 in
                 that
                 societie
                 ;
                 euen
                 as
                 it
                 is
                 in
                 the
                 bodie
                 ,
                 if
                 one
                 part
                 be
                 affected
                 and
                 ill
                 at
                 ease
                 ,
                 the
                 rest
                 will
                 be
                 distempered
                 .
                 Paul
                 saies
                 of
                 himselfe
                 ,
                 that
                 he
                 was
                 afraid
                 ,
                 least
                 when
                 he
                 came
                 to
                 the
                 Corinths
                 ,
                 God
                 would
                 humble
                 him
                 for
                 their
                 sinnes
                 ,
                 2.
                 
                 Cor.
                 12.
                 21.
                 
                 Againe
                 he
                 teacheth
                 ,
                 that
                 those
                 which
                 are
                 fallen
                 into
                 any
                 fault
                 ,
                 must
                 
                   be
                   restored
                   by
                   the
                   spirit
                   of
                   meekenes
                   ,
                
                 because
                 we
                 our selues
                 are
                 subiect
                 to
                 the
                 same
                 tentations
                 ,
                 Gal.
                 6.
                 1.
                 
                 And
                 in
                 this
                 regard
                 ,
                 he
                 would
                 haue
                 men
                 to
                 mourne
                 with
                 them
                 that
                 haue
                 in
                 them
                 the
                 cause
                 of
                 mourning
                 ,
                 Rom.
                 12.
                 15.
                 
                 Thirdly
                 ,
                 iust
                 anger
                 must
                 be
                 contained
                 within
                 the
                 bounds
                 of
                 our
                 particular
                 calling
                 ,
                 and
                 civill
                 decencie
                 ;
                 that
                 is
                 ,
                 so
                 moderated
                 ,
                 as
                 it
                 makes
                 vs
                 not
                 to
                 forsake
                 our
                 duties
                 which
                 we
                 owe
                 to
                 God
                 and
                 man
                 ,
                 nor
                 breake
                 the
                 rules
                 of
                 comlines
                 .
                 Thus
                 Iacob
                 was
                 angrie
                 with
                 Laban
                 ,
                 and
                 yet
                 he
                 speakes
                 and
                 behaues
                 himselfe
                 as
                 a
                 sonne
                 to
                 his
                 father
                 ,
                 euen
                 in
                 his
                 anger
                 ,
                 Gen.
                 31.
                 36.
                 
                 Ionathan
                 was
                 angrie
                 with
                 Saul
                 his
                 father
                 ,
                 and
                 yet
                 he
                 withdrawes
                 not
                 any
                 reuerent
                 or
                 dutifull
                 respect
                 from
                 him
                 ,
                 1.
                 
                 Sam.
                 20.
                 
              
            
             
               
                 Sect.
                 2.
                 
              
               
                 The
                 second
                 part
                 of
                 the
                 Question
                 is
                 ,
                 When
                 Anger
                 is
                 a
                 vice
                 and
                 vnlawfull
                 ?
              
               
               
                 Ans.
                 It
                 is
                 a
                 sinne
                 in
                 fiue
                 regards
                 ,
                 contrary
                 to
                 the
                 former
                 .
              
               
                 First
                 ,
                 when
                 we
                 conceiue
                 it
                 without
                 counsell
                 and
                 deliberation
                 .
                 This
                 rash
                 ,
                 hastie
                 ,
                 sudden
                 and
                 violent
                 anger
                 ,
                 is
                 condemned
                 by
                 our
                 Sauiour
                 Christ
                 ,
                 Mat.
                 5.
                 22.
                 
                 
                   Whosoeuer
                   is
                   angry
                   with
                   his
                   brother
                
                 vnaduisedly
                 ,
                 
                   shal
                   be
                   culpable
                   of
                   iudgment
                
                 .
              
               
                 Secondly
                 ,
                 when
                 it
                 is
                 conceiued
                 for
                 no
                 cause
                 ,
                 or
                 for
                 a
                 light
                 or
                 trifling
                 cause
                 .
                 Prou.
                 10.
                 12.
                 
                 
                   Loue
                   couers
                   a
                   multitude
                   of
                   sinnes
                   .
                
                 Therefore
                 euery
                 light
                 offence
                 ,
                 must
                 not
                 be
                 the
                 cause
                 of
                 open
                 anger
                 .
                 Prov.
                 19.
                 11.
                 
                 
                   It
                   is
                   the
                   glory
                   of
                   a
                   man
                   to
                   passe
                   by
                   some
                   infirmities
                   .
                
                 Eccles.
                 7.
                 23.
                 
                 
                   Take
                   not
                   notice
                   of
                   all
                   the
                   words
                   that
                   men
                   speake
                   ,
                   no
                   not
                   of
                   all
                   those
                   which
                   seruants
                   speake
                   vnto
                   their
                   masters
                   .
                
                 Besides
                 that
                 ,
                 causelesse
                 anger
                 is
                 many
                 times
                 forbidden
                 in
                 the
                 Scripture
                 .
                 And
                 Paul
                 saies
                 ,
                 that
                 
                   loue
                   is
                   hardly
                   provoked
                
                 ,
                 because
                 it
                 will
                 not
                 be
                 mooued
                 to
                 conceiue
                 hatred
                 ,
                 but
                 vpon
                 weightie
                 and
                 important
                 causes
                 ,
                 1.
                 
                 Cor.
                 13.
                 
              
               
                 Thirdly
                 ,
                 when
                 the
                 occasion
                 is
                 iust
                 ,
                 yet
                 the
                 measure
                 of
                 anger
                 is
                 immoderate
                 .
                 Eph.
                 4.
                 26.
                 
                 
                   Be
                   angry
                   ,
                   &
                   sinne
                   not
                
                 ;
                 and
                 if
                 by
                 infirmitie
                 thou
                 fall
                 into
                 it
                 ,
                 
                   let
                   not
                   the
                   Sunne
                   goe
                   downe
                   vpon
                   thy
                   wrath
                   .
                
                 The
                 reason
                 is
                 added
                 in
                 the
                 next
                 words
                 ,
                 
                   Giue
                   not
                   place
                   to
                   the
                   Deuill
                
                 ;
                 because
                 he
                 is
                 alwaies
                 at
                 hand
                 to
                 inflame
                 the
                 affection
                 ,
                 as
                 he
                 did
                 Sauls
                 ,
                 who
                 therefore
                 in
                 his
                 rage
                 ,
                 would
                 haue
                 killed
                 him
                 that
                 was
                 next
                 him
                 .
              
               
                 Fourthly
                 ,
                 when
                 it
                 makes
                 vs
                 to
                 forget
                 our
                 
                 dutie
                 to
                 God
                 or
                 man
                 ,
                 and
                 to
                 fal
                 to
                 brawling
                 ,
                 cursing
                 ,
                 and
                 banning
                 .
                 Thus
                 was
                 Shemei
                 angry
                 ,
                 when
                 he
                 railed
                 vpon
                 the
                 King
                 and
                 flung
                 stones
                 at
                 him
                 and
                 his
                 seruants
                 ,
                 giuing
                 him
                 bad
                 and
                 vnreuerent
                 tearmes
                 ,
                 and
                 calling
                 him
                 a
                 man
                 of
                 blood
                 ,
                 and
                 a
                 man
                 of
                 Belial
                 .
                 2.
                 
                 Sam.
                 16.
                 5.
                 6.
                 7.
                 
                 Thus
                 did
                 the
                 Disciples
                 forget
                 their
                 dutie
                 of
                 loue
                 vnto
                 their
                 brethren
                 ,
                 and
                 in
                 anger
                 desired
                 that
                 fire
                 might
                 come
                 down
                 from
                 heauen
                 ,
                 and
                 destroy
                 the
                 Samaritanes
                 ,
                 Luk.
                 9.
                 59.
                 
                 Thus
                 the
                 Iewes
                 ,
                 in
                 vndecent
                 and
                 vncharitable
                 manner
                 ,
                 gnashed
                 with
                 their
                 teeth
                 at
                 Steven
                 ,
                 Act.
                 7.
                 54.
                 
                 And
                 Saint
                 Paul
                 saies
                 ,
                 that
                 the
                 fruites
                 of
                 wicked
                 anger
                 ,
                 are
                 clamors
                 ,
                 and
                 crying
                 speeches
                 between
                 person
                 and
                 person
                 in
                 their
                 fury
                 ,
                 Eph.
                 4.
                 31.
                 
                 And
                 thence
                 it
                 is
                 ,
                 that
                 we
                 find
                 Balaam
                 in
                 his
                 anger
                 ,
                 to
                 haue
                 beene
                 more
                 void
                 of
                 reason
                 then
                 his
                 asse
                 ,
                 Numb
                 .
                 22.
                 27.
                 
              
               
                 Fistly
                 ,
                 when
                 we
                 are
                 angrie
                 for
                 priuate
                 respects
                 concerning
                 our
                 persons
                 ,
                 and
                 not
                 concerning
                 the
                 cause
                 of
                 God.
                 Thus
                 Cain
                 is
                 said
                 to
                 be
                 exceeding
                 wrothe
                 ,
                 and
                 to
                 haue
                 his
                 countenance
                 cast
                 downe
                 ,
                 onely
                 vpon
                 a
                 priuate
                 respect
                 ,
                 because
                 he
                 thought
                 his
                 brother
                 Abel
                 should
                 be
                 preferred
                 before
                 him
                 ,
                 Gen.
                 4.
                 5.
                 
                 Thus
                 Saul
                 was
                 wrath
                 with
                 Dauid
                 ,
                 taking
                 himselfe
                 to
                 be
                 disgraced
                 ,
                 because
                 the
                 people
                 (
                 after
                 the
                 slaughter
                 of
                 the
                 Philistimes
                 )
                 ascribed
                 to
                 Dauid
                 ten
                 thousand
                 ,
                 and
                 to
                 him
                 but
                 a
                 thousand
                 .
                 1.
                 
                 Sam.
                 18.
                 7.
                 
                 In
                 like
                 manner
                 he
                 was
                 angrie
                 with
                 Ionathan
                 ,
                 for
                 his
                 loue
                 that
                 he
                 
                 bare
                 to
                 Dauid
                 ,
                 and
                 for
                 giuing
                 him
                 leaue
                 to
                 goe
                 to
                 Bethleem
                 ,
                 1.
                 
                 Sam.
                 20.
                 30.
                 
                 Thus
                 Nebuchadnezars
                 wrath
                 was
                 kindled
                 against
                 the
                 three
                 children
                 ,
                 because
                 he
                 tooke
                 himselfe
                 to
                 be
                 contemned
                 of
                 them
                 ,
                 Dan.
                 3.
                 19.
                 
                 Thus
                 Haman
                 .
                 meerely
                 in
                 regarde
                 of
                 priuate
                 disgrace
                 ,
                 growes
                 to
                 great
                 indignation
                 against
                 Mordecai
                 ,
                 Esther
                 .
                 3.
                 v.
                 5.
                 
                 Thus
                 Asa
                 was
                 angry
                 with
                 the
                 Prophet
                 Hanani
                 ,
                 because
                 he
                 thought
                 it
                 a
                 discredit
                 to
                 him
                 ,
                 to
                 be
                 reprooued
                 at
                 his
                 hand
                 ,
                 2.
                 
                 Chron.
                 16.
                 10.
                 
                 And
                 in
                 this
                 sort
                 ,
                 were
                 the
                 Iewes
                 filled
                 with
                 wrath
                 at
                 Christs
                 reproofe
                 ,
                 Luk.
                 4.
                 28.
                 shewing
                 thereby
                 ,
                 as
                 it
                 is
                 truly
                 expounded
                 by
                 the
                 Commenter
                 ,
                 that
                 they
                 were
                 very
                 hotte
                 in
                 their
                 own
                 cause
                 ,
                 and
                 not
                 in
                 the
                 cause
                 of
                 God.
                 
              
            
          
           
             
               
                 III.
                 Question
              
               .
               What
               is
               the
               Remedie
               of
               vniust
               Anger
               ?
            
             
               Ans.
               The
               Remedies
               thereof
               are
               twofold
               .
               Some
               consist
               in
               meditation
               ,
               and
               some
               in
               practise
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 The
                 Remedies
                 that
                 stand
                 in
                 Meditation
                 ,
                 are
                 of
                 three
                 sorts
                 ;
                 some
                 doe
                 concerne
                 God
                 ,
                 some
                 our
                 neighbour
                 ,
                 and
                 some
                 our selues
                 .
              
               
                 The
                 Meditations
                 cōcerning
                 God
                 ;
                 are
                 specially
                 sixe
                 .
              
               
                 I.
                 Meditation
                 .
                 That
                 God
                 by
                 expresse
                 cōmandement
                 
                 forbiddes
                 rash
                 and
                 vniust
                 anger
                 ,
                 and
                 commandeth
                 the
                 contrarie
                 ,
                 namely
                 ,
                 the
                 duties
                 of
                 loue
                 .
                 Read
                 for
                 this
                 purpose
                 ,
                 Mat.
                 5.
                 21.
                 22.
                 where
                 we
                 may
                 obserue
                 three
                 degrees
                 of
                 vniust
                 anger
                 .
                 The
                 first
                 whereof
                 is
                 ,
                 that
                 which
                 is
                 inwardly
                 conceiued
                 ,
                 and
                 not
                 outwardly
                 shewed
                 .
                 The
                 second
                 ,
                 when
                 vniust
                 anger
                 shewes
                 it selfe
                 by
                 signes
                 of
                 contempt
                 ,
                 as
                 by
                 snuffing
                 ,
                 rushing
                 ,
                 changing
                 and
                 casting
                 downe
                 of
                 the
                 countenance
                 .
                 The
                 third
                 ,
                 is
                 railing
                 
                   (
                   thou
                   foole
                
                 )
                 which
                 is
                 culpable
                 of
                 Gehenna
                 fire
                 ,
                 the
                 highest
                 degree
                 of
                 punishment
                 .
                 Now
                 all
                 these
                 three
                 degrees
                 are
                 murther
                 ;
                 and
                 the
                 punishment
                 of
                 a
                 murtherer
                 is
                 ,
                 to
                 be
                 cast
                 into
                 the
                 lake
                 of
                 fire
                 ,
                 Rev.
                 21.
                 8.
                 
                 Againe
                 ,
                 Christ
                 commandeth
                 vs
                 to
                 
                   reward
                   good
                
                 for
                 euill
                 ,
                 to
                 blesse
                 them
                 that
                 curse
                 vs
                 ,
                 and
                 
                   to
                   doe
                   good
                
                 to
                 thē
                 that
                 hate
                 vs
                 ,
                 if
                 we
                 will
                 be
                 the
                 children
                 of
                 our
                 Father
                 which
                 is
                 in
                 heauen
                 ,
                 Mat.
                 5.
                 45.
                 
                 And
                 S.
                 Paul
                 wisheth
                 vs
                 ,
                 to
                 
                   ouercome
                   evill
                   with
                   goodnes
                
                 ,
                 Rom.
                 12.
                 21.
                 
              
               
                 II.
                 Meditation
                 .
                 That
                 all
                 iniuries
                 which
                 befall
                 vs
                 ,
                 doe
                 come
                 by
                 Gods
                 providence
                 ,
                 whereby
                 they
                 are
                 turned
                 to
                 a
                 good
                 ende
                 ,
                 namely
                 ,
                 our
                 good
                 .
                 Thus
                 David
                 saith
                 ,
                 that
                 
                   God
                   had
                   bidden
                
                 Shemei
                 to
                 curse
                 him
                 ,
                 2.
                 
                 Sam.
                 16.
                 10.
                 
                 And
                 this
                 was
                 the
                 ground
                 of
                 Christs
                 reproofe
                 of
                 Peter
                 ,
                 
                   Shall
                   I
                   not
                
                 ,
                 (
                 saith
                 he
                 )
                 
                   drinke
                   of
                   the
                   euppe
                   which
                   my
                   Father
                   hath
                   giuen
                   me
                   to
                   drinke
                   of
                   ?
                
                 Ioh.
                 28.
                 11.
                 
              
               
                 III.
                 Meditation
                 .
                 God
                 is
                 long-suffering
                 ,
                 even
                 towards
                 wicked
                 men
                 ;
                 &
                 we
                 in
                 this
                 point
                 
                 must
                 be
                 followers
                 of
                 him
                 .
                 In
                 regard
                 of
                 this
                 ,
                 God
                 is
                 said
                 to
                 be
                 mercifull
                 ,
                 gracious
                 ,
                 slow
                 to
                 anger
                 ,
                 abundāt
                 in
                 goodnes
                 &
                 truth
                 ,
                 Exod.
                 34.
                 6.
                 
                 Hence
                 it
                 was
                 ,
                 that
                 he
                 spared
                 the
                 old
                 world
                 120
                 yeres
                 ,
                 ●
                 .
                 Pet.
                 3.
                 19.
                 
                 He
                 spared
                 the
                 Israelits
                 ,
                 after
                 their
                 Idolatrie
                 ,
                 390
                 yeres
                 ,
                 Ezek.
                 4.
                 5.
                 
                 Besides
                 this
                 ,
                 we
                 haue
                 example
                 of
                 the
                 lowlines
                 &
                 long
                 suffering
                 of
                 Christ
                 ,
                 who
                 saith
                 ,
                 Matth.
                 11.
                 29.
                 
                 
                   Learne
                   of
                   me
                   ,
                   for
                   I
                   am
                   humble
                   and
                   meeke
                   :
                
                 and
                 of
                 whome
                 it
                 is
                 said
                 ,
                 1.
                 
                 Pet.
                 2.
                 22.
                 
                 
                   When
                   he
                   was
                   reuiled
                   ,
                   he
                   reuiled
                   not
                   againe
                   ,
                   when
                   he
                   suffered
                   ,
                   he
                   threatned
                   not
                   ,
                   but
                   committed
                   his
                   cause
                   to
                   him
                   that
                   iudgeth
                   righteously
                   .
                
                 Nowe
                 because
                 some
                 may
                 haply
                 say
                 ,
                 that
                 these
                 examples
                 of
                 God
                 and
                 Christ
                 ,
                 are
                 too
                 perfect
                 for
                 man
                 to
                 followe
                 ,
                 who
                 cannot
                 imitate
                 God
                 in
                 all
                 things
                 ?
                 therefore
                 besides
                 them
                 ,
                 consider
                 further
                 the
                 examples
                 of
                 some
                 of
                 the
                 seruants
                 of
                 God.
                 Moses
                 ,
                 when
                 the
                 people
                 murmured
                 at
                 him
                 ,
                 did
                 not
                 answer
                 them
                 againe
                 by
                 murmuring
                 ,
                 but
                 cried
                 vnto
                 the
                 Lord
                 ,
                 
                   what
                   shall
                   I
                   doe
                   to
                   this
                   people
                   ?
                   for
                   they
                   be
                   almost
                   readie
                   to
                   stone
                   me
                   ,
                
                 Exod.
                 17.
                 4.
                 
                 And
                 Steuen
                 ,
                 when
                 he
                 was
                 stoned
                 ,
                 praied
                 for
                 his
                 enemies
                 ,
                 
                   Lord
                   ,
                   lay
                   not
                   this
                   sinne
                   to
                   their
                   charge
                   ,
                
                 Act.
                 7.
                 60.
                 
              
               
                 IV.
                 Meditation
                 is
                 ,
                 concerning
                 the
                 goodnes
                 of
                 God
                 towards
                 vs
                 ;
                 an
                 argument
                 whereof
                 is
                 this
                 ,
                 that
                 he
                 doth
                 euery
                 day
                 ,
                 forgiue
                 vs
                 farre
                 more
                 offences
                 ,
                 then
                 it
                 is
                 possible
                 for
                 vs
                 to
                 forgiue
                 men
                 .
              
               
                 V.
                 Meditation
                 .
                 All
                 reuenge
                 is
                 Gods
                 right
                 ,
                 and
                 he
                 hath
                 not
                 giuen
                 it
                 vnto
                 man.
                 
                 Rom.
                 12.
                 19.
                 
                 
                   Vengeance
                   is
                   mine
                   ,
                   I
                   will
                   repay
                   ,
                   saith
                   the
                   Lord.
                
                 And
                 man
                 by
                 reuenging
                 his
                 own
                 quarell
                 ,
                 makes
                 himselfe
                 both
                 the
                 iudge
                 ,
                 the
                 witnesse
                 ,
                 the
                 accuser
                 ,
                 and
                 the
                 executioner
                 .
              
               
                 VI.
                 Meditation
                 is
                 ,
                 touching
                 Christs
                 death
                 .
                 He
                 suffered
                 for
                 vs
                 the
                 first
                 death
                 ,
                 and
                 the
                 sorrowes
                 of
                 the
                 second
                 death
                 ;
                 much
                 more
                 then
                 ought
                 we
                 at
                 his
                 commandement
                 ,
                 to
                 put
                 vp
                 small
                 wrongs
                 and
                 iniuries
                 without
                 reuenge
                 .
                 His
                 commandement
                 is
                 ,
                 
                   Resist
                   not
                   euill
                   ,
                   but
                   whosoeuer
                   shall
                   smite
                   thee
                   on
                   the
                   right
                   cheeke
                   ,
                   turne
                   to
                   him
                   the
                   other
                   also
                   ,
                
                 Matth.
                 5.
                 39.
                 
                 Againe
                 ,
                 
                   Destroy
                   not
                   him
                   with
                   thy
                   meate
                   ,
                
                 for
                 whome
                 Christ
                 died
                 ,
                 Rom.
                 14.
                 15.
                 
              
               
                 The
                 Meditations
                 concerning
                 our
                 neighbour
                 ,
                 are
                 two
                 .
                 The
                 first
                 ,
                 is
                 the
                 condition
                 of
                 him
                 ,
                 with
                 whome
                 we
                 are
                 angrie
                 ,
                 namely
                 that
                 he
                 is
                 a
                 brother
                 .
                 
                   Let
                   there
                   be
                   no
                   strife
                   betweene
                   me
                   and
                   thee
                   ,
                   for
                   we
                   are
                   brethren
                   ,
                
                 Gen.
                 13.
                 8.
                 
                 Againe
                 ,
                 he
                 is
                 created
                 in
                 the
                 Image
                 of
                 God
                 ;
                 we
                 must
                 not
                 therefore
                 seeke
                 to
                 hurt
                 or
                 destroy
                 that
                 Image
                 .
                 The
                 second
                 is
                 ,
                 concerning
                 that
                 Equitie
                 which
                 we
                 looke
                 for
                 at
                 the
                 hands
                 of
                 all
                 men
                 .
                 If
                 we
                 wrong
                 any
                 man
                 ,
                 we
                 desire
                 that
                 he
                 would
                 forgiue
                 vs
                 :
                 and
                 therefore
                 we
                 must
                 forgiue
                 him
                 the
                 iniurie
                 that
                 he
                 doth
                 vnto
                 vs
                 ,
                 without
                 vniust
                 anger
                 .
                 This
                 is
                 the
                 very
                 Law
                 of
                 nature
                 ,
                 
                   Whatsoeuer
                   ye
                   would
                   that
                   men
                   should
                   doe
                   vnto
                   you
                   ,
                   euen
                   so
                   doe
                   you
                   vnto
                   them
                   ,
                
                 Matth.
                 7.
                 12.
                 
              
               
                 Meditations
                 concerning
                 our selues
                 ,
                 are
                 
                 sixe
                 .
              
               
                 First
                 ,
                 he
                 that
                 conceiueth
                 rush
                 anger
                 ,
                 makes
                 himselfe
                 subiect
                 to
                 the
                 wrath
                 of
                 God
                 ,
                 if
                 he
                 cherish
                 the
                 same
                 without
                 relenting
                 .
                 Matth.
                 6.
                 15.
                 
                 
                   If
                   ye
                   doe
                   not
                   forgiue
                   men
                   their
                   trespasses
                   ,
                   no
                   more
                   will
                   your
                   father
                   forgiue
                   you
                   your
                   trespasses
                   .
                
                 And
                 ,
                 Matth.
                 7.
                 2.
                 
                 
                   Iudge
                   not
                   ,
                   that
                   ye
                   be
                   not
                   iudged
                   .
                
                 Yea
                 ,
                 when
                 we
                 pray
                 to
                 God
                 to
                 forgiue
                 vs
                 ,
                 and
                 doe
                 not
                 resolue
                 to
                 forgiue
                 our
                 brethren
                 ,
                 we
                 doe
                 in
                 effect
                 say
                 ,
                 
                   Lord
                   condemne
                   vs
                   ,
                   for
                   we
                   will
                   be
                   condemned
                   .
                
              
               
                 Secondly
                 ,
                 we
                 are
                 commanded
                 to
                 loue
                 one
                 another
                 ,
                 euen
                 as
                 Christ
                 hath
                 loued
                 vs
                 ,
                 Eph.
                 5.
                 2.
                 
                 It
                 is
                 the
                 propertie
                 of
                 loue
                 ,
                 to
                 suffer
                 ,
                 and
                 to
                 beare
                 ,
                 and
                 not
                 to
                 be
                 prouoked
                 to
                 anger
                 ,
                 1.
                 
                 Cor.
                 13.
                 
                 And
                 it
                 is
                 a
                 marke
                 ,
                 whereby
                 Gods
                 children
                 are
                 discerned
                 ,
                 from
                 the
                 children
                 of
                 the
                 Deuill
                 ,
                 
                   that
                   they
                   loue
                   their
                   brethren
                
                 ,
                 1.
                 
                 Ioh.
                 3.
                 10.
                 
              
               
                 Thirdly
                 ,
                 we
                 are
                 ignorant
                 of
                 mens
                 mindes
                 in
                 speaking
                 and
                 doing
                 :
                 we
                 know
                 not
                 the
                 manner
                 and
                 circumstances
                 of
                 their
                 actions
                 .
                 And
                 experience
                 teacheth
                 ,
                 that
                 much
                 anger
                 comes
                 vpon
                 mistaking
                 and
                 misconstruing
                 them
                 .
                 Whereas
                 contrariwise
                 ,
                 if
                 they
                 were
                 throughly
                 knowne
                 ,
                 we
                 would
                 not
                 be
                 so
                 much
                 incensed
                 against
                 men
                 ,
                 as
                 commonly
                 we
                 are
                 .
              
               
                 Fourthly
                 ,
                 in
                 rash
                 anger
                 ,
                 we
                 can
                 doe
                 no
                 part
                 of
                 Gods
                 worshippe
                 that
                 is
                 pleasing
                 to
                 him
                 .
                 We
                 cannot
                 pray
                 :
                 for
                 he
                 that
                 praies
                 ,
                 must
                 lift
                 vp
                 pure
                 hands
                 without
                 wrath
                 ,
                 1.
                 
                 
                 Tim.
                 〈◊〉
                 .
                 8.
                 
                 We
                 cannot
                 be
                 good
                 hearers
                 of
                 the
                 word
                 :
                 for
                 S.
                 Iames
                 wisheth
                 vs
                 to
                 be
                 swift
                 to
                 heare
                 ,
                 and
                 
                   slow
                   to
                   wrath
                
                 ;
                 because
                 the
                 wrath
                 of
                 man
                 doth
                 not
                 accomplish
                 the
                 righteousnes
                 of
                 God
                 ,
                 Iam.
                 1.
                 20
                 ,
                 21.
                 
              
               
                 Fiftly
                 ,
                 we
                 must
                 consider
                 what
                 are
                 the
                 fruits
                 and
                 consequents
                 of
                 vniust
                 anger
                 .
                 For
                 first
                 ,
                 it
                 greatly
                 annoies
                 the
                 health
                 .
                 It
                 annoies
                 the
                 braine
                 ,
                 and
                 pulses
                 ;
                 it
                 causes
                 the
                 gall
                 to
                 flow
                 into
                 the
                 stomacke
                 and
                 the
                 bowells
                 ;
                 it
                 killeth
                 and
                 poisoneth
                 the
                 spirits
                 ;
                 and
                 it
                 is
                 the
                 next
                 way
                 to
                 procure
                 distemper
                 of
                 the
                 whole
                 bodie
                 ,
                 and
                 consequently
                 losse
                 of
                 health
                 .
                 Secondly
                 ,
                 it
                 makes
                 a
                 man
                 captiue
                 to
                 the
                 Deuill
                 ,
                 Eph.
                 4.
                 27.
                 which
                 we
                 see
                 to
                 be
                 true
                 in
                 Sauls
                 example
                 ,
                 who
                 beeing
                 a
                 man
                 full
                 of
                 wrath
                 ,
                 and
                 giuing
                 place
                 to
                 his
                 owne
                 rage
                 and
                 furie
                 ,
                 an
                 euill
                 spirit
                 entred
                 into
                 him
                 by
                 the
                 iust
                 iudgement
                 of
                 God.
                 
              
               
                 Sixtly
                 ,
                 we
                 must
                 consider
                 the
                 Causes
                 of
                 vniust
                 anger
                 .
                 It
                 is
                 commonly
                 thought
                 ,
                 that
                 Anger
                 is
                 nothing
                 but
                 the
                 flowing
                 of
                 choler
                 in
                 the
                 gall
                 ,
                 and
                 in
                 the
                 stomacke
                 .
                 But
                 the
                 truth
                 is
                 ,
                 anger
                 is
                 more
                 then
                 choler
                 .
                 For
                 it
                 riseth
                 first
                 ,
                 of
                 a
                 debilitie
                 of
                 reason
                 and
                 iudgement
                 in
                 the
                 minde
                 .
                 secondly
                 ,
                 from
                 euill
                 affections
                 ;
                 as
                 from
                 enuie
                 ,
                 and
                 selfe-loue
                 .
                 thirdly
                 ,
                 from
                 the
                 constitution
                 of
                 the
                 bodie
                 ,
                 that
                 is
                 hote
                 and
                 drie
                 .
                 Againe
                 ,
                 we
                 read
                 in
                 histories
                 ,
                 that
                 men
                 hauing
                 no
                 gall
                 ,
                 haue
                 notwithstanding
                 beene
                 full
                 of
                 anger
                 :
                 and
                 choler
                 indeede
                 is
                 a
                 furtherance
                 ,
                 but
                 no
                 cause
                 of
                 anger
                 .
              
            
             
               
               
                 Sect.
                 2.
                 
              
               
                 The
                 Remedies
                 of
                 vniust
                 anger
                 that
                 stand
                 in
                 Practise
                 ,
                 are
                 especially
                 fiue
                 .
              
               
                 The
                 first
                 is
                 ,
                 in
                 the
                 time
                 of
                 anger
                 to
                 conceale
                 the
                 same
                 ;
                 both
                 in
                 word
                 and
                 deede
                 .
                 
                   The
                   indignation
                   of
                   a
                   foole
                
                 (
                 saith
                 Salomon
                 ,
                 Prou.
                 12.
                 16.
                 
                 )
                 
                   will
                   be
                   knowne
                   the
                   same
                   day
                   ;
                   but
                   the
                   wise
                   man
                   couereth
                   his
                   shame
                   :
                
                 that
                 is
                 ,
                 he
                 restraines
                 his
                 anger
                 ,
                 which
                 if
                 it
                 should
                 presently
                 break
                 forth
                 ,
                 wold
                 be
                 a
                 reproch
                 vnto
                 him
                 .
                 Answerable
                 to
                 this
                 notable
                 speech
                 of
                 Salomon
                 ,
                 was
                 the
                 wise
                 counsell
                 of
                 *
                 Ambrose
                 to
                 Theodosius
                 ;
                 that
                 after
                 sentēce
                 giuen
                 ,
                 he
                 should
                 take
                 30
                 daies
                 respite
                 before
                 execution
                 .
                 And
                 not
                 vnlike
                 hath
                 been
                 the
                 practise
                 of
                 the
                 very
                 Heathen
                 in
                 their
                 time
                 .
                 Socrates
                 said
                 ,
                 
                   I
                   had
                   beaten
                   thee
                   ,
                   but
                   that
                   I
                   was
                   angrie
                   .
                   A●●enodoru●
                
                 gaue
                 Augustus
                 this
                 rule
                 ,
                 that
                 when
                 he
                 was
                 angrie
                 ,
                 he
                 should
                 first
                 say
                 ouer
                 the
                 whole
                 Alphabet
                 ,
                 before
                 he
                 put
                 in
                 execution
                 his
                 anger
                 .
              
               
                 Secondly
                 ,
                 we
                 must
                 depart
                 from
                 them
                 with
                 whō
                 we
                 are
                 angry
                 .
                 For
                 this
                 affectiō
                 is
                 as
                 a
                 fire
                 ;
                 take
                 the
                 matter
                 away
                 from
                 fire
                 ,
                 and
                 it
                 will
                 cease
                 to
                 burne
                 ;
                 so
                 let
                 a
                 man
                 depart
                 ,
                 and
                 employ
                 himselfe
                 (
                 for
                 the
                 time
                 )
                 some
                 other
                 way
                 ,
                 and
                 he
                 shall
                 soone
                 cease
                 to
                 be
                 angrie
                 .
                 Thus
                 did
                 Ionathan
                 depart
                 out
                 of
                 his
                 fathers
                 presence
                 ,
                 1.
                 
                 Sam.
                 20.
                 34.
                 
                 Abraham
                 in
                 his
                 anger
                 withdrew
                 himselfe
                 from
                 Lot
                 ,
                 Gen.
                 13.
                 
                 Iacob
                 in
                 wrath
                 departed
                 from
                 Esan
                 ,
                 Gen.
                 27.
                 43
                 ,
                 44.
                 
              
               
               
                 Thirdly
                 ,
                 we
                 must
                 auoide
                 the
                 occasions
                 thereof
                 ;
                 as
                 contentions
                 ,
                 and
                 contentious
                 persons
                 .
                 
                   Doe
                   nothing
                   through
                   contention
                
                 ,
                 Phil.
                 2.
                 3.
                 
                 
                   Make
                   no
                   friendship
                   with
                   an
                   angrie
                   man
                   ,
                   neither
                   goe
                   with
                   a
                   furious
                   man
                   ,
                   least
                   thou
                   learne
                   his
                   waies
                   ,
                   and
                   receiue
                   destruction
                   to
                   thy
                   soule
                   ,
                
                 Prou.
                 22.
                 26.
                 
                 We
                 must
                 ,
                 for
                 this
                 purpose
                 ,
                 be
                 carefull
                 to
                 auoid
                 all
                 meanes
                 ,
                 that
                 may
                 serue
                 to
                 further
                 the
                 heate
                 of
                 the
                 temperature
                 of
                 such
                 a
                 bodie
                 ,
                 as
                 is
                 apt
                 and
                 disposed
                 to
                 this
                 vnruly
                 passion
                 .
              
               
                 Fourthly
                 ,
                 we
                 are
                 to
                 consider
                 that
                 we
                 sinne
                 against
                 God
                 ,
                 not
                 once
                 or
                 twise
                 ,
                 but
                 often
                 ,
                 yea
                 euery
                 day
                 ,
                 and
                 therefore
                 the
                 course
                 of
                 our
                 anger
                 must
                 be
                 turned
                 against
                 our
                 own
                 selues
                 ,
                 for
                 our
                 sinnes
                 .
                 For
                 this
                 is
                 one
                 propertie
                 of
                 true
                 repētance
                 ,
                 to
                 work
                 in
                 vs
                 a
                 reuenge
                 vpon
                 our selues
                 ,
                 in
                 regard
                 of
                 our
                 sinnes
                 committed
                 against
                 God
                 ,
                 and
                 our
                 brethren
                 .
                 2.
                 
                 Corinth
                 .
                 7.
                 11.
                 
              
               
                 Fiftly
                 ,
                 we
                 must
                 accustome
                 our selues
                 to
                 the
                 daily
                 exercises
                 of
                 inuocation
                 of
                 the
                 name
                 of
                 God
                 ,
                 for
                 this
                 end
                 ,
                 that
                 he
                 in
                 mercie
                 would
                 mortifie
                 all
                 our
                 affections
                 ,
                 especially
                 this
                 corrupt
                 &
                 violent
                 affection
                 of
                 vniust
                 wrath
                 .
                 And
                 this
                 must
                 we
                 doe
                 ,
                 as
                 at
                 all
                 times
                 ,
                 so
                 then
                 especially
                 ;
                 when
                 anger
                 is
                 creeping
                 vpon
                 vs.
                 
              
               
                 It
                 will
                 be
                 saide
                 of
                 some
                 ;
                 Our
                 anger
                 is
                 violent
                 ,
                 and
                 comes
                 vpon
                 the
                 sudden
                 ,
                 and
                 therefore
                 these
                 remedies
                 will
                 doe
                 vs
                 no
                 good
                 .
                 Ans.
                 Such
                 persons
                 ,
                 when
                 their
                 mindes
                 be
                 
                 quiet
                 ,
                 must
                 often
                 read
                 and
                 meditate
                 of
                 the
                 foresaid
                 remedies
                 ,
                 and
                 by
                 this
                 meanes
                 they
                 shall
                 be
                 able
                 to
                 preuent
                 hastines
                 .
              
               
                 But
                 what
                 if
                 we
                 be
                 ouertaken
                 with
                 anger
                 ,
                 what
                 must
                 we
                 then
                 doe
                 ?
                 Ans.
                 If
                 thou
                 fall
                 into
                 it
                 through
                 infirmitie
                 ,
                 yet
                 remember
                 thy selfe
                 ,
                 let
                 not
                 the
                 sunne
                 goe
                 downe
                 vpon
                 thy
                 wrath
                 ,
                 Eph.
                 4.
                 26.
                 
                 Consider
                 with
                 thine
                 owne
                 heart
                 ,
                 that
                 anger
                 is
                 as
                 a
                 poison
                 ;
                 if
                 a
                 man
                 drinkes
                 poison
                 ,
                 he
                 must
                 not
                 suffer
                 it
                 to
                 rest
                 ,
                 and
                 flow
                 into
                 the
                 bodie
                 &
                 veines
                 ,
                 but
                 with
                 all
                 speede
                 must
                 purge
                 it
                 out
                 ;
                 and
                 so
                 must
                 anger
                 be
                 dealt
                 withall
                 ,
                 whēsoeuer
                 we
                 are
                 ouertaken
                 with
                 it
                 .
              
            
          
        
         
           
             CHAP.
             IIII.
             
          
           
             
               Of
               Questions
               concerning
               Temperance
               .
            
          
           
             TEmperance
             is
             a
             vertue
             ,
             that
             moderateth
             appetite
             or
             lust
             .
             And
             this
             moderation
             of
             appetite
             ,
             stands
             in
             foure
             things
             .
          
           
             
               I.
               In
               the
               vse
               of
               Riches
               .
            
             
               II.
               In
               the
               vse
               of
               Meat
               and
               Drinke
               .
            
             
               III.
               In
               the
               vse
               of
               Apparell
               .
            
             
               IV.
               In
               the
               vse
               of
               Pleasures
               ;
               wherein
               Recreations
               
               are
               to
               be
               considered
               .
            
          
           
             
               Sect.
               1.
               
            
             
               Concerning
               the
               Moderation
               of
               Appetite
               in
               the
               vse
               of
               Riches
               ,
               there
               are
               two
               maine
               Questions
               .
            
             
               
                 I.
                 Question
                 .
                 How
                 farre
                 a
                 man
                 may
                 ,
                 with
                 good
                 conscience
                 ,
                 proceed
                 in
                 the
                 desiring
                 and
                 seeking
                 of
                 Riches
                 ?
              
               
                 The
                 Answer
                 of
                 this
                 Question
                 is
                 the
                 rather
                 to
                 be
                 considered
                 ,
                 because
                 this
                 doctrine
                 rightly
                 conceiued
                 and
                 vnderstood
                 ,
                 serues
                 greatly
                 for
                 the
                 direction
                 of
                 the
                 whole
                 course
                 of
                 our
                 liues
                 vnto
                 the
                 ende
                 .
                 Here
                 therefore
                 I
                 will
                 first
                 set
                 downe
                 the
                 Ground
                 of
                 the
                 Answer
                 ,
                 and
                 then
                 the
                 Answer
                 it selfe
                 .
              
               
                 The
                 Ground
                 of
                 the
                 Answer
                 ,
                 I
                 propound
                 in
                 fiue
                 Rules
                 .
              
               
                 I.
                 Rule
                 .
                 We
                 must
                 consider
                 ,
                 that
                 riches
                 and
                 goods
                 ,
                 are
                 of
                 two
                 sorts
                 :
                 some
                 are
                 necessarie
                 ,
                 some
                 are
                 more
                 then
                 necessarie
                 ,
                 which
                 the
                 Scripture
                 calls
                 Abundance
                 .
              
               
                 Goods
                 and
                 riches
                 are
                 two
                 waies
                 necessarie
                 ;
                 necessarie
                 to
                 nature
                 ,
                 or
                 necessarie
                 to
                 the
                 person
                 of
                 a
                 man.
                 Goods
                 necessarie
                 to
                 nature
                 ,
                 are
                 those
                 ,
                 without
                 which
                 nature
                 and
                 life
                 cannot
                 be
                 well
                 preserued
                 ;
                 and
                 these
                 are
                 most
                 
                 needefull
                 .
                 Necessary
                 in
                 respect
                 of
                 a
                 mans
                 person
                 ,
                 are
                 those
                 goods
                 ,
                 without
                 which
                 a
                 mans
                 state
                 ,
                 condition
                 ,
                 and
                 dignitie
                 wherein
                 he
                 is
                 ,
                 cannot
                 be
                 preserued
                 .
              
               
                 Now
                 Riches
                 more
                 then
                 necessarie
                 ;
                 I
                 terme
                 those
                 ,
                 without
                 which
                 both
                 the
                 life
                 of
                 man
                 ,
                 and
                 his
                 good
                 estate
                 ,
                 may
                 well
                 be
                 preserued
                 .
                 And
                 whatsoeuer
                 is
                 besides
                 them
                 ,
                 is
                 necessary
                 .
                 For
                 example
                 .
                 To
                 the
                 calling
                 of
                 a
                 Student
                 ,
                 meat
                 ,
                 drinke
                 ,
                 and
                 cloth
                 ,
                 are
                 necessarie
                 in
                 respect
                 of
                 nature
                 ;
                 besides
                 these
                 ,
                 other
                 things
                 ,
                 as
                 bookes
                 ,
                 and
                 such
                 like
                 ,
                 are
                 also
                 necessarie
                 for
                 him
                 ,
                 in
                 respect
                 of
                 his
                 condition
                 and
                 place
                 .
              
               
                 II.
                 Rule
                 .
                 Things
                 and
                 goods
                 ,
                 are
                 to
                 be
                 iudged
                 necessarie
                 and
                 sufficient
                 ,
                 not
                 by
                 the
                 affection
                 of
                 the
                 couetous
                 man
                 ,
                 which
                 is
                 vnsa●●able
                 ,
                 but
                 by
                 two
                 other
                 things
                 ;
                 the
                 iudgement
                 of
                 wise
                 and
                 godly
                 men
                 ,
                 and
                 the
                 examples
                 of
                 sober
                 and
                 frugall
                 persons
                 .
              
               
                 III.
                 Rule
                 .
                 We
                 must
                 not
                 make
                 one
                 measure
                 of
                 sufficiencie
                 of
                 goods
                 necessarie
                 for
                 all
                 persons
                 ;
                 for
                 it
                 varieth
                 ,
                 according
                 to
                 the
                 divers
                 conditions
                 of
                 persons
                 ,
                 &
                 according
                 to
                 time
                 and
                 place
                 .
                 More
                 things
                 are
                 necessarie
                 to
                 a
                 publicke
                 man
                 ,
                 then
                 to
                 a
                 priuate
                 ;
                 and
                 more
                 to
                 him
                 that
                 hath
                 a
                 charge
                 ,
                 then
                 to
                 a
                 single
                 man.
                 
              
               
                 IV.
                 Rule
                 .
                 That
                 is
                 to
                 be
                 iudged
                 necessarie
                 ,
                 which
                 in
                 some
                 short
                 time
                 to
                 come
                 may
                 be
                 needefull
                 ,
                 though
                 it
                 haue
                 no
                 present
                 vse
                 .
                 For
                 example
                 ;
                 the
                 dowrie
                 that
                 a
                 father
                 giues
                 to
                 his
                 daughter
                 at
                 the
                 day
                 of
                 mariage
                 ,
                 though
                 it
                 be
                 not
                 presently
                 needefull
                 ,
                 yet
                 because
                 in
                 short
                 time
                 it
                 may
                 be
                 necessarie
                 ,
                 therefore
                 it
                 is
                 to
                 be
                 
                 reputed
                 amongst
                 necessarie
                 goods
                 .
              
               
                 V.
                 Rule
                 .
                 We
                 our selues
                 doe
                 often
                 erre
                 in
                 iudgement
                 ,
                 in
                 determining
                 of
                 things
                 necessarie
                 and
                 sufficient
                 for
                 our selues
                 :
                 &
                 therfore
                 when
                 men
                 seeke
                 things
                 competent
                 &
                 necessarie
                 ,
                 they
                 must
                 alwaies
                 pray
                 to
                 God
                 ,
                 to
                 giue
                 them
                 that
                 ,
                 which
                 he
                 knowes
                 in
                 his
                 wisdome
                 ,
                 to
                 be
                 meete
                 and
                 necessarie
                 ,
                 not
                 prescribing
                 a
                 measure
                 vnto
                 him
                 .
              
               
                 I
                 come
                 now
                 to
                 the
                 Answer
                 of
                 the
                 Question
                 ,
                 which
                 is
                 twofold
                 .
              
               
                 The
                 first
                 is
                 this
                 .
                 Man
                 may
                 with
                 good
                 conscience
                 ,
                 desire
                 and
                 seeke
                 for
                 goods
                 necessarie
                 ,
                 whether
                 for
                 nature
                 ,
                 or
                 for
                 his
                 person
                 ,
                 according
                 to
                 the
                 former
                 rules
                 ;
                 but
                 he
                 may
                 not
                 desire
                 and
                 seeke
                 for
                 goods
                 more
                 then
                 necessarie
                 ;
                 for
                 if
                 he
                 doth
                 ,
                 he
                 sinneth
                 .
                 The
                 reasons
                 of
                 this
                 answer
                 are
                 these
                 .
              
               
                 First
                 ,
                 Deut.
                 17.
                 16.
                 17.
                 the
                 commandement
                 is
                 giuen
                 to
                 the
                 King
                 ,
                 that
                 hath
                 most
                 neede
                 of
                 abundance
                 ,
                 that
                 he
                 
                   should
                   not
                   multiply
                   his
                   horses
                   or
                   his
                   siluer
                   or
                   his
                   gold
                   .
                
                 That
                 which
                 the
                 King
                 may
                 not
                 doe
                 ,
                 the
                 subiects
                 ought
                 much
                 lesse
                 to
                 doe
                 ;
                 &
                 therfore
                 they
                 are
                 not
                 to
                 multiply
                 their
                 goods
                 .
                 For
                 this
                 cause
                 it
                 is
                 a
                 great
                 fault
                 in
                 subiects
                 ,
                 remaining
                 (
                 as
                 they
                 be
                 )
                 subiects
                 ,
                 to
                 seeke
                 to
                 attaine
                 to
                 the
                 riches
                 of
                 Princes
                 .
                 Againe
                 ,
                 Paul
                 saith
                 ,
                 1.
                 
                 Tim.
                 6.
                 8.
                 
                 
                   Hauing
                   foode
                   and
                   raiment
                   ,
                   let
                   vs
                   be
                   ther●ith
                   content
                   .
                
                 Besides
                 that
                 ,
                 in
                 the
                 petition
                 ,
                 
                   Giue
                   vs
                   this
                   day
                
                 ,
                 &c.
                 we
                 craue
                 but
                 onely
                 bread
                 for
                 our
                 substance
                 ,
                 that
                 is
                 meete
                 to
                 preserue
                 vs
                 for
                 nature
                 ,
                 in
                 that
                 calling
                 wherein
                 we
                 serue
                 God
                 day
                 by
                 day
                 .
                 
                 The
                 prayer
                 of
                 Agur
                 is
                 ,
                 that
                 God
                 would
                 giue
                 him
                 foode
                 conuenient
                 for
                 him
                 ,
                 or
                 (
                 as
                 the
                 wordes
                 signifie
                 )
                 
                   bread
                   of
                   his
                   statute
                
                 ,
                 that
                 is
                 ,
                 which
                 God
                 in
                 his
                 counsell
                 had
                 appointed
                 and
                 ordained
                 for
                 him
                 ,
                 Prov.
                 30.
                 8.
                 
              
               
                 Secondly
                 ,
                 seeking
                 of
                 abundance
                 is
                 a
                 hazard
                 to
                 the
                 saluation
                 of
                 the
                 soule
                 ,
                 by
                 reason
                 of
                 mans
                 corruption
                 .
                 Therefore
                 ,
                 Matth.
                 13.
                 
                 Riches
                 are
                 called
                 thornes
                 ,
                 that
                 choke
                 the
                 word
                 of
                 God
                 sowen
                 in
                 the
                 heart
                 .
                 And
                 1.
                 
                 Tim.
                 6.
                 9.
                 
                 
                   They
                   that
                   will
                
                 ,
                 that
                 is
                 desire
                 
                   to
                   be
                   rich
                
                 ,
                 and
                 content
                 not
                 themselues
                 with
                 things
                 necessarie
                 ,
                 
                   fall
                   into
                   the
                   snare
                   of
                   the
                   Deuill
                   .
                
              
               
                 Thirdly
                 ,
                 seeking
                 of
                 abundance
                 ,
                 is
                 a
                 fruite
                 of
                 diffidence
                 in
                 the
                 prouidence
                 of
                 God.
                 Now
                 all
                 frutes
                 of
                 vnbeleefe
                 must
                 be
                 cut
                 off
                 ;
                 we
                 must
                 not
                 therefore
                 desire
                 more
                 then
                 necessarie
                 .
              
               
                 In
                 the
                 next
                 place
                 ,
                 for
                 the
                 better
                 clearing
                 of
                 this
                 doctrine
                 ,
                 the
                 Obiections
                 of
                 Couetous
                 men
                 are
                 to
                 be
                 answered
                 .
              
               
                 Obiect
                 .
                 I.
                 Good
                 things
                 are
                 to
                 be
                 sought
                 for
                 ;
                 but
                 abundance
                 is
                 a
                 good
                 thing
                 ,
                 and
                 a
                 blessing
                 of
                 God.
                 Ans.
                 Good
                 things
                 are
                 of
                 two
                 sorts
                 .
                 Some
                 are
                 simply
                 good
                 ,
                 that
                 is
                 to
                 say
                 ,
                 good
                 both
                 in
                 themselues
                 and
                 to
                 vs
                 ;
                 as
                 remission
                 of
                 sinnes
                 ,
                 holinesse
                 ,
                 righteousnesse
                 ,
                 and
                 life
                 euerlasting
                 in
                 the
                 kingdome
                 of
                 heauen
                 ,
                 and
                 such
                 like
                 :
                 these
                 may
                 we
                 desire
                 ,
                 and
                 seeke
                 for
                 .
                 Som
                 again
                 ,
                 are
                 good
                 onely
                 in
                 part
                 ,
                 which
                 though
                 they
                 be
                 good
                 in
                 themselues
                 ,
                 yet
                 are
                 not
                 alwaies
                 good
                 to
                 vs.
                 Of
                 this
                 kind
                 is
                 
                 abundance
                 of
                 riches
                 ,
                 and
                 store
                 of
                 wealth
                 more
                 then
                 necessarie
                 for
                 nature
                 and
                 person
                 .
                 For
                 which
                 cause
                 ,
                 riches
                 in
                 abundance
                 ,
                 are
                 as
                 the
                 knife
                 in
                 the
                 hand
                 of
                 a
                 child
                 ,
                 likely
                 to
                 hurt
                 ,
                 if
                 it
                 be
                 not
                 taken
                 away
                 ;
                 because
                 they
                 are
                 (
                 in
                 some
                 men
                 )
                 occasions
                 of
                 sinne
                 ,
                 vnlesse
                 God
                 in
                 mercie
                 preuent
                 and
                 hinder
                 them
                 .
                 And
                 for
                 our selues
                 ,
                 what
                 know
                 we
                 ,
                 whether
                 God
                 will
                 keepe
                 and
                 preserue
                 vs
                 from
                 sinne
                 ,
                 when
                 we
                 seeke
                 and
                 labour
                 for
                 abundance
                 ?
              
               
                 Obiect
                 .
                 II.
                 It
                 is
                 the
                 promise
                 of
                 God
                 ,
                 that
                 riches
                 and
                 treasures
                 shall
                 be
                 in
                 the
                 house
                 of
                 the
                 iust
                 ,
                 Psal.
                 112.
                 3.
                 
              
               
                 The
                 answer
                 is
                 two-fold
                 .
                 First
                 ,
                 riches
                 in
                 Scripture
                 sometimes
                 ,
                 doe
                 signifie
                 only
                 things
                 sufficient
                 and
                 competent
                 ,
                 and
                 of
                 them
                 is
                 that
                 place
                 to
                 be
                 vnderstood
                 .
                 To
                 this
                 purpose
                 Dauid
                 saies
                 ,
                 that
                 
                   a
                   small
                   thing
                
                 ,
                 that
                 is
                 ,
                 a
                 competent
                 and
                 meane
                 portion
                 ,
                 though
                 but
                 very
                 little
                 ,
                 is
                 to
                 
                   the
                   iust
                   man
                   better
                   then
                   great
                   riches
                   to
                   the
                   wicked
                   and
                   mightie
                   ,
                
                 Psal.
                 37.
                 16.
                 
                 And
                 whereas
                 Dauid
                 in
                 another
                 place
                 affirmeth
                 ,
                 that
                 
                   nothing
                   shall
                   be
                   wanting
                   to
                   them
                   that
                   feare
                   God
                   ,
                
                 Psal.
                 34.
                 9.
                 and
                 againe
                 ,
                 
                   They
                   which
                   seeke
                   the
                   Lord
                   shall
                   want
                   nothing
                   that
                   is
                   good
                   :
                
                 the
                 places
                 are
                 to
                 be
                 vnderstood
                 with
                 exception
                 of
                 the
                 crosse
                 &
                 correction
                 ,
                 in
                 this
                 sort
                 ;
                 that
                 they
                 shall
                 haue
                 competencie
                 ,
                 vnlesse
                 the
                 Lord
                 intend
                 to
                 chastice
                 and
                 correct
                 them
                 by
                 want
                 .
                 Secondly
                 ,
                 if
                 by
                 riches
                 Dauid
                 there
                 meaneth
                 abundance
                 ,
                 the
                 words
                 must
                 be
                 vnderstood
                 with
                 this
                 condition
                 ;
                 if
                 they
                 be
                 for
                 their
                 
                 good
                 .
                 For
                 so
                 all
                 promises
                 of
                 temporal
                 things
                 must
                 be
                 limited
                 with
                 exception
                 ,
                 partly
                 of
                 Gods
                 glory
                 ,
                 kingdome
                 ,
                 and
                 will
                 ,
                 and
                 partly
                 of
                 our
                 good
                 and
                 saluation
                 .
              
               
                 Obiect
                 .
                 III.
                 We
                 must
                 doe
                 good
                 to
                 the
                 poore
                 ,
                 to
                 the
                 Church
                 ,
                 to
                 the
                 common
                 wealth
                 ,
                 and
                 we
                 must
                 also
                 leaue
                 somewhat
                 to
                 posteritie
                 .
                 I
                 answer
                 :
                 we
                 may
                 not
                 doe
                 euill
                 that
                 good
                 may
                 come
                 thereof
                 .
                 Againe
                 ,
                 euery
                 man
                 is
                 accepted
                 of
                 God
                 ,
                 according
                 to
                 that
                 he
                 hath
                 ,
                 and
                 not
                 according
                 to
                 that
                 he
                 hath
                 not
                 ,
                 if
                 there
                 be
                 a
                 ready
                 mind
                 ,
                 2.
                 
                 Cor.
                 8.
                 12.
                 
                 And
                 the
                 end
                 of
                 a
                 mans
                 calling
                 ,
                 is
                 not
                 to
                 gather
                 riches
                 for
                 himselfe
                 ,
                 for
                 his
                 familie
                 ,
                 for
                 the
                 poore
                 ;
                 but
                 to
                 serue
                 God
                 in
                 seruing
                 of
                 man
                 ,
                 and
                 in
                 seeking
                 the
                 good
                 of
                 all
                 men
                 ;
                 and
                 to
                 this
                 end
                 ,
                 men
                 must
                 apply
                 their
                 liues
                 and
                 labours
                 .
              
               
                 Obiect
                 .
                 IV.
                 We
                 are
                 called
                 to
                 imitate
                 the
                 Ante
                 ,
                 Prov.
                 6.
                 
                 &
                 13.
                 which
                 gathers
                 in
                 one
                 season
                 ,
                 for
                 her
                 reliefe
                 in
                 another
                 .
                 Ans.
                 The
                 Ante
                 gathers
                 in
                 sommer
                 ,
                 only
                 things
                 necessarie
                 ;
                 she
                 doth
                 not
                 ,
                 by
                 the
                 instinct
                 of
                 nature
                 ,
                 seeke
                 superfluitie
                 and
                 more
                 then
                 is
                 necessarie
                 .
              
               
                 This
                 doctrine
                 serues
                 to
                 direct
                 and
                 informe
                 almost
                 all
                 the
                 world
                 ,
                 to
                 beate
                 downe
                 the
                 wicked
                 practise
                 of
                 the
                 vsurer
                 ,
                 &
                 to
                 teach
                 euery
                 one
                 of
                 vs
                 ,
                 to
                 moderate
                 our
                 care
                 in
                 things
                 pertaining
                 to
                 this
                 life
                 .
              
               
                 The
                 Second
                 part
                 of
                 the
                 Answer
                 is
                 this
                 :
                 If
                 God
                 giue
                 abundance
                 ,
                 when
                 we
                 neither
                 desire
                 it
                 ,
                 nor
                 seeke
                 it
                 ,
                 we
                 may
                 take
                 it
                 ,
                 hold
                 and
                 
                 vse
                 it
                 as
                 Gods
                 stewards
                 .
                 Abraham
                 &
                 Ioseph
                 of
                 Arimathaea
                 ,
                 are
                 commended
                 for
                 their
                 riches
                 ,
                 and
                 yet
                 they
                 obtained
                 them
                 not
                 by
                 their
                 owne
                 seeking
                 ,
                 and
                 moiling
                 ,
                 after
                 the
                 manner
                 of
                 the
                 world
                 ;
                 but
                 walking
                 in
                 their
                 callings
                 ,
                 God
                 in
                 his
                 providence
                 blessed
                 and
                 multiplytheir
                 wealth
                 .
                 For
                 further
                 proofe
                 of
                 this
                 answer
                 consider
                 but
                 one
                 only
                 place
                 ,
                 Act.
                 5.
                 4.
                 
                 Where
                 Peter
                 saies
                 to
                 Ananias
                 ,
                 
                   When
                   it
                   remained
                   ,
                   appertained
                   it
                   not
                   vnto
                   thee
                   ?
                   and
                   when
                   it
                   was
                   sold
                   ,
                   was
                   it
                   not
                   in
                   thy
                   power
                   ?
                
                 These
                 words
                 import
                 thus
                 much
                 ;
                 that
                 if
                 we
                 haue
                 possessions
                 and
                 abundance
                 ,
                 we
                 may
                 with
                 good
                 conscience
                 inioy
                 them
                 as
                 blessings
                 and
                 gifts
                 of
                 God.
                 
              
               
                 Against
                 this
                 doctrine
                 it
                 is
                 alleadged
                 first
                 ,
                 that
                 our
                 Sauiour
                 saies
                 ,
                 
                   It
                   is
                   a
                   hard
                   thing
                   for
                   him
                   that
                   hath
                   riches
                   ,
                   to
                   enter
                   into
                   the
                   kingdome
                   of
                   God
                   ,
                
                 Matt.
                 19.
                 23.
                 
                 Ans.
                 The
                 place
                 is
                 to
                 be
                 vnderstood
                 of
                 them
                 ,
                 that
                 trust
                 in
                 their
                 riches
                 ,
                 as
                 it
                 is
                 expounded
                 ,
                 Mark.
                 10.
                 24.
                 
              
               
                 Secondly
                 ,
                 it
                 is
                 obiected
                 ,
                 we
                 must
                 forsake
                 all
                 and
                 become
                 Christs
                 disciples
                 ,
                 by
                 the
                 commandement
                 of
                 Christ
                 ,
                 Luk.
                 14.
                 26.
                 
                 Ans.
                 A
                 man
                 must
                 forsake
                 al
                 ,
                 not
                 simply
                 ,
                 but
                 in
                 regard
                 of
                 the
                 daily
                 disposition
                 and
                 preparation
                 of
                 his
                 mind
                 ;
                 and
                 so
                 a
                 man
                 ought
                 to
                 forsake
                 the
                 things
                 that
                 are
                 dearest
                 vnto
                 him
                 ,
                 because
                 he
                 must
                 haue
                 his
                 minde
                 resolued
                 to
                 forsake
                 them
                 .
                 Againe
                 ,
                 man
                 must
                 be
                 content
                 to
                 part
                 with
                 all
                 ,
                 not
                 onely
                 in
                 affection
                 ,
                 but
                 actually
                 ,
                 when
                 it
                 commeth
                 to
                 this
                 point
                 ,
                 that
                 either
                 he
                 must
                 loose
                 them
                 ,
                 or
                 renounce
                 Christ.
                 
              
               
               
                 Thirdly
                 ,
                 it
                 is
                 alleadged
                 ,
                 that
                 Riches
                 are
                 called
                 vnrighteous
                 ,
                 Luk.
                 16.
                 9.
                 
                 
                   Make
                   ye
                   friends
                   of
                   vnrighteous
                   Mammon
                   :
                
                 therefore
                 it
                 seemes
                 we
                 may
                 not
                 haue
                 them
                 .
                 Ans.
                 Mammon
                 ,
                 is
                 called
                 Mammon
                 
                   of
                   iniquitie
                
                 ,
                 not
                 because
                 it
                 is
                 so
                 in
                 it selfe
                 ,
                 but
                 because
                 it
                 is
                 so
                 in
                 the
                 common
                 vse
                 ,
                 or
                 rather
                 abuse
                 of
                 wicked
                 men
                 :
                 and
                 that
                 in
                 sundrie
                 respects
                 .
                 First
                 ,
                 because
                 it
                 is
                 commonly
                 (
                 though
                 not
                 alwaies
                 )
                 vniustly
                 gotten
                 :
                 for
                 it
                 is
                 a
                 hard
                 thing
                 to
                 become
                 rich
                 without
                 iniustice
                 .
                 Secondly
                 ,
                 it
                 is
                 made
                 ordinarily
                 ,
                 among
                 sinnefull
                 men
                 ,
                 an
                 instrument
                 of
                 many
                 euills
                 .
                 Thirdly
                 ,
                 euill
                 gotten
                 goods
                 ,
                 are
                 vniustly
                 possessed
                 ,
                 and
                 no
                 man
                 can
                 be
                 truly
                 tearmed
                 rich
                 ,
                 that
                 vniustly
                 possesseth
                 riches
                 .
              
            
             
               
                 
                   II.
                   Question
                
                 .
                 How
                 a
                 man
                 may
                 ,
                 with
                 good
                 conscience
                 ,
                 possesse
                 and
                 vse
                 Riches
                 !
              
               
                 The
                 Answer
                 to
                 this
                 Question
                 ,
                 I
                 propound
                 in
                 foure
                 Rules
                 .
              
               
                 I.
                 Rule
                 .
                 They
                 which
                 haue
                 riches
                 are
                 to
                 consider
                 ,
                 that
                 God
                 is
                 not
                 only
                 
                   their
                   soueraigne
                   Lord
                
                 ,
                 but
                 
                   the
                   Lord
                   of
                   their
                   riches
                
                 ,
                 and
                 that
                 they
                 themselues
                 are
                 but
                 
                   the
                   stewards
                   of
                   God
                
                 ,
                 to
                 employ
                 and
                 dispense
                 them
                 ,
                 according
                 to
                 his
                 will.
                 Yea
                 further
                 ,
                 that
                 they
                 are
                 to
                 giue
                 an
                 account
                 vnto
                 him
                 ,
                 both
                 for
                 the
                 hauing
                 and
                 vsing
                 of
                 those
                 riches
                 ,
                 which
                 they
                 haue
                 and
                 
                 vse
                 .
                 This
                 Rule
                 ,
                 is
                 a
                 confessed
                 truth
                 .
                 In
                 the
                 petition
                 ,
                 when
                 we
                 haue
                 bread
                 in
                 our
                 houses
                 &
                 hands
                 ,
                 yea
                 which
                 is
                 more
                 ,
                 in
                 our
                 mouthes
                 ;
                 when
                 we
                 are
                 in
                 the
                 vse
                 of
                 the
                 creature
                 ,
                 euen
                 then
                 are
                 we
                 taught
                 to
                 say
                 ,
                 
                   Giue
                   vs
                   this
                   day
                   our
                   daily
                   bread
                   ,
                
                 to
                 signifie
                 ,
                 that
                 God
                 is
                 our
                 soueraigne
                 and
                 absolute
                 Lord
                 ,
                 and
                 that
                 when
                 we
                 haue
                 the
                 creatures
                 ,
                 we
                 haue
                 no
                 vse
                 of
                 them
                 ,
                 vnlesse
                 he
                 giue
                 it
                 vnto
                 vs.
                 Againe
                 ,
                 the
                 commandement
                 ,
                 Luk.
                 16.
                 2.
                 
                 
                   Giue
                   an
                   account
                   of
                   thy
                   stewardship
                
                 ;
                 pertaines
                 to
                 all
                 men
                 that
                 haue
                 riches
                 ,
                 though
                 it
                 be
                 but
                 meate
                 and
                 bread
                 .
              
               
                 II.
                 Rule
                 .
                 We
                 must
                 vse
                 speciall
                 moderation
                 of
                 minde
                 ,
                 in
                 the
                 possessing
                 and
                 vsing
                 of
                 riches
                 ,
                 &
                 be
                 content
                 with
                 our
                 estate
                 ,
                 so
                 as
                 we
                 set
                 not
                 the
                 affection
                 of
                 our
                 heart
                 vpon
                 our
                 riches
                 ,
                 Psal.
                 62.
                 10.
                 
                 
                   If
                   riches
                   increase
                   ,
                   set
                   not
                   your
                   heart
                   vpon
                   them
                
                 ;
                 that
                 is
                 ,
                 place
                 not
                 your
                 loue
                 and
                 confidence
                 in
                 them
                 ;
                 be
                 not
                 puffed
                 vp
                 with
                 pride
                 and
                 ambition
                 ,
                 because
                 you
                 are
                 rich
                 ,
                 Luk.
                 6.
                 24.
                 
                 
                   Woe
                   be
                   to
                   you
                   that
                   are
                   rich
                   :
                
                 that
                 is
                 ,
                 that
                 put
                 confidence
                 in
                 your
                 riches
                 ,
                 Matth.
                 5.
                 3.
                 
                 
                   Blessed
                   are
                   the
                   poore
                   in
                   Spirit
                   .
                
                 Now
                 pouertie
                 of
                 Spirit
                 is
                 ,
                 to
                 beare
                 pouertie
                 with
                 meekenes
                 ,
                 patience
                 ,
                 and
                 obedience
                 ,
                 as
                 a
                 crosse
                 imposed
                 by
                 God.
                 And
                 in
                 this
                 sense
                 ,
                 the
                 rich
                 man
                 may
                 be
                 said
                 to
                 be
                 poore
                 in
                 spirit
                 ,
                 if
                 he
                 bestoweth
                 not
                 his
                 loue
                 and
                 confidence
                 vpon
                 his
                 wealth
                 ,
                 but
                 in
                 affection
                 of
                 heart
                 is
                 so
                 disposed
                 ,
                 as
                 if
                 he
                 were
                 not
                 rich
                 ,
                 but
                 poore
                 .
                 And
                 this
                 pouertie
                 is
                 necessarie
                 euen
                 in
                 the
                 middest
                 of
                 wealth
                 ,
                 because
                 it
                 will
                 
                 restraine
                 the
                 furie
                 of
                 the
                 vntamed
                 and
                 vnruly
                 affection
                 .
                 Againe
                 ,
                 Christ
                 saith
                 ,
                 Matth.
                 10.
                 39.
                 
                 
                   He
                   that
                   looseth
                   his
                   life
                   for
                   my
                   sake
                   ,
                   shall
                   find
                   it
                   .
                
                 Loosing
                 there
                 mentioned
                 ,
                 is
                 not
                 an
                 actuall
                 loosing
                 ,
                 but
                 (
                 as
                 before
                 )
                 a
                 disposition
                 or
                 preparation
                 of
                 the
                 heart
                 to
                 loose
                 ,
                 for
                 Christs
                 sake
                 ,
                 (
                 if
                 neede
                 be
                 )
                 the
                 dearest
                 thing
                 we
                 haue
                 ,
                 that
                 is
                 our
                 life
                 .
                 And
                 againe
                 ,
                 Luk.
                 14.
                 26.
                 
                 
                   If
                   any
                   man
                   come
                   to
                   me
                   ,
                   and
                   hate
                   not
                   father
                   and
                   mother
                   ,
                   —
                   yea
                
                 and
                 his
                 owne
                 life
                 also
                 ,
                 
                   he
                   cannot
                   be
                   my
                   Disciple
                
                 .
                 That
                 place
                 is
                 not
                 spoken
                 of
                 actuall
                 ,
                 but
                 of
                 habituall
                 hatred
                 .
                 And
                 this
                 stands
                 in
                 a
                 readinesse
                 and
                 inclination
                 of
                 the
                 heart
                 to
                 hate
                 (
                 if
                 neede
                 be
                 ,
                 )
                 father
                 and
                 mother
                 ,
                 yea
                 our
                 owne
                 life
                 for
                 Christ
                 and
                 the
                 Gospels
                 sake
                 .
                 To
                 this
                 purpose
                 the
                 Apostle
                 saith
                 ,
                 
                   They
                   that
                   buie
                   ,
                   must
                   be
                   as
                   though
                   they
                   possessed
                   not
                   ,
                
                 1.
                 
                 Cor.
                 7.
                 30.
                 that
                 is
                 ,
                 in
                 respect
                 of
                 moderation
                 of
                 the
                 affection
                 ,
                 and
                 the
                 disposition
                 of
                 the
                 heart
                 .
                 For
                 otherwise
                 ,
                 it
                 is
                 the
                 Law
                 of
                 nature
                 ,
                 that
                 he
                 that
                 buies
                 must
                 possesse
                 .
              
               
                 Example
                 of
                 this
                 moderation
                 of
                 the
                 affection
                 ,
                 we
                 haue
                 in
                 Moses
                 ,
                 who
                 
                   esteemed
                   the
                   rebuke
                   of
                   Christ
                   ,
                   greater
                   riches
                   then
                   the
                   treasures
                   of
                   Egypt
                   ,
                
                 Hebr.
                 11.
                 26.
                 
                 And
                 in
                 Dauid
                 ,
                 who
                 though
                 he
                 were
                 a
                 King
                 ,
                 and
                 a
                 Lord
                 in
                 the
                 earth
                 ,
                 yet
                 saith
                 of
                 himselfe
                 ,
                 that
                 he
                 was
                 
                   but
                   a
                   pilgrime
                   and
                   soiourner
                   in
                   it
                   ,
                   as
                   all
                   his
                   fathers
                   were
                   ,
                
                 Psal.
                 39.
                 13.
                 
                 And
                 he
                 speakes
                 this
                 in
                 respect
                 of
                 the
                 affection
                 of
                 his
                 heart
                 ,
                 and
                 moderation
                 thereof
                 ,
                 because
                 he
                 did
                 not
                 fixe
                 the
                 same
                 vpon
                 abundance
                 .
                 And
                 of
                 Paul
                 ,
                 who
                 
                 professeth
                 in
                 this
                 manner
                 ,
                 
                   I
                   haue
                   learned
                   to
                   be
                   full
                   ,
                   and
                   to
                   be
                   hungrie
                   :
                   in
                   all
                   things
                   I
                   am
                   instructed
                   ,
                
                 *
                 or
                 entred
                 in
                 this
                 high
                 point
                 of
                 Christian
                 practise
                 ,
                 
                   to
                   be
                   hungrie
                   and
                   to
                   be
                   full
                   ,
                
                 Philip.
                 4.
                 12.
                 
                 In
                 which
                 text
                 ,
                 two
                 things
                 are
                 set
                 down
                 .
                 First
                 ,
                 that
                 Christian
                 moderation
                 or
                 contentment
                 ,
                 is
                 a
                 high
                 mysterie
                 ;
                 yea
                 that
                 it
                 requires
                 much
                 skill
                 &
                 arte
                 to
                 know
                 ,
                 how
                 to
                 be
                 poore
                 and
                 how
                 to
                 be
                 rich
                 .
                 Secondly
                 ,
                 that
                 himselfe
                 was
                 a
                 learner
                 of
                 this
                 art
                 ,
                 and
                 that
                 he
                 had
                 bin
                 but
                 entred
                 and
                 initiated
                 into
                 the
                 knowledge
                 thereof
                 .
              
               
                 Now
                 ,
                 that
                 this
                 Moderation
                 of
                 minde
                 may
                 be
                 learned
                 and
                 practised
                 ,
                 we
                 must
                 remember
                 that
                 two
                 especiall
                 meanes
                 are
                 to
                 be
                 vsed
                 .
                 First
                 ,
                 we
                 must
                 labour
                 to
                 be
                 able
                 to
                 discerne
                 betweene
                 things
                 that
                 differ
                 ,
                 Philip.
                 1.
                 10.
                 
                 How
                 is
                 that
                 ?
                 by
                 iudging
                 aright
                 betweene
                 riches
                 temporall
                 ,
                 and
                 the
                 true
                 riches
                 ,
                 that
                 will
                 make
                 a
                 man
                 rich
                 before
                 God.
                 This
                 gift
                 of
                 discerning
                 was
                 in
                 Moses
                 ,
                 who
                 vpon
                 a
                 right
                 iudgement
                 in
                 this
                 point
                 ,
                 accounted
                 the
                 rebuke
                 of
                 Christ
                 ,
                 greater
                 riches
                 ,
                 then
                 the
                 treasures
                 of
                 Egypt
                 ,
                 Hebr.
                 11.
                 26.
                 
                 In
                 Dauid
                 ,
                 who
                 saies
                 ,
                 that
                 
                   the
                   Lord
                   was
                   his
                   portion
                
                 ,
                 when
                 he
                 was
                 a
                 King
                 ,
                 and
                 euen
                 in
                 the
                 middest
                 of
                 his
                 riches
                 ,
                 Psal.
                 119.
                 57.
                 
                 In
                 Paul
                 ,
                 who
                 esteemed
                 the
                 best
                 things
                 that
                 were
                 ,
                 but
                 base
                 ,
                 yea
                 drosse
                 and
                 dung
                 ,
                 that
                 he
                 might
                 winne
                 Christ
                 ,
                 Phil.
                 3.
                 8.
                 
                 The
                 Second
                 meanes
                 of
                 Moderation
                 is
                 ,
                 to
                 consider
                 that
                 we
                 are
                 in
                 this
                 world
                 ,
                 as
                 pilgrimes
                 and
                 straungers
                 ,
                 1.
                 
                 Pet.
                 2.
                 11.
                 that
                 the
                 
                 best
                 of
                 vs
                 brought
                 nothing
                 into
                 the
                 world
                 ,
                 neither
                 shal
                 (
                 whē
                 we
                 dy
                 )
                 carry
                 ought
                 out
                 of
                 it
                 .
              
               
                 III.
                 Rule
                 .
                 We
                 must
                 ,
                 vpon
                 the
                 calling
                 of
                 God
                 ,
                 forsake
                 our
                 riches
                 ,
                 and
                 all
                 that
                 we
                 haue
                 in
                 this
                 world
                 ,
                 not
                 onely
                 in
                 disposition
                 of
                 minde
                 ,
                 but
                 in
                 deede
                 .
              
               
                 The
                 word
                 of
                 God
                 teacheth
                 ,
                 that
                 there
                 be
                 three
                 Cases
                 ,
                 wherein
                 a
                 man
                 is
                 indeede
                 to
                 forsake
                 all
                 .
              
               
                 I.
                 If
                 he
                 be
                 extraordinarily
                 and
                 immediately
                 called
                 ,
                 to
                 publish
                 the
                 Gospel
                 to
                 all
                 nations
                 .
                 This
                 was
                 the
                 case
                 of
                 the
                 Apostles
                 and
                 Euangelists
                 ,
                 who
                 in
                 regard
                 of
                 their
                 calling
                 ,
                 at
                 least
                 for
                 vse
                 ,
                 forsooke
                 all
                 that
                 they
                 had
                 ,
                 Matth.
                 19.
                 27.
                 
              
               
                 II.
                 In
                 the
                 Case
                 of
                 Confession
                 ;
                 when
                 for
                 professing
                 the
                 name
                 of
                 Christ
                 ,
                 a
                 man
                 is
                 depriued
                 of
                 them
                 in
                 the
                 daies
                 of
                 triall
                 .
                 Thus
                 when
                 our
                 Sauiour
                 saith
                 ,
                 
                   Whosoeuer
                   he
                   be
                   that
                   forsaketh
                   not
                   all
                   that
                   he
                   hath
                   ,
                   &c.
                   
                
                 Luk.
                 14.
                 33.
                 the
                 words
                 are
                 spoken
                 of
                 all
                 beleeuers
                 ,
                 
                   in
                   the
                   Case
                   of
                   Confession
                
                 ,
                 when
                 they
                 are
                 called
                 by
                 God
                 vnto
                 it
                 ;
                 and
                 therefore
                 S.
                 Matthew
                 explaines
                 it
                 thus
                 ;
                 
                   Whosoeuer
                   &c.
                
                 for
                 my
                 names
                 sake
                 ,
                 
                   he
                   shall
                   receiue
                   ,
                   &c.
                
                 
                 Matth.
                 19.
                 29.
                 
              
               
                 III.
                 When
                 in
                 the
                 time
                 of
                 persecution
                 ,
                 famine
                 ,
                 or
                 warre
                 ,
                 the
                 necessitie
                 is
                 so
                 great
                 ,
                 that
                 it
                 requires
                 present
                 releefe
                 ,
                 which
                 can
                 no
                 other
                 way
                 be
                 had
                 ,
                 but
                 by
                 giuing
                 and
                 selling
                 the
                 goods
                 that
                 a
                 man
                 hath
                 .
                 In
                 Psal.
                 112.
                 9.
                 the
                 good
                 man
                 is
                 saide
                 to
                 
                   disperse
                   to
                   the
                   poore
                
                 ;
                 this
                 dispersing
                 must
                 not
                 be
                 vnderstoode
                 of
                 all
                 
                 times
                 ,
                 but
                 in
                 case
                 of
                 extreame
                 neede
                 .
                 Again
                 ,
                 when
                 Christ
                 saies
                 ,
                 Luk.
                 12.
                 33.
                 
                 
                   ●ell
                   al
                   that
                   thou
                   hast
                
                 ;
                 this
                 cōmandement
                 must
                 be
                 limited
                 :
                 for
                 a
                 man
                 is
                 not
                 boūd
                 to
                 sel
                 al
                 at
                 al
                 times
                 ,
                 but
                 in
                 the
                 time
                 of
                 great
                 and
                 vrgent
                 necessity
                 .
                 Thus
                 the
                 christiās
                 in
                 the
                 Primitiue
                 Church
                 ,
                 in
                 the
                 daies
                 of
                 imminent
                 persecution
                 ,
                 sold
                 all
                 their
                 possessions
                 ,
                 Act.
                 2.
                 
                 And
                 so
                 Paul
                 acknowledgeth
                 ,
                 that
                 the
                 Church
                 of
                 Corinth
                 releeued
                 the
                 Church
                 of
                 Macedonia
                 ,
                 euen
                 beyond
                 their
                 abilitie
                 ,
                 in
                 the
                 daies
                 of
                 extremitie
                 that
                 was
                 in
                 that
                 Church
                 ,
                 2.
                 
                 Cor.
                 8.
                 
              
               
                 Here
                 ,
                 another
                 Question
                 may
                 be
                 mooued
                 ;
                 Whether
                 a
                 man
                 may
                 voluntarily
                 ,
                 and
                 of
                 his
                 owne
                 accord
                 ,
                 giue
                 away
                 all
                 his
                 goods
                 ,
                 liue
                 vpon
                 almes
                 ,
                 and
                 giue
                 himselfe
                 to
                 fasting
                 and
                 praier
                 ?
              
               
                 Ans.
                 He
                 may
                 in
                 Popish
                 conceit
                 giue
                 himselfe
                 (
                 in
                 this
                 sort
                 )
                 to
                 voluntarie
                 pouertie
                 ,
                 which
                 they
                 hold
                 to
                 be
                 lawfull
                 ,
                 and
                 (
                 which
                 is
                 more
                 )
                 a
                 state
                 of
                 perfection
                 .
                 We
                 on
                 the
                 contrarie
                 doe
                 answer
                 ,
                 that
                 this
                 practise
                 is
                 in
                 no
                 sort
                 lawfull
                 ,
                 vnlesse
                 a
                 man
                 haue
                 speciall
                 calling
                 and
                 warrant
                 from
                 God
                 so
                 to
                 doe
                 .
                 For
                 first
                 ,
                 the
                 Law
                 of
                 nature
                 sets
                 downe
                 and
                 prescribes
                 distinction
                 of
                 possessions
                 ,
                 and
                 proprietie
                 of
                 landes
                 and
                 goods
                 ,
                 and
                 the
                 Gospel
                 doth
                 not
                 abolish
                 the
                 law
                 of
                 nature
                 .
                 Againe
                 ,
                 the
                 same
                 distinction
                 and
                 proprietie
                 ,
                 is
                 allowable
                 by
                 the
                 written
                 Law
                 of
                 God.
                 Salomon
                 teacheth
                 ,
                 Prou.
                 5.
                 15.
                 that
                 a
                 man
                 must
                 
                   let
                   his
                   waters
                   flow
                   out
                   of
                   his
                   cisterne
                   ,
                
                 but
                 he
                 must
                 
                   keepe
                   
                   the
                   fountaine
                   to
                   himselfe
                   .
                
                 And
                 ,
                 Prou.
                 10.
                 22.
                 
                 
                   It
                   is
                   the
                   blessing
                   of
                   God
                   to
                   be
                   rich
                   ,
                   and
                   he
                   addeth
                   no
                   sorrowes
                   to
                   it
                   .
                
                 Men
                 must
                 not
                 therefore
                 voluntarily
                 forsake
                 their
                 riches
                 ,
                 and
                 so
                 bring
                 sorrow
                 to
                 themselues
                 .
                 Besides
                 that
                 ,
                 Agur
                 praies
                 against
                 pouertie
                 ;
                 
                   Giue
                   me
                
                 (
                 saith
                 he
                 )
                 
                   neither
                   pouertie
                   ,
                   nor
                   riches
                
                 ,
                 Prou.
                 30.
                 8.
                 
                 Dauid
                 makes
                 it
                 a
                 curse
                 ,
                 
                   to
                   be
                   a
                   begger
                
                 ;
                 Psal.
                 109.
                 10.
                 and
                 he
                 neuer
                 saw
                 the
                 righteous
                 mans
                 seede
                 begging
                 their
                 bread
                 ,
                 Psal.
                 36.
                 25.
                 
                 Our
                 Sauiour
                 Christ
                 biddes
                 him
                 that
                 had
                 two
                 coates
                 ,
                 not
                 to
                 giue
                 both
                 away
                 ,
                 but
                 one
                 ,
                 Luk.
                 3.
                 11.
                 
                 And
                 Paul
                 saies
                 ,
                 
                   It
                   is
                   a
                   more
                   blessed
                   thing
                   to
                   giue
                   ,
                   then
                   to
                   receiue
                   ,
                
                 Act.
                 20.
                 35.
                 
                 Therefore
                 he
                 biddes
                 euery
                 man
                 to
                 labour
                 with
                 his
                 owne
                 hands
                 ,
                 
                   that
                   he
                   may
                   neede
                   nothing
                
                 :
                 that
                 is
                 ,
                 that
                 he
                 may
                 not
                 neede
                 the
                 releefe
                 and
                 helpe
                 of
                 any
                 man
                 ,
                 or
                 of
                 anything
                 ,
                 1.
                 
                 Thess.
                 4.
                 11
                 ,
                 12.
                 
              
               
                 But
                 it
                 is
                 alleadged
                 to
                 the
                 contrarie
                 ,
                 Matth.
                 19.
                 21.
                 
                 
                   If
                   thou
                   n
                   ilt
                   be
                   perfect
                   ,
                   sell
                   all
                   .
                   Ans.
                
                 The
                 wordes
                 are
                 a
                 personall
                 and
                 particular
                 commandement
                 .
                 For
                 this
                 young
                 Prince
                 ,
                 whome
                 Christ
                 speakes
                 vnto
                 ,
                 was
                 called
                 to
                 become
                 a
                 Disciple
                 of
                 Christ
                 ,
                 and
                 to
                 preach
                 the
                 Gospel
                 ,
                 Luk.
                 9.
                 59.
                 
                 And
                 the
                 commandement
                 is
                 not
                 giuen
                 generally
                 to
                 all
                 men
                 ,
                 but
                 particularly
                 to
                 him
                 alone
                 :
                 and
                 we
                 cannot
                 make
                 a
                 generall
                 rule
                 of
                 a
                 speciall
                 commandement
                 or
                 example
                 .
                 Againe
                 further
                 ,
                 it
                 was
                 a
                 commandement
                 of
                 speciall
                 triall
                 .
              
               
                 Secondly
                 they
                 alleadge
                 ,
                 Matth.
                 10.
                 9.
                 
                 
                   Possesse
                   neither
                   gold
                   ,
                   nor
                   siluer
                   ,
                   nor
                   money
                   in
                   your
                   purses
                   .
                   
                   Ans.
                
                 That
                 commandement
                 was
                 temporall
                 ,
                 and
                 giuen
                 to
                 the
                 Disciples
                 ,
                 but
                 onely
                 for
                 the
                 time
                 of
                 their
                 first
                 embassage
                 into
                 Iurie
                 ,
                 as
                 appeares
                 in
                 the
                 5.
                 v.
                 where
                 Christ
                 bids
                 them
                 not
                 to
                 goe
                 yet
                 into
                 the
                 way
                 of
                 the
                 Gentiles
                 .
                 And
                 the
                 commandements
                 of
                 their
                 first
                 embassage
                 ,
                 were
                 reuersed
                 afterward
                 ,
                 Luk.
                 22.
                 36.
                 
                 Considering
                 then
                 that
                 it
                 belonged
                 onely
                 to
                 their
                 first
                 embassage
                 ,
                 when
                 they
                 preached
                 to
                 the
                 Iewes
                 ,
                 it
                 was
                 not
                 giuen
                 them
                 for
                 all
                 times
                 .
              
               
                 IV.
                 Rule
                 .
                 We
                 must
                 so
                 vse
                 and
                 possesse
                 the
                 goods
                 we
                 haue
                 ,
                 that
                 the
                 vse
                 and
                 possession
                 of
                 them
                 ,
                 may
                 tend
                 to
                 Gods
                 glorie
                 ,
                 and
                 the
                 saluation
                 of
                 our
                 soules
                 .
                 Rich
                 men
                 must
                 be
                 rich
                 in
                 good
                 workes
                 ,
                 and
                 togither
                 with
                 their
                 riches
                 ,
                 lay
                 vp
                 a
                 good
                 foundation
                 in
                 conscience
                 ,
                 against
                 the
                 euill
                 day
                 ,
                 1.
                 
                 Tim.
                 6.
                 18.
                 
              
               
                 For
                 the
                 better
                 pactizing
                 of
                 this
                 rule
                 ,
                 take
                 these
                 three
                 cautions
                 .
              
               
                 I.
                 We
                 must
                 seeke
                 to
                 haue
                 Christ
                 ,
                 and
                 to
                 be
                 in
                 him
                 iustified
                 and
                 sanctified
                 :
                 and
                 beeing
                 in
                 him
                 ,
                 then
                 shall
                 we
                 in
                 him
                 and
                 by
                 him
                 ,
                 haue
                 the
                 holy
                 vse
                 of
                 all
                 that
                 we
                 haue
                 .
              
               
                 Some
                 will
                 say
                 ;
                 Infidels
                 haue
                 the
                 vse
                 of
                 riches
                 .
                 Ans.
                 They
                 haue
                 indeed
                 ,
                 and
                 they
                 are
                 to
                 them
                 the
                 gifts
                 of
                 God
                 :
                 Yet
                 they
                 so
                 inioy
                 them
                 ,
                 as
                 that
                 before
                 God
                 they
                 are
                 but
                 vsurpers
                 .
                 They
                 be
                 gifts
                 of
                 God
                 in
                 regard
                 of
                 Gods
                 giuing
                 ,
                 but
                 they
                 are
                 abuses
                 and
                 thefts
                 in
                 regard
                 of
                 their
                 receiuing
                 ,
                 because
                 they
                 receiue
                 them
                 not
                 as
                 they
                 ought
                 .
                 A
                 father
                 giues
                 a
                 gift
                 
                 vnto
                 his
                 child
                 ,
                 vpon
                 condition
                 that
                 he
                 shall
                 thus
                 and
                 thus
                 receiue
                 it
                 ;
                 now
                 the
                 child
                 steales
                 the
                 gift
                 that
                 is
                 giuen
                 him
                 ,
                 and
                 therefore
                 hath
                 it
                 not
                 in
                 that
                 manner
                 ,
                 that
                 his
                 father
                 would
                 he
                 should
                 haue
                 it
                 .
                 In
                 like
                 manner
                 doe
                 Infidels
                 steale
                 and
                 vsurpe
                 the
                 blessings
                 of
                 God
                 ,
                 to
                 which
                 they
                 haue
                 no
                 iust
                 title
                 ,
                 themselues
                 being
                 out
                 of
                 Christ
                 ,
                 neither
                 doe
                 they
                 vse
                 them
                 in
                 that
                 manner
                 ,
                 which
                 God
                 requireth
                 ,
                 sanctifying
                 them
                 by
                 the
                 word
                 and
                 prayer
                 ,
                 1.
                 
                 Tim.
                 4.
                 5.
                 
              
               
                 II.
                 We
                 ought
                 to
                 pray
                 to
                 God
                 ,
                 that
                 he
                 would
                 giue
                 vs
                 his
                 grace
                 ,
                 rightly
                 to
                 vse
                 our
                 riches
                 to
                 his
                 glory
                 ,
                 and
                 our
                 own
                 saluation
                 .
                 For
                 Riches
                 and
                 other
                 temporall
                 blessings
                 ,
                 to
                 sinfull
                 mē
                 that
                 haue
                 not
                 the
                 gift
                 to
                 use
                 thē
                 wel
                 ,
                 are
                 dangerous
                 ,
                 euen
                 as
                 a
                 knife
                 in
                 the
                 hand
                 of
                 a
                 child
                 .
                 They
                 are
                 thornes
                 ,
                 and
                 choake
                 the
                 grace
                 of
                 God
                 ,
                 they
                 keepe
                 those
                 that
                 trust
                 in
                 them
                 ,
                 from
                 entrance
                 into
                 the
                 kingdome
                 of
                 heauen
                 .
                 Yea
                 they
                 are
                 the
                 deuills
                 snare
                 ,
                 whereby
                 he
                 catcheth
                 the
                 wicked
                 ,
                 &
                 holdeth
                 them
                 in
                 it
                 at
                 his
                 will
                 and
                 pleasure
                 .
              
               
                 III.
                 Our
                 riches
                 must
                 be
                 emploied
                 to
                 necessarie
                 vses
                 .
                 These
                 are
                 First
                 ,
                 the
                 maintenance
                 of
                 our
                 owne
                 good
                 estate
                 and
                 conditions
                 ,
                 Secondly
                 the
                 good
                 of
                 others
                 ,
                 specially
                 those
                 that
                 are
                 of
                 our
                 family
                 or
                 kindred
                 ,
                 1.
                 
                 Tim.
                 5.
                 8.
                 
                 
                   He
                   that
                   prouideth
                   not
                   for
                   his
                   owne
                   ,
                   and
                   namely
                   for
                   them
                   of
                   his
                   houshould
                   ,
                   he
                   denieth
                   the
                   faith
                   ,
                   and
                   is
                   worse
                   then
                   an
                   Infidell
                   .
                
                 Thirdly
                 ,
                 the
                 releife
                 of
                 the
                 poore
                 ,
                 according
                 to
                 the
                 state
                 
                 and
                 condition
                 of
                 euery
                 man.
                 Fourthly
                 the
                 maintenance
                 of
                 the
                 Church
                 of
                 God
                 ,
                 and
                 true
                 religion
                 ,
                 Prov.
                 3.
                 9.
                 
                 
                   Honour
                   God
                   with
                   thy
                   riches
                
                 .
                 Fiftly
                 ,
                 the
                 maintenance
                 of
                 the
                 common
                 wealth
                 :
                 
                   Giue
                   tribute
                
                 (
                 saith
                 Paul
                 )
                 
                   to
                   whome
                   tribute
                   belongeth
                
                 ,
                 Rom.
                 13.
                 7.
                 
                 
                   And
                   giue
                   vnto
                   God
                
                 ,
                 saith
                 Christ
                 ,
                 
                   the
                   things
                   that
                   are
                   Gods
                   ,
                   and
                   vnto
                   Casar
                   ,
                   the
                   things
                   that
                   are
                   Caesars
                   ,
                
                 Matt.
                 22.
                 21.
                 
                 Thus
                 much
                 touching
                 the
                 moderation
                 of
                 the
                 appetite
                 in
                 the
                 vse
                 of
                 riches
                 .
              
            
          
           
             
               Sect.
               2.
               
            
             
               In
               the
               second
               place
               follow
               those
               Questions
               ,
               that
               concerne
               the
               Moderation
               of
               our
               Appetite
               ,
               in
               the
               vse
               of
               Meate
               and
               Drinke
               .
               Concerning
               which
               ,
               there
               are
               principally
               two
               ;
               the
               answer
               to
               the
               first
               whereof
               is
               the
               ground
               of
               the
               second
               .
            
             
               
                 
                   I.
                   Question
                
                 .
                 Whether
                 there
                 be
                 any
                 difference
                 in
                 the
                 vse
                 of
                 Meates
                 &
                 Drinks
                 ,
                 now
                 in
                 the
                 times
                 of
                 the
                 New
                 Testament
                 ?
              
               
                 Ans.
                 There
                 is
                 a
                 distinction
                 and
                 difference
                 of
                 Meates
                 ,
                 to
                 be
                 obserued
                 in
                 sundrie
                 respects
                 .
              
               
                 I.
                 In
                 respect
                 of
                 man
                 ,
                 
                   for
                   healths
                   suks
                
                 .
                 Paul
                 counselleth
                 Timothie
                 ;
                 
                   Drinke
                   no
                   more
                   water
                   ,
                   drinke
                   a
                   little
                   wine
                   ,
                
                 1.
                 
                 Tim.
                 5.
                 23.
                 
                 In
                 which
                 it
                 is
                 plaine
                 ,
                 that
                 there
                 is
                 a
                 distinction
                 of
                 meates
                 
                 approoued
                 and
                 commended
                 for
                 man.
                 For
                 euery
                 kinde
                 of
                 foode
                 fittes
                 not
                 euery
                 bodie
                 :
                 meates
                 therefore
                 are
                 to
                 be
                 vsed
                 with
                 difference
                 .
                 Man
                 was
                 not
                 made
                 for
                 meate
                 ,
                 but
                 meate
                 for
                 man.
                 
              
               
                 II.
                 In
                 respect
                 
                   of
                   scandall
                
                 .
                 Some
                 are
                 not
                 to
                 be
                 vsed
                 at
                 some
                 time
                 ,
                 and
                 some
                 are
                 at
                 the
                 same
                 time
                 to
                 be
                 eaten
                 .
                 Thus
                 Paul
                 professeth
                 ,
                 that
                 rather
                 then
                 he
                 would
                 offend
                 his
                 brother
                 ,
                 
                   he
                   would
                   eate
                   no
                   flesh
                   while
                   the
                   world
                   endureth
                   ,
                
                 1.
                 
                 Cor.
                 8.
                 13.
                 
                 And
                 in
                 Rom.
                 14.
                 he
                 disputes
                 the
                 point
                 at
                 large
                 ,
                 touching
                 the
                 distinction
                 of
                 meates
                 ,
                 that
                 is
                 to
                 be
                 obserued
                 ,
                 in
                 regard
                 of
                 offending
                 them
                 that
                 are
                 weake
                 .
              
               
                 III.
                 There
                 is
                 a
                 distinction
                 to
                 be
                 made
                 ,
                 in
                 respect
                 
                   of
                   civill
                   and
                   politicke
                   order
                
                 ;
                 when
                 for
                 the
                 common
                 good
                 of
                 societies
                 ,
                 certaine
                 kindes
                 of
                 meates
                 for
                 certaine
                 seasons
                 of
                 the
                 yeare
                 are
                 forbidden
                 .
                 Thus
                 in
                 our
                 commō
                 wealth
                 ,
                 there
                 are
                 appointed
                 daies
                 of
                 flesh
                 ,
                 &
                 daies
                 of
                 fish
                 ,
                 not
                 in
                 respect
                 of
                 conscience
                 ,
                 but
                 in
                 regard
                 of
                 order
                 ,
                 for
                 the
                 common
                 good
                 of
                 the
                 countrie
                 .
              
               
                 IV.
                 There
                 is
                 a
                 difference
                 of
                 meates
                 ,
                 which
                 ariseth
                 vpon
                 the
                 bond
                 of
                 conscience
                 ,
                 so
                 as
                 it
                 shall
                 be
                 a
                 sinne
                 to
                 vse
                 or
                 not
                 to
                 vse
                 this
                 or
                 that
                 meate
                 .
                 Touching
                 this
                 difference
                 ;
                 Before
                 the
                 flood
                 ,
                 the
                 Patriarches
                 (
                 in
                 all
                 likelihood
                 )
                 were
                 not
                 allowed
                 flesh
                 ,
                 but
                 only
                 hearbs
                 ,
                 and
                 the
                 fruit
                 of
                 the
                 ground
                 ,
                 Gen.
                 1.
                 29.
                 
                 After
                 the
                 flood
                 ,
                 flesh
                 was
                 permitted
                 ,
                 but
                 blood
                 forbidden
                 ,
                 Gen.
                 9.
                 3.
                 4.
                 
                 From
                 that
                 time
                 there
                 was
                 
                 commanded
                 a
                 dististinction
                 of
                 meates
                 ,
                 wherof
                 some
                 were
                 cleane
                 some
                 vncleane
                 ;
                 which
                 distinction
                 stood
                 in
                 force
                 till
                 the
                 death
                 of
                 Christ
                 ,
                 and
                 that
                 in
                 conscience
                 ,
                 by
                 vertue
                 of
                 diuine
                 Law.
                 But
                 in
                 the
                 last
                 daies
                 ,
                 all
                 difference
                 of
                 meates
                 in
                 respect
                 of
                 obligation
                 of
                 the
                 conscience
                 ,
                 is
                 taken
                 away
                 ;
                 and
                 a
                 free
                 vse
                 of
                 all
                 is
                 giuen
                 in
                 that
                 regard
                 .
              
               
                 This
                 the
                 Scripture
                 teacheth
                 in
                 many
                 places
                 ,
                 Act.
                 10.
                 15.
                 
                 
                   The
                   things
                   that
                   God
                   hath
                   purified
                   ,
                   pollute
                   thou
                   not
                   .
                
                 Peter
                 in
                 these
                 words
                 teacheth
                 ,
                 that
                 all
                 meats
                 in
                 the
                 new
                 Testament
                 in
                 regard
                 of
                 vse
                 ,
                 were
                 made
                 cleane
                 by
                 God
                 ,
                 and
                 therefore
                 that
                 no
                 man
                 by
                 refusall
                 of
                 any
                 kind
                 of
                 meates
                 ,
                 should
                 thinke
                 or
                 make
                 them
                 vncleane
                 .
                 Againe
                 ,
                 Rom.
                 14.
                 17.
                 
                 
                   The
                   kingdome
                   of
                   God
                   is
                   not
                   meate
                   or
                   drinke
                   ,
                   but
                   righteousnes
                   ,
                   peace
                   and
                   ioy
                   in
                   the
                   holy
                   Ghost
                   .
                   For
                   whosoeuer
                   in
                   these
                   things
                   serueth
                   Christ
                   ,
                   is
                   acceptable
                   to
                   God
                   and
                   approoued
                   of
                   him
                   .
                
                 Hence
                 it
                 appeareth
                 ,
                 that
                 in
                 the
                 Apostles
                 iudgement
                 ,
                 meat
                 and
                 drinke
                 doth
                 not
                 make
                 any
                 man
                 accepted
                 of
                 God
                 ,
                 whether
                 he
                 vseth
                 or
                 vseth
                 it
                 not
                 ,
                 but
                 the
                 worship
                 of
                 God
                 is
                 it
                 that
                 makes
                 man
                 approoued
                 of
                 him
                 .
                 To
                 the
                 same
                 purpose
                 it
                 is
                 said
                 ,
                 1.
                 
                 Cor.
                 8.
                 8.
                 
                 
                   Meat
                   doth
                   not
                   commend
                   vs
                   vnto
                   God.
                
                 Again
                 ,
                 Col.
                 2.
                 16.
                 
                 
                   Let
                   no
                   man
                   condemne
                   you
                   in
                   meat
                   and
                   drinke
                   ,
                   &c.
                
                 ver
                 .
                 20.
                 
                 
                   If
                   ye
                   be
                   dead
                   with
                   Christ
                   ,
                   why
                   as
                   if
                   ye
                   liued
                   in
                   the
                   world
                   ,
                   are
                   ye
                   burdened
                   with
                   Traditions
                   ,
                   as
                   Touch
                   not
                   ,
                   Tast
                   not
                   ,
                   Handle
                   not
                   ?
                   All
                   which
                   perish
                   with
                   the
                   vsing
                   .
                
                 Here
                 ,
                 Paul
                 would
                 not
                 haue
                 the
                 Collossians
                 burdened
                 
                 with
                 rites
                 and
                 Traditions
                 concerning
                 meats
                 ,
                 so
                 as
                 if
                 they
                 vsed
                 them
                 not
                 ,
                 they
                 should
                 in
                 cur
                 the
                 blame
                 and
                 condemnation
                 of
                 men
                 :
                 but
                 he
                 would
                 haue
                 them
                 to
                 vse
                 them
                 freely
                 and
                 indifferently
                 .
                 And
                 his
                 reason
                 is
                 double
                 ;
                 First
                 ,
                 because
                 they
                 were
                 now
                 freed
                 in
                 conscience
                 ,
                 from
                 the
                 bond
                 of
                 the
                 Ceremonial
                 law
                 touching
                 meats
                 ;
                 and
                 therefore
                 they
                 were
                 in
                 conscience
                 much
                 more
                 freed
                 from
                 mens
                 lawes
                 .
                 Secondly
                 ,
                 because
                 these
                 traditions
                 are
                 not
                 the
                 rules
                 and
                 commandements
                 of
                 God
                 ,
                 but
                 the
                 doctrine
                 and
                 precepts
                 of
                 men
                 .
                 Furthermore
                 ,
                 Paul
                 in
                 1.
                 
                 Tim.
                 4.
                 3.
                 foretells
                 ,
                 that
                 there
                 should
                 be
                 many
                 in
                 the
                 latter
                 daies
                 ,
                 that
                 should
                 command
                 to
                 abstaine
                 from
                 meates
                 .
                 To
                 which
                 place
                 the
                 Papist
                 answers
                 ,
                 that
                 that
                 was
                 ,
                 because
                 such
                 persons
                 taught
                 ,
                 that
                 meats
                 were
                 vncleane
                 by
                 nature
                 .
                 But
                 the
                 words
                 are
                 simply
                 to
                 be
                 vnderstood
                 ,
                 of
                 meates
                 forbidden
                 with
                 obligation
                 of
                 the
                 conscience
                 ;
                 and
                 the
                 text
                 is
                 generall
                 ,
                 speaking
                 of
                 the
                 doctrine
                 ,
                 not
                 of
                 the
                 persons
                 of
                 those
                 men
                 ;
                 nor
                 in
                 ciuill
                 respects
                 ,
                 but
                 in
                 regard
                 of
                 the
                 bond
                 of
                 conscience
                 .
                 Lastly
                 ,
                 it
                 is
                 a
                 part
                 of
                 Christian
                 libertie
                 ,
                 to
                 haue
                 freedome
                 in
                 conscience
                 ,
                 as
                 touching
                 all
                 things
                 indifferent
                 ,
                 and
                 therefore
                 in
                 regard
                 of
                 meates
                 .
              
               
                 To
                 this
                 doctrine
                 ,
                 some
                 things
                 are
                 opposed
                 ,
                 by
                 them
                 of
                 contrarie
                 iudgement
                 .
              
               
                 Obiect
                 .
                 I.
                 Princes
                 doe
                 make
                 lawes
                 ,
                 and
                 in
                 their
                 lawes
                 do
                 forbidde
                 meates
                 and
                 drinkes
                 ,
                 and
                 they
                 must
                 be
                 obeyed
                 for
                 consciēce
                 sake
                 ,
                 
                 Rom.
                 13.
                 5.
                 
              
               
                 Ans.
                 They
                 doe
                 so
                 ;
                 but
                 all
                 these
                 lawes
                 are
                 made
                 ,
                 with
                 reseruation
                 of
                 libertie
                 of
                 conscience
                 ,
                 and
                 of
                 the
                 vse
                 of
                 that
                 libertie
                 to
                 euery
                 person
                 .
                 But
                 to
                 what
                 end
                 then
                 (
                 will
                 some
                 say
                 )
                 are
                 lawes
                 made
                 ,
                 if
                 they
                 be
                 made
                 with
                 reservation
                 ?
                 Ans.
                 The
                 scope
                 of
                 them
                 is
                 ,
                 not
                 to
                 take
                 away
                 ,
                 or
                 to
                 restraine
                 libertie
                 ,
                 or
                 the
                 vse
                 of
                 libertie
                 in
                 conscience
                 ,
                 but
                 to
                 moderate
                 the
                 overcommon
                 and
                 superfluous
                 outward
                 vse
                 .
                 As
                 for
                 that
                 text
                 ,
                 Rom.
                 13.
                 5.
                 
                 It
                 is
                 to
                 be
                 vnderstood
                 for
                 conscience
                 sake
                 ,
                 not
                 of
                 the
                 law
                 of
                 the
                 Magistrate
                 ,
                 but
                 of
                 the
                 law
                 of
                 God
                 ,
                 that
                 bindes
                 vs
                 to
                 obey
                 the
                 Magistrates
                 law
                 .
              
               
                 Obiect
                 .
                 II.
                 There
                 was
                 blood
                 and
                 things
                 strangled
                 forbidden
                 ,
                 in
                 the
                 counsell
                 at
                 Ierusalem
                 ,
                 after
                 Christs
                 ascension
                 ,
                 Act.
                 15.
                 
                 Ans.
                 It
                 was
                 forbidden
                 onely
                 in
                 regard
                 of
                 offence
                 ,
                 &
                 for
                 a
                 time
                 ,
                 so
                 long
                 as
                 the
                 weake
                 Iewe
                 remained
                 weake
                 ,
                 not
                 in
                 regard
                 of
                 conscience
                 .
                 And
                 therfore
                 afterward
                 Paul
                 saies
                 ,
                 that
                 all
                 things
                 euen
                 blood
                 it selfe
                 was
                 lawfull
                 ,
                 though
                 not
                 expedient
                 in
                 regard
                 of
                 scandall
                 ,
                 1.
                 
                 Cor.
                 6.
                 12.
                 
                 And
                 to
                 the
                 
                   pure
                   all
                   things
                   are
                   pure
                
                 ,
                 Tit.
                 1.
                 15.
                 
              
               
                 Obiect
                 .
                 III.
                 Papists
                 make
                 lawes
                 ,
                 in
                 which
                 they
                 forbidde
                 some
                 meats
                 ,
                 onely
                 to
                 restraine
                 concupiscence
                 .
                 Ans.
                 Then
                 they
                 should
                 forbid
                 wine
                 ,
                 as
                 well
                 as
                 flesh
                 .
                 For
                 wine
                 ,
                 spices
                 ,
                 and
                 some
                 kindes
                 of
                 fish
                 ,
                 which
                 they
                 permit
                 ,
                 are
                 of
                 greater
                 force
                 to
                 stirre
                 vp
                 lust
                 ,
                 then
                 the
                 vse
                 of
                 flesh
                 .
                 And
                 hence
                 it
                 is
                 ,
                 that
                 Saint
                 Paul
                 exhorts
                 men
                 not
                 to
                 be
                 drunke
                 with
                 wine
                 ,
                 wherein
                 is
                 
                 excesse
                 ,
                 Eph.
                 5.
                 18.
                 
                 Againe
                 ,
                 I
                 answer
                 ,
                 that
                 Iust
                 may
                 be
                 restrained
                 by
                 exhortation
                 to
                 temperance
                 ,
                 without
                 prohibitory
                 lawes
                 for
                 the
                 obligation
                 of
                 the
                 conscience
                 ,
                 which
                 are
                 flat
                 against
                 Christian
                 libertie
                 .
              
               
                 Vpon
                 this
                 Answer
                 a
                 further
                 Question
                 may
                 be
                 made
                 .
              
               
                 
                   Whether
                   a
                   man
                   may
                   with
                   good
                   conscience
                   eate
                   flesh
                   at
                   times
                   forbidden
                   ?
                
              
               
                 Ans.
                 There
                 are
                 two
                 kinds
                 of
                 eating
                 ;
                 eating
                 against
                 the
                 Law
                 ,
                 and
                 besides
                 the
                 law
                 .
              
               
                 Eating
                 against
                 the
                 law
                 is
                 ,
                 When
                 a
                 man
                 cats
                 ,
                 and
                 by
                 cating
                 hinders
                 the
                 ende
                 of
                 the
                 law
                 ,
                 contemns
                 the
                 authoritie
                 of
                 the
                 law-maker
                 ,
                 frustrates
                 the
                 law
                 it selfe
                 ,
                 and
                 withall
                 ,
                 by
                 his
                 eating
                 ,
                 giues
                 occasion
                 to
                 others
                 to
                 doe
                 the
                 same
                 .
                 This
                 eating
                 is
                 a
                 flat
                 sinne
                 against
                 the
                 fift
                 commandement
                 .
                 For
                 it
                 is
                 necessarie
                 ,
                 that
                 the
                 Magistrates
                 laws
                 should
                 be
                 obeyed
                 in
                 all
                 things
                 lawfull
                 .
                 Heb.
                 13.
                 17.
                 
                 The
                 master
                 and
                 the
                 parent
                 ,
                 must
                 be
                 obeyed
                 in
                 all
                 lawfull
                 things
                 ,
                 much
                 more
                 the
                 lawes
                 of
                 Magistrates
                 .
              
               
                 Eating
                 beside
                 the
                 law
                 ,
                 is
                 ,
                 when
                 a
                 man
                 eats
                 that
                 ,
                 which
                 the
                 law
                 mentioneth
                 and
                 forbiddeth
                 ,
                 but
                 not
                 hurting
                 the
                 law
                 .
                 And
                 that
                 a
                 man
                 may
                 thus
                 eate
                 ,
                 sundry
                 cautions
                 are
                 to
                 be
                 obserued
                 .
                 I.
                 This
                 eating
                 must
                 be
                 vpon
                 iust
                 cause
                 in
                 a
                 mans
                 owne
                 selfe
                 .
                 II.
                 It
                 must
                 be
                 without
                 contempt
                 of
                 the
                 lawmaker
                 ,
                 and
                 with
                 a
                 loyall
                 mind
                 .
                 III.
                 It
                 must
                 be
                 without
                 giuing
                 offence
                 to
                 any
                 ,
                 by
                 his
                 bad
                 example
                 .
                 IV.
                 When
                 it
                 doth
                 not
                 hinder
                 the
                 maine
                 end
                 of
                 the
                 law
                 .
              
               
               
                 V.
                 When
                 the
                 eater
                 doth
                 subiect
                 himselfe
                 to
                 the
                 penaltie
                 ,
                 voluntarily
                 and
                 willingly
                 .
                 In
                 this
                 eating
                 ,
                 there
                 is
                 no
                 breach
                 in
                 conscience
                 ,
                 neither
                 is
                 it
                 a
                 sinne
                 ,
                 to
                 eate
                 that
                 which
                 the
                 law
                 forbiddeth
                 .
                 For
                 man
                 hath
                 free
                 libertie
                 ,
                 in
                 conscience
                 ,
                 to
                 eat
                 that
                 which
                 he
                 doth
                 eate
                 .
                 Now
                 ,
                 if
                 he
                 vse
                 his
                 libertie
                 ,
                 and
                 hurt
                 no
                 law
                 ,
                 obseruing
                 these
                 cautions
                 ,
                 his
                 eating
                 is
                 no
                 sinne
                 .
                 For
                 example
                 .
                 It
                 was
                 Gods
                 law
                 ,
                 that
                 the
                 Priests
                 only
                 should
                 eat
                 the
                 shew-bread
                 .
                 Now
                 Dauid
                 vpon
                 a
                 iust
                 cause
                 in
                 himselfe
                 ,
                 (
                 all
                 the
                 former
                 cautions
                 obserued
                 )
                 eates
                 the
                 shew-bread
                 and
                 sinnes
                 not
                 ;
                 because
                 his
                 conscience
                 was
                 free
                 in
                 these
                 things
                 ;
                 and
                 therefore
                 Dauids
                 eating
                 was
                 not
                 against
                 the
                 Law
                 ,
                 but
                 onely
                 beside
                 the
                 law
                 .
              
            
             
               
                 
                   II.
                   Question
                
                 .
                 How
                 we
                 may
                 rightly
                 vse
                 meates
                 and
                 drinks
                 ,
                 in
                 such
                 sort
                 as
                 our
                 eating
                 may
                 be
                 to
                 Gods
                 glory
                 ,
                 and
                 our
                 owne
                 comfort
                 ?
              
               
                 Ans.
                 That
                 we
                 may
                 so
                 doe
                 ,
                 some
                 things
                 are
                 to
                 be
                 done
                 before
                 we
                 eate
                 ,
                 some
                 in
                 eating
                 ,
                 &
                 some
                 after
                 our
                 eating
                 .
              
               
                 
                   §ect
                   .
                   1.
                   
                
                 
                   The
                   thing
                   that
                   is
                   to
                   be
                   done
                   
                     before
                     our
                     eating
                  
                   ,
                   
                   is
                   the
                   Consecratiō
                   of
                   the
                   food
                   ,
                   that
                   is
                   ,
                   the
                   Blessing
                   of
                   the
                   meates
                   which
                   we
                   are
                   to
                   eate
                   ,
                   
                   1.
                   
                   Tim.
                   4.
                   5
                   ,
                   
                     Euery
                     creature
                     of
                     God
                     is
                     sanctified
                     by
                     the
                     word
                     of
                     God
                     ,
                     and
                     prayer
                     .
                  
                   By
                   sanctification
                   there
                   ,
                   is
                   not
                   meant
                   that
                   ,
                   whereby
                   we
                   are
                   sanctified
                   by
                   the
                   holy
                   Ghost
                   :
                   neither
                   that
                   ,
                   wherby
                   the
                   bread
                   and
                   the
                   wine
                   is
                   halowed
                   in
                   the
                   Sacrament
                   of
                   the
                   supper
                   .
                   But
                   it
                   is
                   this
                   ;
                   when
                   we
                   are
                   assured
                   ,
                   that
                   the
                   creature
                   is
                   made
                   so
                   free
                   ,
                   and
                   lawfull
                   to
                   vs
                   ,
                   in
                   respect
                   of
                   our
                   vse
                   ,
                   that
                   we
                   may
                   eate
                   it
                   freely
                   ,
                   and
                   with
                   good
                   conscience
                   .
                   By
                   
                     the
                     word
                     of
                     God
                  
                   ,
                   Paul
                   meanes
                   the
                   word
                   of
                   creation
                   ,
                   mentioned
                   in
                   Gen.
                   1.
                   28.
                   29.
                   
                   &
                   repeated
                   ,
                   Gen.
                   9.
                   3.
                   as
                   also
                   the
                   word
                   of
                   God
                   touching
                   the
                   libertie
                   of
                   conscience
                   ,
                   namely
                   that
                   
                     to
                     the
                     pure
                     all
                     things
                     are
                     pure
                     ,
                  
                   Tit.
                   1.
                   15.
                   
                   It
                   is
                   further
                   added
                   ,
                   
                     and
                     prayer
                  
                   ,
                   that
                   is
                   prayer
                   grounded
                   vpon
                   the
                   said
                   word
                   of
                   creation
                   ,
                   and
                   the
                   doctrine
                   touching
                   Christian
                   libertie
                   ;
                   whereby
                   wee
                   pray
                   for
                   grace
                   to
                   God
                   ,
                   that
                   we
                   may
                   vse
                   the
                   creatures
                   holily
                   to
                   his
                   glorie
                   .
                
                 
                   The
                   reasons
                   ,
                   why
                   this
                   sanctification
                   of
                   our
                   meat
                   is
                   to
                   be
                   vsed
                   ,
                   are
                   these
                   .
                   First
                   ,
                   that
                   in
                   the
                   vse
                   of
                   it
                   ,
                   we
                   may
                   lift
                   vp
                   our
                   hearts
                   vnto
                   God
                   ,
                   and
                   by
                   this
                   meanes
                   ,
                   put
                   a
                   difference
                   between
                   our selues
                   and
                   the
                   brute
                   beasts
                   ,
                   which
                   rush
                   vpon
                   the
                   creatures
                   ,
                   without
                   sanctifying
                   of
                   them
                   .
                   Secondly
                   ,
                   that
                   we
                   may
                   be
                   admonished
                   thereby
                   ,
                   touching
                   the
                   title
                   we
                   haue
                   to
                   the
                   creatures
                   ,
                   which
                   beeing
                   once
                   lost
                   by
                   the
                   fall
                   of
                   Adam
                   ,
                   is
                   restored
                   vnto
                   vs
                   again
                   by
                   Christ.
                   Thirdly
                   ,
                   that
                   it
                   may
                   be
                   an
                   assured
                   testimony
                   to
                   our
                   heartes
                   ,
                   that
                   we
                   may
                   vse
                   the
                   creature
                   
                   with
                   libertie
                   of
                   conscience
                   ,
                   when
                   we
                   doe
                   vse
                   it
                   .
                   Fourthly
                   ,
                   that
                   we
                   may
                   be
                   sanctified
                   to
                   the
                   vse
                   of
                   the
                   creature
                   ,
                   as
                   it
                   is
                   sanctified
                   to
                   vs
                   ,
                   to
                   the
                   end
                   ,
                   that
                   we
                   may
                   vse
                   it
                   with
                   temperance
                   ,
                   and
                   not
                   abuse
                   it
                   .
                   Fiftly
                   ,
                   that
                   when
                   we
                   vse
                   the
                   creature
                   ,
                   we
                   may
                   depend
                   on
                   God
                   for
                   the
                   blessing
                   of
                   it
                   ,
                   to
                   make
                   it
                   our
                   nourishment
                   .
                   For
                   no
                   creature
                   can
                   nourish
                   of
                   it selfe
                   ,
                   but
                   by
                   Gods
                   commandement
                   ,
                   who
                   as
                   Dauid
                   saith
                   ,
                   Psal.
                   145.
                   16.
                   
                   
                     Openeth
                     his
                     hand
                     ,
                     and
                     filleth
                     all
                     things
                     liuing
                     of
                     his
                     good
                     pleasure
                     .
                  
                   And
                   in
                   bread
                   ,
                   we
                   must
                   not
                   consider
                   the
                   substance
                   onely
                   ,
                   but
                   the
                   staffe
                   ,
                   which
                   is
                   the
                   blessing
                   of
                   God
                   vpholding
                   our
                   bodies
                   .
                   Sixtly
                   ,
                   that
                   we
                   may
                   not
                   grow
                   to
                   securitie
                   ,
                   forgetfulnes
                   ,
                   and
                   contēpt
                   of
                   God
                   ,
                   &
                   so
                   to
                   prophanes
                   in
                   the
                   vse
                   of
                   our
                   meates
                   and
                   drinkes
                   ,
                   as
                   the
                   Israelites
                   did
                   ;
                   which
                   sate
                   downe
                   to
                   eate
                   and
                   drinke
                   ,
                   and
                   rose
                   vp
                   to
                   play
                   .
                
                 
                   Now
                   besides
                   these
                   Reasons
                   ,
                   we
                   haue
                   also
                   the
                   Examples
                   of
                   holy
                   men
                   .
                   This
                   blessing
                   of
                   the
                   meat
                   ,
                   was
                   so
                   knowne
                   a
                   thing
                   of
                   auncient
                   times
                   ,
                   that
                   the
                   poore
                   maides
                   of
                   Ramath-zophim
                   ,
                   could
                   tell
                   Saul
                   ,
                   that
                   the
                   people
                   would
                   not
                   eate
                   their
                   meate
                   ,
                   before
                   the
                   prophet
                   came
                   ,
                   and
                   blessed
                   the
                   sacrifice
                   ,
                   1.
                   
                   Sam.
                   9.
                   13.
                   
                   Christ
                   in
                   his
                   owne
                   family
                   ,
                   would
                   not
                   eate
                   of
                   the
                   fiue
                   loaues
                   and
                   two
                   fishes
                   ,
                   till
                   he
                   had
                   
                     looked
                     vp
                     to
                     heauen
                     and
                     geuen
                     thankes
                     .
                  
                   Mar.
                   6.
                   41.
                   
                   Paul
                   tooke
                   bread
                   in
                   the
                   shippe
                   ,
                   and
                   gaue
                   thanks
                   in
                   the
                   presence
                   of
                   all
                   that
                   were
                   with
                   him
                   .
                   Act.
                   17.
                   35.
                   
                
                 
                 
                   The
                   Vse
                   of
                   the
                   first
                   point
                   is
                   .
                   I.
                   By
                   this
                   doctrine
                   ,
                   all
                   persons
                   are
                   taught
                   ,
                   but
                   specially
                   gouerners
                   of
                   others
                   ,
                   as
                   Masters
                   of
                   families
                   &
                   Parents
                   ;
                   neuer
                   to
                   vse
                   ,
                   either
                   meates
                   or
                   drinkes
                   or
                   any
                   other
                   blessing
                   ,
                   that
                   they
                   receiue
                   at
                   the
                   hands
                   of
                   God
                   ,
                   but
                   with
                   praise
                   &
                   thanksgiuing
                   .
                   For
                   this
                   which
                   is
                   said
                   of
                   meates
                   and
                   drinkes
                   ,
                   must
                   be
                   inlarged
                   also
                   to
                   the
                   vse
                   of
                   any
                   benefite
                   ,
                   blessing
                   ,
                   or
                   ordinance
                   ,
                   that
                   we
                   take
                   in
                   hand
                   ,
                   to
                   vse
                   or
                   inioy
                   .
                   II.
                   Though
                   we
                   doe
                   not
                   simply
                   condemne
                   ,
                   but
                   allow
                   of
                   Hallowing
                   of
                   Creatures
                   ,
                   yet
                   we
                   detest
                   Popish
                   consecration
                   of
                   salt
                   ,
                   creame
                   ,
                   ashes
                   ,
                   and
                   such
                   like
                   .
                   First
                   ,
                   because
                   Papists
                   halow
                   them
                   for
                   wrong
                   endes
                   ,
                   as
                   to
                   procure
                   by
                   them
                   remission
                   of
                   sinnes
                   ,
                   to
                   driue
                   away
                   deuills
                   ,
                   &c.
                   
                   Secondly
                   ,
                   because
                   they
                   sanctifie
                   creatures
                   without
                   the
                   word
                   ;
                   yea
                   though
                   they
                   doe
                   it
                   by
                   praier
                   ,
                   yet
                   it
                   is
                   praier
                   without
                   the
                   word
                   ,
                   which
                   giueth
                   no
                   warrant
                   thus
                   to
                   vse
                   the
                   creatures
                   ,
                   or
                   to
                   these
                   endes
                   ;
                   and
                   therefore
                   of
                   the
                   same
                   nature
                   with
                   magical
                   inchantments
                   .
                   Thirdly
                   ,
                   if
                   the
                   creature
                   must
                   be
                   sanctified
                   for
                   our
                   vse
                   ,
                   before
                   we
                   can
                   vse
                   it
                   ,
                   then
                   we
                   our selues
                   must
                   be
                   sanctified
                   both
                   in
                   soule
                   and
                   bodie
                   ,
                   before
                   we
                   can
                   be
                   sitte
                   for
                   the
                   vse
                   and
                   seruice
                   of
                   God.
                   Looke
                   as
                   the
                   creature
                   ,
                   by
                   the
                   hand
                   and
                   prouidence
                   of
                   God
                   ,
                   is
                   presented
                   before
                   vs
                   to
                   serue
                   vs
                   ;
                   so
                   must
                   we
                   beeing
                   strengthned
                   and
                   nourished
                   by
                   the
                   same
                   giue
                   vp
                   our-selues
                   ,
                   soules
                   ,
                   and
                   bodies
                   ,
                   to
                   serue
                   and
                   honour
                   him
                   .
                   Yea
                   our
                   sanctifying
                   
                   of
                   the
                   creature
                   to
                   our
                   holy
                   vse
                   ,
                   should
                   put
                   vs
                   in
                   minde
                   of
                   sanctifying
                   our selues
                   to
                   his
                   glorie
                   .
                   So
                   soone
                   as
                   the
                   Prophet
                   Esay
                   was
                   sanctified
                   by
                   God
                   vnto
                   his
                   office
                   ,
                   then
                   he
                   addressed
                   himselfe
                   and
                   not
                   before
                   ,
                   and
                   said
                   ,
                   
                     Lord
                     ,
                     I
                     am
                     here
                  
                   ,
                   Esa.
                   6.
                   8.
                   and
                   so
                   we
                   our selues
                   ,
                   before
                   we
                   can
                   performe
                   any
                   acceptable
                   dutie
                   vnto
                   God
                   ,
                   must
                   be
                   purged
                   and
                   clensed
                   .
                   The
                   sonnes
                   of
                   Aaron
                   would
                   not
                   doe
                   this
                   honour
                   vnto
                   God
                   ,
                   by
                   sanctifying
                   his
                   name
                   before
                   the
                   people
                   ,
                   and
                   therefore
                   God
                   glorified
                   himselfe
                   in
                   their
                   death
                   ,
                   and
                   temporall
                   destruction
                   ,
                   Leuit.
                   10.
                   2.
                   
                   And
                   when
                   Moses
                   the
                   seruant
                   of
                   God
                   ,
                   failed
                   in
                   the
                   sanctification
                   of
                   his
                   name
                   ,
                   by
                   the
                   circumcision
                   of
                   his
                   sonne
                   ;
                   Gods
                   hand
                   was
                   vpon
                   him
                   to
                   haue
                   destroied
                   him
                   .
                   This
                   point
                   is
                   duely
                   to
                   be
                   obserued
                   of
                   all
                   ,
                   but
                   principally
                   of
                   such
                   as
                   are
                   appointed
                   to
                   any
                   publike
                   office
                   ;
                   if
                   they
                   will
                   serue
                   God
                   therein
                   with
                   comfort
                   and
                   incouragement
                   ,
                   they
                   must
                   first
                   labour
                   to
                   be
                   sanctified
                   before
                   him
                   ,
                   both
                   in
                   their
                   soules
                   and
                   bodies
                   .
                
              
               
                 
                   §ect
                   .
                   2.
                   
                
                 
                   I
                   come
                   now
                   to
                   the
                   second
                   thing
                   ,
                   required
                   
                   for
                   the
                   right
                   and
                   lawfull
                   Vse
                   of
                   meates
                   and
                   drinkes
                   ,
                   namely
                   ,
                   a
                   Christian
                   behauiour
                   
                     while
                     we
                     are
                     in
                     vsing
                     them
                     .
                  
                
                 
                   For
                   the
                   better
                   vnderstanding
                   whereof
                   ,
                   we
                   are
                   to
                   consider
                   two
                   points
                   .
                   First
                   ,
                   what
                   we
                   may
                   doe
                   ;
                   and
                   then
                   ,
                   what
                   we
                   must
                   doe
                   in
                   vsing
                   the
                   creatures
                   .
                
                 
                 
                   I.
                   Touching
                   the
                   former
                   .
                   We
                   may
                   vse
                   these
                   gifts
                   of
                   God
                   ,
                   with
                   Christian
                   libertie
                   :
                   and
                   how
                   is
                   that
                   ?
                   not
                   sparingly
                   alone
                   ,
                   and
                   for
                   meere
                   necessitie
                   ,
                   to
                   the
                   satisfying
                   of
                   our
                   hunger
                   ,
                   and
                   quenching
                   of
                   our
                   thirst
                   ,
                   but
                   also
                   freely
                   and
                   liberally
                   ,
                   for
                   Christian
                   delight
                   and
                   pleasure
                   .
                   For
                   this
                   is
                   that
                   libertie
                   ,
                   which
                   God
                   hath
                   graunted
                   to
                   all
                   beleeuers
                   .
                   Thus
                   we
                   read
                   ,
                   that
                   Ioseph
                   and
                   his
                   brethren
                   with
                   him
                   ,
                   did
                   eate
                   and
                   drinke
                   together
                   
                     of
                     the
                     best
                  
                   ,
                   that
                   is
                   ,
                   liberally
                   ,
                   Gen.
                   43.
                   34.
                   
                   And
                   to
                   this
                   purpose
                   Dauid
                   saith
                   ,
                   that
                   
                     God
                     giueth
                     wine
                     ,
                     to
                     make
                     glad
                     the
                     heart
                     of
                     man
                     ,
                     and
                     oyle
                     to
                     make
                     the
                     face
                     to
                     shine
                     ,
                     as
                     well
                     as
                     bread
                     to
                     strengthen
                     the
                     bodie
                     .
                  
                   Psal.
                   104.
                   15.
                   
                   And
                   the
                   Lord
                   threatneth
                   to
                   bring
                   a
                   punishment
                   vpon
                   his
                   people
                   ,
                   Agg.
                   1.
                   6.
                   in
                   that
                   he
                   would
                   giue
                   them
                   his
                   creatures
                   indeede
                   ,
                   but
                   such
                   a
                   portion
                   of
                   the
                   ,
                   as
                   should
                   onely
                   supplie
                   their
                   present
                   necessities
                   ,
                   and
                   no
                   more
                   .
                   
                     Ye
                     shall
                     eate
                  
                   (
                   saith
                   he
                   )
                   
                     but
                     ye
                     shall
                     not
                     haue
                     enough
                     :
                     ye
                     shall
                     drinke
                     ,
                     but
                     ye
                     shall
                     not
                     be
                     filled
                     .
                  
                   Againe
                   ,
                   we
                   read
                   that
                   Levi
                   the
                   Publican
                   ,
                   made
                   our
                   Sauiour
                   Christ
                   
                     a
                     great
                     feast
                  
                   in
                   his
                   owne
                   house
                   .
                   Luk.
                   5.
                   29.
                   
                   At
                   the
                   marriage
                   in
                   Caua
                   a
                   towne
                   of
                   Galile
                   ,
                   where
                   Christ
                   was
                   present
                   ,
                   the
                   guests
                   are
                   said
                   ,
                   according
                   to
                   the
                   manner
                   of
                   these
                   countries
                   ,
                   to
                   haue
                   
                     drunke
                     liberally
                  
                   .
                   Ioh.
                   2.
                   10.
                   
                   And
                   at
                   an
                   other
                   place
                   ,
                   in
                   supper
                   time
                   ,
                   Marie
                   is
                   saide
                   to
                   haue
                   taken
                   a
                   boxe
                   of
                   pretious
                   and
                   costly
                   oyntment
                   ,
                   and
                   to
                   haue
                   annointed
                   his
                   feete
                   there
                   with
                   ,
                   so
                   as
                   the
                   
                     whole
                     house
                     was
                     filled
                     with
                     the
                     sauour
                     of
                     the
                     ointment
                     .
                  
                   
                   Ioh.
                   12.
                   3.
                   
                   Iudas
                   indeede
                   thought
                   that
                   expense
                   which
                   shee
                   had
                   made
                   superstuous
                   ,
                   but
                   Christ
                   approoues
                   of
                   her
                   act
                   ,
                   and
                   commendeth
                   her
                   for
                   it
                   .
                
                 
                   I
                   adde
                   further
                   ,
                   that
                   by
                   reason
                   of
                   this
                   libertie
                   purchased
                   vnto
                   vs
                   by
                   Christ
                   ,
                   we
                   may
                   vse
                   these
                   and
                   the
                   like
                   creatures
                   of
                   God
                   ,
                   with
                   
                     Ioy
                     and
                     reioycing
                  
                   .
                   This
                   is
                   the
                   profit
                   that
                   redoundeth
                   vnto
                   man
                   ,
                   in
                   the
                   vse
                   of
                   them
                   ,
                   that
                   
                     he
                     eate
                     and
                     drinke
                     ,
                     and
                     delight
                     his
                     soule
                     with
                     the
                     profit
                     of
                     his
                     labours
                     .
                  
                   Eccles.
                   2.
                   24.
                   
                   The
                   practise
                   hereof
                   we
                   haue
                   in
                   the
                   Acts
                   ,
                   ch
                   .
                   2.
                   v.
                   46.
                   where
                   they
                   of
                   that
                   Church
                   that
                   beleeued
                   ,
                   are
                   saide
                   
                     to
                     eate
                     their
                     meate
                     together
                     with
                     gladnesse
                     ,
                     and
                     singlenesse
                     of
                     heart
                     .
                  
                   And
                   yet
                   this
                   reioycing
                   in
                   the
                   creatures
                   ,
                   must
                   be
                   limited
                   with
                   this
                   clause
                   ;
                   that
                   it
                   be
                   ,
                   
                     in
                     the
                     Lord
                  
                   :
                   that
                   is
                   to
                   say
                   ,
                   a
                   hurtlesse
                   and
                   harmelesse
                   ioy
                   ,
                   tending
                   to
                   the
                   glorie
                   of
                   God
                   ,
                   and
                   the
                   good
                   of
                   our
                   neighbour
                   .
                   This
                   condemneth
                   the
                   common
                   practise
                   of
                   the
                   world
                   ,
                   who
                   solace
                   and
                   delight
                   themselues
                   in
                   the
                   vse
                   of
                   Gods
                   creatures
                   ,
                   but
                   so
                   ,
                   as
                   with
                   their
                   ioy
                   is
                   ioyned
                   the
                   ordinarie
                   traducing
                   of
                   the
                   Magistrate
                   ,
                   Minister
                   ,
                   and
                   those
                   that
                   feare
                   God
                   ,
                   and
                   will
                   not
                   run
                   with
                   them
                   to
                   the
                   same
                   excesse
                   of
                   riot
                   .
                   1.
                   
                   Pet.
                   4.
                   4.
                   
                
                 
                   II.
                   The
                   second
                   point
                   is
                   ,
                   what
                   we
                   must
                   doe
                   ,
                   when
                   we
                   take
                   the
                   benefit
                   of
                   Gods
                   creatures
                   ;
                   a
                   matter
                   of
                   great
                   consequent
                   in
                   the
                   liues
                   of
                   men
                   .
                   And
                   it
                   is
                   this
                   ,
                   that
                   we
                   vse
                   our
                   libertie
                   in
                   the
                   Lord
                   ,
                   and
                   whether
                   we
                   eate
                   or
                   eate
                   not
                   ,
                   we
                   must
                   doe
                   both
                   
                     to
                     the
                     Lord.
                  
                   Rom.
                   
                   14.
                   6.
                   
                   This
                   is
                   done
                   by
                   labouring
                   ,
                   both
                   in
                   eating
                   ,
                   and
                   in
                   abstinence
                   ,
                   to
                   approoue
                   the
                   same
                   vnto
                   God
                   ,
                   vnto
                   his
                   Saints
                   ,
                   and
                   vnto
                   our
                   own
                   consciēces
                   .
                   Wherein
                   appeareth
                   a
                   manifest
                   differēce
                   between
                   the
                   wicked
                   &
                   the
                   godly
                   man.
                   For
                   the
                   one
                   ,
                   when
                   he
                   eateth
                   or
                   drinketh
                   ,
                   he
                   doth
                   it
                   in
                   the
                   Lord
                   ,
                   and
                   to
                   the
                   Lord
                   ;
                   the
                   other
                   ,
                   doth
                   it
                   not
                   to
                   the
                   Lord
                   ,
                   but
                   to
                   himselfe
                   ,
                   that
                   is
                   ,
                   to
                   the
                   satisfaction
                   &
                   contentment
                   of
                   his
                   owne
                   carnall
                   delight
                   and
                   pleasure
                   .
                
                 
                   That
                   a
                   man
                   may
                   eate
                   
                     to
                     the
                     Lord
                  
                   ,
                   there
                   are
                   foure
                   things
                   distinctly
                   to
                   be
                   obserued
                   .
                
                 
                   I.
                   That
                   in
                   our
                   eating
                   ,
                   we
                   practise
                   Iustice.
                   Salomon
                   saith
                   ,
                   
                     The
                     bread
                     of
                     deceit
                  
                   ,
                   that
                   is
                   ,
                   gotten
                   by
                   vnlawfull
                   meanes
                   ,
                   
                     is
                     sweet
                     vnto
                     a
                     man
                     :
                     but
                     afterward
                     ,
                     his
                     mouth
                     shall
                     be
                     filled
                     with
                     gravell
                     .
                  
                   Prov.
                   20.
                   17.
                   
                   And
                   Paul
                   giues
                   a
                   rule
                   to
                   the
                   Church
                   of
                   Thessalonica
                   ,
                   that
                   
                     euery
                     man
                     should
                     eate
                     his
                     owne
                     bread
                     :
                  
                   that
                   is
                   ,
                   the
                   bread
                   which
                   is
                   procured
                   and
                   deserued
                   ,
                   by
                   his
                   owne
                   iust
                   and
                   honest
                   labour
                   ,
                   〈◊〉
                   .
                   Thess.
                   3.
                   2.
                   
                   This
                   first
                   thing
                   ,
                   serues
                   to
                   checke
                   a
                   number
                   of
                   men
                   ,
                   that
                   liue
                   in
                   the
                   daily
                   practise
                   of
                   iniustice
                   ,
                   by
                   spending
                   their
                   goods
                   in
                   good
                   fellowship
                   ,
                   at
                   Tauernes
                   and
                   ●ipling
                   houses
                   ,
                   neglecting
                   (
                   in
                   the
                   meane
                   while
                   )
                   the
                   maintenance
                   of
                   their
                   own
                   charge
                   ,
                   by
                   following
                   their
                   honest
                   labour
                   ;
                   and
                   by
                   this
                   meanes
                   ,
                   doe
                   euen
                   robbe
                   their
                   families
                   ,
                   of
                   their
                   due
                   and
                   right
                   .
                
                 
                   II.
                   That
                   we
                   may
                   eate
                   to
                   the
                   Lord
                   ,
                   we
                   must
                   practise
                   Loue
                   &
                   Charitie
                   in
                   our
                   eating
                   .
                   
                   How
                   is
                   that
                   ?
                
                 
                   First
                   ,
                   we
                   must
                   giue
                   offence
                   to
                   no
                   man
                   whatsoeuer
                   .
                   
                     It
                     is
                     good
                  
                   ,
                   saith
                   Paul
                   ,
                   
                     neither
                     to
                     eate
                     flesh
                     ,
                     nor
                     to
                     drinke
                     wine
                     ,
                     nor
                     any
                     thing
                     ,
                     whereby
                     thy
                     brother
                     stumbleth
                     ,
                     is
                     offended
                     ,
                     or
                     made
                     weake
                     .
                  
                   Rom.
                   14.
                   21.
                   
                
                 
                   Secondly
                   ,
                   in
                   our
                   eating
                   we
                   must
                   haue
                   respect
                   of
                   the
                   poore
                   .
                   Thus
                   Nehemiah
                   exhorteth
                   the
                   Iewes
                   that
                   were
                   mourning
                   for
                   their
                   sinnes
                   ,
                   to
                   be
                   chearefull
                   ,
                   
                     to
                     eate
                     of
                     the
                     fat
                     ,
                     and
                     drinke
                     the
                     sweete
                     ,
                     and
                     send
                     part
                     vnto
                     them
                     ,
                     for
                     whome
                     none
                     was
                     prepared
                     :
                  
                   that
                   is
                   ,
                   to
                   them
                   that
                   were
                   poore
                   .
                   Nehem.
                   8.
                   10.
                   
                   And
                   the
                   Prophet
                   Amos
                   ,
                   inueigheth
                   against
                   some
                   of
                   the
                   Princes
                   of
                   Israel
                   ,
                   who
                   
                     drunke
                     wine
                     in
                     bowles
                     ,
                     and
                     annointed
                     themselues
                     with
                     the
                     chiefe
                     ointments
                     ,
                     and
                     were
                     not
                     sorrie
                  
                   for
                   the
                   affliction
                   of
                   Ioseph
                   :
                   that
                   is
                   ,
                   did
                   not
                   releeue
                   the
                   poore
                   brethren
                   ,
                   that
                   were
                   led
                   captiue
                   ,
                   and
                   wanted
                   foode
                   and
                   maintenance
                   .
                   Amos
                   6.
                   6.
                   
                
                 
                   III.
                   We
                   must
                   vse
                   our
                   meate
                   in
                   Sobrietie
                   .
                   Sobrietie
                   is
                   a
                   gift
                   of
                   God
                   ,
                   whereby
                   we
                   keepe
                   a
                   holy
                   moderation
                   in
                   the
                   vse
                   of
                   our
                   diet
                   .
                   Prov.
                   23.
                   1
                   ,
                   2.
                   
                   
                     When
                     thou
                     sit
                     test
                     to
                     eate
                     ,
                     &c.
                     consider
                     diligently
                     ,
                     what
                     is
                     set
                     before
                     thee
                     ,
                     and
                     put
                     the
                     knife
                     to
                     thy
                     throat
                     ,
                  
                   that
                   is
                   ,
                   be
                   very
                   carefull
                   and
                   circumspect
                   in
                   taking
                   thy
                   foode
                   ,
                   bridle
                   thine
                   appetite
                   ,
                   take
                   heede
                   thou
                   doest
                   not
                   exceede
                   measure
                   .
                
                 
                   If
                   it
                   be
                   asked
                   ,
                   what
                   Rule
                   of
                   moderation
                   is
                   to
                   be
                   obserued
                   of
                   all
                   ,
                   whether
                   they
                   be
                   men
                   or
                   women
                   ,
                   young
                   or
                   old
                   ?
                
                 
                 
                   I
                   answer
                   .
                   First
                   ,
                   one
                   mans
                   particular
                   example
                   ,
                   must
                   not
                   be
                   a
                   rule
                   of
                   direction
                   to
                   all
                   .
                   In
                   the
                   East
                   countries
                   ,
                   we
                   read
                   ,
                   that
                   men
                   haue
                   liued
                   ,
                   and
                   doe
                   yet
                   liue
                   a
                   great
                   time
                   with
                   a
                   little
                   ;
                   for
                   example
                   with
                   parched
                   corne
                   and
                   a
                   cake
                   .
                   Now
                   this
                   example
                   of
                   theirs
                   ,
                   is
                   no
                   rule
                   to
                   vs
                   that
                   liue
                   in
                   these
                   parts
                   .
                   For
                   their
                   country
                   is
                   hotter
                   then
                   ours
                   ,
                   and
                   therefore
                   lesse
                   might
                   serue
                   them
                   then
                   vs
                   :
                   we
                   are
                   hot
                   within
                   ,
                   and
                   so
                   our
                   appetite
                   is
                   the
                   more
                   strong
                   .
                   Againe
                   ,
                   in
                   eating
                   we
                   may
                   not
                   iudge
                   or
                   condemne
                   him
                   that
                   eateth
                   more
                   ,
                   or
                   lesse
                   ,
                   then
                   we
                   our selues
                   ,
                   because
                   his
                   eating
                   is
                   no
                   rule
                   to
                   vs
                   in
                   this
                   case
                   .
                
                 
                   Secondly
                   ,
                   a
                   mans
                   owne
                   appetite
                   ,
                   is
                   not
                   to
                   be
                   made
                   a
                   rule
                   of
                   eating
                   for
                   others
                   .
                   For
                   a
                   mā
                   must
                   not
                   eate
                   ,
                   so
                   long
                   as
                   his
                   stomacke
                   craues
                   meate
                   ;
                   least
                   he
                   fal
                   into
                   the
                   sinne
                   of
                   gluttonie
                   ,
                   Rom.
                   13.
                   13.
                   
                   And
                   this
                   sinne
                   is
                   noted
                   by
                   our
                   Sauiour
                   Christ
                   ,
                   to
                   haue
                   beene
                   in
                   the
                   old
                   world
                   ,
                   in
                   the
                   daies
                   of
                   Noah
                   ,
                   Mat.
                   24.
                   38.
                   whē
                   they
                   gaue
                   themselues
                   to
                   *
                   
                     eating
                     and
                     drinking
                     like
                     the
                     brute
                     beasts
                     :
                  
                   for
                   so
                   the
                   word
                   signifies
                   .
                
                 
                   If
                   then
                   neither
                   example
                   ,
                   nor
                   appetite
                   may
                   rule
                   our
                   eating
                   ,
                   what
                   be
                   the
                   right
                   rules
                   of
                   Christian
                   moderation
                   in
                   this
                   behalfe
                   ?
                
                 
                   Ans.
                   That
                   we
                   may
                   not
                   exceede
                   measure
                   ,
                   we
                   must
                   keepe
                   or
                   serues
                   within
                   these
                   limits
                   .
                
                 
                   First
                   ,
                   our
                   food
                   must
                   not
                   goe
                   beyond
                   the
                   condition
                   ,
                   place
                   ,
                   abilitie
                   ,
                   and
                   maintenance
                   that
                   God
                   hath
                   giuen
                   vs.
                   Iohn
                   the
                   Baptist
                   being
                   in
                   the
                   wildernesse
                   ,
                   contented
                   himselfe
                   
                   with
                   very
                   meane
                   fare
                   ,
                   agreable
                   both
                   to
                   the
                   manner
                   of
                   that
                   countrey
                   ,
                   and
                   to
                   his
                   owne
                   calling
                   ,
                   and
                   condition
                   of
                   life
                   .
                   
                     His
                     meate
                     was
                     locusts
                     and
                     wild
                     hony
                     .
                  
                   Mat.
                   3.
                   4.
                   
                
                 
                   Secondly
                   ,
                   it
                   must
                   be
                   framed
                   to
                   the
                   order
                   and
                   difference
                   of
                   time
                   &
                   place
                   .
                   Against
                   this
                   Rule
                   the
                   rich
                   glutton
                   offended
                   ,
                   who
                   fared
                   deliciously
                   euery
                   day
                   ,
                   without
                   any
                   difference
                   of
                   time
                   or
                   place
                   ,
                   Luk.
                   16.
                   
                   Salomon
                   pronounceth
                   a
                   woe
                   to
                   that
                   Land
                   ,
                   
                     whose
                     Princes
                     eate
                     in
                     the
                     morning
                     ,
                  
                   Eccl.
                   10.
                   16.
                   
                   S.
                   Paul
                   
                     notes
                     it
                     a
                     fauit
                     in
                     a
                     Minister
                     ,
                     to
                     be
                  
                   *
                   
                     giuen
                     to
                     wine
                  
                   ,
                   1.
                   
                   Tim.
                   3.
                   3.
                   that
                   is
                   ,
                   a
                   cōmon
                   tipler
                   ,
                   &
                   one
                   that
                   loues
                   to
                   sit
                   by
                   the
                   wine
                   morning
                   &
                   euening
                   ,
                   day
                   by
                   day
                   .
                
                 
                   Thirdly
                   ,
                   euery
                   man
                   must
                   eat
                   and
                   drinke
                   so
                   much
                   ,
                   as
                   may
                   serue
                   to
                   maintain
                   the
                   strength
                   of
                   his
                   nature
                   ,
                   of
                   his
                   bodie
                   and
                   mind
                   ,
                   yea
                   so
                   much
                   ,
                   as
                   may
                   serue
                   to
                   vphold
                   the
                   strength
                   of
                   grace
                   in
                   him
                   .
                   Salomon
                   the
                   King
                   of
                   Israel
                   ,
                   would
                   haue
                   all
                   Princes
                   to
                   eate
                   
                     in
                     time
                     ,
                     for
                     strength
                     ,
                     and
                     not
                     for
                     drunkennes
                     .
                  
                   Eccl.
                   10.
                   17.
                   
                   Esay
                   notes
                   it
                   as
                   a
                   iudgement
                   of
                   God
                   vpon
                   men
                   ,
                   when
                   they
                   vse
                   feasting
                   and
                   mirth
                   ,
                   and
                   haue
                   not
                   grace
                   to
                   consider
                   
                     the
                     workes
                     of
                     God
                  
                   ,
                   Esay
                   .
                   5.
                   12.
                   
                   Our
                   Sauiour
                   would
                   haue
                   all
                   men
                   so
                   to
                   eate
                   and
                   drinke
                   ,
                   that
                   they
                   may
                   be
                   the
                   fitter
                   to
                   
                     watch
                     and
                     pray
                  
                   .
                   Luk.
                   21.
                   34.
                   36.
                   
                   And
                   the
                   Apostle
                   Paul
                   exhorteth
                   men
                   ,
                   
                     not
                     to
                     be
                     drunke
                     with
                     wine
                     wherein
                     is
                     excesse
                     ,
                     but
                     to
                     be
                     filled
                     with
                     the
                     Holy
                     Ghost
                     ,
                  
                   Eph.
                   5.
                   18.
                   
                   His
                   meaning
                   is
                   ,
                   that
                   men
                   ought
                   so
                   to
                   eate
                   and
                   drinke
                   ,
                   that
                   their
                   bodies
                   ,
                   mindes
                   ,
                   and
                   senses
                   ,
                   
                   may
                   not
                   be
                   made
                   thereby
                   more
                   heauie
                   ,
                   but
                   rather
                   more
                   lightsome
                   and
                   able
                   to
                   performe
                   their
                   duties
                   to
                   God
                   and
                   man.
                   For
                   if
                   they
                   so
                   eat
                   ,
                   as
                   that
                   thereby
                   they
                   be
                   hindred
                   in
                   this
                   behalfe
                   ;
                   they
                   are
                   guiltie
                   of
                   excesse
                   and
                   riot
                   ,
                   which
                   is
                   greatly
                   displeasing
                   to
                   God
                   and
                   offensiue
                   to
                   men
                   .
                   This
                   rule
                   serueth
                   to
                   admonish
                   somepersons
                   ,
                   who
                   (
                   as
                   the
                   Prouerb
                   is
                   )
                   are
                   good
                   forenoone-men
                   ,
                   but
                   bad
                   afternoonemen
                   ;
                   because
                   in
                   the
                   morning
                   they
                   be
                   sober
                   ,
                   but
                   for
                   the
                   most
                   part
                   ,
                   ouer
                   come
                   with
                   drinke
                   after
                   dinner
                   .
                
                 
                   IV.
                   Euery
                   man
                   must
                   eate
                   his
                   meat
                   
                     in
                     Godlines
                  
                   .
                   This
                   is
                   indeed
                   to
                   eat
                   vnto
                   the
                   Lord
                   ,
                   and
                   it
                   may
                   be
                   done
                   by
                   obseruation
                   of
                   these
                   rules
                   .
                
                 
                   First
                   ,
                   by
                   taking
                   heed
                   of
                   the
                   abuse
                   of
                   any
                   creature
                   appointed
                   for
                   foode
                   ,
                   by
                   Intemperance
                   .
                   This
                   abuse
                   holy
                   Iob
                   suspected
                   in
                   his
                   sonnes
                   ,
                   while
                   they
                   were
                   a
                   feasting
                   ,
                   and
                   therefore
                   he
                   sent
                   day
                   by
                   day
                   ,
                   and
                   sanctified
                   them
                   ,
                   and
                   
                     offered
                     vp
                     burnt
                     offerings
                  
                   vnto
                   God
                   
                     according
                     to
                     the
                     number
                     of
                     them
                     all
                     .
                  
                   Iob.
                   1.
                   5.
                   
                
                 
                   Secondly
                   ,
                   by
                   receiuing
                   the
                   creatures
                   ,
                   as
                   from
                   the
                   hand
                   of
                   God
                   himselfe
                   .
                   For
                   this
                   very
                   end
                   did
                   God
                   ,
                   by
                   expresse
                   word
                   ,
                   giue
                   vnto
                   Adam
                   euery
                   
                     hearth
                     bearing
                     seede
                  
                   ,
                   which
                   was
                   vpon
                   the
                   earth
                   ,
                   
                     and
                     euery
                     tree
                     wherein
                     was
                     the
                     fruit
                     of
                     a
                     tree
                     bearing
                     seed
                  
                   for
                   his
                   meat
                   ,
                   that
                   he
                   might
                   receiue
                   it
                   ,
                   as
                   God
                   had
                   giuen
                   it
                   vnto
                   him
                   ,
                   from
                   his
                   owne
                   hand
                   ,
                   Gen.
                   1.
                   29.
                   
                   Thus
                   Moses
                   said
                   vnto
                   the
                   Israelites
                   touching
                   
                   Manna
                   :
                   
                     This
                     is
                     the
                     bread
                     ,
                     which
                     the
                     Lord
                     hath
                     giuen
                     you
                     to
                     eate
                     .
                  
                   Exod.
                   16.
                   15.
                   
                   This
                   Dauid
                   acknowledged
                   saying
                   ,
                   
                     Thou
                     giuest
                     it
                     them
                     ,
                     &
                     they
                     gather
                     it
                     ,
                     thou
                     openest
                     thy
                     hand
                     and
                     they
                     are
                     filled
                     .
                  
                   Psal.
                   104.
                   28.
                   and
                   145.
                   15.
                   
                   The
                   Lord
                   vpbraideth
                   Israel
                   with
                   this
                   fault
                   ,
                   by
                   the
                   Prophet
                   Hosea
                   ,
                   
                     She
                     did
                     not
                     acknowledge
                     that
                     I
                     gaue
                     her
                     corne
                     ,
                     and
                     wine
                     ,
                     and
                     oyle
                     ,
                     and
                     multiplyed
                     her
                     siluer
                     and
                     gold
                     ,
                  
                   Hos.
                   2.
                   8.
                   
                   Yea
                   it
                   is
                   noted
                   as
                   an
                   argument
                   of
                   Gods
                   loue
                   to
                   Israel
                   ,
                   by
                   the
                   Prophet
                   Ioel
                   ,
                   that
                   
                     he
                     sent
                     them
                     corne
                     ,
                     wine
                     ,
                     and
                     oyle
                     ,
                     that
                     they
                     might
                     be
                     satiffied
                     therewith
                     .
                  
                   Ioel.
                   2.
                   19.
                   
                
                 
                   By
                   this
                   dutie
                   ,
                   are
                   iustly
                   to
                   be
                   reprooved
                   the
                   carelesse
                   and
                   Godlesse
                   behauiours
                   of
                   sundry
                   persons
                   ,
                   who
                   (
                   with
                   the
                   swyne
                   )
                   feed
                   vpon
                   the
                   Creatures
                   of
                   God
                   ,
                   but
                   neuer
                   lift
                   vp
                   their
                   eies
                   or
                   hands
                   vnto
                   him
                   ,
                   of
                   whome
                   ,
                   and
                   from
                   whome
                   they
                   doe
                   receiue
                   them
                   .
                   The
                   verie
                   bruit
                   beast
                   can
                   teach
                   them
                   a
                   better
                   lesson
                   .
                   For
                   (
                   as
                   Dauid
                   saith
                   )
                   
                     The
                     Lyons
                     roaring
                     after
                     their
                     pray
                     ,
                     doe
                     seeke
                     their
                     meat
                     from
                     God.
                  
                   Psal.
                   104.
                   21.
                   
                   Yea
                   the
                   heauens
                   and
                   the
                   earth
                   ,
                   and
                   all
                   that
                   are
                   in
                   them
                   ,
                   doe
                   alwaies
                   depend
                   vpon
                   his
                   prouidence
                   ;
                   and
                   are
                   altogither
                   guided
                   and
                   directed
                   by
                   him
                   ,
                   Iob.
                   38.
                   
                   And
                   shall
                   not
                   man
                   much
                   more
                   haue
                   an
                   eye
                   vnto
                   his
                   Creator
                   ,
                   and
                   wholly
                   depend
                   vpon
                   him
                   ,
                   for
                   all
                   blessings
                   ,
                   from
                   whom
                   he
                   receiues
                   life
                   and
                   breath
                   and
                   all
                   things
                   .
                
                 
                   Thirdly
                   ,
                   we
                   must
                   receiue
                   these
                   creatures
                   from
                   God
                   our
                   father
                   ,
                   
                     as
                     tokens
                     of
                     our
                     reconciliation
                  
                   
                   to
                   him
                   in
                   Christ.
                   So
                   saith
                   Saint
                   Paul
                   ,
                   
                     Giuing
                     thankes
                     alwaies
                     ,
                     for
                     all
                     things
                     ,
                     to
                     God
                     euen
                     the
                     father
                     ,
                     in
                     the
                     name
                     of
                     our
                     Lord
                     Iesus
                     Christ.
                  
                   Eph.
                   5.
                   20.
                   
                   Thus
                   we
                   hold
                   and
                   receiue
                   Gods
                   blessings
                   ,
                   and
                   he
                   that
                   holds
                   and
                   receiues
                   them
                   otherwise
                   ,
                   is
                   an
                   vsurper
                   ,
                   and
                   not
                   a
                   right
                   and
                   lawfull
                   possessour
                   of
                   them
                   .
                
                 
                   Fourthly
                   ,
                   we
                   must
                   learne
                   to
                   be
                   content
                   ,
                   with
                   that
                   portion
                   that
                   God
                   assigneth
                   to
                   vs
                   ,
                   be
                   it
                   neuer
                   so
                   small
                   ;
                   and
                   withall
                   labour
                   to
                   see
                   the
                   goodnes
                   of
                   God
                   ,
                   euen
                   in
                   the
                   meanest
                   fare
                   that
                   may
                   be
                   .
                   Our
                   table
                   is
                   (
                   as
                   it
                   were
                   )
                   a
                   liuely
                   Sermon
                   to
                   vs
                   ,
                   of
                   Gods
                   speciall
                   providence
                   over
                   our
                   bodies
                   .
                   For
                   first
                   ,
                   in
                   reason
                   ,
                   dead
                   flesh
                   should
                   rather
                   kill
                   vs
                   ,
                   then
                   giue
                   vs
                   nourishment
                   ,
                   and
                   yet
                   by
                   his
                   blessing
                   &
                   providence
                   ,
                   it
                   continueth
                   life
                   and
                   strength
                   .
                   Againe
                   ,
                   both
                   we
                   and
                   our
                   meat
                   are
                   but
                   perishing
                   ,
                   and
                   therefore
                   when
                   we
                   feede
                   theron
                   ,
                   it
                   may
                   serue
                   to
                   stirre
                   vs
                   vp
                   ,
                   to
                   seeke
                   for
                   the
                   food
                   of
                   the
                   soule
                   ,
                   that
                   nourisheth
                   to
                   life
                   euerlasting
                   .
                   Ioh.
                   6.
                   27.
                   
                   Furthermore
                   ,
                   looke
                   as
                   euery
                   creature
                   serues
                   for
                   our
                   vse
                   ,
                   euen
                   so
                   should
                   we
                   our selues
                   ,
                   consecrate
                   our selues
                   vnto
                   God
                   ,
                   and
                   serue
                   him
                   both
                   with
                   our
                   soules
                   and
                   bodies
                   ,
                   as
                   before
                   hath
                   beene
                   shewed
                   .
                
              
               
                 
                   Sect.
                   3.
                   
                
                 
                   The
                   third
                   and
                   last
                   point
                   is
                   ,
                   what
                   we
                   are
                   to
                   doe
                   ,
                   and
                   how
                   to
                   behaue
                   our selues
                   
                     after
                     our
                  
                   
                   meat
                   ?
                   This
                   Moses
                   teacheth
                   the
                   Israelites
                   ,
                   Deut.
                   8.
                   10.
                   
                   
                     When
                     thou
                     hast
                     eaten
                     and
                     filled
                     thy
                     
                     self
                     ,
                     thou
                     shalt
                     blesse
                     the
                     Lord
                     thy
                     god
                     .
                  
                   This
                   praising
                   or
                   blessing
                   of
                   god
                   stands
                   in
                   two
                   things
                   .
                
                 
                   First
                   ,
                   in
                   a
                   holy
                   remembrance
                   ,
                   that
                   God
                   hath
                   giuen
                   vs
                   our
                   food
                   .
                   For
                   beeing
                   once
                   filled
                   ,
                   we
                   must
                   take
                   heed
                   ,
                   we
                   forget
                   not
                   God
                   ,
                   who
                   hath
                   opened
                   his
                   hand
                   ,
                   and
                   plenteously
                   refreshed
                   our
                   bodies
                   with
                   his
                   creatures
                   .
                   Deut.
                   8.
                   11.
                   
                
                 
                   Secondly
                   ,
                   we
                   must
                   make
                   conscience
                   ,
                   in
                   liew
                   of
                   thankfulnesse
                   to
                   God
                   ,
                   to
                   employ
                   the
                   strength
                   of
                   our
                   bodies
                   in
                   seeking
                   his
                   glorie
                   ,
                   and
                   walking
                   according
                   to
                   all
                   his
                   lawes
                   and
                   comandements
                   .
                   
                     Whether
                     ye
                     eate
                     or
                     drinke
                     ,
                     or
                     whatsoeuer
                     ye
                     doe
                     ,
                     doe
                     all
                     to
                     the
                     glorie
                     of
                     God.
                  
                   1.
                   
                   Cor.
                   10.
                   31.
                   
                   We
                   may
                   not
                   liue
                   idlely
                   ,
                   &
                   giue
                   our selues
                   to
                   riot
                   and
                   gaming
                   ,
                   but
                   labour
                   to
                   serue
                   God
                   and
                   our
                   countrey
                   ,
                   in
                   some
                   profitable
                   course
                   of
                   life
                   ,
                   least
                   it
                   be
                   said
                   of
                   vs
                   ,
                   as
                   it
                   was
                   once
                   of
                   the
                   old
                   Iewes
                   ,
                   that
                   we
                   sitte
                   downe
                   to
                   eate
                   and
                   drinke
                   ,
                   and
                   rise
                   vp
                   to
                   play
                   .
                
                 
                   To
                   this
                   I
                   adde
                   one
                   thing
                   further
                   ,
                   that
                   when
                   we
                   haue
                   eaten
                   to
                   our
                   contentment
                   ,
                   and
                   something
                   remaine
                   ,
                   care
                   must
                   be
                   had
                   to
                   reserue
                   it
                   ,
                   and
                   not
                   to
                   cast
                   it
                   away
                   .
                   For
                   this
                   purpose
                   ,
                   we
                   haue
                   the
                   example
                   of
                   Christ
                   ,
                   who
                   commandeth
                   
                     to
                     gather
                     vp
                     the
                     broken
                     meate
                     that
                     remaineth
                     ,
                     that
                     nothing
                     be
                     lost
                     .
                  
                   Ioh.
                   6.
                   12.
                   
                   The
                   reason
                   is
                   ,
                   because
                   these
                   reliques
                   and
                   fragments
                   ,
                   are
                   part
                   of
                   the
                   creatures
                   ;
                   yea
                   they
                   are
                   as
                   well
                   Gods
                   good
                   creatures
                   ,
                   as
                   the
                   rest
                   were
                   ,
                   and
                   must
                   be
                   preserued
                   to
                   the
                   same
                   vse
                   .
                
                 
                 
                   Now
                   if
                   these
                   may
                   not
                   be
                   abused
                   ,
                   or
                   lost
                   ,
                   much
                   lesse
                   ought
                   the
                   gifts
                   of
                   the
                   minde
                   ,
                   which
                   are
                   greater
                   and
                   farre
                   more
                   precious
                   ,
                   be
                   suffered
                   to
                   miscarie
                   ,
                   but
                   rather
                   to
                   be
                   preserued
                   and
                   increased
                   .
                   A
                   good
                   lesson
                   for
                   such
                   ,
                   as
                   haue
                   receiued
                   any
                   speciall
                   gifts
                   of
                   nature
                   ,
                   or
                   grace
                   from
                   God
                   ;
                   that
                   they
                   mispend
                   them
                   not
                   ,
                   or
                   suffer
                   them
                   to
                   perish
                   ,
                   but
                   carefully
                   maintaine
                   them
                   to
                   the
                   glorie
                   of
                   God
                   ,
                   and
                   the
                   good
                   of
                   others
                   .
                
                 
                   To
                   conclude
                   this
                   Question
                   ,
                   we
                   are
                   all
                   to
                   be
                   exhorted
                   to
                   make
                   conscience
                   of
                   this
                   dutie
                   ,
                   to
                   vse
                   the
                   good
                   blessings
                   of
                   God
                   in
                   such
                   sort
                   ,
                   as
                   they
                   may
                   alwaies
                   tende
                   to
                   the
                   honour
                   of
                   the
                   giuer
                   ,
                   auoiding
                   all
                   excesse
                   and
                   riot
                   .
                
                 
                   Reasons
                   to
                   mooue
                   vs
                   hereunto
                   ,
                   may
                   be
                   these
                   .
                   I.
                   Excesse
                   destroyes
                   the
                   bodie
                   ,
                   and
                   kills
                   euen
                   the
                   very
                   naturall
                   strength
                   and
                   life
                   thereof
                   .
                   II.
                   It
                   brings
                   great
                   hurt
                   to
                   the
                   soule
                   of
                   man
                   ,
                   in
                   that
                   it
                   annoyeth
                   the
                   spirits
                   ,
                   it
                   dulleth
                   the
                   senses
                   ,
                   it
                   corrupteth
                   the
                   naturall
                   heate
                   ,
                   and
                   good
                   temper
                   of
                   the
                   bodie
                   .
                   Now
                   these
                   things
                   beeing
                   the
                   helpes
                   ,
                   and
                   next
                   instruments
                   of
                   the
                   soule
                   ,
                   if
                   they
                   be
                   once
                   corrupted
                   and
                   decaied
                   ,
                   the
                   soule
                   it selfe
                   will
                   at
                   length
                   ,
                   be
                   brought
                   to
                   the
                   same
                   passe
                   .
                   III.
                   Let
                   this
                   be
                   considered
                   ,
                   that
                   a
                   Woe
                   belongs
                   vnto
                   them
                   ,
                   that
                   eate
                   and
                   drinke
                   immoderately
                   .
                   Esa.
                   5.
                   11.
                   
                   And
                   for
                   this
                   very
                   sinne
                   ,
                   the
                   Lord
                   led
                   his
                   owne
                   people
                   into
                   captiuitie
                   .
                   v.
                   13.
                   
                   Yea
                   the
                   drunkard
                   and
                   the
                   glutton
                   ,
                   
                   shall
                   become
                   poore
                   .
                   Prov.
                   23.
                   21.
                   
                   And
                   both
                   shall
                   equally
                   ,
                   with
                   there
                   pompe
                   and
                   excesse
                   ,
                   descend
                   into
                   Hell.
                   Esay
                   .
                   5.
                   14.
                   
                   IV.
                   We
                   should
                   be
                   willing
                   to
                   part
                   from
                   all
                   for
                   Christs
                   sake
                   ,
                   much
                   more
                   from
                   our
                   excesse
                   ;
                   and
                   shall
                   we
                   thinke
                   it
                   possible
                   for
                   a
                   man
                   to
                   forsake
                   all
                   ,
                   even
                   his
                   owne
                   life
                   ,
                   that
                   will
                   not
                   forsake
                   excesse
                   and
                   intemperance
                   ,
                   in
                   the
                   vse
                   of
                   Gods
                   creatures
                   ?
                
                 
                   It
                   will
                   be
                   said
                   of
                   some
                   ,
                   we
                   are
                   not
                   drunken
                   ,
                   though
                   we
                   drinke
                   much
                   .
                   Ans.
                   It
                   is
                   a
                   policie
                   of
                   the
                   Deuill
                   ,
                   to
                   delude
                   men
                   withall
                   ,
                   when
                   he
                   perswades
                   them
                   ,
                   that
                   much
                   drinking
                   is
                   not
                   amisse
                   ,
                   if
                   a
                   man
                   be
                   not
                   ouertaken
                   therewith
                   .
                   For
                   it
                   is
                   a
                   sinne
                   to
                   liue
                   and
                   sitte
                   daily
                   by
                   the
                   wine
                   ,
                   to
                   be
                   alwaies
                   bibbing
                   and
                   sipping
                   .
                   Wee
                   know
                   not
                   when
                   or
                   where
                   we
                   shall
                   die
                   ,
                   and
                   we
                   are
                   commanded
                   to
                   watch
                   ouer
                   our
                   harts
                   ,
                   that
                   we
                   be
                   not
                   ouercome
                   with
                   surfetting
                   and
                   drunkennesse
                   .
                   What
                   a
                   madnesse
                   then
                   is
                   it
                   ,
                   to
                   giue
                   over
                   our selues
                   to
                   such
                   immoderate
                   excesse
                   ;
                   whereby
                   we
                   are
                   vtterly
                   disabled
                   from
                   these
                   ,
                   and
                   all
                   other
                   duties
                   of
                   Godlinesse
                   ?
                
              
            
          
           
             
               Sect.
               3.
               
            
             
               In
               the
               Third
               place
               ,
               we
               come
               to
               those
               Questions
               ,
               that
               concerne
               the
               Moderation
               of
               our
               appetite
               in
               the
               vse
               of
               Apparell
               .
               And
               of
               this
               kind
               there
               be
               two
               principall
               Questions
               ;
               the
               former
               of
               them
               ,
               beeing
               nothing
               else
               ,
               but
               an
               introduction
               to
               the
               latter
               .
            
             
               
               
                 I.
                 Question
                 .
                 Whether
                 ornaments
                 of
                 gold
                 ,
                 siluer
                 ,
                 precious
                 stones
                 ,
                 silkes
                 &
                 veluets
                 ,
                 &c.
                 may
                 not
                 lawfully
                 be
                 vsed
                 ?
              
               
                 Ans.
                 There
                 is
                 a
                 lawfull
                 vse
                 of
                 these
                 things
                 ,
                 yet
                 not
                 in
                 all
                 ,
                 but
                 onely
                 in
                 themto
                 whome
                 they
                 belong
                 .
                 Reasons
                 of
                 the
                 Answer
                 are
                 these
                 .
              
               
                 I.
                 Gold
                 and
                 siluer
                 ,
                 &c.
                 are
                 the
                 gifts
                 of
                 God
                 ,
                 and
                 serue
                 not
                 onely
                 for
                 necessitie
                 ,
                 but
                 for
                 ornament
                 and
                 comelinesse
                 .
              
               
                 II.
                 We
                 haue
                 the
                 Examples
                 of
                 sundrie
                 persons
                 in
                 Scripture
                 ,
                 which
                 doe
                 warrant
                 the
                 vse
                 of
                 these
                 creatures
                 ,
                 and
                 blessings
                 of
                 God.
                 Abrahā
                 by
                 his
                 Steward
                 sends
                 vnto
                 Rebecca
                 
                   a
                   golden
                   abiliment
                   ,
                   or
                   earing
                   ,
                   of
                   halfe
                   a
                   shekel
                   weight
                   ,
                   and
                   two
                   bracelets
                   of
                   tenne
                   shekels
                   weight
                   of
                   gold
                   .
                
                 Gen.
                 24.
                 22.
                 
                 And
                 it
                 is
                 said
                 ,
                 that
                 when
                 shee
                 receiued
                 it
                 ,
                 she
                 ware
                 the
                 Iewell
                 of
                 gold
                 
                   in
                   her
                   forehead
                
                 ,
                 and
                 the
                 bracelets
                 
                   vpon
                   her
                   hands
                
                 ,
                 vers
                 .
                 47.
                 
                 Ioseph
                 beeing
                 advanced
                 in
                 Pharaohs
                 Court
                 ,
                 had
                 
                   the
                   signet
                   of
                   Pharaoh
                   put
                   vpon
                   his
                   hand
                   ,
                   and
                   a
                   chaine
                   of
                   gold
                   about
                   his
                   :
                   necke
                   ,
                   and
                   was
                   arayed
                   in
                   fine
                   linnen
                
                 ;
                 all
                 which
                 were
                 the
                 ornamēts
                 of
                 Princes
                 in
                 those
                 countries
                 .
                 Gen.
                 41.
                 42.
                 
                 Againe
                 ,
                 all
                 the
                 Israelites
                 did
                 were
                 
                   earings
                   of
                   gold
                
                 ,
                 which
                 afterward
                 they
                 tooke
                 off
                 from
                 their
                 eares
                 ,
                 and
                 
                 gaue
                 them
                 to
                 Aaron
                 ,
                 to
                 make
                 thereof
                 the
                 golden
                 calfe
                 .
                 Exod.
                 32.
                 3.
                 
                 And
                 they
                 are
                 not
                 blamed
                 for
                 wearing
                 them
                 ,
                 but
                 because
                 they
                 put
                 them
                 to
                 Idolatrous
                 vses
                 .
                 So
                 it
                 is
                 said
                 of
                 king
                 Salomon
                 ,
                 that
                 he
                 had
                 siluer
                 in
                 such
                 abundance
                 ,
                 that
                 ,
                 according
                 to
                 his
                 state
                 ,
                 he
                 gaue
                 it
                 in
                 Ierusalem
                 as
                 stones
                 ,
                 2.
                 
                 Cron.
                 9.
                 27.
                 
                 And
                 Christ
                 speaketh
                 of
                 the
                 royaltie
                 of
                 Salomon
                 ,
                 as
                 of
                 a
                 rare
                 and
                 excellent
                 thing
                 ,
                 which
                 himselfe
                 approoued
                 ,
                 howsoeuer
                 he
                 preferres
                 the
                 glorie
                 of
                 the
                 Lilies
                 of
                 the
                 field
                 before
                 it
                 ,
                 Matt.
                 6.
                 29.
                 
                 The
                 daughter
                 of
                 Pharaoh
                 is
                 said
                 to
                 be
                 brought
                 vnto
                 Salomon
                 ,
                 
                   in
                   a
                   vesture
                   of
                   gold
                   of
                   Ophir
                   ,
                
                 that
                 is
                 ,
                 in
                 a
                 garment
                 of
                 the
                 finest
                 beaten
                 gold
                 .
                 Psal.
                 45.
                 10.
                 
                 All
                 these
                 examples
                 doe
                 shewe
                 thus
                 much
                 ,
                 that
                 there
                 is
                 a
                 lawfull
                 vse
                 of
                 these
                 things
                 in
                 them
                 to
                 whom
                 they
                 appertaine
                 .
              
               
                 Against
                 this
                 doctrine
                 ,
                 some
                 things
                 are
                 obiected
                 .
              
               
                 Obiect
                 .
                 I.
                 In
                 some
                 places
                 of
                 Scripture
                 ,
                 women
                 are
                 forbidden
                 to
                 weare
                 costly
                 apparell
                 and
                 gold
                 .
                 For
                 Paul
                 willeth
                 Timothie
                 ,
                 that
                 the
                 women
                 aray
                 themselues
                 in
                 comly
                 attire
                 ,
                 not
                 
                   with
                   broidored
                   haire
                   ,
                   or
                   gold
                   ,
                   or
                   pearles
                   ,
                   or
                   costly
                   apparell
                   .
                
                 1.
                 
                 Tim.
                 2.
                 9.
                 
                 And
                 to
                 the
                 same
                 purpose
                 Peter
                 speaketh
                 .
                 I
                 ,
                 Pet.
                 3.
                 3.
                 
              
               
                 Ans.
                 First
                 ;
                 these
                 ornaments
                 ,
                 are
                 not
                 by
                 Paul
                 and
                 Peter
                 simply
                 forbidden
                 but
                 the
                 abuse
                 of
                 them
                 in
                 riot
                 and
                 excesse
                 .
                 For
                 persons
                 that
                 were
                 in
                 those
                 times
                 called
                 ,
                 were
                 of
                 meaner
                 estate
                 ;
                 and
                 the
                 Churches
                 in
                 the
                 daies
                 of
                 
                 the
                 Apostles
                 ,
                 cōsisted
                 (
                 for
                 the
                 greater
                 part
                 )
                 of
                 poore
                 ,
                 base
                 ,
                 and
                 meane
                 men
                 and
                 women
                 .
                 1.
                 
                 Cor.
                 1.
                 28.
                 
                 These
                 things
                 therefore
                 are
                 forbidden
                 them
                 ,
                 because
                 the
                 vse
                 of
                 golde
                 and
                 pretious
                 ornaments
                 ,
                 is
                 nothing
                 els
                 but
                 meere
                 riot
                 ,
                 in
                 those
                 that
                 are
                 but
                 of
                 a
                 meane
                 condition
                 .
                 Secondly
                 I
                 answer
                 ,
                 that
                 the
                 Apostles
                 in
                 the
                 places
                 alleadged
                 ,
                 doe
                 reprooue
                 a
                 great
                 fault
                 ,
                 which
                 was
                 common
                 and
                 ordinarie
                 in
                 those
                 daies
                 .
                 For
                 men
                 and
                 weomen
                 desired
                 ,
                 &
                 affected
                 the
                 outward
                 adorning
                 and
                 trimming
                 of
                 their
                 bodies
                 ,
                 accounting
                 the
                 outward
                 ornament
                 ,
                 which
                 consisted
                 of
                 gold
                 ,
                 pearle
                 ,
                 and
                 costly
                 apparell
                 ,
                 to
                 be
                 the
                 principall
                 ▪
                 whereas
                 indeede
                 the
                 chiefe
                 ornaments
                 of
                 a
                 Christian
                 ,
                 should
                 be
                 the
                 vertues
                 of
                 Modestie
                 and
                 Humilitie
                 ,
                 seated
                 in
                 the
                 minde
                 ,
                 and
                 restified
                 in
                 the
                 outward
                 carriage
                 .
              
               
                 Obiect
                 .
                 II.
                 The
                 Prophet
                 Esay
                 condemneth
                 these
                 things
                 in
                 particular
                 .
                 For
                 it
                 seemeth
                 ,
                 that
                 he
                 had
                 viewed
                 the
                 wardrobes
                 of
                 the
                 Ladies
                 of
                 the
                 court
                 in
                 Ierusalem
                 ,
                 Chap.
                 3.
                 18.
                 
                 &c.
                 where
                 he
                 makes
                 a
                 Catalogue
                 of
                 their
                 speciall
                 attires
                 and
                 ornaments
                 ,
                 and
                 pronounceth
                 the
                 iudgements
                 of
                 God
                 against
                 them
                 all
                 .
              
               
                 Ans.
                 Some
                 of
                 the
                 ornaments
                 ,
                 which
                 the
                 Prophet
                 there
                 mentioneth
                 ,
                 are
                 indeed
                 meere
                 vanities
                 ,
                 that
                 were
                 of
                 no
                 moment
                 ,
                 and
                 serued
                 to
                 no
                 necessarie
                 or
                 conuenient
                 vse
                 or
                 ende
                 at
                 all
                 .
                 Againe
                 ,
                 others
                 of
                 them
                 ,
                 were
                 in
                 themselues
                 things
                 lawfull
                 ,
                 and
                 the
                 Prophet
                 doth
                 
                 not
                 condemne
                 thē
                 at
                 all
                 ,
                 as
                 they
                 haue
                 meete
                 and
                 conuenient
                 vse
                 :
                 but
                 he
                 condemnes
                 them
                 in
                 this
                 regard
                 ,
                 because
                 they
                 were
                 made
                 the
                 instruments
                 and
                 signes
                 ,
                 of
                 the
                 pride
                 ,
                 wantonnesse
                 ,
                 vanitie
                 ,
                 and
                 lightnes
                 of
                 those
                 women
                 .
                 The
                 truth
                 of
                 this
                 answer
                 will
                 appeare
                 ,
                 if
                 we
                 consider
                 the
                 16.
                 v.
                 of
                 that
                 Chapter
                 ,
                 where
                 the
                 prophet
                 shews
                 ,
                 what
                 his
                 drift
                 was
                 in
                 speaking
                 of
                 those
                 things
                 ;
                 not
                 to
                 condemne
                 all
                 ornaments
                 ,
                 but
                 
                   the
                   pride
                
                 of
                 the
                 daughters
                 of
                 Ierusalem
                 ,
                 and
                 their
                 
                   hautines
                   and
                   wantonnesse
                
                 ,
                 testified
                 by
                 diuers
                 particular
                 behauiours
                 there
                 mentioned
                 .
                 Againe
                 ,
                 some
                 of
                 the
                 things
                 there
                 named
                 ,
                 were
                 the
                 like
                 ,
                 if
                 not
                 of
                 the
                 same
                 kind
                 ,
                 with
                 those
                 which
                 Abraham
                 sent
                 to
                 Rebecca
                 ,
                 and
                 which
                 shee
                 did
                 weare
                 ,
                 Gen.
                 24.
                 22.
                 
                 And
                 therefore
                 we
                 may
                 not
                 thinke
                 ,
                 that
                 the
                 Prophet
                 intendeth
                 to
                 condemne
                 all
                 things
                 there
                 specified
                 ,
                 but
                 onely
                 the
                 abuse
                 of
                 them
                 ,
                 as
                 they
                 were
                 then
                 misapplied
                 to
                 wrong
                 endes
                 ,
                 and
                 serued
                 to
                 proclaime
                 to
                 the
                 world
                 ,
                 the
                 pride
                 and
                 wantonnes
                 of
                 the
                 hearts
                 of
                 that
                 people
                 .
              
            
             
               
                 
                   II.
                   Question
                
                 .
                 What
                 is
                 the
                 right
                 ,
                 lawfull
                 ,
                 and
                 holy
                 vse
                 of
                 apparell
                 .
              
               
                 Answ.
                 In
                 the
                 vse
                 of
                 Apparell
                 ,
                 two
                 things
                 are
                 to
                 be
                 considered
                 :
                 the
                 Preparation
                 of
                 it
                 ,
                 when
                 it
                 is
                 to
                 be
                 worne
                 ;
                 &
                 the
                 Wearing
                 ,
                 when
                 it
                 is
                 prepared
                 .
              
               
                 
                 
                   §ect
                   .
                   1.
                   
                   In
                   the
                   right
                   Preparation
                   of
                   our
                   apparell
                   ,
                   two
                   Rules
                   are
                   propounded
                   in
                   Scripture
                   ,
                   
                   for
                   our
                   direction
                   .
                
                 
                   I.
                   Rule
                   .
                   Our
                   care
                   for
                   apparell
                   ,
                   and
                   the
                   ornaments
                   of
                   our
                   bodies
                   ,
                   must
                   be
                   very
                   moderate
                   .
                   This
                   our
                   Sauiour
                   Christ
                   teacheth
                   at
                   large
                   ,
                   Math.
                   6.
                   from
                   the
                   28
                   to
                   the
                   31
                   v.
                   Where
                   ,
                   commanding
                   men
                   
                     to
                     take
                     no
                     thought
                     for
                     apparell
                     ,
                  
                   he
                   forbids
                   not
                   all
                   care
                   ,
                   but
                   the
                   curious
                   and
                   immoderate
                   care
                   .
                   The
                   reason
                   is
                   added
                   ,
                   because
                   they
                   which
                   walke
                   in
                   their
                   callings
                   ,
                   and
                   doe
                   the
                   duties
                   thereof
                   with
                   diligence
                   ,
                   shall
                   haue
                   ,
                   by
                   Gods
                   blessing
                   ,
                   all
                   things
                   needfull
                   prouided
                   and
                   prepared
                   for
                   them
                   .
                   He
                   that
                   dwells
                   in
                   a
                   borrowed
                   house
                   ,
                   will
                   not
                   fall
                   a
                   trimming
                   of
                   it
                   ,
                   and
                   suffer
                   his
                   owne
                   hard
                   by
                   ,
                   to
                   become
                   ruinous
                   .
                   In
                   like
                   manner
                   ,
                   our
                   bodie
                   is
                   the
                   house
                   of
                   our
                   soule
                   borrowed
                   of
                   God
                   ,
                   and
                   by
                   him
                   lent
                   vnto
                   vs
                   for
                   a
                   time
                   ;
                   and
                   we
                   are
                   but
                   his
                   Tenants
                   at-will
                   :
                   for
                   we
                   must
                   depart
                   out
                   of
                   it
                   at
                   his
                   commandement
                   .
                   And
                   therefore
                   our
                   greatest
                   care
                   must
                   be
                   emploied
                   vpon
                   our
                   soules
                   ;
                   and
                   the
                   other
                   which
                   concerneth
                   the
                   adorning
                   of
                   our
                   bodie
                   ,
                   must
                   be
                   but
                   moderate
                   .
                   Againe
                   ,
                   God
                   in
                   his
                   prouidence
                   ,
                   clotheth
                   the
                   very
                   hearbs
                   of
                   the
                   field
                   ,
                   therefore
                   much
                   more
                   is
                   he
                   carefull
                   for
                   man.
                   And
                   Paul
                   saith
                   ,
                   
                     If
                     we
                     haue
                     foode
                     and
                     rament
                     ,
                     we
                     must
                     therewith
                     be
                     content
                     ,
                  
                   1.
                   
                   Tim.
                   6.
                   8.
                   that
                   is
                   ,
                   if
                   we
                   haue
                   foode
                   ,
                   and
                   rayment
                   necessarie
                   for
                   vs
                   and
                   ours
                   ,
                   we
                   ought
                   to
                   quiet
                   our
                   hearts
                   ,
                   and
                   haue
                   no
                   further
                   care
                   for
                   our
                   apparell
                   .
                
                 
                 
                   It
                   will
                   be
                   saide
                   ,
                   How
                   shall
                   we
                   know
                   what
                   is
                   Necessarie
                   ?
                
                 
                   Answ.
                   A
                   thing
                   is
                   Necessarie
                   two
                   waies
                   :
                   first
                   ,
                   in
                   respect
                   of
                   nature
                   ,
                   for
                   the
                   preseruation
                   of
                   life
                   and
                   health
                   :
                   secondly
                   ,
                   in
                   respect
                   of
                   place
                   ,
                   calling
                   ,
                   and
                   condition
                   ,
                   for
                   the
                   vpholding
                   and
                   maintenance
                   thereof
                   .
                   Now
                   we
                   call
                   that
                   Necessarie
                   rayment
                   ,
                   which
                   is
                   necessarie
                   both
                   these
                   waies
                   .
                   For
                   example
                   :
                   That
                   apparell
                   is
                   necessarie
                   for
                   the
                   Scholer
                   ,
                   the
                   Tradesman
                   ,
                   the
                   Countrey-man
                   ,
                   the
                   Gentleman
                   ;
                   which
                   serueth
                   not
                   onely
                   to
                   defend
                   their
                   bodies
                   frō
                   cold
                   ,
                   but
                   which
                   belongs
                   also
                   to
                   the
                   plāce
                   ,
                   degree
                   ,
                   calling
                   ,
                   and
                   condition
                   of
                   them
                   all
                   .
                
                 
                   If
                   it
                   be
                   asked
                   ,
                   who
                   shall
                   determine
                   and
                   iudge
                   ,
                   what
                   is
                   necessarie
                   to
                   these
                   persons
                   and
                   purposes
                   ?
                   I
                   answere
                   .
                   Vaine
                   and
                   curious
                   persons
                   are
                   not
                   to
                   be
                   competent
                   iudges
                   hereof
                   ;
                   but
                   in
                   these
                   things
                   ,
                   we
                   must
                   regard
                   the
                   iudgement
                   and
                   exāple
                   of
                   modest
                   ,
                   graue
                   ,
                   and
                   frugall
                   persons
                   in
                   euery
                   order
                   and
                   estate
                   ;
                   who
                   vpon
                   experience
                   and
                   knowledge
                   ,
                   are
                   best
                   able
                   to
                   determine
                   ,
                   what
                   is
                   necessarie
                   ,
                   and
                   what
                   is
                   not
                   .
                   Againe
                   ,
                   though
                   we
                   must
                   not
                   seeke
                   for
                   more
                   then
                   necessarie
                   apparell
                   ;
                   yet
                   if
                   God
                   of
                   his
                   goodnes
                   ,
                   giue
                   vs
                   abilitie
                   to
                   haue
                   and
                   maintaine
                   more
                   ,
                   we
                   must
                   thankefully
                   receiue
                   it
                   ,
                   and
                   become
                   good
                   stewards
                   of
                   the
                   same
                   ,
                   for
                   the
                   good
                   of
                   men
                   .
                
                 
                   But
                   some
                   will
                   say
                   ;
                   It
                   seemes
                   ,
                   that
                   we
                   ought
                   not
                   to
                   keepe
                   abundance
                   ,
                   when
                   God
                   giues
                   it
                   ,
                   because
                   we
                   may
                   not
                   haue
                   aboue
                   one
                   
                   coate
                   .
                   For
                   Iohn
                   giues
                   this
                   rule
                   ,
                   Luk.
                   3.
                   11.
                   
                   
                     Let
                     him
                     that
                     hath
                     two
                     coates
                     ,
                     giue
                     to
                     him
                     that
                     hath
                     none
                     .
                     Ans.
                  
                   Iohns
                   meaning
                   must
                   needes
                   be
                   this
                   ;
                   He
                   that
                   hath
                   not
                   onely
                   necessarie
                   rayments
                   ,
                   but
                   more
                   then
                   necessarie
                   ,
                   he
                   must
                   giue
                   of
                   his
                   abundance
                   to
                   them
                   that
                   want
                   .
                   For
                   otherwise
                   ,
                   his
                   rule
                   should
                   not
                   agree
                   with
                   Christs
                   own
                   practise
                   ,
                   who
                   had
                   himselfe
                   two
                   coates
                   ,
                   an
                   inner
                   and
                   an
                   vpper
                   garment
                   ,
                   which
                   he
                   kept
                   and
                   wore
                   .
                   Nor
                   with
                   S.
                   Pauls
                   ,
                   who
                   had
                   both
                   a
                   cloke
                   and
                   a
                   coate
                   .
                
                 
                   This
                   Rule
                   ,
                   discouers
                   the
                   common
                   sinnefull
                   practise
                   of
                   many
                   men
                   in
                   the
                   world
                   .
                   The
                   greater
                   sort
                   of
                   men
                   are
                   exceedingly
                   carefull
                   ,
                   by
                   all
                   meanes
                   and
                   waies
                   ,
                   to
                   follow
                   the
                   fashion
                   ,
                   and
                   to
                   take
                   vp
                   euery
                   new
                   fangled
                   attire
                   ,
                   whensoeuer
                   it
                   comes
                   abroad
                   .
                   A
                   course
                   flat
                   contrarie
                   to
                   Christs
                   doctrine
                   ,
                   which
                   commandeth
                   an
                   honest
                   care
                   onely
                   for
                   necessarie
                   ornaments
                   ,
                   and
                   condemneth
                   the
                   contrarie
                   ,
                   and
                   that
                   vpon
                   speciall
                   reason
                   ;
                   because
                   this
                   inordinate
                   and
                   affected
                   care
                   ,
                   is
                   commonly
                   a
                   great
                   picke-purse
                   .
                   It
                   fills
                   mens
                   heades
                   and
                   hearts
                   with
                   vaine
                   and
                   foolish
                   thoughts
                   :
                   it
                   makes
                   them
                   wastfully
                   to
                   abuse
                   the
                   blessings
                   of
                   God
                   giuen
                   vnto
                   them
                   ,
                   whereby
                   they
                   are
                   disabled
                   ,
                   from
                   helping
                   others
                   that
                   are
                   in
                   neede
                   .
                   Whereas
                   ,
                   the
                   first
                   and
                   principall
                   care
                   ,
                   ought
                   to
                   be
                   for
                   the
                   adorning
                   of
                   the
                   soule
                   with
                   grace
                   ,
                   and
                   putting
                   on
                   the
                   Lord
                   Iesus
                   ;
                   and
                   this
                   is
                   it
                   ,
                   which
                   will
                   yeeld
                   more
                   comfort
                   to
                   the
                   minde
                   and
                   conscience
                   ,
                   then
                   
                   any
                   externall
                   formalitie
                   to
                   the
                   outward
                   state
                   of
                   man.
                   
                
                 
                   II.
                   Rule
                   .
                   All
                   apparell
                   must
                   be
                   fitted
                   to
                   the
                   bodie
                   ,
                   in
                   a
                   comely
                   and
                   decent
                   manner
                   ;
                   such
                   as
                   becommeth
                   holinesse
                   .
                   Tit.
                   2.
                   3.
                   
                
                 
                   If
                   it
                   be
                   here
                   demanded
                   ,
                   How
                   we
                   should
                   thus
                   frame
                   and
                   fashion
                   our
                   attire
                   ?
                   The
                   answer
                   is
                   ,
                   by
                   obseruing
                   the
                   Rules
                   of
                   decencie
                   and
                   comelinesse
                   ,
                   which
                   are
                   in
                   number
                   seauen
                   .
                
                 
                   First
                   ,
                   that
                   it
                   be
                   according
                   to
                   the
                   sexe
                   :
                   for
                   men
                   must
                   prepare
                   apparell
                   for
                   men
                   ,
                   weomen
                   for
                   weomen
                   .
                   This
                   rule
                   is
                   not
                   Ceremoniall
                   ,
                   but
                   grounded
                   vpon
                   the
                   Law
                   of
                   nature
                   ,
                   and
                   common
                   honestie
                   .
                   Deut.
                   22.
                   5.
                   
                   
                     The
                     woman
                     shall
                     not
                     weare
                     that
                     which
                     pertaineth
                     vnto
                     the
                     man
                     ,
                     neither
                     shall
                     a
                     man
                     put
                     on
                     womans
                     raiment
                     :
                     for
                     all
                     that
                     doe
                     so
                     ,
                     are
                     abomination
                     to
                     the
                     Lord
                     thy
                     God.
                     
                  
                
                 
                   Secondly
                   ,
                   our
                   apparell
                   must
                   be
                   made
                   according
                   to
                   our
                   office
                   ;
                   that
                   is
                   ,
                   such
                   as
                   may
                   be
                   fit
                   and
                   conuenient
                   for
                   vs
                   ,
                   in
                   respect
                   of
                   our
                   calling
                   :
                   that
                   it
                   may
                   not
                   hinder
                   or
                   disable
                   vs
                   ,
                   in
                   the
                   performance
                   of
                   the
                   duties
                   thereof
                   .
                   Whereupon
                   comes
                   iustly
                   to
                   be
                   condemned
                   the
                   kinde
                   of
                   apparell
                   ,
                   (
                   specially
                   of
                   women
                   )
                   that
                   is
                   vsed
                   in
                   this
                   age
                   .
                   For
                   it
                   makes
                   them
                   like
                   to
                   an
                   image
                   in
                   a
                   frame
                   ,
                   set
                   bolt
                   vpright
                   ;
                   whereby
                   it
                   comes
                   to
                   passe
                   ,
                   that
                   they
                   can
                   not
                   goe
                   well
                   ,
                   and
                   with
                   ease
                   or
                   conueniencie
                   ,
                   about
                   any
                   good
                   busines
                   ,
                   but
                   must
                   of
                   necessitie
                   either
                   sit
                   ,
                   or
                   stand
                   still
                   .
                
                 
                 
                   Thirdly
                   ,
                   our
                   attire
                   must
                   be
                   according
                   to
                   our
                   abilitie
                   ,
                   and
                   maintenance
                   ,
                   either
                   in
                   lands
                   or
                   in
                   goods
                   and
                   substance
                   .
                   We
                   must
                   (
                   as
                   the
                   common
                   prouerbe
                   is
                   )
                   shape
                   our
                   coate
                   according
                   to
                   our
                   cloath
                   ,
                   that
                   so
                   we
                   may
                   not
                   be
                   in
                   want
                   ,
                   but
                   haue
                   sufficient
                   wherewith
                   to
                   maintaine
                   our
                   families
                   ,
                   and
                   to
                   releeue
                   the
                   poore
                   .
                   Which
                   also
                   serueth
                   to
                   condemne
                   the
                   sinne
                   of
                   many
                   persons
                   ,
                   who
                   lay
                   vpon
                   their
                   backes
                   ,
                   whatsoeuer
                   they
                   can
                   scrape
                   and
                   gather
                   together
                   ;
                   in
                   the
                   meane
                   while
                   ,
                   neglecting
                   the
                   honest
                   maintenance
                   of
                   their
                   own
                   estates
                   for
                   time
                   to
                   come
                   ,
                   and
                   the
                   necessarie
                   releefe
                   of
                   them
                   ,
                   that
                   are
                   in
                   distresse
                   and
                   want
                   .
                
                 
                   Fourthly
                   ,
                   it
                   must
                   be
                   answerable
                   to
                   our
                   estate
                   and
                   dignitie
                   ,
                   for
                   distinction
                   of
                   order
                   and
                   degree
                   in
                   the
                   societies
                   of
                   men
                   .
                   This
                   vse
                   of
                   attire
                   ,
                   stands
                   by
                   the
                   very
                   ordinance
                   of
                   God
                   ;
                   who
                   ,
                   as
                   he
                   hath
                   not
                   sorted
                   all
                   men
                   to
                   al
                   places
                   ,
                   so
                   he
                   will
                   haue
                   men
                   to
                   fitte
                   themselues
                   and
                   their
                   attire
                   ,
                   to
                   the
                   qualitie
                   of
                   their
                   proper
                   places
                   ,
                   to
                   put
                   a
                   difference
                   between
                   themselues
                   and
                   others
                   .
                   Thus
                   we
                   read
                   ,
                   that
                   Ioseph
                   being
                   by
                   Phaaroh
                   set
                   ouer
                   all
                   the
                   land
                   of
                   Egypt
                   ,
                   was
                   arayed
                   
                     with
                     garments
                     of
                     sine
                     linnen
                     ,
                     and
                     had
                     a
                     golden
                     chaine
                     put
                     vpon
                     his
                     necke
                     ,
                  
                   to
                   put
                   a
                   difference
                   betweene
                   him
                   and
                   the
                   inferiour
                   princes
                   of
                   Pharaoh
                   .
                   Gen.
                   41.
                   42.
                   
                   Thus
                   in
                   auncient
                   times
                   ,
                   the
                   captaines
                   and
                   cheife
                   of
                   the
                   armies
                   ,
                   did
                   weare
                   fine
                   garments
                   of
                   diuers
                   colours
                   of
                   needle
                   worke
                   ,
                   to
                   distinguish
                   them
                   
                   from
                   others
                   .
                   Iud.
                   5.
                   30.
                   
                   Thus
                   in
                   Kings
                   courts
                   ,
                   they
                   went
                   in
                   soft
                   rayment
                   ,
                   and
                   the
                   poorer
                   people
                   in
                   baser
                   and
                   rougher
                   attire
                   .
                   Matt.
                   11.
                   8.
                   
                   By
                   which
                   it
                   appeares
                   ,
                   that
                   many
                   in
                   these
                   daies
                   do
                   greatly
                   offend
                   .
                   For
                   men
                   keepe
                   not
                   themselues
                   within
                   their
                   owne
                   order
                   :
                   but
                   the
                   Artificer
                   commonly
                   goes
                   clad
                   like
                   the
                   Yeoman
                   :
                   the
                   Yeoman
                   like
                   the
                   Gentleman
                   :
                   the
                   Gentleman
                   as
                   the
                   Nobleman
                   :
                   the
                   Nobleman
                   as
                   the
                   Prince
                   :
                   which
                   bringeth
                   great
                   confusion
                   ,
                   and
                   vtterly
                   ouerturneth
                   the
                   order
                   ,
                   which
                   God
                   hath
                   set
                   in
                   the
                   states
                   and
                   condions
                   of
                   men
                   .
                
                 
                   Fiftly
                   ,
                   mens
                   attire
                   is
                   to
                   be
                   framed
                   and
                   prepared
                   ,
                   according
                   to
                   the
                   ancient
                   and
                   receiued
                   custome
                   of
                   the
                   countrey
                   ,
                   wherein
                   they
                   are
                   brought
                   vp
                   and
                   dwell
                   .
                
                 
                   Touching
                   this
                   Rule
                   ,
                   it
                   is
                   demanded
                   ,
                   whether
                   ,
                   if
                   a
                   man
                   see
                   a
                   fashion
                   vsed
                   in
                   other
                   coūtries
                   ,
                   he
                   may
                   not
                   take
                   it
                   vp
                   here
                   ,
                   and
                   vse
                   it
                   ?
                
                 
                   Ans.
                   He
                   may
                   not
                   .
                   For
                   God
                   hath
                   threatned
                   to
                   visite
                   all
                   such
                   ,
                   as
                   
                     are
                     cloathed
                     with
                     strange
                     apparell
                  
                   .
                   Zeph.
                   1.
                   9.
                   
                   And
                   Paul
                   taxeth
                   it
                   as
                   a
                   great
                   disorder
                   in
                   the
                   Church
                   of
                   Corinth
                   ,
                   and
                   euen
                   against
                   nature
                   ,
                   that
                   men
                   went
                   in
                   
                     long
                     haire
                  
                   ,
                   and
                   women
                   
                     went
                     vncouered
                  
                   .
                   1.
                   
                   Cor.
                   11.
                   13.
                   14.
                   
                   And
                   if
                   this
                   be
                   so
                   ,
                   then
                   what
                   a
                   disorder
                   is
                   that
                   ,
                   when
                   men
                   of
                   one
                   country
                   ,
                   frame
                   themselues
                   to
                   the
                   fashions
                   and
                   attires
                   ,
                   both
                   of
                   men
                   and
                   women
                   of
                   other
                   nations
                   .
                   This
                   one
                   sinne
                   is
                   so
                   common
                   among
                   vs
                   ,
                   that
                   it
                   hath
                   branded
                   our
                   English
                   people
                   with
                   the
                   
                   blacke
                   marke
                   of
                   the
                   vainest
                   and
                   most
                   new-fangled
                   people
                   vnder
                   heauen
                   .
                   If
                   a
                   stranger
                   comes
                   into
                   our
                   land
                   ,
                   he
                   keepes
                   his
                   ancient
                   &
                   customeable
                   attire
                   ,
                   without
                   varying
                   or
                   alteration
                   .
                   We
                   on
                   the
                   contrary
                   ,
                   cā
                   see
                   no
                   fashion
                   vsed
                   either
                   by
                   the
                   French
                   ,
                   Italian
                   ,
                   or
                   Spanish
                   ,
                   but
                   we
                   take
                   it
                   vp
                   ,
                   and
                   vse
                   it
                   as
                   our
                   owne
                   .
                
                 
                   Sixtly
                   ,
                   the
                   garments
                   that
                   we
                   make
                   to
                   couer
                   our
                   bodies
                   ,
                   must
                   be
                   such
                   as
                   may
                   expresse
                   the
                   vertues
                   of
                   our
                   mindes
                   ;
                   specially
                   the
                   vertues
                   of
                   Modestie
                   ,
                   Frugalitie
                   ,
                   Shamefastnes
                   .
                   They
                   should
                   be
                   as
                   a
                   booke
                   written
                   with
                   text
                   letters
                   ,
                   wherein
                   ,
                   at
                   the
                   first
                   ,
                   any
                   man
                   may
                   read
                   the
                   graces
                   that
                   be
                   in
                   the
                   hart
                   .
                   Thus
                   Paul
                   exhorteth
                   weomen
                   ,
                   that
                   
                     they
                     aray
                     themselues
                     with
                     comely
                     apparell
                     ,
                     in
                     shamefastnesse
                     and
                     modesty
                     ,
                     not
                     with
                     broidered
                     haire
                     ,
                     &c.
                     but
                     as
                     becommeth
                     weomen
                     ,
                     that
                     professe
                     the
                     feare
                     of
                     God
                     ,
                     with
                     good
                     workes
                     .
                  
                   1.
                   
                   Tim.
                   2.
                   9.
                   10.
                   
                   And
                   our
                   Sauiour
                   commandeth
                   ,
                   that
                   the
                   light
                   of
                   our
                   conuersation
                   ,
                   euen
                   in
                   outward
                   things
                   ,
                   should
                   so
                   shine
                   vnto
                   mē
                   ,
                   that
                   
                     they
                     seeing
                     our
                     good
                     works
                     ,
                     may
                     glorifie
                     the
                     father
                     which
                     is
                     in
                     heauen
                     .
                  
                   Mat.
                   5.
                   16.
                   
                
                 
                   Seuenthly
                   ,
                   it
                   must
                   be
                   framed
                   to
                   the
                   example
                   ,
                   not
                   of
                   the
                   lighter
                   and
                   vainer
                   sort
                   ,
                   but
                   of
                   the
                   grauest
                   ,
                   and
                   the
                   most
                   sober
                   of
                   our
                   order
                   and
                   place
                   ,
                   both
                   of
                   men
                   &
                   weomen
                   .
                   We
                   haue
                   no
                   expresse
                   rule
                   in
                   Scripture
                   ,
                   touching
                   the
                   measure
                   and
                   manner
                   of
                   our
                   apparell
                   :
                   and
                   therefore
                   ,
                   the
                   wise
                   and
                   graue
                   presidents
                   of
                   good
                   and
                   godly
                   men
                   ,
                   that
                   are
                   of
                   the
                   same
                   ,
                   or
                   
                   like
                   degree
                   with
                   our selues
                   ,
                   ought
                   to
                   stand
                   for
                   a
                   rule
                   of
                   direction
                   in
                   this
                   behalfe
                   .
                   To
                   which
                   purpose
                   Paul
                   exhorteth
                   ,
                   
                     Whatsoeuer
                     things
                     are
                     pure
                     ,
                     honest
                     ,
                     of
                     good
                     report
                     ,
                     if
                     there
                     be
                     any
                     vertue
                     ,
                     &c.
                     thinke
                     of
                     these
                     things
                     which
                     ye
                     haue
                     both
                     learned
                     and
                     receiued
                     and
                     heard
                     and
                     seene
                     in
                     me
                     ,
                     those
                     things
                     doe
                     ,
                  
                   Phil.
                   4.
                   9.
                   
                   Examples
                   hereof
                   ,
                   we
                   haue
                   many
                   in
                   the
                   word
                   of
                   God.
                   Of
                   Iohn
                   the
                   Baptist
                   ,
                   who
                   had
                   his
                   
                     garments
                     of
                     Camels
                     haire
                  
                   ,
                   Mat.
                   3.
                   4.
                   
                   Of
                   Elias
                   ,
                   who
                   is
                   said
                   to
                   
                     be
                     a
                     hairie
                     man
                  
                   in
                   respect
                   of
                   his
                   attire
                   ,
                   and
                   to
                   be
                   girded
                   (
                   as
                   Iohn
                   was
                   )
                   with
                   
                     a
                     girdle
                     of
                     leather
                     about
                     his
                     loines
                     .
                  
                   2.
                   
                   King.
                   1.
                   8.
                   
                   For
                   these
                   rough
                   garments
                   ,
                   were
                   the
                   principal
                   raiments
                   of
                   Prophets
                   in
                   those
                   times
                   and
                   places
                   ,
                   as
                   we
                   read
                   ,
                   Zach.
                   13.
                   4.
                   
                   And
                   it
                   was
                   the
                   ordinarie
                   fashion
                   of
                   the
                   Iewish
                   nation
                   ,
                   to
                   vse
                   goats-hair
                   ,
                   not
                   onely
                   for
                   making
                   of
                   their
                   apparel
                   ,
                   but
                   euen
                   of
                   the
                   curtaines
                   ,
                   that
                   were
                   made
                   for
                   the
                   vse
                   of
                   the
                   sancturie
                   ,
                   Exod.
                   36.
                   14.
                   
                   If
                   this
                   Rule
                   were
                   practised
                   ,
                   it
                   would
                   serue
                   to
                   cut
                   off
                   many
                   scandalous
                   behauiours
                   ,
                   in
                   the
                   conuersations
                   of
                   men
                   .
                   For
                   now
                   a
                   daies
                   ,
                   men
                   doe
                   striue
                   ,
                   who
                   shal
                   goe
                   before
                   another
                   ,
                   in
                   the
                   brauest
                   and
                   costliest
                   attire
                   ;
                   hauing
                   little
                   or
                   no
                   respect
                   at
                   all
                   ,
                   to
                   the
                   examples
                   of
                   godly
                   and
                   sober
                   persons
                   of
                   their
                   degrees
                   and
                   places
                   .
                   And
                   this
                   their
                   excessiue
                   pride
                   and
                   vanitie
                   ,
                   is
                   ordinarily
                   maintained
                   ,
                   by
                   vniust
                   dealing
                   ,
                   in
                   lying
                   and
                   deceipt
                   ,
                   by
                   couetousnes
                   ,
                   and
                   vnmercifulnesse
                   to
                   the
                   poore
                   :
                   sinnes
                   which
                   are
                   so
                   greatly
                   dishonourable
                   vnto
                   God
                   ,
                   that
                   the
                   
                   very
                   earth
                   wherupon
                   men
                   doe
                   liue
                   ,
                   can
                   hardly
                   endure
                   the
                   same
                   .
                   Wherfore
                   those
                   that
                   fear
                   God
                   ,
                   and
                   haue
                   a
                   care
                   to
                   serue
                   him
                   in
                   holinesse
                   and
                   righteousnesse
                   ,
                   ought
                   to
                   hate
                   and
                   detest
                   these
                   courses
                   ,
                   renouncing
                   the
                   curious
                   vanity
                   of
                   the
                   world
                   ,
                   and
                   testifying
                   the
                   graces
                   and
                   vertues
                   of
                   their
                   minds
                   vnto
                   men
                   ,
                   even
                   by
                   their
                   graue
                   and
                   sober
                   gestures
                   and
                   habits
                   of
                   their
                   bodies
                   .
                
              
               
                 
                   §ect
                   .
                   2.
                   
                
                 
                   The
                   Second
                   thing
                   to
                   be
                   considered
                   in
                   the
                   
                   right
                   vse
                   of
                   apparell
                   ,
                   is
                   the
                   wearing
                   and
                   
                     putting
                     of
                     it
                     on
                  
                   .
                   Touching
                   which
                   ,
                   two
                   speciall
                   Rules
                   are
                   to
                   be
                   obserued
                   .
                
                 
                   I.
                   Rule
                   .
                   That
                   we
                   weare
                   and
                   put
                   on
                   our
                   apparell
                   ,
                   for
                   those
                   proper
                   Ends
                   ,
                   for
                   which
                   God
                   hath
                   ordained
                   the
                   same
                   .
                   The
                   Ends
                   of
                   apparell
                   ,
                   are
                   specially
                   these
                   .
                
                 
                   First
                   ,
                   for
                   Necessitie
                   sake
                   ;
                   that
                   is
                   ,
                   for
                   the
                   defending
                   of
                   the
                   body
                   from
                   the
                   extremitie
                   of
                   parching
                   heate
                   ,
                   and
                   the
                   pinching
                   cold
                   ,
                   and
                   consequently
                   the
                   preseruing
                   of
                   life
                   &
                   health
                   .
                   This
                   was
                   the
                   end
                   ,
                   for
                   which
                   garments
                   were
                   first
                   made
                   after
                   the
                   fall
                   .
                   And
                   the
                   reason
                   of
                   it
                   is
                   this
                   .
                   Whilest
                   man
                   was
                   yet
                   in
                   the
                   state
                   of
                   Innocencie
                   ,
                   before
                   his
                   fall
                   ,
                   ther
                   was
                   a
                   perfect
                   temperature
                   of
                   the
                   aire
                   ,
                   in
                   respect
                   of
                   mans
                   bodie
                   ,
                   and
                   so
                   there
                   was
                   no
                   need
                   of
                   garments
                   ;
                   and
                   nakednesse
                   then
                   was
                   no
                   shame
                   vnto
                   man
                   ,
                   but
                   a
                   glorious
                   comelines
                   .
                   Now
                   after
                   that
                   Adam
                   and
                   in
                   him
                   al
                   mankind
                   ,
                   had
                   sinned
                   ,
                   vanitie
                   came
                   vpon
                   all
                   the
                   creatures
                   ;
                   &
                   amongst
                   
                   the
                   rest
                   ,
                   vpon
                   the
                   aire
                   a
                   maruelous
                   distemperature
                   in
                   respect
                   of
                   heat
                   and
                   cold
                   .
                   For
                   the
                   remedie
                   whereof
                   ,
                   it
                   was
                   ordained
                   that
                   Adam
                   should
                   weare
                   apparell
                   ,
                   which
                   God
                   hauing
                   once
                   made
                   and
                   appointed
                   ,
                   he
                   hath
                   euer
                   since
                   blessed
                   it
                   as
                   his
                   owne
                   ordinance
                   ,
                   as
                   daily
                   experience
                   sheweth
                   .
                   For
                   ,
                   our
                   attire
                   which
                   is
                   void
                   of
                   heat
                   and
                   life
                   ,
                   doth
                   notwithstanding
                   preserue
                   mans
                   bodie
                   in
                   heat
                   and
                   life
                   ;
                   which
                   it
                   could
                   not
                   doe
                   ,
                   if
                   there
                   were
                   not
                   a
                   speciall
                   prouidence
                   of
                   God
                   attending
                   vpon
                   it
                   .
                
                 
                   The
                   Second
                   Ende
                   of
                   apparell
                   ,
                   is
                   Honestie
                   .
                   For
                   to
                   this
                   ende
                   doe
                   we
                   put
                   it
                   on
                   ,
                   and
                   weare
                   it
                   ,
                   for
                   the
                   couering
                   and
                   hiding
                   of
                   that
                   deformitie
                   of
                   our
                   naked
                   bodies
                   ,
                   which
                   immediately
                   followed
                   vpon
                   the
                   transgression
                   of
                   our
                   first
                   parents
                   :
                   and
                   in
                   this
                   respect
                   also
                   ,
                   were
                   garments
                   (
                   after
                   the
                   fall
                   )
                   appointed
                   by
                   God
                   ,
                   for
                   the
                   vse
                   of
                   man.
                   
                
                 
                   It
                   is
                   obiected
                   ,
                   that
                   Esay
                   prophecied
                   naked
                   and
                   bare-foot
                   ,
                   Esa.
                   20.
                   
                   〈◊〉
                   .
                   and
                   so
                   did
                   Saul
                   ,
                   1.
                   
                   Sam.
                   19.
                   24.
                   
                   I
                   answer
                   :
                   first
                   ,
                   that
                   which
                   the
                   Prophet
                   did
                   ,
                   was
                   done
                   by
                   commandement
                   ,
                   as
                   may
                   appeare
                   in
                   the
                   second
                   verse
                   of
                   that
                   Chapter
                   .
                   For
                   the
                   Lord
                   gaue
                   him
                   commandement
                   so
                   to
                   doe
                   .
                   Againe
                   ,
                   he
                   is
                   saide
                   to
                   be
                   naked
                   ,
                   because
                   he
                   put
                   off
                   his
                   vpper
                   ,
                   ●…ent
                   ,
                   which
                   was
                   sackcloath
                   ,
                   or
                   some
                   other
                   rough
                   garment
                   ,
                   that
                   Prophets
                   vsed
                   to
                   wenre
                   ;
                   but
                   it
                   cannot
                   be
                   prooued
                   ,
                   that
                   he
                   put
                   off
                   that
                   garment
                   which
                   was
                   next
                   his
                   flesh
                   and
                   skinne
                   .
                
                 
                 
                   Concerning
                   Saul
                   ,
                   there
                   be
                   two
                   answers
                   giuen
                   .
                   One
                   ,
                   that
                   he
                   put
                   off
                   his
                   vpper
                   garment
                   ,
                   as
                   Esay
                   did
                   .
                   For
                   we
                   are
                   not
                   to
                   imagine
                   ,
                   that
                   he
                   prophecied
                   naked
                   ,
                   it
                   beeing
                   so
                   vnseemely
                   a
                   thing
                   ,
                   and
                   euen
                   against
                   the
                   Law
                   of
                   nature
                   since
                   the
                   fall
                   .
                   The
                   other
                   answer
                   ,
                   and
                   that
                   according
                   to
                   the
                   true
                   meaning
                   of
                   the
                   text
                   is
                   ;
                   that
                   Saul
                   ,
                   before
                   the
                   Spirit
                   of
                   prophecie
                   came
                   vpon
                   him
                   ,
                   had
                   put
                   on
                   and
                   wore
                   his
                   warrelike
                   attire
                   ,
                   wherewith
                   he
                   went
                   out
                   to
                   take
                   Dauid
                   .
                   But
                   when
                   the
                   Spirit
                   came
                   vpon
                   him
                   ,
                   then
                   he
                   put
                   off
                   his
                   militarie
                   habite
                   ,
                   and
                   went
                   in
                   other
                   attire
                   ,
                   after
                   the
                   manner
                   and
                   fashion
                   of
                   a
                   Prophet
                   ,
                   and
                   so
                   prophecied
                   .
                   And
                   therefore
                   ,
                   whereas
                   he
                   is
                   saide
                   
                     to
                     goe
                     naked
                  
                   ,
                   the
                   meaning
                   is
                   ,
                   that
                   he
                   stript
                   himselfe
                   of
                   his
                   armour
                   ,
                   which
                   both
                   himselfe
                   and
                   his
                   messengers
                   vsed
                   ,
                   in
                   pursuing
                   after
                   Dauid
                   .
                
                 
                   Now
                   touching
                   the
                   Couering
                   of
                   the
                   bodie
                   with
                   apparell
                   ,
                   these
                   things
                   are
                   to
                   be
                   remembred
                   .
                   First
                   ,
                   that
                   it
                   must
                   be
                   couered
                   in
                   decent
                   ,
                   and
                   seemely
                   sort
                   .
                   Thus
                   Ioseph
                   wrapped
                   Christs
                   bodie
                   that
                   was
                   dead
                   ,
                   in
                   
                     a
                     cleane
                     linnen
                     cloath
                     ,
                     together
                     with
                     the
                     spices
                     ,
                  
                   Matt.
                   27.
                   59.
                   
                   Secondly
                   ,
                   the
                   whole
                   bodie
                   must
                   be
                   couered
                   some
                   onely
                   parts
                   excepted
                   ,
                   which
                   (
                   for
                   necessitie
                   sake
                   )
                   are
                   left
                   open
                   and
                   bare
                   ,
                   as
                   the
                   hands
                   and
                   face
                   :
                   because
                   there
                   is
                   an
                   ignominious
                   shame
                   ,
                   not
                   only
                   on
                   some
                   parts
                   ,
                   but
                   ouer
                   the
                   whole
                   bodie
                   .
                   And
                   here
                   comes
                   to
                   be
                   reproued
                   ,
                   the
                   affected
                   nakednesse
                   vsed
                   of
                   sundry
                   
                   persons
                   ,
                   who
                   are
                   wont
                   to
                   haue
                   their
                   garments
                   made
                   of
                   such
                   a
                   fashion
                   ,
                   as
                   that
                   their
                   neck
                   and
                   brests
                   may
                   be
                   left
                   for
                   a
                   great
                   part
                   vncouered
                   .
                   A
                   practise
                   full
                   of
                   vanitie
                   ,
                   and
                   cleane
                   contrary
                   to
                   this
                   Rule
                   grounded
                   in
                   corrupted
                   nature
                   .
                   For
                   if
                   the
                   whole
                   body
                   be
                   ouer
                   spread
                   with
                   shame
                   ,
                   by
                   sinne
                   ,
                   why
                   should
                   any
                   man
                   by
                   such
                   practise
                   ,
                   (
                   as
                   much
                   as
                   in
                   him
                   lies
                   )
                   vncouer
                   his
                   shame
                   to
                   the
                   view
                   of
                   the
                   world
                   ?
                   The
                   ende
                   of
                   attire
                   is
                   ,
                   to
                   hide
                   the
                   shamefull
                   nakednes
                   of
                   the
                   bodie
                   ,
                   from
                   the
                   sight
                   of
                   men
                   .
                   But
                   such
                   persons
                   as
                   these
                   are
                   ,
                   doe
                   hereby
                   expresse
                   the
                   vanitie
                   and
                   lightnes
                   of
                   their
                   mindes
                   ,
                   by
                   leauing
                   some
                   parts
                   of
                   their
                   bodies
                   open
                   and
                   vncouered
                   .
                   Wherein
                   ,
                   what
                   doe
                   they
                   else
                   ,
                   but
                   euen
                   display
                   and
                   manifest
                   vnto
                   men
                   and
                   Angels
                   ,
                   their
                   owne
                   shame
                   and
                   ignominie
                   ?
                   Nay
                   ,
                   what
                   doe
                   they
                   else
                   ,
                   but
                   glorie
                   in
                   that
                   ,
                   which
                   is
                   (
                   by
                   the
                   iust
                   iudgement
                   of
                   God
                   )
                   reprochfull
                   vnto
                   them
                   ?
                   Let
                   all
                   those
                   that
                   feare
                   God
                   ,
                   and
                   are
                   humbled
                   in
                   the
                   consideration
                   of
                   their
                   sinnes
                   ,
                   which
                   are
                   the
                   matter
                   of
                   the
                   shame
                   of
                   mankinde
                   ,
                   be
                   otherwise
                   affected
                   .
                
                 
                   A
                   Third
                   Ende
                   of
                   apparell
                   is
                   ,
                   the
                   
                     honouring
                     of
                     the
                     bodie
                  
                   .
                   To
                   this
                   purpose
                   S.
                   Paul
                   saith
                   ,
                   1.
                   
                   Cor.
                   12.
                   23.
                   
                   
                     Vpon
                     those
                     members
                     of
                     the
                     bodie
                     ,
                     which
                     we
                     think
                     most
                     vnhonest
                     ,
                     put
                     〈◊〉
                     on
                     the
                     greater
                     honour
                     ,
                     &c.
                  
                   v.
                   24.
                   
                   
                     God
                     hath
                     tempered
                     the
                     bodie
                     together
                     ,
                     and
                     giuen
                     the
                     more
                     honour
                     to
                     that
                     part
                     which
                     lacked
                     .
                  
                   And
                   in
                   1.
                   
                   Thess.
                   4.
                   4.
                   
                   
                     It
                     is
                     the
                     will
                     of
                     God
                     ,
                     &c.
                     that
                     euery
                     one
                     of
                     you
                     should
                     know
                     
                     how
                     to
                     possesse
                     his
                     vessell
                     in
                     holinesse
                     and
                     honour
                     .
                  
                   These
                   words
                   are
                   spoken
                   of
                   chastitie
                   ,
                   but
                   they
                   are
                   generally
                   to
                   be
                   vnderstood
                   of
                   any
                   other
                   vertue
                   belonging
                   to
                   the
                   bodie
                   .
                   Now
                   the
                   reason
                   of
                   this
                   ende
                   is
                   plaine
                   .
                   For
                   the
                   bodie
                   of
                   euery
                   beleeuer
                   ,
                   is
                   the
                   Temple
                   of
                   the
                   Holy
                   Ghost
                   ,
                   and
                   a
                   member
                   of
                   Christ
                   ,
                   in
                   the
                   kinde
                   and
                   place
                   ,
                   as
                   well
                   as
                   the
                   soule
                   .
                   Therefore
                   it
                   ought
                   to
                   be
                   both
                   holily
                   and
                   honourably
                   vsed
                   .
                
                 
                   For
                   the
                   honouring
                   of
                   the
                   bodie
                   with
                   outward
                   ornaments
                   ,
                   we
                   must
                   remember
                   this
                   distinction
                   .
                   Some
                   ornaments
                   are
                   inward
                   ,
                   and
                   some
                   are
                   borrowed
                   .
                   Inward
                   ,
                   are
                   the
                   graces
                   and
                   gifts
                   of
                   God
                   ;
                   these
                   are
                   our
                   owne
                   .
                   Borrowed
                   ,
                   are
                   gold
                   ,
                   siluer
                   ,
                   pearles
                   ,
                   and
                   pretious
                   stones
                   :
                   and
                   these
                   are
                   outward
                   .
                   And
                   of
                   the
                   two
                   ,
                   more
                   speciall
                   care
                   ought
                   to
                   be
                   had
                   of
                   the
                   inward
                   ,
                   then
                   of
                   the
                   outward
                   and
                   borrowed
                   .
                   For
                   these
                   are
                   indeede
                   faire
                   and
                   honourable
                   ,
                   in
                   the
                   opinion
                   and
                   estimation
                   of
                   men
                   ,
                   but
                   the
                   other
                   are
                   farre
                   more
                   honourable
                   in
                   the
                   sight
                   of
                   God.
                   And
                   therefore
                   Saint
                   Peter
                   exhorteth
                   weomen
                   ,
                   that
                   
                     their
                     apparell
                     be
                     not
                     outward
                     ,
                     as
                     with
                     broidered
                     haire
                     ,
                     and
                     gold
                     set
                     about
                     ,
                     or
                     in
                     sumptuous
                     garments
                     ,
                     but
                     that
                     the
                     hidden
                     man
                     of
                     the
                     heart
                     be
                     vncorrupt
                     ,
                     with
                     a
                     meeke
                     and
                     quiet
                     spirit
                     ,
                     which
                     is
                     before
                     God
                     a
                     thing
                     pretious
                     .
                  
                   1.
                   
                   Pet.
                   3.
                   3
                   ,
                   4.
                   
                
                 
                   Now
                   that
                   we
                   may
                   vse
                   our
                   apparell
                   ,
                   to
                   the
                   Endes
                   before
                   rehearsed
                   ,
                   we
                   are
                   yet
                   further
                   to
                   obserue
                   some
                   speciall
                   Rules
                   ,
                   which
                   may
                   
                   serue
                   for
                   our
                   direction
                   in
                   the
                   right
                   adorning
                   of
                   the
                   bodie
                   .
                
                 
                   First
                   ,
                   euery
                   one
                   must
                   be
                   content
                   with
                   their
                   owne
                   naturall
                   fauour
                   ,
                   and
                   complexion
                   ,
                   that
                   God
                   hath
                   giuen
                   them
                   ;
                   and
                   account
                   of
                   it
                   ,
                   as
                   a
                   pretious
                   thing
                   ,
                   be
                   it
                   better
                   or
                   be
                   it
                   worse
                   .
                   For
                   the
                   outward
                   forme
                   and
                   fauour
                   that
                   man
                   hath
                   ,
                   is
                   the
                   worke
                   of
                   God
                   himselfe
                   ,
                   fitted
                   and
                   proportioned
                   vnto
                   him
                   ,
                   in
                   his
                   conception
                   ,
                   by
                   his
                   speciall
                   prouidence
                   .
                   Beeing
                   then
                   the
                   Lords
                   owne
                   worke
                   ,
                   and
                   his
                   wil
                   ,
                   thus
                   to
                   frame
                   it
                   rather
                   then
                   otherwise
                   ,
                   great
                   reason
                   there
                   is
                   ,
                   that
                   man
                   should
                   rest
                   contented
                   with
                   the
                   same
                   .
                
                 
                   Here
                   comes
                   to
                   be
                   iustly
                   reprooued
                   ,
                   the
                   straunge
                   practise
                   and
                   behauiour
                   of
                   some
                   in
                   these
                   daies
                   ,
                   who
                   beeing
                   not
                   contented
                   with
                   that
                   forme
                   and
                   fashion
                   ,
                   which
                   God
                   hath
                   sorted
                   vnto
                   them
                   ,
                   doe
                   deuise
                   artificiall
                   formes
                   and
                   fauours
                   ,
                   to
                   set
                   vpon
                   their
                   bodies
                   and
                   faces
                   ,
                   by
                   painting
                   and
                   colouring
                   ;
                   thereby
                   making
                   themselues
                   seeme
                   that
                   which
                   indeede
                   they
                   are
                   not
                   .
                   This
                   practise
                   is
                   most
                   abominable
                   in
                   the
                   very
                   light
                   of
                   nature
                   ,
                   and
                   much
                   more
                   by
                   the
                   light
                   of
                   Gods
                   word
                   ;
                   wherein
                   we
                   haue
                   but
                   one
                   onely
                   example
                   thereof
                   ,
                   and
                   that
                   is
                   of
                   wicked
                   Iesabel
                   ,
                   2.
                   king
                   .
                   9.
                   30.
                   who
                   is
                   noted
                   by
                   this
                   marke
                   of
                   a
                   notorious
                   harlot
                   ,
                   
                     that
                     shee
                     painted
                     her
                     face
                  
                   .
                   For
                   what
                   is
                   this
                   ,
                   but
                   to
                   finde
                   fault
                   with
                   Gods
                   owne
                   workemanship
                   ?
                   and
                   to
                   seeke
                   to
                   correct
                   the
                   same
                   ,
                   by
                   a
                   counterfait
                   worke
                   of
                   our
                   owne
                   deuising
                   ;
                   
                   which
                   cannot
                   but
                   be
                   highly
                   displeasing
                   vnto
                   him
                   .
                
                 
                   A
                   cunning
                   Painter
                   ,
                   when
                   he
                   hath
                   once
                   finished
                   his
                   worke
                   ,
                   if
                   any
                   man
                   shall
                   goe
                   about
                   to
                   correct
                   the
                   same
                   ,
                   he
                   is
                   greatly
                   offended
                   .
                   Much
                   more
                   then
                   may
                   God
                   ,
                   the
                   most
                   wise
                   and
                   absolute
                   former
                   ,
                   and
                   Creatour
                   of
                   his
                   workes
                   ,
                   be
                   highly
                   offended
                   with
                   all
                   those
                   ,
                   that
                   cannot
                   content
                   themselues
                   ,
                   with
                   the
                   fauour
                   and
                   feature
                   they
                   haue
                   receiued
                   from
                   him
                   ,
                   but
                   will
                   needes
                   be
                   calling
                   his
                   worke
                   into
                   question
                   ,
                   and
                   refining
                   it
                   according
                   to
                   their
                   owne
                   humours
                   and
                   fancies
                   .
                   Tertullian
                   in
                   his
                   booke
                   
                     de
                     habitu
                     mulierū
                  
                   ,
                   calls
                   such
                   persons
                   ,
                   and
                   that
                   deseruedly
                   ,
                   
                     the
                     Deuills
                     handmaides
                  
                   .
                
                 
                   But
                   may
                   some
                   say
                   ,
                   if
                   there
                   be
                   any
                   deformitie
                   in
                   the
                   bodie
                   ,
                   may
                   we
                   not
                   labour
                   to
                   couer
                   it
                   ?
                   Ans.
                   Yes
                   :
                   but
                   we
                   may
                   not
                   set
                   any
                   new
                   forme
                   on
                   the
                   face
                   ,
                   or
                   habite
                   on
                   the
                   bodie
                   .
                   Dissembling
                   is
                   condemned
                   ,
                   as
                   well
                   in
                   deede
                   ,
                   as
                   in
                   word
                   ,
                   and
                   such
                   is
                   this
                   .
                
                 
                   Secondly
                   ,
                   we
                   must
                   place
                   the
                   principall
                   ornament
                   of
                   our
                   soules
                   and
                   bodies
                   ,
                   in
                   vertue
                   and
                   good
                   workes
                   ,
                   and
                   not
                   in
                   any
                   outward
                   things
                   .
                   So
                   would
                   Paul
                   haue
                   woomen
                   to
                   aray
                   thēselues
                   in
                   comely
                   apparell
                   ,
                   
                     with
                     shamefastnes
                     and
                     modestie
                  
                   ,
                   1.
                   
                   Tim.
                   2.
                   9.
                   
                
                 
                   Thirdly
                   ,
                   in
                   vsing
                   of
                   ornaments
                   before-named
                   ,
                   we
                   must
                   be
                   very
                   sparing
                   ,
                   and
                   keepe
                   our selues
                   within
                   the
                   meane
                   .
                   Gen.
                   24.
                   22.
                   
                   Abrahams
                   seruant
                   gaue
                   Rebecca
                   an
                   abillement
                   
                   of
                   halfe
                   a
                   shekel
                   weight
                   ,
                   and
                   two
                   bracelets
                   of
                   ten
                   shekels
                   of
                   gold
                   ,
                   which
                   shee
                   put
                   vpon
                   her
                   forehead
                   and
                   hands
                   ,
                   v.
                   47.
                   all
                   which
                   were
                   of
                   no
                   great
                   value
                   ,
                   and
                   therefore
                   not
                   excessiue
                   ,
                   but
                   comely
                   and
                   moderate
                   .
                   And
                   in
                   the
                   Old
                   Testament
                   ,
                   kings
                   daughters
                   were
                   clad
                   but
                   in
                   parti-coloured
                   garments
                   .
                   2.
                   
                   Sam.
                   13.
                   18.
                   
                   There
                   was
                   therefore
                   ,
                   euen
                   amongst
                   them
                   ,
                   great
                   plainenesse
                   .
                
                 
                   It
                   will
                   here
                   be
                   demanded
                   ,
                   What
                   is
                   then
                   the
                   measure
                   that
                   must
                   be
                   vsed
                   ?
                   Ans.
                   The
                   Scripture
                   giues
                   no
                   rule
                   for
                   our
                   direction
                   in
                   this
                   point
                   ,
                   but
                   the
                   example
                   and
                   iudgement
                   of
                   the
                   sagest
                   and
                   soberest
                   persons
                   in
                   euery
                   order
                   ,
                   age
                   ,
                   and
                   condition
                   ;
                   and
                   as
                   they
                   doe
                   and
                   iudge
                   ,
                   so
                   must
                   we
                   .
                   As
                   for
                   example
                   :
                   whether
                   a
                   man
                   should
                   weare
                   a
                   ruffe
                   single
                   ,
                   or
                   double
                   ,
                   or
                   tripled
                   ,
                   &c.
                   the
                   Scripture
                   ,
                   in
                   particular
                   ,
                   giues
                   no
                   direction
                   :
                   onely
                   we
                   must
                   looke
                   vpon
                   the
                   example
                   of
                   the
                   soberest
                   ,
                   and
                   discreetest
                   persons
                   of
                   our
                   order
                   and
                   age
                   ,
                   and
                   that
                   ought
                   to
                   be
                   our
                   president
                   for
                   imitation
                   .
                
                 
                   Fourthly
                   ,
                   ornaments
                   must
                   be
                   vsed
                   not
                   alwaies
                   alike
                   ,
                   but
                   according
                   to
                   times
                   and
                   seasons
                   .
                   It
                   is
                   noted
                   as
                   a
                   fault
                   in
                   the
                   rich
                   glutton
                   ,
                   that
                   he
                   went
                   
                     euery
                     day
                     in
                     costly
                     apparell
                  
                   .
                   Luk.
                   16.
                   19.
                   
                   In
                   the
                   daies
                   of
                   reioycing
                   ,
                   we
                   may
                   put
                   on
                   more
                   outward
                   ornaments
                   :
                   and
                   so
                   they
                   vsed
                   of
                   ancient
                   times
                   ,
                   at
                   mariages
                   ,
                   to
                   put
                   on
                   wedding
                   garments
                   .
                   Matth.
                   22.
                   
                   But
                   in
                   the
                   daies
                   of
                   mourning
                   ,
                   baser
                   and
                   courser
                   attire
                   
                   is
                   to
                   be
                   vsed
                   ,
                   as
                   fittest
                   for
                   the
                   time
                   .
                
                 
                   Fiftly
                   ,
                   we
                   must
                   adorne
                   our
                   bodies
                   to
                   a
                   right
                   ende
                   ;
                   to
                   wit
                   ,
                   that
                   thereby
                   we
                   may
                   honour
                   them
                   ,
                   and
                   in
                   them
                   honour
                   God.
                   Against
                   this
                   Rule
                   do
                   offend
                   those
                   ,
                   that
                   adorne
                   their
                   bodies
                   ,
                   to
                   be
                   praised
                   ,
                   to
                   be
                   counted
                   rich
                   and
                   great
                   persons
                   ,
                   and
                   to
                   purchase
                   and
                   procure
                   vnto
                   themselues
                   the
                   loue
                   of
                   straungers
                   .
                   This
                   is
                   the
                   harlots
                   practise
                   ,
                   described
                   by
                   Salomon
                   at
                   large
                   ,
                   Prou.
                   6.
                   25.
                   
                   &
                   7.
                   10.
                   16.
                   
                   These
                   are
                   the
                   Endes
                   ,
                   for
                   which
                   we
                   must
                   attire
                   our selues
                   .
                
                 
                   And
                   so
                   much
                   of
                   the
                   first
                   maine
                   Rule
                   to
                   be
                   obserued
                   ,
                   in
                   the
                   wearing
                   and
                   putting
                   on
                   of
                   apparell
                   .
                
                 
                   The
                   Second
                   maine
                   Rule
                   followeth
                   .
                   We
                   must
                   make
                   a
                   spirituall
                   vse
                   of
                   the
                   apparell
                   which
                   we
                   weare
                   .
                   How
                   may
                   that
                   be
                   done
                   ?
                
                 
                   Ans.
                   First
                   ,
                   we
                   must
                   take
                   occasion
                   thereby
                   to
                   humble
                   our selues
                   ,
                   and
                   that
                   in
                   this
                   manner
                   .
                   When
                   we
                   see
                   the
                   plaister
                   vpon
                   the
                   sore
                   ,
                   we
                   know
                   there
                   is
                   a
                   wound
                   :
                   and
                   so
                   ,
                   the
                   couer
                   of
                   our
                   bodies
                   ,
                   must
                   put
                   vs
                   in
                   minde
                   of
                   our
                   shame
                   and
                   nakednes
                   ,
                   in
                   regard
                   of
                   grace
                   and
                   Gods
                   fauour
                   ,
                   by
                   reason
                   of
                   originall
                   sinne
                   .
                   And
                   we
                   are
                   to
                   know
                   ,
                   that
                   it
                   is
                   a
                   dangerous
                   practise
                   for
                   any
                   man
                   ,
                   to
                   puffe
                   vp
                   himselfe
                   in
                   pride
                   ,
                   vpon
                   the
                   sight
                   and
                   vse
                   of
                   his
                   apparell
                   .
                   For
                   this
                   is
                   to
                   be
                   proud
                   of
                   his
                   owne
                   shame
                   .
                   Nay
                   ,
                   it
                   is
                   as
                   much
                   ,
                   as
                   if
                   a
                   theese
                   should
                   be
                   proud
                   of
                   his
                   bolts
                   ,
                   and
                   of
                   the
                   halter
                   about
                   his
                   necke
                   ,
                   garments
                   beeing
                   nothing
                   els
                   but
                   
                   the
                   couer
                   of
                   our
                   shame
                   ,
                   and
                   the
                   signes
                   of
                   our
                   sinnes
                   .
                
                 
                   Secondly
                   ,
                   by
                   the
                   putting
                   on
                   of
                   our
                   garments
                   ,
                   we
                   must
                   be
                   admonished
                   to
                   put
                   on
                   Christ.
                   Rom.
                   13.
                   14.
                   
                   Quest.
                   How
                   shall
                   wee
                   doe
                   that
                   ?
                   Ans.
                   Thus
                   :
                   We
                   must
                   conceiue
                   Christs
                   obedience
                   actiue
                   and
                   passiue
                   ,
                   as
                   a
                   couering
                   ;
                   and
                   therefore
                   by
                   praier
                   we
                   are
                   to
                   come
                   vnto
                   God
                   in
                   his
                   name
                   ,
                   and
                   intreat
                   him
                   to
                   accept
                   this
                   his
                   obedience
                   for
                   vs
                   :
                   yea
                   that
                   Christ
                   may
                   be
                   made
                   vnto
                   vs
                   wisdome
                   ,
                   righteousnes
                   ,
                   sanctification
                   ,
                   and
                   redemption
                   .
                   And
                   we
                   on
                   the
                   other
                   side
                   ,
                   made
                   conformable
                   to
                   him
                   in
                   life
                   and
                   death
                   ,
                   in
                   all
                   morall
                   duties
                   .
                   Lastly
                   ,
                   that
                   we
                   may
                   haue
                   the
                   same
                   mind
                   ,
                   affection
                   ,
                   and
                   conuersation
                   that
                   he
                   had
                   .
                
                 
                   Thirdly
                   ,
                   when
                   we
                   put
                   off
                   our
                   clothes
                   ,
                   we
                   then
                   are
                   admonished
                   of
                   putting
                   off
                   the
                   olde
                   man
                   ;
                   that
                   is
                   ,
                   the
                   masse
                   and
                   body
                   of
                   sinnefull
                   corruption
                   .
                   And
                   we
                   then
                   put
                   him
                   off
                   ,
                   when
                   we
                   can
                   by
                   grace
                   hate
                   sinne
                   ,
                   and
                   carrie
                   a
                   resolute
                   purpose
                   in
                   our
                   hearts
                   of
                   not
                   sinning
                   .
                
                 
                   Fourthly
                   ,
                   when
                   we
                   cloth
                   our selues
                   ,
                   and
                   trusse
                   our
                   attire
                   to
                   our
                   bodies
                   ;
                   this
                   should
                   ,
                   teach
                   vs
                   a
                   further
                   thing
                   ,
                   that
                   it
                   behooueth
                   vs
                   ,
                   to
                   gird
                   vp
                   our
                   loines
                   ,
                   to
                   haue
                   our
                   lightes
                   burning
                   ,
                   to
                   prepare
                   our selues
                   to
                   meete
                   Christ
                   ,
                   whether
                   by
                   death
                   ,
                   or
                   by
                   the
                   last
                   iudgment
                   .
                   If
                   we
                   make
                   not
                   these
                   vses
                   of
                   our
                   attire
                   ,
                   we
                   doe
                   not
                   rightly
                   vse
                   ,
                   but
                   rather
                   abuse
                   the
                   same
                   .
                
                 
                   In
                   a
                   word
                   ,
                   to
                   shut
                   vp
                   this
                   point
                   ;
                   we
                   are
                   all
                   to
                   be
                   exhorted
                   to
                   make
                   conscience
                   of
                   the
                   
                   practise
                   of
                   these
                   Rules
                   ,
                   and
                   to
                   take
                   heede
                   of
                   pride
                   in
                   these
                   outward
                   things
                   .
                   And
                   in
                   way
                   of
                   motiue
                   hereunto
                   ;
                   consider
                   first
                   ,
                   how
                   great
                   &
                   hainous
                   a
                   sinne
                   Pride
                   is
                   .
                   The
                   greatnes
                   of
                   it
                   may
                   be
                   discerned
                   by
                   foure
                   things
                   .
                
                 
                   First
                   ,
                   in
                   it
                   ,
                   and
                   the
                   fruit
                   thereof
                   ,
                   superfluity
                   of
                   apparell
                   ,
                   there
                   is
                   an
                   abuse
                   of
                   our
                   wealth
                   ,
                   to
                   needlesse
                   and
                   superfluous
                   vses
                   ,
                   which
                   ought
                   to
                   be
                   employed
                   to
                   vses
                   more
                   necessarie
                   ;
                   as
                   to
                   the
                   good
                   of
                   the
                   Church
                   ,
                   common
                   wealth
                   and
                   familie
                   ,
                   and
                   especially
                   for
                   the
                   releife
                   of
                   the
                   poore
                   .
                
                 
                   Secondly
                   ,
                   in
                   this
                   sinne
                   there
                   is
                   an
                   abuse
                   of
                   time
                   .
                   For
                   they
                   that
                   giue
                   themselues
                   to
                   pride
                   ;
                   spend
                   so
                   much
                   time
                   in
                   the
                   adorning
                   of
                   their
                   bodies
                   ,
                   that
                   they
                   haue
                   no
                   leisure
                   for
                   the
                   adorning
                   and
                   beautifying
                   of
                   the
                   soule
                   .
                   Hence
                   it
                   comes
                   to
                   passe
                   ,
                   that
                   proud
                   persons
                   abound
                   with
                   ignorance
                   ,
                   idlenesse
                   ,
                   wantonnesse
                   ,
                   and
                   many
                   other
                   enormities
                   .
                
                 
                   Thirdly
                   ,
                   in
                   this
                   sinne
                   there
                   is
                   an
                   abuse
                   of
                   the
                   attire
                   it selfe
                   :
                   in
                   that
                   it
                   is
                   made
                   a
                   signe
                   of
                   the
                   vanitie
                   of
                   the
                   mind
                   ,
                   and
                   wantonnesse
                   of
                   the
                   heart
                   ,
                   which
                   should
                   be
                   the
                   signe
                   of
                   a
                   heart
                   religiously
                   disposed
                   .
                
                 
                   Fourthly
                   ,
                   in
                   it
                   there
                   is
                   a
                   confusion
                   of
                   order
                   in
                   the
                   estates
                   &
                   societies
                   of
                   men
                   .
                   For
                   whereas
                   one
                   order
                   of
                   men
                   should
                   goe
                   thus
                   attired
                   ,
                   and
                   another
                   after
                   another
                   manner
                   ;
                   by
                   this
                   it
                   comes
                   to
                   passe
                   ,
                   that
                   equall
                   and
                   superior
                   are
                   clothed
                   both
                   alike
                   ,
                   and
                   that
                   which
                   should
                   be
                   an
                   occasion
                   to
                   humble
                   vs
                   ,
                   is
                   made
                   an
                   occasion
                   
                   to
                   puffe
                   vs
                   vp
                   .
                
                 
                   Fiftly
                   ,
                   there
                   is
                   a
                   great
                   iudgement
                   threatned
                   against
                   this
                   sinne
                   .
                   Esay
                   .
                   2.
                   11.
                   12.
                   
                   Zeph.
                   3.
                   11.
                   
                
                 
                   The
                   greatnes
                   of
                   this
                   vice
                   ,
                   we
                   are
                   to
                   endeavour
                   ,
                   by
                   all
                   means
                   possible
                   ,
                   to
                   redresse
                   in
                   our selues
                   .
                   For
                   which
                   purpose
                   ,
                   we
                   must
                   be
                   careful
                   to
                   see
                   and
                   feele
                   ,
                   and
                   withall
                   to
                   bewaile
                   the
                   spirituall
                   nakednes
                   of
                   our
                   soules
                   ;
                   which
                   is
                   a
                   deprauation
                   of
                   the
                   image
                   of
                   God
                   ,
                   wherein
                   we
                   are
                   created
                   ,
                   according
                   to
                   him
                   ,
                   in
                   holines
                   and
                   righteousnesse
                   ,
                   the
                   want
                   whereof
                   makes
                   vs
                   vgly
                   and
                   deformed
                   in
                   the
                   eyes
                   of
                   God.
                   And
                   the
                   true
                   sense
                   and
                   experience
                   of
                   this
                   ,
                   will
                   turne
                   our
                   mindes
                   and
                   thoughts
                   from
                   the
                   trimming
                   of
                   the
                   body
                   ,
                   and
                   make
                   vs
                   especially
                   to
                   labour
                   for
                   the
                   righteousnesse
                   of
                   Christ
                   imputed
                   ,
                   as
                   the
                   onely
                   couering
                   which
                   will
                   keepe
                   vs
                   warme
                   &
                   safe
                   from
                   the
                   stormes
                   and
                   tempests
                   of
                   the
                   wrath
                   and
                   furie
                   of
                   God.
                   
                
              
            
          
           
             
               Sect.
               4.
               
            
             
               In
               the
               fourth
               place
               ,
               we
               come
               to
               the
               handling
               of
               those
               Questions
               ,
               that
               concerne
               the
               Moderation
               of
               our
               Appetite
               in
               the
               Vse
               of
               Pleasures
               and
               Recreations
               .
               And
               these
               are
               specially
               three
               .
            
             
               
                 
                   I.
                   Question
                
                 .
                 Whether
                 Recreation
                 be
                 lawfull
                 for
                 a
                 Christian
                 man
                 ?
              
               
               
                 Ans.
                 Yea
                 ,
                 and
                 that
                 for
                 two
                 causes
                 .
              
               
                 First
                 ,
                 Rest
                 from
                 labour
                 ,
                 with
                 the
                 refreshing
                 of
                 bodie
                 and
                 mind
                 ,
                 is
                 necessarie
                 ;
                 because
                 mans
                 nature
                 is
                 like
                 the
                 bow
                 ,
                 which
                 being
                 alway
                 bent
                 and
                 vsed
                 ,
                 is
                 soone
                 broken
                 in
                 pieces
                 .
                 Now
                 that
                 which
                 is
                 necessarie
                 ,
                 is
                 lawfull
                 .
                 And
                 if
                 rest
                 be
                 lawfull
                 ,
                 then
                 is
                 recreation
                 also
                 lawfull
                 .
              
               
                 Secondly
                 ,
                 by
                 Christian
                 libertie
                 ,
                 we
                 are
                 allowed
                 to
                 vse
                 the
                 creatures
                 of
                 God
                 ,
                 not
                 onely
                 for
                 our
                 necessitie
                 ,
                 but
                 also
                 for
                 meete
                 and
                 convenient
                 delight
                 .
                 This
                 is
                 a
                 confessed
                 truth
                 ;
                 and
                 therefore
                 to
                 them
                 ,
                 which
                 shall
                 condemne
                 fit
                 and
                 conuenient
                 recreation
                 (
                 as
                 some
                 of
                 the
                 ancient
                 Fathers
                 haue
                 done
                 ,
                 by
                 name
                 Chrysostome
                 and
                 Ambrose
                 )
                 it
                 may
                 be
                 said
                 ,
                 
                   be
                   not
                   to
                   righteous
                   ,
                   be
                   not
                   to
                   wise
                   .
                
                 Eccl.
                 7.
                 18.
                 
              
            
             
               
                 
                   II.
                   Question
                
                 .
                 What
                 kindes
                 of
                 recreations
                 and
                 sports
                 ,
                 are
                 lawfull
                 &
                 conuenient
                 ,
                 and
                 what
                 be
                 vnlawfull
                 and
                 vnconuenient
                 ?
              
               
                 Ans.
                 I
                 will
                 first
                 lay
                 downe
                 this
                 ground
                 ,
                 that
                 ,
                 All
                 lawfull
                 Recreation
                 is
                 onely
                 in
                 the
                 vse
                 of
                 things
                 indifferent
                 ,
                 which
                 are
                 in
                 themselues
                 neither
                 commanded
                 nor
                 forbidden
                 .
                 For
                 by
                 christiā
                 libertie
                 ,
                 the
                 vse
                 of
                 such
                 things
                 for
                 lawfull
                 delight
                 and
                 pleasure
                 ,
                 is
                 permitted
                 
                 vnto
                 vs.
                 Therfore
                 meete
                 and
                 fitt
                 recreations
                 doe
                 stand
                 in
                 the
                 vse
                 of
                 things
                 indifferent
                 ,
                 and
                 not
                 in
                 things
                 either
                 commanded
                 or
                 forbidden
                 .
                 Hence
                 I
                 deriue
                 three
                 Conclusions
                 ,
                 that
                 may
                 serue
                 for
                 the
                 better
                 answer
                 of
                 the
                 Question
                 .
              
               
                 I.
                 
                   Recreation
                   may
                   not
                   be
                   in
                   the
                   vse
                   of
                   holy
                   things
                
                 ;
                 that
                 is
                 ,
                 in
                 the
                 vse
                 of
                 the
                 word
                 ,
                 Sacraments
                 ,
                 praier
                 ,
                 or
                 in
                 any
                 act
                 of
                 religion
                 .
                 For
                 these
                 things
                 are
                 sacred
                 &
                 divine
                 ,
                 they
                 doe
                 stād
                 by
                 Gods
                 expresse
                 cōmandement
                 ,
                 &
                 may
                 not
                 be
                 applyed
                 to
                 any
                 common
                 or
                 vulgar
                 vse
                 .
                 For
                 this
                 cause
                 it
                 is
                 well
                 provided
                 ,
                 that
                 the
                 pageants
                 which
                 haue
                 beene
                 vsed
                 in
                 sundrie
                 cities
                 of
                 this
                 land
                 are
                 put
                 downe
                 ;
                 because
                 they
                 were
                 nothing
                 els
                 ,
                 but
                 either
                 the
                 whole
                 or
                 part
                 of
                 the
                 historie
                 of
                 the
                 Bible
                 turned
                 into
                 a
                 Play.
                 And
                 therefore
                 the
                 lesse
                 to
                 be
                 allowed
                 ,
                 considering
                 that
                 the
                 more
                 holy
                 the
                 matter
                 is
                 which
                 they
                 represent
                 ,
                 the
                 more
                 vnholy
                 are
                 the
                 plaies
                 themselues
                 .
                 Againe
                 ,
                 all
                 such
                 iests
                 ,
                 as
                 are
                 framed
                 out
                 of
                 the
                 Phrases
                 &
                 sentences
                 of
                 the
                 scripture
                 ,
                 are
                 abuses
                 of
                 holy
                 things
                 ,
                 and
                 therefore
                 carefully
                 to
                 be
                 avoided
                 .
                 The
                 common
                 saying
                 may
                 teach
                 vs
                 thus
                 much
                 .
                 *
                 
                   It
                   is
                   no
                   safe
                   course
                   to
                   play
                   with
                   holy
                   things
                   .
                
                 Lastly
                 ,
                 vpon
                 the
                 former
                 conclusion
                 ,
                 we
                 are
                 taught
                 that
                 it
                 is
                 not
                 meete
                 ,
                 conuenient
                 ,
                 or
                 laudable
                 for
                 men
                 to
                 mooue
                 occasion
                 of
                 laughter
                 in
                 Sermons
                 .
              
               
                 The
                 second
                 Cōclusion
                 .
                 
                   Recreation
                   may
                   not
                   be
                   made
                   of
                   the
                   sinns
                   or
                   offences
                   of
                   men
                   .
                
                 They
                 ought
                 
                 to
                 be
                 vnto
                 vs
                 the
                 matter
                 of
                 sorrow
                 &
                 mourning
                 .
                 Dauid
                 
                   shed
                   riuers
                   of
                   tears
                   ,
                   because
                   men
                   brake
                   the
                   commandements
                   of
                   God
                   ,
                
                 Psal.
                 119.
                 136.
                 
                 
                   The
                   righteous
                   heart
                   of
                   Lot
                   was
                   vexed
                   ,
                   with
                   hearing
                   the
                   abominations
                   of
                   Sodome
                   .
                
                 2.
                 
                 Pet.
                 2.
                 8.
                 
              
               
                 Vpon
                 this
                 ,
                 it
                 followeth
                 first
                 ,
                 that
                 common
                 plaies
                 ,
                 which
                 are
                 in
                 vse
                 in
                 the
                 world
                 ,
                 are
                 to
                 be
                 reprooued
                 ,
                 as
                 beeing
                 not
                 meet
                 and
                 conuenient
                 matter
                 of
                 Recreation
                 .
                 For
                 they
                 are
                 nothing
                 els
                 ,
                 but
                 representations
                 of
                 the
                 vices
                 &
                 misdemeanou●s
                 of
                 men
                 in
                 the
                 world
                 .
                 Now
                 such
                 representations
                 are
                 not
                 to
                 be
                 approoved
                 .
                 Paul
                 saith
                 ,
                 
                   Fornication
                   ,
                   couetousnes
                   ,
                   let
                   them
                   not
                   be
                   named
                   among
                   you
                   ,
                   as
                   becommeth
                   Saintes
                   ,
                
                 Eph.
                 5.
                 3.
                 
                 And
                 if
                 vices
                 of
                 men
                 
                   may
                   not
                   be
                   named
                
                 ,
                 vnlesse
                 the
                 naming
                 of
                 them
                 ,
                 tend
                 to
                 the
                 reproouing
                 &
                 further
                 condemning
                 of
                 them
                 ,
                 much
                 lesse
                 may
                 they
                 be
                 represented
                 ,
                 for
                 the
                 causing
                 of
                 mirth
                 and
                 pastime
                 .
                 For
                 ,
                 naming
                 is
                 farre
                 lesse
                 ,
                 then
                 representing
                 ,
                 which
                 is
                 the
                 reall
                 acting
                 of
                 the
                 vice
                 .
                 Indeed
                 Magistrates
                 &
                 Ministers
                 may
                 name
                 them
                 ,
                 but
                 their
                 naming
                 must
                 be
                 to
                 punish
                 ,
                 and
                 reforme
                 them
                 ,
                 not
                 otherwise
                 .
                 Againe
                 ,
                 it
                 is
                 vnseemely
                 ,
                 that
                 a
                 man
                 should
                 put
                 on
                 the
                 person
                 ,
                 behauiour
                 ,
                 and
                 habite
                 of
                 a
                 woman
                 ;
                 as
                 it
                 is
                 also
                 for
                 a
                 woman
                 to
                 put
                 on
                 the
                 person
                 ,
                 behauiour
                 and
                 habite
                 of
                 a
                 man
                 ,
                 though
                 it
                 be
                 but
                 for
                 an
                 houre
                 .
                 The
                 law
                 of
                 God
                 forbiddes
                 both
                 ,
                 Deut.
                 22.
                 3.
                 
                 And
                 that
                 law
                 ,
                 for
                 equitie
                 ,
                 is
                 not
                 meerely
                 iudiciall
                 ,
                 but
                 morall
                 .
                 Nay
                 ,
                 it
                 is
                 the
                 law
                 of
                 nature
                 and
                 
                 common
                 honesty
                 .
              
               
                 Here
                 also
                 ,
                 the
                 dauncing
                 vsed
                 in
                 these
                 daies
                 is
                 to
                 be
                 reprooued
                 ;
                 namely
                 ,
                 the
                 mixed
                 dauncing
                 of
                 men
                 and
                 weomen
                 ,
                 in
                 number
                 &
                 measure
                 ,
                 (
                 specially
                 after
                 solemne
                 feasts
                 )
                 with
                 many
                 lascivious
                 gestures
                 accompanying
                 the
                 same
                 ;
                 which
                 cannot
                 ,
                 nor
                 ought
                 to
                 be
                 iustified
                 ,
                 but
                 condemned
                 .
                 For
                 it
                 is
                 no
                 better
                 ,
                 then
                 the
                 very
                 bellowes
                 of
                 lust
                 and
                 vncleanes
                 ,
                 yea
                 the
                 cause
                 of
                 much
                 euill
                 .
                 It
                 is
                 condemned
                 in
                 the
                 daughter
                 of
                 Herodias
                 ,
                 dauncing
                 before
                 Herod
                 .
                 Mark.
                 6.
                 22.
                 
                 And
                 in
                 the
                 Israelites
                 ,
                 that
                 sat
                 downe
                 to
                 eat
                 and
                 drinke
                 ,
                 
                   and
                   rose
                   vp
                   to
                   play
                
                 ,
                 that
                 is
                 ,
                 to
                 daunce
                 .
                 We
                 read
                 indeed
                 ,
                 of
                 a
                 kind
                 of
                 dauncing
                 commended
                 in
                 Scripture
                 ,
                 that
                 Moses
                 Aaron
                 and
                 Miriam
                 vsed
                 at
                 the
                 redde
                 sea
                 ,
                 Exod.
                 15.
                 20.
                 
                 And
                 David
                 before
                 the
                 Arke
                 ,
                 1.
                 
                 Sam.
                 18.
                 
                 And
                 the
                 daughters
                 of
                 Israel
                 ,
                 when
                 Dauid
                 gotte
                 the
                 victorie
                 of
                 Goliah
                 ,
                 2.
                 
                 Sam.
                 6.
                 14.
                 
                 But
                 this
                 dauncing
                 was
                 of
                 another
                 kind
                 .
                 For
                 it
                 was
                 not
                 mixt
                 ,
                 but
                 single
                 ,
                 men
                 together
                 ,
                 and
                 women
                 apart
                 by
                 themselues
                 .
                 They
                 vsed
                 not
                 in
                 their
                 dauncing
                 wanton
                 gestures
                 ,
                 and
                 amorous
                 songs
                 ,
                 but
                 the
                 Psalmes
                 of
                 praise
                 and
                 thanksgiuing
                 .
                 The
                 cause
                 of
                 their
                 dauncing
                 was
                 spirituall
                 ioy
                 ,
                 and
                 the
                 end
                 of
                 it
                 was
                 praise
                 and
                 thanksgiuing
                 .
              
               
                 It
                 may
                 be
                 alleadged
                 ,
                 that
                 Ecclesiastes
                 saith
                 ,
                 
                   There
                   is
                   a
                   time
                   of
                   mourning
                   ,
                   and
                   a
                   time
                   of
                   dauncing
                   ,
                
                 Eccl.
                 3.
                 
                 And
                 Dauid
                 saith
                 ,
                 
                   Thou
                   hast
                   turned
                   my
                   ioy
                   into
                   dauncing
                   ,
                
                 Psal.
                 30.
                 
                 1●
                 .
                 And
                 
                 the
                 Lord
                 saith
                 in
                 Ieremie
                 ,
                 
                   O
                   daughter
                   Sion
                   ,
                   thou
                   shalt
                   got
                   forth
                   with
                   the
                   daunce
                   of
                   them
                   that
                   reioyce
                   .
                
                 Ier.
                 31.
                 4.
                 
                 I
                 answer
                 :
                 first
                 ,
                 these
                 places
                 speake
                 of
                 the
                 sacred
                 dauncing
                 before
                 named
                 ,
                 and
                 not
                 of
                 the
                 dauncing
                 of
                 our
                 times
                 .
                 Secondly
                 ,
                 I
                 say
                 ,
                 that
                 these
                 places
                 speake
                 not
                 of
                 dauncing
                 properly
                 ,
                 but
                 of
                 reioycing
                 signified
                 by
                 dauncing
                 :
                 that
                 is
                 to
                 say
                 ,
                 a
                 heartie
                 reioycing
                 ,
                 or
                 merrie-making
                 .
                 Besides
                 that
                 ,
                 the
                 Prophet
                 Ieremie
                 speaks
                 by
                 way
                 of
                 comparison
                 ,
                 as
                 if
                 he
                 should
                 say
                 ,
                 Then
                 shall
                 the
                 Virgin
                 reioyce
                 ,
                 
                   as
                   men
                   are
                   woont
                   to
                   doe
                   in
                   the
                   duin●●
                   .
                
                 And
                 it
                 is
                 sometimes
                 the
                 vse
                 of
                 the
                 Scripture
                 ,
                 to
                 expresse
                 things
                 lawfull
                 by
                 a
                 comparison
                 ,
                 drawne
                 from
                 things
                 vnlawfull
                 :
                 as
                 in
                 the
                 Parables
                 of
                 the
                 vnrighteous
                 Iudge
                 ,
                 the
                 vniust
                 Steward
                 ,
                 and
                 the
                 theefe
                 in
                 the
                 night
                 .
              
               
                 The
                 third
                 Conclusion
                 .
                 
                   We
                   may
                   not
                   make
                   recreations
                   of
                   Gods
                   iudgements
                   ,
                   or
                   of
                   the
                   punishments
                   of
                   sinne
                   .
                
                 The
                 Law
                 of
                 God
                 forbiddes
                 vs
                 
                   to
                   lay
                   a
                   stumbling
                   blocke
                   before
                   the
                   blind
                   ,
                   to
                   cause
                   him
                   to
                   fall
                   ,
                
                 though
                 it
                 be
                 not
                 done
                 in
                 earnest
                 ,
                 but
                 in
                 sport
                 ,
                 Leuit.
                 19.
                 14.
                 
                 Vpon
                 the
                 same
                 ground
                 ,
                 we
                 are
                 not
                 to
                 sport
                 our selues
                 with
                 the
                 follie
                 of
                 the
                 naturall
                 foole
                 .
                 For
                 that
                 is
                 the
                 blindnes
                 of
                 his
                 minde
                 ,
                 and
                 the
                 iudgement
                 of
                 God
                 vpon
                 him
                 .
                 I
                 know
                 it
                 hath
                 beene
                 the
                 vse
                 of
                 great
                 men
                 ,
                 to
                 keepe
                 fooles
                 in
                 their
                 houses
                 :
                 And
                 I
                 dare
                 not
                 condemne
                 the
                 fact
                 .
                 For
                 they
                 may
                 doe
                 it
                 ,
                 to
                 set
                 before
                 their
                 cies
                 a
                 daily
                 spectacle
                 of
                 Gods
                 iudgement
                 ,
                 and
                 to
                 
                 consider
                 how
                 God
                 in
                 like
                 sort
                 ,
                 might
                 haue
                 dealt
                 with
                 them
                 .
                 And
                 this
                 vse
                 is
                 Christian.
                 Neuerthelesse
                 ,
                 to
                 place
                 a
                 speciall
                 recreation
                 ,
                 in
                 the
                 follie
                 of
                 such
                 persons
                 ,
                 and
                 to
                 keepe
                 them
                 onely
                 for
                 this
                 ende
                 ,
                 it
                 is
                 not
                 laudable
                 .
                 When
                 Dauid
                 fained
                 himselfe
                 to
                 be
                 madde
                 ,
                 before
                 Achish
                 the
                 King
                 of
                 Gath
                 ,
                 marke
                 what
                 the
                 Heathen
                 King
                 could
                 say
                 ,
                 
                   Haue
                   I
                   neede
                   of
                   madde
                   men
                   ,
                   that
                   ye
                   haue
                   brought
                   this
                   fellow
                   ,
                   to
                   play
                   the
                   madde
                   man
                   in
                   my
                   presence
                   ?
                   Shall
                   he
                   come
                   into
                   my
                   house
                   ?
                
                 1.
                 
                 Sam.
                 21.
                 15.
                 
              
               
                 Againe
                 ,
                 the
                 Bayting
                 of
                 the
                 Beare
                 ,
                 and
                 Cockefights
                 ,
                 are
                 no
                 meete
                 recreations
                 .
                 The
                 baiting
                 of
                 the
                 Bull
                 hath
                 his
                 vse
                 ,
                 and
                 therefore
                 it
                 is
                 commanded
                 by
                 ciuill
                 authoritie
                 ;
                 and
                 so
                 haue
                 not
                 these
                 .
                 And
                 the
                 Antipathie
                 and
                 crueltie
                 ,
                 which
                 one
                 beast
                 sheweth
                 to
                 another
                 ,
                 is
                 the
                 fruit
                 of
                 our
                 rebellion
                 against
                 God
                 ,
                 and
                 should
                 rather
                 mooue
                 vs
                 to
                 mourne
                 ,
                 then
                 to
                 reioyce
                 .
              
               
                 The
                 Second
                 answer
                 to
                 the
                 former
                 Question
                 ,
                 is
                 this
                 .
              
               
                 Games
                 may
                 be
                 deuided
                 into
                 three
                 sorts
                 .
                 Games
                 of
                 wit
                 or
                 industry
                 ,
                 games
                 of
                 hazard
                 ,
                 and
                 a
                 mixture
                 of
                 both
                 .
              
               
                 Games
                 of
                 wit
                 ,
                 or
                 industrie
                 are
                 such
                 ,
                 as
                 are
                 ordered
                 by
                 the
                 skil
                 and
                 industry
                 of
                 man.
                 Of
                 this
                 sort
                 are
                 Shooting
                 in
                 the
                 long
                 bow
                 ,
                 Shooting
                 in
                 the
                 caleeuer
                 ,
                 Running
                 ,
                 Wrastling
                 ,
                 Fensing
                 ,
                 Musicke
                 ,
                 the
                 games
                 of
                 Chests
                 ,
                 and
                 draughts
                 ,
                 the
                 Philosophers
                 game
                 ,
                 and
                 such
                 like
                 .
                 These
                 ,
                 and
                 all
                 of
                 this
                 kind
                 ,
                 wherein
                 the
                 
                 industry
                 of
                 the
                 mind
                 &
                 body
                 hath
                 the
                 chiefest
                 stroke
                 ,
                 are
                 very
                 commendable
                 ,
                 and
                 not
                 to
                 be
                 disliked
                 .
              
               
                 Games
                 of
                 hazard
                 are
                 those
                 ,
                 in
                 which
                 hazard
                 onely
                 beares
                 the
                 sway
                 ,
                 and
                 orders
                 the
                 game
                 ,
                 and
                 not
                 witte
                 ;
                 wherein
                 also
                 there
                 is
                 (
                 as
                 we
                 say
                 )
                 chance
                 ,
                 yea
                 meere
                 chance
                 in
                 regard
                 of
                 vs.
                 Of
                 this
                 kind
                 is
                 Dicing
                 ,
                 and
                 sundry
                 games
                 at
                 the
                 Tables
                 &
                 Cardes
                 .
                 Now
                 games
                 that
                 are
                 of
                 meere-hazard
                 ,
                 by
                 the
                 consent
                 of
                 godly
                 Divines
                 ,
                 are
                 vnlawfull
                 .
                 The
                 reasons
                 are
                 these
                 .
              
               
                 First
                 ,
                 games
                 of
                 meere
                 hazard
                 are
                 indeede
                 lo●s
                 ;
                 and
                 the
                 vse
                 of
                 a
                 lot
                 ,
                 is
                 an
                 act
                 of
                 religiō
                 ,
                 in
                 which
                 we
                 referre
                 vnto
                 God
                 ,
                 the
                 determination
                 of
                 things
                 of
                 moment
                 ,
                 that
                 can
                 no
                 other
                 way
                 be
                 determined
                 .
                 For
                 in
                 the
                 vse
                 of
                 a
                 lotte
                 there
                 be
                 foure
                 things
                 .
                 The
                 first
                 is
                 ,
                 a
                 casuall
                 act
                 done
                 by
                 vs
                 ,
                 as
                 the
                 casting
                 of
                 the
                 Die.
                 The
                 second
                 is
                 ,
                 the
                 applying
                 of
                 this
                 acte
                 ,
                 to
                 the
                 determination
                 of
                 some
                 particular
                 controversie
                 ,
                 the
                 ending
                 whereof
                 maintaines
                 peace
                 ,
                 order
                 ,
                 and
                 loue
                 among
                 men
                 .
                 The
                 third
                 is
                 confession
                 ,
                 that
                 God
                 is
                 a
                 soueraigne
                 iudge
                 ,
                 to
                 end
                 and
                 determine
                 things
                 ,
                 that
                 can
                 no
                 other
                 way
                 be
                 determined
                 .
                 The
                 fourth
                 is
                 ,
                 supplication
                 ,
                 that
                 Go●
                 would
                 ,
                 by
                 the
                 disposition
                 of
                 the
                 lotte
                 ,
                 when
                 it
                 is
                 cast
                 ,
                 determine
                 the
                 euent
                 .
                 All
                 these
                 actions
                 are
                 infolded
                 in
                 the
                 vse
                 of
                 a
                 lotte
                 ,
                 and
                 they
                 are
                 expressed
                 ,
                 Act.
                 1.
                 ver
                 .
                 24.
                 25.
                 26.
                 
                 Now
                 then
                 ,
                 seeing
                 the
                 vse
                 of
                 a
                 lotte
                 is
                 a
                 solemne
                 act
                 of
                 religiō
                 ,
                 it
                 may
                 not
                 be
                 applied
                 to
                 sporting
                 ,
                 
                 as
                 I
                 haue
                 shewed
                 in
                 the
                 first
                 conclusion
                 .
                 Secondly
                 ,
                 such
                 games
                 are
                 not
                 recreations
                 ,
                 but
                 rather
                 matter
                 of
                 stirring
                 vp
                 troblesome
                 passions
                 ,
                 as
                 feare
                 ,
                 sorrow
                 ,
                 &c.
                 and
                 so
                 they
                 distemper
                 the
                 body
                 and
                 mind
                 .
                 Thirdly
                 ,
                 covetousnes
                 is
                 commonly
                 the
                 ground
                 of
                 them
                 all
                 .
                 Wherevpon
                 it
                 is
                 ,
                 that
                 men
                 vsually
                 play
                 for
                 mony
                 .
                 And
                 for
                 these
                 causes
                 ,
                 such
                 plaies
                 by
                 the
                 consent
                 of
                 learned
                 Divines
                 ,
                 are
                 vnlawfull
                 .
              
               
                 The
                 third
                 kind
                 of
                 plaies
                 are
                 mixt
                 ,
                 which
                 stand
                 partly
                 of
                 hazard
                 ,
                 and
                 partly
                 of
                 witte
                 ,
                 &
                 in
                 which
                 hazard
                 beginnes
                 the
                 game
                 ,
                 and
                 skil
                 gets
                 the
                 victorie
                 :
                 and
                 that
                 which
                 is
                 defectiue
                 by
                 reason
                 of
                 hazard
                 ,
                 is
                 corrected
                 by
                 witte
                 .
              
               
                 To
                 this
                 kind
                 ,
                 are
                 referred
                 some
                 games
                 at
                 the
                 cards
                 and
                 tables
                 .
                 Now
                 the
                 common
                 opinion
                 of
                 learned
                 Divines
                 is
                 ,
                 that
                 as
                 they
                 are
                 not
                 to
                 be
                 cōmended
                 ,
                 so
                 they
                 are
                 not
                 simply
                 to
                 be
                 condemned
                 ,
                 and
                 if
                 they
                 be
                 vsed
                 ,
                 they
                 must
                 be
                 vsed
                 very
                 sparingly
                 .
                 Yet
                 there
                 be
                 others
                 ,
                 that
                 hold
                 these
                 mixt
                 games
                 to
                 be
                 vnlawfull
                 ,
                 and
                 iudge
                 the
                 very
                 dealing
                 of
                 the
                 cards
                 to
                 be
                 a
                 lotte
                 ,
                 because
                 it
                 is
                 a
                 meere
                 casuall
                 action
                 .
                 But
                 ,
                 as
                 I
                 take
                 it
                 ,
                 the
                 bare
                 dealing
                 of
                 the
                 cards
                 is
                 no
                 more
                 a
                 lotte
                 ,
                 then
                 the
                 dealing
                 of
                 an
                 almes
                 ,
                 when
                 the
                 Princes
                 Almner
                 puts
                 his
                 hand
                 into
                 his
                 pocket
                 ,
                 and
                 giues
                 ,
                 
                   for
                   example
                
                 ,
                 to
                 one
                 man
                 sixe
                 pence
                 ,
                 to
                 another
                 twelue
                 pence
                 ,
                 to
                 another
                 two
                 pence
                 ,
                 what
                 comes
                 forth
                 without
                 any
                 choice
                 .
                 Now
                 this
                 casuall
                 distribution
                 is
                 not
                 a
                 lot
                 ,
                 but
                 onely
                 a
                 
                 casuall
                 action
                 .
                 And
                 in
                 a
                 lot
                 ,
                 there
                 must
                 be
                 two
                 things
                 .
                 The
                 first
                 is
                 ,
                 a
                 casuall
                 act
                 :
                 the
                 second
                 ,
                 the
                 applying
                 of
                 the
                 foresaid
                 act
                 ,
                 to
                 the
                 determination
                 of
                 some
                 particular
                 and
                 vncertaine
                 euent
                 .
                 Now
                 the
                 dealing
                 of
                 the
                 cards
                 is
                 a
                 casuall
                 act
                 ;
                 but
                 the
                 determination
                 of
                 the
                 vncertaine
                 victorie
                 ,
                 is
                 not
                 from
                 the
                 dealing
                 of
                 the
                 cardes
                 ,
                 in
                 mixed
                 games
                 ,
                 but
                 from
                 the
                 wit
                 and
                 skill
                 ,
                 at
                 least
                 from
                 the
                 will
                 of
                 the
                 players
                 .
                 But
                 in
                 things
                 that
                 are
                 of
                 the
                 nature
                 of
                 a
                 lot
                 ,
                 the
                 wit
                 and
                 will
                 of
                 man
                 hath
                 no
                 stroke
                 at
                 all
                 .
                 Neuerthelesse
                 ,
                 though
                 the
                 dealing
                 of
                 the
                 cardes
                 ,
                 and
                 mixed
                 games
                 ,
                 be
                 no
                 lots
                 ;
                 yet
                 it
                 is
                 farre
                 saffer
                 and
                 better
                 ,
                 to
                 abstaine
                 from
                 them
                 ,
                 then
                 to
                 vse
                 them
                 :
                 and
                 where
                 they
                 are
                 abolished
                 ,
                 they
                 are
                 not
                 to
                 be
                 restored
                 againe
                 ,
                 because
                 in
                 common
                 experience
                 ,
                 many
                 abuses
                 and
                 inconueniences
                 attend
                 vpon
                 them
                 :
                 and
                 things
                 vnnecessarie
                 ,
                 when
                 they
                 are
                 much
                 abused
                 ,
                 because
                 they
                 are
                 abused
                 ,
                 they
                 must
                 not
                 be
                 vsed
                 ,
                 but
                 rather
                 remooued
                 ,
                 as
                 the
                 brasen
                 serpent
                 was
                 ,
                 2.
                 king
                 .
                 18.
                 4.
                 
              
            
             
               
                 
                   III.
                   Question
                
                 .
                 How
                 are
                 we
                 to
                 vse
                 recreations
                 ?
              
               
                 For
                 answer
                 whereof
                 ,
                 we
                 must
                 remember
                 these
                 foure
                 speciall
                 rules
                 .
              
               
                 I.
                 Rule
                 .
                 We
                 are
                 to
                 make
                 choice
                 of
                 Recreations
                 ,
                 that
                 are
                 of
                 least
                 offence
                 ,
                 and
                 of
                 the
                 
                 best
                 report
                 .
                 Phil.
                 4.
                 8.
                 
                 
                   Whatsoeuer
                   things
                   are
                   of
                   good
                   report
                   ,
                   thinke
                   of
                   them
                   .
                
                 The
                 reason
                 is
                 ,
                 because
                 in
                 all
                 recreations
                 ,
                 we
                 must
                 take
                 heede
                 of
                 occasions
                 of
                 sinne
                 ,
                 both
                 in
                 our selues
                 and
                 others
                 .
                 And
                 this
                 mooued
                 Iob
                 ,
                 while
                 his
                 sonnes
                 were
                 a
                 feasting
                 ,
                 to
                 offer
                 daily
                 burnt
                 offerings
                 ,
                 according
                 to
                 the
                 number
                 of
                 them
                 all
                 ,
                 because
                 he
                 thought
                 ,
                 
                   it
                   may
                   be
                   ,
                   my
                   sonnes
                   haue
                   sinned
                   ,
                   and
                   blasphemed
                   God
                   in
                   their
                   hearts
                   .
                
                 Iob
                 1.
                 5.
                 
                 And
                 not
                 onely
                 that
                 ,
                 but
                 I
                 adde
                 further
                 ,
                 we
                 must
                 take
                 heede
                 of
                 occasions
                 of
                 offence
                 in
                 others
                 .
                 Vpon
                 this
                 ground
                 ,
                 Paul
                 saies
                 ,
                 that
                 
                   rather
                   then
                   his
                   eating
                   should
                   offend
                   his
                   brother
                   ,
                   he
                   would
                   eate
                   no
                   meate
                   while
                   the
                   world
                   indured
                   .
                
                 1.
                 
                 Cor.
                 8.
                 13.
                 
                 In
                 this
                 regard
                 ,
                 it
                 were
                 to
                 be
                 wished
                 ,
                 that
                 games
                 of
                 wit
                 should
                 be
                 vsed
                 onely
                 ,
                 and
                 not
                 games
                 of
                 hazard
                 ,
                 because
                 they
                 are
                 more
                 scandalous
                 then
                 the
                 other
                 .
                 Lastly
                 ,
                 in
                 things
                 that
                 are
                 lawfull
                 in
                 themselues
                 ,
                 we
                 are
                 to
                 remember
                 Paules
                 rule
                 ,
                 
                   All
                   things
                   are
                   Lawfull
                   ,
                   but
                   all
                   things
                   are
                   not
                   expedient
                   .
                
                 1.
                 
                 Cor.
                 6.
                 12.
                 
              
               
                 II.
                 Rule
                 .
                 Our
                 Recreations
                 must
                 be
                 profitable
                 to
                 our selues
                 ,
                 and
                 others
                 ;
                 and
                 they
                 must
                 tend●
                 also
                 to
                 the
                 glorie
                 of
                 God.
                 Our
                 Sauiour
                 Christ
                 saies
                 ,
                 that
                 of
                 
                   euery
                   idle
                   word
                   that
                   men
                   shall
                   speake
                   ,
                   they
                   shall
                   giue
                   an
                   account
                   at
                   the
                   day
                   of
                   iudgement
                   .
                
                 Matth.
                 12.
                 36.
                 
                 Where
                 by
                 
                   idle
                   words
                
                 ,
                 he
                 meaneth
                 such
                 ,
                 as
                 bring
                 no
                 profit
                 to
                 men
                 ,
                 nor
                 honour
                 to
                 God.
                 And
                 if
                 for
                 idle
                 words
                 ,
                 then
                 also
                 for
                 idle
                 recreations
                 ,
                 must
                 we
                 be
                 accountable
                 to
                 him
                 .
                 Againe
                 ,
                 S.
                 
                 Paul
                 teacheth
                 ,
                 that
                 
                   whether
                   we
                   eate
                   or
                   drinke
                   ,
                   or
                   whatsoeuer
                   we
                   doe
                   ,
                   we
                   must
                   doe
                   all
                   to
                   the
                   glorie
                   of
                   God
                
                 〈◊〉
                 .
                 Cor.
                 10.
                 31.
                 
                 Therefore
                 the
                 scope
                 and
                 ende
                 of
                 all
                 recreations
                 is
                 ,
                 that
                 God
                 may
                 be
                 honoured
                 in
                 and
                 by
                 them
                 .
              
               
                 III.
                 Rule
                 .
                 The
                 ende
                 of
                 our
                 Recreation
                 must
                 be
                 ,
                 to
                 refresh
                 our
                 bodies
                 and
                 mindes
                 .
                 It
                 is
                 then
                 an
                 abuse
                 of
                 recreation
                 ,
                 when
                 it
                 is
                 vsed
                 to
                 winne
                 other
                 mens
                 money
                 .
                 The
                 gaine
                 that
                 comes
                 that
                 way
                 ,
                 is
                 worse
                 then
                 vsurie
                 ,
                 yea
                 ,
                 it
                 is
                 flat
                 theft
                 .
                 For
                 by
                 the
                 law
                 ,
                 we
                 may
                 recouer
                 things
                 stolne
                 ,
                 but
                 there
                 is
                 no
                 law
                 to
                 recouer
                 things
                 wonne
                 .
                 And
                 yet
                 ,
                 if
                 play
                 be
                 for
                 a
                 small
                 matter
                 ,
                 the
                 losse
                 whereof
                 is
                 no
                 hurt
                 to
                 him
                 that
                 looseth
                 it
                 ,
                 and
                 if
                 it
                 be
                 applied
                 to
                 a
                 common
                 good
                 ,
                 it
                 is
                 lawfull
                 ,
                 otherwise
                 not
                 .
              
               
                 IV.
                 Rule
                 .
                 Recreation
                 must
                 be
                 moderate
                 and
                 sparing
                 ,
                 euen
                 as
                 the
                 vse
                 of
                 meat
                 and
                 drinke
                 ,
                 and
                 rest
                 .
                 Whence
                 it
                 followeth
                 ,
                 that
                 they
                 which
                 spende
                 their
                 whole
                 life
                 in
                 gaming
                 ,
                 as
                 Players
                 doe
                 ,
                 haue
                 much
                 to
                 answer
                 for
                 .
                 And
                 the
                 like
                 is
                 to
                 be
                 saide
                 of
                 them
                 that
                 haue
                 lands
                 and
                 possessions
                 ,
                 and
                 spend
                 their
                 time
                 in
                 pleasures
                 and
                 sports
                 ,
                 as
                 is
                 the
                 fashion
                 of
                 many
                 gentlemen
                 in
                 these
                 daies
                 .
              
               
                 Now
                 Recreation
                 must
                 be
                 sparing
                 ,
                 two
                 waies
                 .
              
               
                 First
                 ,
                 in
                 regard
                 
                   of
                   time
                
                 .
                 For
                 we
                 must
                 redeeme
                 the
                 time
                 ,
                 that
                 is
                 ,
                 take
                 time
                 while
                 time
                 lasteth
                 ,
                 for
                 the
                 procuring
                 of
                 life
                 euerlasting
                 .
                 Eph.
                 5.
                 16.
                 
                 This
                 condemneth
                 the
                 wicked
                 practise
                 
                 of
                 many
                 men
                 ,
                 that
                 follow
                 this
                 game
                 and
                 that
                 ,
                 to
                 driue
                 away
                 time
                 ,
                 wheras
                 they
                 should
                 employ
                 all
                 the
                 time
                 that
                 they
                 can
                 ,
                 to
                 doe
                 Gods
                 will.
                 And
                 indeede
                 ,
                 it
                 is
                 all
                 to
                 little
                 ,
                 to
                 doe
                 that
                 which
                 we
                 are
                 commanded
                 :
                 and
                 therfore
                 while
                 it
                 is
                 called
                 to
                 day
                 ,
                 let
                 vs
                 make
                 all
                 the
                 hast
                 we
                 can
                 ,
                 to
                 repent
                 and
                 be
                 reconciled
                 vnto
                 God.
                 
              
               
                 Secondly
                 ,
                 Recreation
                 must
                 be
                 sparing
                 ,
                 in
                 regard
                 
                   of
                   our
                   affection
                
                 .
                 For
                 we
                 may
                 not
                 set
                 our
                 hearts
                 vpon
                 sports
                 ,
                 but
                 our
                 affection
                 must
                 be
                 tempered
                 and
                 alaied
                 with
                 the
                 feare
                 of
                 God.
                 Thus
                 Salomon
                 saies
                 ,
                 that
                 
                   laughter
                   is
                   madnes
                
                 ,
                 Eccles.
                 2.
                 2.
                 so
                 farre-forth
                 ,
                 as
                 it
                 hath
                 not
                 the
                 feare
                 and
                 reuerence
                 of
                 the
                 name
                 of
                 God
                 to
                 restraine
                 it
                 .
                 This
                 was
                 the
                 sinne
                 of
                 the
                 Iewes
                 reprooued
                 by
                 the
                 Prophet
                 ,
                 that
                 they
                 gaue
                 themselues
                 to
                 all
                 manner
                 of
                 pleasure
                 ,
                 and
                 did
                 not
                 
                   consider
                   the
                   worke
                   of
                   the
                   Lord
                   :
                
                 that
                 is
                 ,
                 his
                 iudgements
                 and
                 corrections
                 .
                 Esa.
                 5.
                 12.
                 
                 And
                 thus
                 if
                 Sports
                 and
                 Recreations
                 be
                 not
                 ordered
                 ,
                 and
                 guided
                 according
                 to
                 this
                 and
                 the
                 other
                 Rules
                 ,
                 we
                 shall
                 make
                 them
                 all
                 not
                 onely
                 vnprofitable
                 vnto
                 vs
                 ,
                 but
                 vtterly
                 vnlawfull
                 .
                 And
                 so
                 much
                 of
                 the
                 vertue
                 of
                 Temperance
                 .
              
            
          
        
         
           
           
             CHAP.
             V.
             
          
           
             
               Of
               Liberalitie
               .
            
          
           
             HItherto
             we
             haue
             treated
             of
             the
             first
             sort
             of
             Vertues
             ,
             that
             are
             seated
             in
             the
             will
             ,
             which
             doe
             respect
             a
             mans
             owne
             selfe
             ,
             namely
             of
             Clemencie
             ,
             which
             standeth
             in
             the
             moderation
             of
             the
             mind
             in
             respect
             of
             anger
             :
             and
             Temperance
             ,
             which
             consisteth
             in
             the
             moderation
             of
             our
             appetite
             ,
             in
             respect
             of
             riches
             ,
             apparell
             ,
             meate
             and
             drinke
             ,
             pleasures
             and
             recreations
             .
          
           
             Now
             we
             come
             to
             the
             second
             sort
             ,
             which
             respect
             others
             beside
             our
             sel●es
             .
             And
             these
             belong
             to
             the
             practise
             either
             of
             Courtesie
             and
             kindnes
             ,
             or
             Equitie
             and
             right
             .
             Of
             the
             first
             kind
             ,
             is
             Liberalltie
             :
             of
             the
             second
             is
             Iustice
             ,
             in
             shewing
             or
             giuing
             Equitie
             ,
             or
             Fortitude
             in
             maintaining
             the
             same
             .
             Of
             these
             in
             order
             .
          
           
             Liberalitie
             ,
             is
             a
             vertue
             ,
             seated
             in
             the
             will
             ,
             whereby
             we
             shew
             or
             practise
             courtesie
             and
             kindnes
             to
             others
             .
             The
             principall
             Questions
             touching
             this
             Vertue
             ,
             may
             be
             referred
             to
             that
             text
             of
             Scripture
             which
             is
             written
             Luk.
             11.
             41.
             
             
               Therefore
               giue
               almes
               of
               those
               things
               which
               ye
               haue
               ,
               and
               behold
               all
               things
               shall
               be
               
               cleane
               vnto
               you
               .
            
          
           
             The
             words
             are
             a
             rule
             or
             Counsell
             ,
             deliuered
             by
             Christ
             to
             the
             Pharisies
             :
             and
             the
             true
             and
             proper
             sense
             of
             them
             ,
             is
             this
             .
             You
             Pharisies
             ,
             giue
             your selues
             to
             the
             practise
             of
             iniustice
             and
             oppression
             ,
             and
             thereby
             you
             desile
             your selues
             ,
             and
             all
             your
             actions
             .
             For
             redresse
             hereof
             ,
             I
             propound
             you
             this
             Rule
             ;
             Practise
             Charitie
             in
             giuing
             of
             your
             almes
             ,
             let
             your
             outward
             good
             actions
             ,
             proceede
             from
             the
             inward
             syncere
             affection
             of
             your
             hearts
             towards
             your
             brethren
             ;
             and
             then
             shall
             you
             attaine
             to
             a
             holy
             and
             pure
             vse
             of
             your
             goods
             .
             The
             counsell
             of
             Daniel
             to
             King
             Nebuchadnezar
             ,
             Dan.
             4.
             24.
             
               to
               breake
               off
               his
               sinnes
               by
               the
               practise
               of
               iustice
               ,
               and
               his
               iniquities
               by
               mercie
               to
               the
               afflicted
               ,
            
             may
             be
             a
             good
             Commentarie
             to
             this
             Text.
             
          
           
             In
             the
             words
             ,
             I
             consider
             two
             things
             .
             A
             remedie
             ,
             
               Therefore
               giue
               almes
               of
               those
               things
               you
               haue
               :
            
             and
             the
             fruit
             that
             followes
             vpon
             the
             remedie
             ,
             
               and
               behold
               all
               things
               shall
               be
               cleane
               vnto
               you
               .
            
          
           
             
               Sect.
               1.
               
            
             
               The
               Remedie
               ,
               is
               the
               vertue
               of
               Christian
               Liberalitie
               ,
               consisting
               principally
               in
               the
               practise
               of
               Loue
               and
               mercie
               ,
               in
               giuing
               of
               Almes
               .
            
             
               For
               the
               better
               vnderstanding
               whereof
               ,
               fiue
               Questions
               are
               briefly
               to
               be
               propounded
               and
               resolued
               .
            
             
               
               
                 
                   I.
                   Question
                
                 .
                 Who
                 ,
                 or
                 what
                 persons
                 must
                 giue
                 Almes
                 ?
              
               
                 Ans.
                 There
                 be
                 two
                 sorts
                 of
                 men
                 ,
                 that
                 are
                 ,
                 and
                 ought
                 to
                 be
                 ,
                 giuers
                 of
                 Almes
                 .
              
               
                 The
                 first
                 sort
                 are
                 Rich
                 men
                 ,
                 who
                 besides
                 things
                 necessarie
                 ,
                 haue
                 superfl●●tle
                 and
                 abundance
                 ,
                 yea
                 ,
                 much
                 more
                 then
                 things
                 necessarie
                 .
                 These
                 are
                 such
                 as
                 haue
                 
                   the
                   worlds
                   good
                
                 ,
                 as
                 S.
                 Iohn
                 saith
                 ,
                 whereby
                 they
                 are
                 inabled
                 ,
                 to
                 
                 giue
                 and
                 bestow
                 releefe
                 vpon
                 others
                 ,
                 out
                 of
                 their
                 abundance
                 .
                 Thus
                 Saint
                 Paul
                 saith
                 ,
                 that
                 
                   the
                   abundance
                   of
                   the
                   Corinthians
                   ,
                   must
                   supplie
                   the
                   want
                   of
                   other
                   Churches
                   ,
                
                 2.
                 
                 Cor.
                 8.
                 14.
                 
                 Many
                 other
                 proofes
                 might
                 be
                 brought
                 ,
                 but
                 these
                 are
                 sufficient
                 in
                 a
                 knowne
                 and
                 confessed
                 truth
                 .
              
               
                 A
                 second
                 sort
                 of
                 giuers
                 ,
                 are
                 men
                 of
                 the
                 poore
                 sort
                 ,
                 that
                 haue
                 but
                 things
                 necessarie
                 ,
                 and
                 sometime
                 want
                 them
                 too
                 .
                 And
                 because
                 this
                 point
                 is
                 not
                 so
                 easily
                 graunted
                 ,
                 therefore
                 I
                 will
                 prooue
                 it
                 by
                 the
                 Scriptures
                 .
              
               
                 The
                 man
                 that
                 liues
                 by
                 his
                 work
                 ,
                 is
                 commāded
                 to
                 labour
                 in
                 his
                 calling
                 ,
                 that
                 he
                 may
                 haue
                 something
                 to
                 giue
                 to
                 them
                 that
                 want
                 ,
                 ●ph
                 .
                 4.
                 28.
                 
                 The
                 poore
                 widow
                 that
                 cast
                 into
                 the
                 Lords
                 treasurie
                 of
                 her
                 penurie
                 ,
                 but
                 two
                 mites
                 ,
                 that
                 is
                 the
                 eight
                 part
                 of
                 a
                 pennie
                 ,
                 is
                 commended
                 ;
                 and
                 Christ
                 preserreth
                 her
                 almes
                 ,
                 before
                 the
                 great
                 gifts
                 of
                 the
                 richer
                 sort
                 ,
                 luk
                 .
                 21.
                 2.
                 
                 The
                 
                 Church
                 of
                 Macedonia
                 ,
                 beeing
                 poore
                 and
                 in
                 extreame
                 necessitie
                 ,
                 doth
                 yet
                 send
                 reliefe
                 to
                 other
                 Churches
                 ,
                 and
                 is
                 commended
                 for
                 it
                 by
                 Paul.
                 2.
                 
                 Cor.
                 8.
                 2.
                 
                 Their
                 povertie
                 excused
                 them
                 not
                 frō
                 liberalitie
                 ,
                 but
                 they
                 were
                 liberall
                 ,
                 not
                 onely
                 according
                 to
                 ,
                 but
                 even
                 beyond
                 their
                 abilitie
                 .
                 Our
                 Sauiour
                 Christ
                 himselfe
                 liued
                 of
                 almes
                 :
                 for
                 Ioanna
                 the
                 wife
                 of
                 Chuza
                 Herods
                 steward
                 ,
                 &
                 Susāna
                 ministred
                 vnto
                 him
                 of
                 their
                 substance
                 ,
                 Luk.
                 8.
                 3.
                 
                 Where
                 by
                 the
                 way
                 ,
                 we
                 note
                 ,
                 that
                 he
                 did
                 not
                 liue
                 by
                 begging
                 ,
                 as
                 the
                 Papists
                 affirme
                 ,
                 but
                 by
                 the
                 voluntarie
                 ministration
                 and
                 contribution
                 of
                 some
                 ,
                 to
                 whom
                 he
                 preached
                 .
                 Now
                 ,
                 though
                 he
                 was
                 so
                 poore
                 himselfe
                 ,
                 yet
                 he
                 vsed
                 to
                 giue
                 aimes
                 of
                 that
                 he
                 had
                 ,
                 Ioh.
                 13.
                 29.
                 
                 The
                 oblations
                 of
                 the
                 Old
                 Testament
                 ,
                 for
                 the
                 maintenance
                 of
                 the
                 Altar
                 ,
                 were
                 a
                 matter
                 of
                 great
                 cost
                 and
                 charge
                 ,
                 in
                 sacrifices
                 ,
                 &
                 such
                 like
                 ceremonies
                 :
                 &
                 yet
                 al
                 were
                 charged
                 with
                 them
                 ,
                 the
                 poore
                 ,
                 as
                 well
                 as
                 the
                 rich
                 .
                 Now
                 in
                 the
                 new
                 Testament
                 ,
                 the
                 materiall
                 Altar
                 is
                 taken
                 away
                 ,
                 &
                 yet
                 we
                 haue
                 something
                 in
                 the
                 roome
                 therof
                 ,
                 namely
                 ,
                 those
                 that
                 are
                 poore
                 and
                 destitute
                 ,
                 which
                 all
                 men
                 are
                 bound
                 in
                 conscience
                 to
                 releeue
                 and
                 maintaine
                 ,
                 as
                 once
                 they
                 were
                 to
                 maintaine
                 the
                 Altar
                 .
                 Saint
                 Iohn
                 commends
                 vnto
                 vs
                 Charitie
                 ,
                 not
                 that
                 which
                 consisteth
                 in
                 words
                 onely
                 ,
                 but
                 which
                 shewes
                 it selfe
                 in
                 actions
                 ,
                 1.
                 
                 Ioh.
                 3.
                 18.
                 teaching
                 that
                 the
                 one
                 is
                 no
                 way
                 sufficient
                 without
                 the
                 other
                 .
                 Lastly
                 ,
                 all
                 mankind
                 is
                 distinguished
                 into
                 these
                 two
                 sorts
                 :
                 some
                 are
                 givers
                 ,
                 
                 some
                 are
                 receiuers
                 of
                 aimes
                 :
                 there
                 is
                 not
                 a
                 third
                 kind
                 to
                 be
                 found
                 in
                 the
                 Scriptures
                 .
              
               
                 Yet
                 here
                 an
                 exception
                 must
                 be
                 added
                 ,
                 that
                 this
                 doctrine
                 be
                 not
                 mistakē
                 .
                 There
                 are
                 some
                 persons
                 exempted
                 from
                 this
                 dutie
                 ,
                 &
                 they
                 be
                 such
                 ,
                 as
                 are
                 in
                 subiection
                 to
                 others
                 ,
                 and
                 are
                 not
                 at
                 their
                 owne
                 disposition
                 .
                 Of
                 this
                 sort
                 ,
                 are
                 children
                 vnder
                 the
                 gouernement
                 of
                 their
                 parents
                 ,
                 and
                 seruants
                 subiect
                 to
                 the
                 authoritie
                 and
                 dominion
                 of
                 their
                 Masters
                 .
                 For
                 the
                 goods
                 which
                 they
                 haue
                 ,
                 are
                 not
                 their
                 owne
                 ,
                 neither
                 may
                 they
                 dispose
                 of
                 them
                 as
                 they
                 list
                 :
                 they
                 therefore
                 must
                 not
                 be
                 giuers
                 .
              
               
                 It
                 may
                 be
                 asked
                 ,
                 whether
                 the
                 wife
                 may
                 giue
                 almes
                 without
                 the
                 consent
                 of
                 her
                 husband
                 ,
                 considering
                 that
                 she
                 is
                 in
                 subiection
                 to
                 another
                 ,
                 and
                 therfore
                 all
                 that
                 she
                 hath
                 is
                 anothers
                 ,
                 &
                 not
                 her
                 own
                 .
                 Ans.
                 The
                 wife
                 may
                 giue
                 almes
                 of
                 some
                 things
                 ,
                 but
                 with
                 these
                 cautiōs
                 ;
                 as
                 first
                 she
                 may
                 giue
                 of
                 those
                 *
                 goods
                 that
                 she
                 hath
                 excepted
                 from
                 marriage
                 .
                 Secondly
                 ,
                 she
                 may
                 giue
                 of
                 those
                 things
                 which
                 are
                 commō
                 to
                 them
                 both
                 ,
                 provided
                 it
                 be
                 with
                 her
                 husbands
                 consent
                 ,
                 at
                 least
                 generall
                 and
                 implicite
                 .
                 Thirdly
                 ,
                 she
                 may
                 not
                 giue
                 without
                 or
                 against
                 the
                 consent
                 of
                 her
                 husband
                 .
                 And
                 the
                 reason
                 is
                 ,
                 because
                 both
                 the
                 law
                 of
                 nature
                 ,
                 and
                 the
                 word
                 of
                 God
                 ,
                 commands
                 her
                 obedience
                 to
                 her
                 husband
                 in
                 all
                 things
                 .
              
               
                 If
                 it
                 be
                 alleadged
                 ,
                 that
                 Ioanna
                 the
                 wife
                 of
                 Chuza
                 Herodes
                 steward
                 ,
                 with
                 others
                 ,
                 did
                 minister
                 to
                 Christ
                 of
                 their
                 goods
                 ,
                 Luk.
                 8.
                 3.
                 
                 I
                 answer
                 .
                 
                 It
                 is
                 to
                 be
                 presumed
                 ,
                 that
                 it
                 was
                 not
                 done
                 without
                 all
                 consent
                 .
              
               
                 Againe
                 ,
                 if
                 it
                 be
                 said
                 ,
                 that
                 Abigail
                 brought
                 a
                 present
                 to
                 Dauid
                 ,
                 for
                 the
                 releife
                 of
                 him
                 and
                 his
                 young
                 men
                 ,
                 whereof
                 she
                 made
                 not
                 Nabal
                 her
                 husband
                 acquainted
                 ,
                 1.
                 
                 Sam.
                 25.
                 19.
                 
                 I
                 answer
                 ,
                 it
                 is
                 true
                 ,
                 but
                 marke
                 the
                 reason
                 .
                 Nabal
                 was
                 generally
                 of
                 a
                 churlish
                 and
                 vnmercifull
                 disposition
                 ,
                 wherevpon
                 he
                 was
                 altogether
                 vnwilling
                 ,
                 to
                 yeeld
                 releife
                 to
                 any
                 ,
                 in
                 howe
                 great
                 necessitie
                 soeuer
                 ;
                 whence
                 it
                 was
                 ,
                 that
                 he
                 ●ailed
                 on
                 the
                 young
                 men
                 ,
                 that
                 came
                 to
                 him
                 ,
                 and
                 dro●e
                 them
                 away
                 ,
                 ver
                 .
                 14.
                 
                 Againe
                 ,
                 he
                 was
                 a
                 foolish
                 man
                 ;
                 and
                 giuen
                 to
                 drunkennesse
                 ,
                 so
                 as
                 he
                 was
                 not
                 fitte
                 to
                 gouerne
                 his
                 house
                 ,
                 or
                 to
                 dispense
                 his
                 almes
                 .
                 Besides
                 that
                 ,
                 Abigail
                 was
                 a
                 woman
                 of
                 great
                 wisedome
                 ,
                 in
                 all
                 her
                 actions
                 ,
                 and
                 that
                 which
                 she
                 now
                 did
                 was
                 to
                 saue
                 Nabals
                 and
                 her
                 owne
                 life
                 ,
                 yea
                 the
                 liues
                 of
                 his
                 whole
                 family
                 :
                 for
                 the
                 case
                 was
                 desperate
                 ,
                 and
                 all
                 that
                 they
                 had
                 ,
                 were
                 in
                 present
                 hazard
                 .
                 That
                 example
                 therefore
                 ,
                 is
                 no
                 warrant
                 for
                 any
                 woman
                 to
                 giue
                 almes
                 ,
                 vnlesse
                 it
                 be
                 in
                 the
                 like
                 case
                 .
              
            
             
               
                 
                   II.
                   Question
                
                 .
                 To
                 whome
                 must
                 almes
                 be
                 giuen
                 ?
              
               
                 Ans.
                 To
                 them
                 that
                 are
                 in
                 neede
                 Eph.
                 4.
                 28.
                 
                 For
                 the
                 better
                 conceiving
                 of
                 this
                 answer
                 ,
                 we
                 must
                 remember
                 ,
                 that
                 there
                 be
                 three
                 degrees
                 
                 of
                 need
                 .
                 The
                 first
                 is
                 extreame
                 necessitie
                 ,
                 when
                 a
                 man
                 is
                 vtterly
                 destitute
                 of
                 the
                 meanes
                 of
                 preseruation
                 of
                 life
                 .
                 The
                 second
                 is
                 great
                 need
                 ,
                 when
                 a
                 man
                 hath
                 very
                 little
                 to
                 maintaine
                 himselfe
                 ,
                 and
                 his
                 .
                 The
                 third
                 is
                 common
                 necessitie
                 ,
                 when
                 he
                 hath
                 something
                 ,
                 but
                 yet
                 not
                 sufficient
                 or
                 competent
                 .
              
               
                 Now
                 those
                 that
                 are
                 in
                 the
                 first
                 and
                 second
                 degree
                 of
                 neede
                 ,
                 they
                 are
                 the
                 persons
                 that
                 must
                 be
                 s●●coured
                 and
                 releeued
                 .
                 For
                 proofe
                 hereof
                 consider
                 these
                 places
                 ,
                 Mat.
                 25.
                 35.
                 36.
                 
                 
                   I
                   was
                   hungry
                   ,
                   and
                   ye
                   gaue
                   me
                   meat
                   ,
                   I
                   thirsted
                   ,
                   &
                   ye
                   gaue
                   m●
                   drinke
                   ,
                   I
                   was
                   naked
                   ,
                   and
                   ye
                   clothed
                   mee
                   ,
                   I
                   was
                   sicke
                   ,
                   and
                   ye
                   visited
                   me
                   ,
                   I
                   was
                   in
                   prison
                   ,
                   and
                   ye
                   came
                   unto
                   me
                   .
                
                 Where
                 obserue
                 what
                 person
                 Christ
                 commendeth
                 vnto
                 vs
                 to
                 be
                 releeued
                 ,
                 the
                 hungry
                 ,
                 thirstie
                 ,
                 naked
                 ,
                 sicke
                 ,
                 harbourles
                 ,
                 and
                 the
                 capt●ue
                 or
                 prisoner
                 .
                 Rom.
                 12.
                 20.
                 
                 
                   If
                   thine
                   enemie
                   hunger
                   ,
                   feede
                   him
                   ;
                   if
                   the
                   thirst
                   ,
                   giue
                   him
                   drinke
                   .
                
                 We
                 must
                 not
                 onely
                 supply
                 the
                 need
                 of
                 our
                 freindes
                 ,
                 but
                 also
                 our
                 enemies
                 .
                 〈◊〉
                 .
                 Tim.
                 5.
                 16.
                 
                 
                   If
                   any
                   beleeuing
                   man
                   or
                   woman
                   haue
                   widowes
                   ,
                   let
                   him
                   minister
                   vnto
                   them
                   ,
                   &c.
                   that
                   there
                   may
                   be
                   sufficient
                   for
                   them
                   that
                   are
                   widowes
                   indeede
                   .
                
                 Here
                 widowes
                 that
                 are
                 desolate
                 ,
                 without
                 friends
                 and
                 goods
                 ,
                 are
                 commended
                 to
                 the
                 liberalitie
                 of
                 the
                 Church
                 .
                 Leuit
                 .
                 25.
                 35.
                 
                 
                   If
                   thy
                   brother
                   be
                   impouerished
                   ,
                   and
                   hath
                   the
                   trembling
                   hand
                   ,
                   thou
                   shalt
                   releeue
                   him
                   ,
                   as
                   a
                   stranger
                   or
                   soiourner
                   ,
                   so
                   shall
                   he
                   liue
                   with
                   thee
                   .
                
                 By
                 the
                 
                   trembling
                   hand
                
                 ,
                 is
                 meant
                 the
                 man
                 that
                 workes
                 hard
                 for
                 his
                 liuing
                 ,
                 and
                 yet
                 cannot
                 
                 by
                 his
                 labour
                 get
                 things
                 necessarie
                 ,
                 but
                 must
                 needes
                 stretch
                 out
                 his
                 hand
                 ,
                 to
                 others
                 that
                 are
                 in
                 better
                 state
                 for
                 helpe
                 .
              
               
                 Here
                 two
                 Questions
                 may
                 further
                 be
                 made
                 .
                 First
                 ,
                 whether
                 we
                 must
                 giue
                 almes
                 to
                 beggers
                 ?
                 I
                 meane
                 such
                 as
                 goe
                 from
                 doore
                 to
                 doore
                 :
                 for
                 they
                 come
                 vnder
                 the
                 degrees
                 of
                 needie
                 persons
                 .
              
               
                 Ans.
                 Beggars
                 are
                 of
                 two
                 sorts
                 :
                 either
                 such
                 as
                 are
                 strong
                 ,
                 able
                 to
                 labour
                 ,
                 and
                 doe
                 somewhat
                 for
                 their
                 liuing
                 ;
                 or
                 such
                 as
                 are
                 weake
                 and
                 impotent
                 ,
                 vnable
                 to
                 take
                 paines
                 for
                 the
                 maintenance
                 of
                 themselues
                 ,
                 or
                 those
                 that
                 belong
                 vnto
                 them
                 .
              
               
                 The
                 first
                 sort
                 ,
                 are
                 not
                 to
                 be
                 reiceued
                 .
                 For
                 touching
                 them
                 ,
                 the
                 Apostle
                 hath
                 giuen
                 this
                 rule
                 ,
                 
                   He
                   that
                   will
                   not
                   labour
                   ,
                   must
                   not
                   eate
                   ,
                
                 2.
                 
                 Thess.
                 3.
                 10.
                 12.
                 
                 Euery
                 man
                 must
                 liue
                 by
                 the
                 labour
                 of
                 his
                 owne
                 hands
                 ,
                 and
                 feede
                 vpon
                 his
                 owne
                 bread
                 .
                 Againe
                 ,
                 such
                 beggers
                 are
                 theeues
                 &
                 robbers
                 ,
                 because
                 they
                 steale
                 their
                 labour
                 from
                 the
                 Church
                 and
                 Common-wealth
                 ,
                 which
                 is
                 as
                 profitable
                 ,
                 as
                 land
                 and
                 treasure
                 .
                 In
                 the
                 old
                 Law
                 ,
                 if
                 two
                 men
                 striued
                 together
                 ,
                 and
                 the
                 one
                 had
                 wounded
                 the
                 other
                 ;
                 the
                 offender
                 was
                 inioyned
                 ,
                 not
                 onely
                 to
                 pay
                 for
                 the
                 healing
                 ,
                 but
                 for
                 the
                 losse
                 of
                 his
                 time
                 also
                 .
                 Exod.
                 21.
                 19.
                 
                 And
                 in
                 like
                 manner
                 ,
                 ought
                 such
                 persons
                 to
                 beare
                 the
                 punishment
                 ,
                 both
                 of
                 their
                 theft
                 ,
                 and
                 of
                 the
                 losse
                 of
                 their
                 labour
                 .
                 And
                 the
                 truth
                 is
                 ,
                 they
                 that
                 giue
                 to
                 them
                 in
                 this
                 their
                 loose
                 life
                 ,
                 doe
                 maintaine
                 
                 them
                 in
                 wickednes
                 .
              
               
                 Yet
                 here
                 one
                 Caution
                 is
                 to
                 be
                 remembred
                 :
                 that
                 ,
                 if
                 such
                 a
                 man
                 be
                 in
                 extreame
                 neede
                 ,
                 he
                 must
                 be
                 helped
                 ,
                 rather
                 then
                 he
                 should
                 perish
                 .
                 And
                 the
                 Magistrate
                 is
                 to
                 punish
                 him
                 for
                 his
                 idlenes
                 ;
                 and
                 to
                 compell
                 him
                 to
                 labour
                 .
                 The
                 Magistrate
                 ,
                 I
                 say
                 :
                 for
                 priuate
                 persons
                 haue
                 no
                 authoritie
                 to
                 inflict
                 punishment
                 in
                 this
                 case
                 .
              
               
                 As
                 for
                 the
                 other
                 sort
                 ,
                 that
                 are
                 vnable
                 to
                 worke
                 ,
                 they
                 are
                 not
                 allowed
                 by
                 the
                 word
                 of
                 God
                 ,
                 to
                 gather
                 their
                 almes
                 themselues
                 by
                 begging
                 from
                 doore
                 to
                 doore
                 ,
                 but
                 to
                 be
                 releeued
                 at
                 home
                 in
                 their
                 houses
                 .
                 Deut.
                 15.
                 4.
                 
                 
                   There
                   shall
                   not
                   be
                   a
                   begger
                   in
                   thee
                   .
                
                 v.
                 11.
                 
                   there
                   shall
                   be
                   euer
                   some
                   poore
                   in
                   the
                   land
                   .
                
                 Here
                 the
                 holy
                 Ghost
                 makes
                 a
                 plaine
                 difference
                 ,
                 between
                 the
                 poore
                 and
                 the
                 begger
                 ,
                 forbidding
                 the
                 one
                 ,
                 and
                 commanding
                 to
                 helpe
                 the
                 other
                 .
                 Saint
                 Paul
                 likewise
                 distinguisheth
                 of
                 widowes
                 ,
                 whereof
                 some
                 haue
                 rich
                 kindred
                 ,
                 and
                 they
                 are
                 to
                 be
                 prouided
                 for
                 by
                 them
                 ,
                 1.
                 
                 Tim.
                 5.
                 4.
                 
                 Others
                 are
                 destitute
                 of
                 friends
                 and
                 kindred
                 ,
                 by
                 whome
                 they
                 may
                 be
                 releeued
                 ,
                 and
                 such
                 he
                 willeth
                 to
                 be
                 maintained
                 by
                 the
                 Church
                 .
                 v.
                 16.
                 
                 And
                 this
                 is
                 no
                 toleration
                 or
                 approbation
                 of
                 beggers
                 .
              
               
                 Againe
                 ,
                 the
                 begging
                 of
                 almes
                 is
                 the
                 very
                 seminarie
                 of
                 vagabonds
                 ,
                 rogues
                 ,
                 &
                 stragling
                 p●●sōs
                 ,
                 which
                 haue
                 no
                 calling
                 ,
                 nor
                 are
                 of
                 any
                 corporation
                 ,
                 Church
                 ,
                 or
                 commonwealth
                 .
                 Yea
                 it
                 doth
                 proclaime
                 to
                 the
                 world
                 ,
                 in
                 the
                 eares
                 
                 of
                 all
                 men
                 ,
                 the
                 shame
                 either
                 of
                 the
                 Magistrate
                 who
                 restraines
                 it
                 not
                 ,
                 hauing
                 authoritie
                 :
                 or
                 of
                 the
                 wealthie
                 and
                 able
                 ,
                 that
                 they
                 haue
                 no
                 mercy
                 or
                 compassion
                 .
                 It
                 is
                 also
                 a
                 great
                 disorder
                 in
                 commonwealths
                 .
                 For
                 the
                 boldest
                 and
                 most
                 clamarous
                 begger
                 ,
                 carries
                 away
                 all
                 the
                 almes
                 from
                 the
                 rest
                 :
                 and
                 so
                 releefe
                 is
                 distributed
                 both
                 vnwisely
                 and
                 vnequally
                 .
                 And
                 howsoeuer
                 it
                 is
                 the
                 good
                 law
                 of
                 our
                 Land
                 ,
                 agreeable
                 to
                 the
                 law
                 of
                 God
                 ,
                 that
                 none
                 should
                 begge
                 that
                 are
                 able
                 to
                 labour
                 ,
                 and
                 all
                 men
                 are
                 bound
                 in
                 conscience
                 to
                 see
                 it
                 obserued
                 ,
                 that
                 haue
                 any
                 care
                 of
                 the
                 good
                 of
                 this
                 Church
                 and
                 commonwealth
                 :
                 yet
                 it
                 is
                 a
                 plague
                 of
                 our
                 times
                 ,
                 and
                 greatly
                 to
                 be
                 bewailed
                 ,
                 that
                 it
                 is
                 neglected
                 ,
                 and
                 not
                 put
                 i●
                 execution
                 .
              
               
                 In
                 the
                 Second
                 place
                 it
                 is
                 demanded
                 ,
                 whether
                 we
                 must
                 put
                 a
                 difference
                 betweene
                 persons
                 and
                 persons
                 ,
                 in
                 giuing
                 our
                 almes
                 .
              
               
                 Ans.
                 There
                 be
                 three
                 differences
                 of
                 men
                 ,
                 that
                 are
                 in
                 neede
                 .
              
               
                 The
                 first
                 ,
                 is
                 a
                 mans
                 owne
                 :
                 And
                 such
                 are
                 they
                 ,
                 that
                 be
                 of
                 his
                 houshold
                 ,
                 for
                 which
                 he
                 that
                 makes
                 not
                 provision
                 ,
                 is
                 worse
                 then
                 an
                 Infidell
                 ,
                 as
                 the
                 Apostle
                 speaketh
                 ,
                 1.
                 
                 Tim.
                 5.
                 8.
                 
                 Those
                 also
                 which
                 are
                 of
                 a
                 mans
                 own
                 blood
                 ,
                 as
                 father
                 and
                 mother
                 ,
                 &c.
                 
                 Mat.
                 15.
                 5
                 ,
                 6.
                 
                 Now
                 contrarie
                 to
                 this
                 sort
                 are
                 strangers
                 ,
                 to
                 whome
                 we
                 must
                 not
                 giue
                 .
                 For
                 to
                 neglect
                 a
                 mans
                 own
                 ,
                 and
                 to
                 bestowe
                 it
                 vpon
                 forrainers
                 ,
                 vnlesse
                 there
                 be
                 iust
                 and
                 necessarie
                 cause
                 so
                 to
                 doe
                 ,
                 
                 is
                 a
                 sinne
                 against
                 the
                 law
                 of
                 nature
              
               
                 A
                 second
                 difference
                 of
                 men
                 is
                 this
                 .
                 Some
                 are
                 of
                 the
                 houshold
                 of
                 faith
                 .
                 Saint
                 Pauls
                 rule
                 is
                 this
                 ,
                 that
                 we
                 preferre
                 them
                 before
                 the
                 other
                 ,
                 Gal.
                 6.
                 10.
                 
                 
                   Doe
                   good
                   vnto
                   all
                   men
                   ,
                   but
                   specially
                   to
                   them
                   that
                   are
                   of
                   the
                   houshold
                   of
                   faith
                   .
                
              
               
                 A
                 third
                 difference
                 .
                 Some
                 are
                 our
                 owne
                 poore
                 ,
                 of
                 our
                 towne
                 ,
                 land
                 ,
                 &
                 country
                 :
                 &
                 some
                 be
                 strangers
                 in
                 the
                 same
                 respects
                 .
                 Now
                 ,
                 howsoeuer
                 we
                 are
                 debters
                 to
                 all
                 that
                 we
                 can
                 doe
                 good
                 to
                 :
                 yet
                 those
                 that
                 are
                 neerer
                 to
                 vs
                 in
                 habitation
                 or
                 neighbourhood
                 ,
                 are
                 to
                 be
                 respected
                 and
                 releeued
                 before
                 others
                 .
                 This
                 the
                 Lord
                 commandeth
                 ,
                 Deu●
                 .
                 15.
                 7.
                 
                 
                   If
                   one
                   of
                   thy
                   brethren
                   with
                   thee
                   be
                   poore
                   ,
                   within
                   any
                   of
                   thy
                   gates
                   in
                   thy
                   land
                   ,
                   which
                   the
                   Lord
                   thy
                   God
                   giueth
                   thee
                   ;
                   thou
                   shalt
                   not
                   harden
                   thy
                   hart
                   ,
                   and
                   shut
                   thine
                   hand
                   from
                   him
                   .
                
                 And
                 these
                 beeing
                 releeued
                 ,
                 we
                 may
                 in
                 the
                 next
                 place
                 afford
                 our
                 helpe
                 to
                 others
                 .
                 Thus
                 did
                 the
                 good
                 Samaritane
                 ,
                 in
                 case
                 of
                 necessitie
                 ,
                 practize
                 his
                 charitie
                 vpon
                 a
                 stranger
                 ,
                 Luk.
                 10.
                 33.
                 and
                 is
                 therefore
                 commended
                 by
                 our
                 Sauiour
                 Christ.
                 
              
            
             
               
                 
                   III.
                   Question
                
                 .
                 How
                 much
                 releefe
                 must
                 every
                 man
                 giue
                 ?
              
               
                 Ans.
                 We
                 must
                 put
                 a
                 difference
                 betweene
                 the
                 almes
                 of
                 priuate
                 men
                 ,
                 and
                 of
                 Incorporations
                 or
                 Churches
                 .
                 Touching
                 priuate
                 mens
                 almes
                 ,
                 the
                 Scripture
                 hath
                 not
                 determined
                 
                 how
                 much
                 must
                 be
                 giuen
                 ,
                 but
                 hath
                 left
                 it
                 to
                 the
                 discreet
                 consideration
                 of
                 euery
                 Christian.
                 And
                 yet
                 it
                 must
                 be
                 remembred
                 ,
                 which
                 the
                 Apostle
                 saith
                 ,
                 that
                 he
                 
                   that
                   soweth
                   sparingly
                   ,
                   shal
                   reape
                   sparingly
                   .
                
                 And
                 againe
                 ,
                 
                   Let
                   euery
                   man
                   giue
                   ,
                   as
                   he
                   hath
                   determined
                   in
                   his
                   owne
                   heart
                   .
                
                 Lastly
                 ,
                 he
                 giues
                 a
                 commandement
                 touching
                 the
                 quantitie
                 of
                 giuing
                 ,
                 that
                 euery
                 first
                 day
                 of
                 the
                 weeke
                 ,
                 euery
                 one
                 lay
                 aside
                 by
                 himselfe
                 ,
                 and
                 lay
                 vp
                 
                   as
                   God
                   hath
                   prospered
                   him
                
                 ;
                 that
                 is
                 ,
                 according
                 to
                 the
                 abilitie
                 ,
                 wherewith
                 God
                 hath
                 blessed
                 him
                 .
                 1.
                 
                 Cor.
                 16.
                 2.
                 
              
               
                 But
                 two
                 cautions
                 are
                 proprounded
                 in
                 the
                 word
                 ,
                 touching
                 this
                 quantitie
                 .
              
               
                 First
                 ,
                 that
                 we
                 must
                 not
                 so
                 giue
                 almes
                 ,
                 that
                 others
                 be
                 ●ased
                 ,
                 and
                 we
                 our selues
                 grieued
                 .
                 2.
                 
                 Cor.
                 8.
                 13.
                 
                 It
                 is
                 not
                 Gods
                 will
                 ,
                 that
                 we
                 should
                 giue
                 all
                 that
                 we
                 haue
                 in
                 almes
                 ,
                 and
                 keepe
                 nothing
                 for
                 our selues
                 ,
                 but
                 that
                 we
                 keepe
                 a
                 due
                 proportion
                 in
                 giuing
                 ,
                 and
                 doe
                 that
                 good
                 to
                 others
                 ,
                 whereby
                 we
                 may
                 not
                 our selues
                 be
                 hindred
                 or
                 oppressed
                 .
                 Our
                 foūtaines
                 and
                 riuers
                 must
                 runne
                 ,
                 to
                 serue
                 the
                 necessitie
                 of
                 the
                 stranger
                 ,
                 
                   in
                   vse
                
                 .
                 Prov.
                 5.
                 16
                 ,
                 17.
                 
                 But
                 yet
                 the
                 right
                 must
                 remaine
                 our
                 owne
                 ,
                 we
                 may
                 not
                 giue
                 away
                 fountaine
                 and
                 water
                 ,
                 and
                 all
                 .
                 Luk.
                 3.
                 11.
                 
                 
                   He
                   that
                   hath
                   two
                   coates
                   ,
                   let
                   him
                   part
                   with
                   him
                   that
                   hath
                   none
                   ,
                
                 that
                 is
                 ,
                 he
                 that
                 hath
                 things
                 necessarie
                 and
                 in
                 abundance
                 ,
                 let
                 him
                 giue
                 freely
                 ,
                 yet
                 so
                 as
                 he
                 reserue
                 one
                 coate
                 to
                 himselfe
                 .
              
               
                 Here
                 the
                 Papist
                 is
                 iustly
                 to
                 be
                 blamed
                 ,
                 who
                 
                 holdeth
                 it
                 a
                 state
                 of
                 perfection
                 ,
                 to
                 giue
                 away
                 all
                 ,
                 and
                 to
                 liue
                 by
                 begging
                 .
                 For
                 this
                 can
                 not
                 be
                 ,
                 seeing
                 it
                 is
                 against
                 Gods
                 commandement
                 ,
                 who
                 will
                 haue
                 some
                 giuen
                 ,
                 and
                 not
                 all
                 ,
                 one
                 coate
                 not
                 both
                 ,
                 and
                 so
                 is
                 a
                 state
                 rather
                 of
                 sinne
                 and
                 imperfection
                 .
              
               
                 Secondly
                 ,
                 in
                 the
                 case
                 of
                 extreame
                 necessitie
                 (
                 and
                 not
                 otherwise
                 ,
                 )
                 we
                 must
                 enable
                 our selues
                 to
                 giue
                 almes
                 ,
                 though
                 it
                 be
                 by
                 the
                 selling
                 of
                 our
                 possessions
                 ,
                 Luk.
                 12.
                 33.
                 
                 
                   Sel●
                   that
                   ye
                   haue
                   ,
                   and
                   giue
                   almes
                   :
                
                 our
                 Sauiours
                 meaning
                 is
                 ,
                 in
                 the
                 case
                 of
                 extreame
                 necessitie
                 ;
                 when
                 there
                 is
                 no
                 other
                 way
                 to
                 releeue
                 those
                 that
                 are
                 to
                 be
                 releeued
                 .
                 Dauid
                 notes
                 it
                 as
                 a
                 propertie
                 of
                 a
                 mercifull
                 man
                 ,
                 that
                 
                   he
                   disperseth
                   abroad
                   ,
                   and
                   giues
                   to
                   the
                   poore
                   ,
                
                 Psal.
                 112.
                 9.
                 
                 It
                 was
                 practised
                 by
                 the
                 Primitiue
                 Church
                 ,
                 in
                 the
                 times
                 of
                 persecution
                 ,
                 in
                 the
                 like
                 case
                 .
                 Act.
                 4.
                 34.
                 35.
                 
                 And
                 the
                 Church
                 of
                 Macedonia
                 ,
                 though
                 they
                 were
                 in
                 want
                 themselues
                 ,
                 yet
                 supplied
                 the
                 extreame
                 want
                 of
                 other
                 Churches
                 .
                 2.
                 
                 Cor.
                 8.
                 1
                 ,
                 2.
                 
              
               
                 Now
                 touching
                 the
                 almes
                 of
                 whole
                 bodies
                 ,
                 and
                 Churches
                 ,
                 this
                 is
                 the
                 Rule
                 :
                 that
                 ,
                 they
                 should
                 maintaine
                 the
                 poore
                 with
                 things
                 necessarie
                 ,
                 fit
                 ,
                 and
                 conuenient
                 ,
                 as
                 meate
                 ,
                 drinke
                 ,
                 and
                 cloathing
                 .
                 1.
                 
                 Tim.
                 5.
                 16.
                 
                 And
                 this
                 serues
                 to
                 con●ute
                 a
                 grosse
                 errour
                 ,
                 maintained
                 by
                 learned
                 Papists
                 ;
                 who
                 hold
                 ,
                 that
                 whatsoeuer
                 a
                 man
                 hath
                 ,
                 aboue
                 that
                 which
                 is
                 necessarie
                 ,
                 to
                 nature
                 and
                 estate
                 ,
                 he
                 should
                 giue
                 it
                 in
                 almes
                 .
                 But
                 the
                 truth
                 is
                 otherwise
                 :
                 for
                 a
                 man
                 
                 may
                 and
                 ought
                 to
                 giue
                 almes
                 more
                 liberally
                 ,
                 when
                 he
                 hath
                 abundance
                 ,
                 yet
                 so
                 ,
                 as
                 he
                 is
                 not
                 bound
                 to
                 giue
                 all
                 ,
                 but
                 may
                 reserue
                 euen
                 part
                 of
                 his
                 superfluitie
                 ,
                 for
                 the
                 publicke
                 vse
                 of
                 Church
                 and
                 Common-wealth
                 .
                 And
                 to
                 this
                 purpose
                 ,
                 is
                 that
                 which
                 our
                 Sauiour
                 saith
                 ,
                 luk
                 .
                 3.
                 
                 1●
                 .
                 
                   He
                   that
                   hath
                   two
                   coates
                
                 ,
                 that
                 is
                 ,
                 things
                 necessarie
                 and
                 superfluous
                 ,
                 must
                 giue
                 but
                 one
                 ,
                 and
                 that
                 in
                 the
                 case
                 of
                 the
                 greatest
                 necessitie
                 ;
                 meaning
                 thereby
                 ,
                 that
                 all
                 superfluitie
                 must
                 not
                 be
                 giuen
                 in
                 almes
                 ,
                 sauing
                 onely
                 in
                 the
                 case
                 aforesaid
                 of
                 extreame
                 want
                 .
              
            
             
               
                 
                   IV.
                   Question
                
                 .
                 How
                 many
                 waies
                 is
                 a
                 man
                 to
                 giue
                 almes
                 ?
              
               
                 Ans.
                 Three
                 waies
                 .
                 First
                 ,
                 by
                 free
                 giuing
                 to
                 the
                 poore
                 .
                 Secondly
                 ,
                 by
                 free
                 lending
                 :
                 for
                 this
                 is
                 oftentimes
                 ,
                 as
                 beneficiall
                 to
                 a
                 man
                 ,
                 as
                 giuing
                 .
                 For
                 this
                 ende
                 ,
                 there
                 was
                 a
                 law
                 giuen
                 ,
                 Deut.
                 15.
                 8.
                 
                 
                   Thou
                   shalt
                   open
                   thy
                   hand
                   vnto
                   thy
                   poore
                   brother
                   ,
                   and
                   lend
                   him
                   sufficient
                   for
                   his
                   neede
                   which
                   he
                   hath
                   .
                
                 Luk.
                 6.
                 35.
                 
                 
                   Lend
                   ,
                   looking
                   for
                   nothing
                   againe
                   .
                
                 Exod.
                 22.
                 25.
                 
                 
                   If
                   thou
                   lend
                   money
                   to
                   the
                   poore
                   with
                   thee
                   ,
                   thou
                   shalt
                   not
                   be
                   an
                   vsurer
                   vnto
                   him
                   ,
                   thou
                   shall
                   not
                   oppresse
                   him
                   with
                   vsurie
                   .
                
                 Thirdly
                 ,
                 by
                 remitting
                 due
                 debt
                 ,
                 in
                 case
                 of
                 mens
                 decay
                 and
                 extreame
                 pouertie
                 .
                 Exod.
                 22.
                 26.
                 
                 
                   If
                   thou
                   take
                   thy
                   neighbours
                   rayment
                   to
                   pledge
                   ,
                   thou
                   shalt
                   restore
                   it
                   vnto
                   him
                   ,
                   before
                   the
                   sunne
                   goe
                   downe
                   .
                   27.
                   
                   For
                   that
                   is
                   his
                   couering
                   onely
                   ,
                   and
                   this
                   
                   is
                   his
                   garment
                   for
                   his
                   skin
                   :
                   wherein
                   shal
                   he
                   sleepe
                   ?
                   therefore
                   when
                   he
                   crieth
                   vnto
                   me
                
                 (
                 for
                 colde
                 and
                 necessitie
                 )
                 
                   I
                   will
                   heare
                   him
                   :
                   for
                   I
                   am
                   mercifull
                   .
                
                 According
                 to
                 this
                 law
                 ,
                 Nehemiah
                 exhorteth
                 the
                 Rulers
                 and
                 Princes
                 of
                 the
                 Iewes
                 ,
                 that
                 had
                 oppressed
                 their
                 poore
                 countrey-men
                 ,
                 saying
                 ,
                 
                   Ren●it
                   vnto
                   them
                   the
                   hundreth
                   part
                   of
                   the
                   siluer
                   ,
                   and
                   of
                   the
                   corne
                   ,
                   of
                   the
                   wine
                   ,
                   and
                   of
                   the
                   oyle
                   ,
                   that
                   ye
                   exact
                   of
                   them
                   for
                   loane
                   .
                
                 Nehem.
                 5.
                 11.
                 
              
            
             
               
                 
                   V.
                   Question
                
                 .
                 How
                 should
                 almes
                 be
                 giuen
                 ,
                 that
                 they
                 may
                 be
                 good
                 workes
                 ,
                 and
                 pleasing
                 vnto
                 God
                 ?
              
               
                 Ans.
                 For
                 the
                 right
                 manner
                 of
                 giuing
                 ,
                 sundry
                 things
                 are
                 required
                 ,
                 but
                 specially
                 these
                 sixe
                 .
              
               
                 First
                 ,
                 a
                 man
                 must
                 consecrate
                 himselfe
                 ,
                 and
                 all
                 the
                 gifts
                 that
                 he
                 hath
                 &
                 enioyeth
                 ,
                 to
                 God
                 and
                 his
                 honour
                 .
                 This
                 dutie
                 is
                 commended
                 in
                 the
                 Church
                 of
                 Macedonia
                 ,
                 that
                 
                   they
                   gaue
                   their
                   owne
                   selues
                   ,
                   first
                   to
                   the
                   Lord
                   ,
                   and
                   after
                   vnto
                   them
                   that
                   were
                   in
                   neede
                   ,
                   by
                   the
                   will
                   of
                   God.
                
                 2.
                 
                 Cor.
                 8.
                 5.
                 
                 And
                 thus
                 the
                 Prophet
                 Esay
                 foretelleth
                 ,
                 that
                 the
                 citie
                 Tyrus
                 being
                 conuerted
                 ,
                 should
                 consecrate
                 themselues
                 ,
                 and
                 their
                 goods
                 to
                 the
                 Lord.
                 Esa.
                 23.
                 18.
                 
                 
                   Yet
                   her
                   occupying
                   and
                   her
                   wages
                   shall
                   be
                   holy
                   vnto
                   the
                   Lord
                   :
                   it
                   shal
                   not
                   be
                   laid
                   vp
                   nor
                   kept
                   in
                   store
                   ,
                   but
                   her
                   marchandise
                   shall
                   be
                   for
                   them
                   that
                   dwell
                   before
                   the
                   Lord
                   ,
                   to
                   eate
                   sufficiently
                   ,
                   and
                   to
                   haue
                   durable
                   cloathing
                   .
                
              
               
                 Secondly
                 ,
                 we
                 must
                 giues
                 almes
                 
                   in
                   faith
                
                 .
                 
                 How
                 is
                 that
                 ?
                 first
                 ,
                 we
                 must
                 be
                 perswaded
                 ,
                 that
                 we
                 are
                 reconciled
                 to
                 God
                 in
                 Christ
                 ,
                 and
                 stand
                 in
                 his
                 fauour
                 :
                 and
                 then
                 our
                 almes
                 shall
                 be
                 accepted
                 .
                 For
                 ,
                 no
                 worke
                 of
                 the
                 person
                 can
                 please
                 God
                 ,
                 before
                 the
                 person
                 himselfe
                 be
                 approoued
                 of
                 him
                 .
                 Secondly
                 ,
                 we
                 must
                 depend
                 vpon
                 God
                 by
                 faith
                 ,
                 for
                 the
                 good
                 successe
                 of
                 our
                 almes
                 .
                 Saint
                 Paul
                 compares
                 the
                 poore
                 man
                 to
                 a
                 field
                 well
                 tilled
                 ,
                 and
                 almes
                 to
                 the
                 sowing
                 of
                 seede
                 ,
                 which
                 hath
                 a
                 most
                 plentifull
                 haruest
                 of
                 blessing
                 following
                 it
                 ,
                 2.
                 
                 Cor.
                 9.
                 6.
                 
                 Now
                 as
                 the
                 husbandmā
                 ,
                 casting
                 his
                 seed
                 into
                 the
                 earth
                 ,
                 waiteth
                 vpon
                 God
                 for
                 the
                 fruit
                 thereof
                 ,
                 Iam.
                 5.
                 7.
                 so
                 must
                 the
                 good
                 man
                 that
                 giues
                 almes
                 ,
                 depend
                 vpon
                 God
                 for
                 the
                 euent
                 thereof
                 .
                 Salomon
                 saies
                 ,
                 
                   He
                   that
                   hath
                   mercy
                   vpon
                   the
                   poore
                   ,
                   lendeth
                   to
                   the
                   Lord
                   ,
                   and
                   the
                   Lord
                   will
                   recompence
                   him
                   that
                   which
                   he
                   hath
                   giuen
                   ,
                
                 Prou.
                 19.
                 17.
                 
                 Vpon
                 these
                 groūds
                 must
                 our
                 faith
                 rest
                 ,
                 when
                 we
                 doe
                 good
                 to
                 the
                 poore
                 .
              
               
                 Thirdly
                 ,
                 we
                 must
                 giue
                 
                   in
                   simplicitie
                
                 .
                 Rom.
                 12.
                 8.
                 
                 
                   He
                   that
                   distributeth
                   ,
                   let
                   him
                   doe
                   it
                   with
                   simplicitie
                   ,
                
                 that
                 is
                 ,
                 of
                 meere
                 pity
                 and
                 compassion
                 ,
                 and
                 not
                 for
                 any
                 sinister
                 respect
                 ,
                 pleasure
                 ,
                 or
                 praise
                 of
                 men
                 .
                 Mat.
                 6.
                 3.
                 
                 
                   When
                   thou
                   dost
                   thine
                   almes
                   ,
                   let
                   not
                   thy
                   left
                   hand
                   know
                   ,
                   what
                   thy
                   right
                   hand
                   doth
                   .
                
              
               
                 Fourthly
                 ,
                 we
                 must
                 giue
                 
                   in
                   loue
                
                 .
                 1.
                 
                 Cor.
                 13.
                 3.
                 
                 
                   Though
                   I
                   feede
                   the
                   poore
                   with
                   all
                   my
                   good
                   :
                   &c.
                   and
                   haue
                   not
                   loue
                   ,
                   it
                   profiteth
                   me
                   nothing
                   .
                
              
               
                 Fiftly
                 ,
                 
                   in
                   iustice
                
                 .
                 For
                 we
                 must
                 not
                 giue
                 other
                 mens
                 goods
                 ,
                 but
                 our
                 owne
                 truly
                 gotten
                 .
                 Esa.
                 
                 58.
                 7.
                 
                 
                   The
                   true
                   fasting
                   is
                   ,
                   to
                   breake
                   thine
                   owne
                   bread
                   to
                   the
                   hungrie
                   ,
                   to
                   bring
                   the
                   poore
                   that
                   wander
                   ,
                   into
                   thine
                   owne
                   house
                   ,
                   &c.
                   
                
              
               
                 Sixtly
                 ,
                 with
                 a
                 bountifull
                 and
                 
                   chearefull
                   minde
                
                 .
                 2.
                 
                 Cor.
                 9.
                 7.
                 
                 
                   As
                   euery
                   man
                   wisheth
                   in
                   his
                   heart
                   ,
                   so
                   let
                   him
                   giue
                   ,
                   not
                   grudgingly
                   ,
                   or
                   of
                   necessitie
                   :
                   for
                   God
                   loueth
                   a
                   chearefull
                   giuer
                   .
                
                 Our
                 almes
                 must
                 not
                 be
                 extorted
                 ,
                 but
                 franke
                 &
                 free
                 .
                 And
                 hence
                 it
                 followeth
                 ,
                 that
                 there
                 ought
                 to
                 be
                 no
                 begging
                 from
                 doore
                 to
                 doore
                 ,
                 in
                 a
                 Christian
                 Commonwealth
                 .
                 For
                 that
                 shewes
                 ,
                 that
                 men
                 part
                 with
                 their
                 almes
                 ,
                 of
                 a
                 niggardly
                 and
                 compelled
                 minde
                 .
                 And
                 thus
                 much
                 of
                 the
                 Remedie
                 .
              
            
          
           
             
               Sect.
               2.
               
            
             
               In
               the
               next
               place
               followeth
               the
               Fruit
               of
               the
               Remedie
               ,
               in
               these
               words
               ,
               
                 And
                 all
                 things
                 shall
                 be
                 cleane
                 vnto
                 you
                 .
              
            
             
               Here
               first
               ,
               I
               will
               speake
               of
               the
               false
               ,
               and
               then
               of
               the
               true
               and
               right
               fruit
               of
               Liberalitie
               .
            
             
               The
               false
               Fruit
               is
               this
               ,
               that
               ,
               giuing
               of
               almes
               doth
               merit
               forgiuenes
               of
               sinne
               ,
               and
               satisfie
               the
               iustice
               of
               God
               ,
               for
               the
               temporall
               punishment
               thereof
               .
               That
               we
               may
               the
               better
               see
               the
               errour
               of
               this
               doctrine
               ,
               I
               will
               answer
               their
               arguments
               .
            
             
               Obiect
               .
               I.
               First
               ,
               they
               alleadge
               out
               of
               this
               text
               ,
               that
               giuing
               of
               almes
               
                 makes
                 all
                 things
                 cleane
                 vnto
                 vs.
                 
              
            
             
               Ans.
               We
               must
               vnderstand
               the
               text
               ,
               thus
               .
               If
               we
               turne
               to
               God
               ,
               beleeue
               in
               Christ
               ,
               and
               
               leaue
               all
               our
               sinnes
               ,
               then
               are
               we
               cleane
               ,
               and
               all
               our
               actions
               ,
               and
               consequently
               our
               almes-giuing
               shall
               be
               cleane
               vnto
               vs
               :
               for
               to
               the
               pure
               all
               things
               are
               pure
               .
               Now
               almes
               and
               other
               things
               ,
               are
               then
               said
               to
               be
               cleane
               vnto
               a
               man
               ,
               when
               he
               beeing
               himselfe
               pure
               ,
               maketh
               and
               hath
               a
               pure
               vse
               of
               them
               .
            
             
               Obiect
               .
               II.
               Dan.
               4.
               24.
               
               
                 Redeeme
                 thy
                 sinnes
                 ,
                 by
                 giuing
                 of
                 al●…
                 .
              
            
             
               Ans.
               This
               place
               maketh
               against
               the
               Papists
               :
               for
               
                 by
                 sinnes
              
               ,
               the
               Prophet
               vnderstandeth
               both
               the
               guilt
               ,
               &
               also
               the
               punishment
               .
               Whereas
               they
               affirme
               ,
               that
               the
               guilt
               of
               sinne
               cannot
               be
               redeemed
               ,
               but
               by
               Christ
               alone
               ,
               and
               man
               onely
               is
               to
               satisfie
               for
               the
               temporall
               punishment
               of
               sinne
               .
               Secondly
               ,
               the
               word
               which
               they
               translate
               redeeme
               ,
               doth
               properly
               signifie
               (
               as
               it
               is
               in
               the
               Chalde
               paraphrase
               )
               to
               
                 breake
                 off
              
               .
               As
               if
               the
               Prophet
               should
               haue
               said
               ,
               Thou
               art
               ,
               O
               King
               ,
               a
               mightie
               Monarch
               ,
               and
               thou
               hast
               vsed
               much
               iniustice
               and
               crueltie
               :
               therefore
               ,
               now
               repent
               thy selfe
               ,
               and
               breake
               off
               the
               course
               of
               thy
               sinnes
               ,
               and
               testifie
               thy
               repentance
               ,
               by
               doing
               iustice
               ,
               and
               giuing
               almes
               to
               the
               poore
               ,
               whom
               thou
               hast
               oppressed
               .
               Thirdly
               ,
               the
               word
               in
               the
               ancient
               Latine
               translations
               ,
               signifieth
               
                 to
                 amende
              
               ;
               and
               then
               it
               beareth
               this
               sense
               :
               Amend
               thy selfe
               ,
               and
               the
               course
               of
               thy
               life
               ,
               and
               let
               thine
               iniustice
               be
               turned
               into
               iustice
               ,
               thy
               crueltie
               into
               mercie
               .
            
             
               Obiect
               .
               III.
               
                 Make
                 you
                 friends
                 with
                 the
                 riches
                 of
                 iniquitie
                 ,
                 that
                 when
                 ye
                 shall
                 want
                 ,
                 they
                 
                 may
                 receiue
                 you
                 into
                 euerlasting
                 habitations
                 ,
              
               Luk.
               16.
               9.
               
            
             
               Ans.
               Receiuing
               here
               mentioned
               ,
               is
               not
               by
               way
               of
               merit
               ,
               as
               though
               a
               man
               could
               deserue
               it
               by
               giuing
               almes
               ,
               but
               either
               by
               way
               of
               heartie
               praiers
               made
               by
               the
               poore
               ,
               that
               they
               may
               be
               receiued
               ,
               or
               els
               because
               their
               almes
               shall
               be
               vnto
               them
               a
               pledge
               and
               earnest
               ,
               of
               their
               receiuing
               into
               Gods
               kingdome
               .
            
             
               Obiect
               .
               IV.
               Prou.
               16.
               6.
               
               
                 By
                 mercie
                 and
                 truth
                 ,
                 iniquitie
                 is
                 redeemed
                 .
              
            
             
               Ans.
               1.
               
               Salomons
               meaning
               is
               ,
               that
               by
               Gods
               goodnes
               ,
               and
               not
               ours
               ,
               iniquity
               is
               pardoned
               .
               2.
               
               If
               by
               mercie
               ,
               is
               meant
               mans
               mercie
               ,
               then
               are
               we
               to
               vnderstand
               it
               thus
               ;
               that
               mercie
               and
               truth
               ,
               are
               euident
               signes
               vnto
               vs
               that
               our
               sinnes
               are
               forgiuen
               ,
               and
               not
               the
               working
               causes
               of
               remission
               .
            
             
               Obiect
               .
               V.
               Luk.
               14.
               14.
               
               
                 And
                 thou
              
               (
               which
               giuest
               releefe
               )
               
                 shalt
                 be
                 blessed
                 ,
                 because
                 they
                 can
                 not
                 recompense
                 thee
                 :
              
               therefore
               almes
               doe
               merit
               .
            
             
               Ans.
               When
               God
               promiseth
               reward
               to
               the
               giuing
               of
               almes
               ,
               the
               promise
               is
               not
               made
               to
               the
               worke
               ,
               but
               to
               the
               worker
               ,
               and
               that
               not
               for
               the
               merit
               of
               his
               person
               ,
               or
               worke
               ,
               but
               onely
               for
               Christ
               his
               sake
               ,
               in
               whome
               he
               is
               ,
               by
               whose
               meanes
               he
               stands
               reconciled
               vnto
               God.
               And
               so
               men
               that
               practise
               charitie
               in
               giuing
               of
               almes
               ,
               are
               rewarded
               with
               blessednes
               ,
               not
               for
               their
               almes
               ,
               but
               according
               to
               
               the
               mercie
               of
               God
               in
               Christ.
               
            
             
               Now
               followeth
               the
               Right
               fruit
               of
               Almes-giuing
               :
               and
               it
               stands
               in
               foure
               things
               .
            
             
               First
               ,
               they
               are
               the
               way
               in
               which
               we
               must
               walke
               to
               life
               euerlasting
               .
               I
               say
               the
               way
               ,
               not
               the
               cause
               either
               of
               life
               ,
               or
               any
               other
               good
               thing
               ,
               that
               God
               hath
               promised
               .
            
             
               Secondly
               ,
               they
               are
               effects
               and
               fruits
               of
               our
               faith
               :
               yea
               ,
               the
               signes
               and
               seales
               of
               Gods
               mercie
               to
               vs
               in
               Christ.
               To
               this
               purpose
               ,
               S.
               Paul
               wisheth
               Timothie
               ,
               1.
               
               Tim.
               6.
               17
               ,
               18
               ,
               19.
               to
               charge
               them
               that
               be
               rich
               in
               this
               world
               ,
               that
               they
               
                 doe
                 good
                 ,
                 and
                 be
                 rich
                 in
                 good
                 workes
                 ,
                 and
                 be
                 readie
                 to
                 distribute
                 ,
                 laying
                 vp
                 in
                 store
                 for
                 themselues
                 a
                 good
                 foundation
                 ,
                 against
                 the
                 time
                 to
                 come
                 ,
                 that
                 they
                 may
                 obtaine
                 eternall
                 life
                 .
              
               Now
               where
               is
               this
               foundation
               to
               be
               laide
               vp
               ?
               not
               in
               heauen
               ,
               for
               that
               is
               impossible
               for
               vs
               ,
               and
               it
               is
               laide
               vp
               for
               vs
               there
               alreadie
               by
               Christ
               ;
               but
               in
               our
               owne
               consciences
               ,
               and
               that
               is
               our
               assurance
               of
               Gods
               fauour
               in
               this
               world
               ,
               and
               life
               euerlasting
               in
               the
               world
               to
               come
               :
               of
               which
               assurance
               ,
               this
               and
               other
               good
               works
               ,
               are
               signes
               and
               seales
               vnto
               vs.
               
            
             
               Thirdly
               ,
               almes
               comes
               in
               the
               way
               of
               restitution
               of
               those
               goods
               ,
               that
               haue
               beene
               gotten
               fraudulently
               ,
               though
               from
               whome
               ,
               we
               know
               not
               .
               Thus
               Zacheus
               at
               his
               conuersion
               ,
               for
               wrongs
               that
               he
               had
               done
               ,
               he
               knew
               not
               to
               whome
               ,
               gaue
               halfe
               his
               goods
               to
               the
               poore
               ,
               and
               proclaimed
               restitution
               to
               those
               that
               could
               come
               forth
               and
               chalenge
               him
               .
            
             
             
               Lastly
               ,
               aimes
               are
               a
               notable
               remedie
               against
               couetousnesse
               .
               For
               he
               that
               hath
               a
               mercifull
               heart
               ,
               to
               bestow
               vpon
               the
               poore
               ,
               shall
               easily
               be
               content
               with
               that
               he
               hath
               ,
               and
               auoid
               that
               sinne
               whereby
               otherwise
               he
               falls
               into
               tentations
               and
               snares
               of
               the
               Deuill
               .
               1.
               
               Tim.
               6.
               9.
               
            
          
        
         
           
             CHAP.
             VI.
             
          
           
             
               Of
               Iustice.
               
            
          
           
             
               Psal.
               15.
               2.
               
            
             
               He
               that
               walketh
               vprightly
               ,
               and
               worketh
               righteousnes
               .
            
          
           
             THe
             substance
             of
             the
             whole
             Psalme
             is
             a
             Question
             ,
             and
             an
             Answer
             .
             The
             Question
             is
             ,
             who
             are
             the
             members
             of
             Gods
             Church
             vpon
             earth
             ,
             that
             shall
             come
             to
             life
             eternall
             in
             heauē
             .
             ver
             .
             1.
             
             The
             Answer
             ,
             is
             made
             in
             the
             rest
             of
             the
             Psalme
             .
             And
             in
             this
             answer
             ,
             is
             contained
             a
             description
             of
             the
             parties
             ,
             by
             their
             properties
             and
             markes
             .
             The
             first
             marke
             is
             ,
             
               walking
               vprightly
            
             ;
             that
             is
             ,
             in
             truth
             and
             sinceritie
             of
             religion
             ,
             which
             standeth
             in
             the
             sinceritie
             of
             faith
             ,
             and
             a
             good
             conscience
             .
             The
             second
             note
             ,
             is
             the
             practise
             of
             Righteousnes
             .
          
           
             Now
             Righteousnes
             ,
             or
             Iustice
             ,
             is
             twofold
             :
             the
             Iustice
             of
             the
             Gospel
             ,
             and
             the
             Iustice
             of
             the
             Law.
             
          
           
           
             Evangelicall
             iustice
             is
             that
             ,
             which
             the
             gospell
             reveales
             ,
             and
             not
             the
             Law
             ;
             to
             witte
             ,
             the
             obedience
             of
             Christ
             in
             his
             sufferings
             ,
             and
             fulfilling
             of
             the
             law
             ,
             imputed
             to
             them
             that
             beleeue
             for
             their
             iustification
             ;
             and
             this
             is
             not
             here
             meant
             .
          
           
             Legall
             iustice
             is
             that
             ,
             which
             the
             law
             revealeth
             ,
             and
             withall
             requireth
             .
             And
             it
             is
             either
             vniuersall
             ,
             or
             particular
             .
          
           
             Vniuersall
             iustice
             ,
             is
             the
             practise
             of
             all
             vertues
             :
             or
             that
             ,
             whereby
             a
             man
             obserues
             all
             the
             commandements
             of
             the
             law
             .
             Of
             this
             Paul
             speaketh
             ,
             Rom.
             10.
             5.
             in
             which
             place
             ,
             he
             opposeth
             it
             to
             the
             righteousnes
             ,
             which
             is
             by
             faith
             .
             And
             Zacharie
             and
             Elizabeth
             ,
             are
             said
             to
             be
             
               iust
               before
               God
            
             ,
             Luk.
             1.
             6.
             namely
             ,
             by
             this
             vniuersall
             iustice
             ;
             because
             they
             walked
             in
             all
             the
             commandements
             ,
             and
             ordinances
             of
             the
             Lord
             ,
             indeauouring
             in
             althings
             to
             please
             him
             .
          
           
             Particular
             iustice
             is
             that
             ,
             whereby
             we
             giue
             to
             euery
             man
             his
             right
             ,
             or
             due
             :
             and
             of
             this
             Dauid
             here
             speaketh
             .
             The
             reason
             is
             ,
             because
             if
             it
             were
             not
             so
             ,
             then
             this
             second
             marke
             should
             comprehend
             vnder
             it
             all
             the
             rest
             ;
             and
             so
             there
             would
             be
             no
             good
             distinction
             of
             these
             properties
             ,
             one
             from
             the
             other
             .
          
           
             Particular
             iustice
             ,
             is
             two-fold
             ;
             in
             distribution
             ,
             or
             in
             exchange
             ,
             and
             contract
             .
             Iustice
             in
             distribution
             is
             that
             ,
             which
             keepes
             a
             proportion
             in
             giuing
             to
             euery
             man
             that
             honour
             ,
             dignitie
             ,
             reuerence
             ,
             reward
             ,
             or
             punishment
             ,
             that
             
             is
             due
             vnto
             him
             .
          
           
             Of
             this
             ,
             there
             are
             mooued
             principally
             two
             Questions
             .
          
           
             
               
                 I.
                 Question
              
               .
               What
               is
               that
               iudgement
               ,
               which
               men
               are
               to
               giue
               ,
               and
               hold
               ,
               one
               to
               and
               of
               another
               ?
            
             
               Ans.
               Iudgement
               ,
               is
               of
               two
               sorts
               :
               publicke
               ,
               and
               priuate
               .
            
             
               Publicke
               ,
               which
               is
               giuen
               and
               administred
               by
               a
               publicke
               person
               ,
               in
               a
               publicke
               place
               .
               Such
               is
               the
               iudgement
               of
               the
               Magistrate
               ,
               when
               he
               acquitteth
               or
               condemneth
               men
               ,
               as
               their
               deserts
               are
               ,
               to
               temporal
               punishment
               .
               Of
               which
               we
               may
               read
               ,
               2.
               
               Cron.
               19.
               6.
               
               Psal.
               58.
               1.
               
               Such
               also
               is
               the
               iudgement
               of
               the
               Prophet
               ,
               or
               Minister
               ,
               whereby
               he
               doth
               openly
               pronoūce
               to
               mē
               ,
               that
               beleeue
               &
               repent
               ,
               that
               their
               sinnes
               are
               remitted
               ,
               or
               retained
               ,
               1.
               
               Cor.
               14.
               24.
               or
               that
               ,
               whereby
               he
               delivereth
               obstinate
               sinners
               vp
               vnto
               Satan
               ,
               by
               the
               censure
               of
               Excommunication
               ,
               or
               Suspension
               .
               1.
               
               Cor.
               5.
               3.
               4.
               5.
               
            
             
               Priuate
               iudgement
               is
               that
               ,
               whereby
               one
               man
               giues
               iudgement
               privately
               of
               another
               .
               And
               touching
               it
               ,
               we
               are
               to
               consider
               two
               points
               .
               First
               ,
               of
               what
               things
               iudgement
               must
               be
               giuen
               .
               Secondly
               ,
               how
               we
               are
               to
               giue
               iudgement
               .
            
             
               For
               the
               first
               ;
               we
               must
               giue
               iudgement
               of
               
               three
               sorts
               of
               things
               ;
               of
               mens
               facts
               ,
               of
               their
               doctrines
               ,
               and
               of
               their
               persons
               .
               Touching
               facts
               ;
               the
               Apostle
               Paul
               would
               not
               haue
               vs
               to
               haue
               fellowship
               ,
               
                 with
                 the
                 vnfruitfull
                 workes
                 of
                 darkenes
                 ,
              
               Eph.
               5.
               11.
               but
               rather
               to
               reprooue
               them
               ,
               because
               they
               are
               subiect
               to
               our
               iudgement
               :
               and
               being
               reprooued
               by
               vs
               ,
               they
               are
               iudged
               of
               vs.
               And
               our
               Sauiour
               doth
               therefore
               command
               vs
               ,
               when
               our
               brother
               trespasseth
               against
               vs
               ,
               
                 to
                 goe
                 and
                 reprooue
                 him
              
               ,
               because
               
               his
               actions
               are
               liable
               to
               our
               censure
               .
            
             
               Secondly
               ,
               the
               doctrines
               of
               men
               are
               to
               be
               iudged
               by
               vs.
               
                 Try
                 the
                 Spirits
                 ,
                 whether
                 they
                 are
                 of
                 God
                 ,
                 or
                 no
                 ,
              
               1.
               
               Ioh.
               4.
               1.
               
               
                 The
                 spirituall
                 man
                 iudgeth
                 all
                 things
                 ,
              
               that
               is
               ,
               all
               doctrines
               .
               1.
               
               Cor.
               2.
               15.
               
               And
               our
               Sauiour
               saith
               ,
               
                 You
                 shall
                 know
                 them
                 by
                 their
                 fruits
              
               ;
               that
               is
               ,
               partly
               by
               their
               doctrine
               ,
               &
               partly
               by
               their
               liues
               ,
               being
               iudged
               according
               to
               the
               rule
               of
               Gods
               word
               .
               Mat.
               7.
               20.
               
            
             
               Thirdly
               ,
               we
               may
               iudge
               of
               the
               persons
               of
               men
               .
               Now
               men
               are
               of
               two
               sorts
               :
               either
               in
               the
               Church
               ,
               or
               out
               of
               the
               Church
               .
               The
               members
               of
               the
               Church
               ,
               must
               be
               iudged
               by
               the
               iudgement
               of
               charitie
               ,
               not
               of
               infallibility
               .
               They
               that
               are
               out
               of
               the
               Church
               ,
               we
               must
               suspend
               our
               iudgements
               concerning
               them
               ,
               and
               leaue
               it
               to
               God.
               For
               ,
               
                 what
                 haue
                 I
                 doe
              
               (
               saith
               the
               Apostle
               )
               
                 to
                 iudge
                 those
                 that
                 are
                 without
                 ?
              
               1.
               
               Cor.
               5.
               12.
               
               We
               may
               try
               and
               examine
               the
               person
               ,
               but
               we
               must
               reserue
               the
               iudgement
               of
               condemnation
               to
               God
               alone
               .
            
             
               The
               second
               point
               ,
               is
               ;
               How
               we
               are
               to
               iudge
               
               one
               of
               another
               .
            
             
               Ans.
               The
               right
               manner
               of
               iudging
               according
               to
               the
               word
               of
               God
               ,
               I
               will
               lay
               downe
               in
               sixe
               Rules
               .
            
             
               The
               first
               is
               ;
               If
               we
               know
               any
               good
               thing
               by
               any
               man
               ,
               whether
               vertue
               ,
               or
               action
               ,
               we
               are
               willingly
               to
               speake
               of
               it
               ,
               to
               commend
               it
               ,
               and
               glorifie
               Gods
               name
               in
               it
               ,
               and
               for
               it
               .
               Thus
               Paul
               affirmeth
               ,
               that
               the
               Churches
               of
               Iudaea
               ,
               when
               they
               heard
               the
               word
               which
               he
               preached
               ,
               
                 glorified
                 God
                 for
                 him
              
               .
               Gal.
               1.
               23.
               
            
             
               The
               second
               Rule
               ;
               If
               we
               know
               any
               euill
               ,
               sinne
               ,
               vice
               ,
               or
               offence
               by
               any
               man
               ,
               there
               is
               a
               time
               when
               we
               may
               ,
               and
               a
               time
               when
               we
               may
               not
               speake
               of
               it
               ,
               and
               that
               with
               good
               conscience
               .
               For
               the
               better
               keeping
               of
               this
               Rule
               ,
               foure
               cautions
               are
               to
               be
               remembred
               .
            
             
               First
               ,
               he
               that
               will
               giue
               sentence
               of
               another
               man
               ,
               must
               in
               the
               first
               place
               ,
               purg
               and
               reforme
               himselfe
               .
               To
               this
               purpose
               ,
               Christ
               commandeth
               ,
               
                 first
                 to
                 plucke
                 the
                 beame
                 out
                 of
                 our
                 owne
                 eie
                 ,
                 and
                 then
                 shal
                 we
                 see
                 clearely
                 ,
                 to
                 cast
                 out
                 the
                 more
                 out
                 of
                 our
                 brothers
                 eie
                 .
              
               Matth.
               7.
               5.
               
               And
               he
               that
               will
               not
               doe
               this
               ,
               in
               iudgeing
               another
               ,
               he
               condemneth
               himselfe
               .
               Rom.
               2.
               1.
               
            
             
               Secondly
               ,
               we
               must
               be
               rightly
               and
               truly
               informed
               in
               the
               matter
               ,
               before
               we
               giue
               iudgement
               .
               This
               was
               Gods
               owne
               practize
               ,
               who
               came
               downe
               to
               see
               ,
               whether
               the
               sinne
               of
               Sodome
               was
               answerable
               to
               the
               crie
               ,
               Gen.
               18.
               21.
               
            
             
               Thirdly
               ,
               our
               loue
               and
               charitie
               ,
               must
               order
               
               and
               direct
               ,
               both
               our
               speech
               and
               our
               iudgement
               of
               others
               ,
               that
               we
               speake
               not
               of
               them
               without
               deliberation
               .
               For
               he
               that
               vpon
               hatred
               ,
               reports
               the
               euill
               he
               knoweth
               by
               another
               ,
               is
               a
               backebiter
               .
               When
               Doeg
               the
               Edomite
               came
               ,
               &
               shewed
               Saul
               that
               Dauid
               was
               gone
               to
               the
               house
               of
               Abimelech
               ,
               he
               tolde
               no
               more
               then
               the
               truth
               ;
               and
               yet
               because
               it
               proceeded
               from
               an
               euill
               minde
               ,
               therefore
               Dauid
               accuseth
               him
               of
               hatred
               ,
               backebiting
               ,
               slaundering
               ,
               and
               vnrighteousnes
               .
               Psalm
               .
               52.
               1.
               2.
               
            
             
               Fourthly
               ,
               he
               that
               speakes
               the
               euill
               he
               knowes
               by
               his
               neighbour
               ,
               must
               haue
               the
               testimonie
               of
               his
               owne
               conscience
               ,
               to
               assure
               him
               that
               he
               hath
               a
               calling
               to
               doe
               it
               .
            
             
               Now
               a
               man
               is
               called
               by
               God
               ,
               in
               three
               cases
               .
               First
               ,
               when
               he
               is
               commanded
               by
               the
               Magistrate
               ,
               to
               testifie
               what
               he
               knoweth
               .
               Secondly
               ,
               when
               an
               euill
               that
               is
               in
               his
               neighbour
               ,
               is
               to
               be
               redressed
               by
               admonition
               .
               Thirdly
               ,
               when
               an
               euill
               is
               to
               be
               preuented
               ,
               that
               it
               spread
               not
               abroad
               to
               the
               infection
               of
               others
               .
            
             
               These
               caueats
               obserued
               ,
               we
               may
               speake
               the
               euill
               we
               know
               by
               others
               ,
               truly
               and
               with
               an
               vpright
               conscience
               .
               But
               if
               they
               cannot
               be
               concealed
               ,
               rather
               then
               a
               man
               should
               blaze
               abroad
               the
               faults
               of
               others
               ,
               wherevnto
               he
               is
               privie
               ,
               he
               ought
               to
               be
               silent
               :
               remembring
               alwaies
               the
               saying
               of
               Salomon
               ,
               that
               it
               is
               
                 the
                 glory
                 of
                 a
                 man
                 ,
                 to
                 passe
                 by
                 an
                 infirmitie
                 ,
                 and
                 not
                 to
                 take
                 notice
                 therof
                 ,
                 but
                 by
                 loue
                 to
                 couer
                 a
                 multitude
                 
                 of
                 sinnes
                 .
              
               Prov.
               19
               :
               11.
               
            
             
               The
               third
               Rule
               .
               When
               a
               mans
               speech
               or
               action
               ,
               is
               doubtfull
               ,
               and
               may
               be
               taken
               either
               well
               or
               ill
               ,
               we
               must
               alwaies
               interpet
               it
               in
               the
               better
               part
               .
               When
               Christ
               was
               brought
               before
               Caiphas
               the
               high
               priest
               ,
               there
               came
               two
               witnesses
               against
               him
               ,
               who
               affirmed
               something
               of
               him
               ,
               which
               he
               had
               spoken
               :
               but
               because
               they
               changed
               and
               misconstrued
               his
               words
               ,
               turning
               them
               to
               a
               wrong
               sense
               ,
               therfore
               they
               are
               called
               by
               the
               Holy
               Ghost
               ,
               to
               their
               perpetuall
               shame
               and
               reproch
               ,
               
                 false
                 witnesses
              
               .
               Mat.
               26.
               90.
               
               Againe
               ,
               the
               Apostle
               saith
               ,
               that
               
                 Loue
                 thinkes
                 no
                 euill
              
               ,
               1.
               
               Cor.
               13.
               5.
               therefore
               loue
               takes
               euery
               speech
               and
               action
               in
               the
               better
               sense
               .
            
             
               The
               fourth
               Rule
               .
               Touching
               secret
               offences
               of
               our
               neighbour
               ,
               we
               must
               suspend
               our
               iudgement
               of
               them
               .
               The
               reason
               is
               ,
               because
               loue
               alwaies
               hopes
               the
               best
               ,
               and
               thinkes
               no
               euill
               ,
               1.
               
               Cor.
               13.
               5.
               
               And
               our
               Sauiours
               rule
               is
               ,
               
                 If
                 thy
                 brother
                 trespasse
                 against
                 thee
                 ,
                 first
                 reprooue
                 him
                 priuately
                 ,
                 betweene
                 thee
                 and
                 him
                 ,
                 and
                 goe
                 no
                 further
                 ,
                 if
                 that
                 will
                 preuaile
                 .
              
               Mat.
               27.
               15.
               
            
             
               The
               fift
               Rule
               .
               Against
               an
               
                 Elder
                 ,
                 receiue
                 not
                 an
                 accusation
                 vnder
                 two
                 or
                 three
                 witnesses
                 ,
              
               1.
               
               Tim.
               5.
               19.
               
               By
               an
               Elder
               ,
               vnderstand
               ministers
               ,
               civill
               gouernours
               ,
               and
               all
               superiours
               .
               And
               if
               we
               must
               not
               receiue
               ,
               then
               much
               lesse
               may
               we
               frame
               an
               accusation
               against
               them
               .
               This
               may
               be
               a
               lesson
               for
               all
               inferiours
               to
               learne
               ,
               who
               take
               libertie
               to
               themselues
               ,
               to
               speake
               what
               
               euill
               they
               please
               of
               their
               gouernours
               .
            
             
               The
               sixt
               Rule
               is
               ,
               concerning
               ministers
               .
               The
               Spirit
               of
               the
               Prophets
               ,
               is
               subiect
               to
               the
               Prophets
               ,
               and
               not
               to
               priuate
               persons
               ,
               1.
               
               Cor.
               14.
               32.
               
               Indeede
               priuate
               persons
               haue
               power
               to
               examine
               and
               try
               their
               doctrine
               and
               ministry
               :
               but
               they
               must
               goe
               no
               further
               :
               for
               they
               haue
               no
               power
               to
               giue
               iudgement
               ,
               either
               of
               their
               ministers
               doctrin
               ,
               or
               persons
               .
               The
               doctrine
               &
               manners
               of
               teachers
               ,
               are
               subiect
               to
               the
               censure
               of
               Prophets
               onely
               .
               For
               example
               :
               A
               priuate
               man
               saies
               ,
               that
               he
               may
               excommunicate
               ,
               at
               his
               pleasure
               ,
               those
               that
               sinne
               ,
               if
               he
               proceed
               according
               to
               the
               three
               degrees
               mentioned
               ,
               Mat.
               18.
               
               But
               this
               is
               in
               him
               a
               fault
               ;
               for
               he
               must
               not
               iudge
               in
               this
               case
               ,
               at
               his
               owne
               pleasure
               ,
               but
               his
               iudgement
               must
               follow
               the
               iudgement
               of
               the
               Church
               :
               and
               when
               the
               Church
               hath
               giuen
               censure
               ,
               then
               may
               the
               priuate
               man
               proceede
               to
               censure
               ,
               and
               not
               before
               .
               So
               saith
               our
               Sauiour
               Christ
               ,
               Mat.
               18.
               17.
               
               
                 If
                 he
                 heare
                 not
                 the
                 Church
                 ,
              
               after
               the
               Church
               hath
               iudged
               him
               ,
               
                 let
                 him
                 be
                 vnto
                 you
                 as
                 a
                 heathen
                 &
                 a
                 publicane
                 .
              
            
             
               Here
               if
               the
               Question
               be
               made
               ,
               how
               a
               man
               may
               with
               good
               conscience
               giue
               iudgement
               of
               his
               owne
               selfe
               ?
            
             
               I
               answer
               ,
               by
               obseruing
               two
               Rules
               .
               First
               ,
               a
               man
               must
               alwaies
               in
               the
               presence
               of
               God
               ,
               iudge
               himself
               in
               regard
               of
               his
               sinnes
               ,
               both
               of
               hart
               &
               life
               ,
               1.
               
               Cor.
               11.
               31.
               
               
                 If
                 we
                 should
                 iudge
                 our selues
                 ,
                 we
                 should
                 not
                 be
                 iudged
                 .
              
               And
               this
               iudgement
               
               of
               a
               mans
               selfe
               ,
               must
               not
               be
               partiall
               ,
               but
               sharpe
               and
               seuere
               ,
               with
               true
               humiliation
               and
               lowlines
               of
               heart
               .
               For
               this
               is
               a
               true
               ground
               of
               all
               charitable
               iudgement
               of
               others
               .
               Secondly
               ,
               before
               men
               a
               man
               must
               suppresse
               his
               iudgement
               of
               himselfe
               ,
               and
               be
               silent
               :
               no
               man
               is
               bound
               either
               to
               praise
               or
               dispraise
               ,
               to
               excuse
               or
               accuse
               and
               condemne
               himselfe
               before
               others
               :
               and
               grace
               must
               teach
               him
               thus
               much
               ,
               not
               vainely
               to
               commend
               or
               boast
               of
               of
               his
               owne
               gifts
               and
               actions
               ;
               but
               rather
               to
               burie
               them
               in
               silence
               ,
               and
               referre
               them
               to
               the
               iudgement
               of
               others
               .
            
             
               Now
               to
               conclude
               this
               point
               .
               The
               doctrine
               deliuered
               ,
               is
               most
               necessarie
               for
               these
               times
               .
               For
               the
               fashion
               of
               most
               men
               is
               ,
               to
               giue
               rash
               and
               sinister
               iudgement
               of
               others
               ;
               but
               themselues
               they
               will
               commend
               ,
               and
               that
               highly
               .
               If
               any
               thing
               be
               euill
               saide
               or
               done
               ,
               all
               men
               must
               haue
               notice
               of
               it
               .
               If
               a
               thing
               be
               doubtfull
               ,
               it
               is
               alway
               construed
               in
               the
               worser
               part
               .
               If
               a
               thing
               be
               done
               of
               weaknes
               and
               infirmitie
               ,
               we
               aggrauate
               it
               ,
               and
               make
               it
               a
               double
               sinne
               .
               We
               are
               curious
               in
               searching
               and
               inquiting
               into
               the
               liues
               of
               others
               ,
               that
               we
               may
               haue
               something
               to
               carpe
               and
               finde
               fault
               with
               .
               But
               let
               this
               be
               remembred
               ,
               that
               as
               we
               iudge
               ,
               so
               we
               shall
               be
               iudged
               ;
               first
               ,
               of
               God
               by
               condemnation
               ,
               and
               then
               by
               hard
               and
               vnequal
               iudgement
               from
               others
               .
               Againe
               ,
               what
               is
               it
               that
               makes
               men
               to
               be
               open
               mouthed
               ,
               in
               declaring
               and
               censuring
               our
               faults
               ,
               but
               this
               ;
               that
               
               we
               open
               our
               mouthes
               to
               the
               disgrace
               and
               defamation
               of
               others
               ?
               Wherefore
               ,
               if
               we
               would
               haue
               other
               men
               to
               iudge
               of
               vs
               ,
               and
               our
               actions
               in
               loue
               ,
               we
               must
               also
               make
               conscience
               ,
               to
               giue
               charitable
               iudgement
               of
               them
               .
            
          
           
             
               
                 II.
                 Question
              
               .
               How
               one
               man
               should
               honour
               an
               other
               ?
            
             
               Ans.
               That
               we
               may
               rightly
               honour
               men
               ,
               we
               must
               first
               know
               the
               causes
               ,
               for
               which
               men
               are
               to
               be
               honoured
               .
               And
               that
               the
               causes
               of
               honour
               may
               be
               conceiued
               ,
               I
               will
               lay
               downe
               this
               Ground
               .
               
                 Honour
                 is
                 in
                 the
                 first
                 place
                 ,
                 principally
                 and
                 properly
                 ,
                 to
                 be
                 giuen
                 vnto
                 God.
              
               1.
               
               Tim.
               1.
               17.
               
               
                 To
                 God
                 onely
                 wise
                 ,
                 be
                 honour
                 and
                 glorie
                 .
              
               The
               reason
               hereof
               is
               rendered
               in
               the
               Lords
               prayer
               ;
               be
               cause
               his
               
                 is
                 kingdome
                 ,
                 power
                 ,
                 and
                 glorie
                 .
              
               Againe
               ,
               God
               is
               goodnes
               it selfe
               :
               his
               goodnes
               and
               his
               essence
               are
               one
               and
               the
               same
               :
               therefore
               honour
               is
               due
               to
               him
               in
               the
               first
               place
               .
               Now
               euery
               creature
               as
               it
               commeth
               neare
               vnto
               God
               ,
               so
               it
               is
               honourable
               ,
               and
               the
               more
               honourable
               ,
               by
               how
               much
               nearer
               it
               commeth
               vnto
               him
               .
               But
               man
               especially
               ,
               by
               how
               much
               nearer
               he
               commeth
               to
               God
               in
               diuine
               things
               ,
               by
               so
               much
               more
               is
               he
               to
               be
               honoured
               in
               respect
               of
               other
               creatures
               .
               From
               this
               Ground
               doe
               follow
               these
               Conclusions
               .
            
             
               First
               ,
               that
               Man
               is
               first
               of
               all
               to
               be
               honoured
               ,
               
               for
               vertues
               sake
               :
               because
               therein
               principally
               ,
               standes
               the
               internall
               image
               of
               God
               ,
               Rom.
               2.
               10.
               
               
                 To
                 euery
                 man
                 that
                 doth
                 good
                 ,
                 shal
                 be
                 honour
                 ,
                 glorie
                 ,
                 &
                 peaece
                 ;
                 to
                 the
                 Iew
                 first
                 &c.
                 
              
               Now
               whereas
               the
               Question
               might
               be
               ,
               Who
               is
               the
               Iew
               ,
               to
               whome
               this
               honour
               must
               be
               yeelded
               ?
               Paul
               answers
               ,
               vers
               .
               29.
               that
               he
               is
               not
               a
               Iew
               ,
               which
               is
               one
               outward
               ,
               but
               he
               is
               a
               Iew
               ,
               who
               is
               one
               within
               .
               And
               the
               circumcision
               is
               of
               the
               heart
               .
               And
               Salomon
               saith
               ,
               that
               
                 Honour
                 is
                 vnseemely
                 for
                 a
                 foole
                 ,
              
               Prou.
               26.
               1.
               
               And
               the
               Holy
               Ghost
               to
               the
               Hebrewes
               saith
               ,
               that
               
                 by
                 faith
                 ,
                 our
                 Elders
                 were
                 well
                 reported
                 of
                 .
              
               The
               Heathen
               man
               
               
                 Marcus
                 Marcellus
              
               a
               Romane
               ,
               dedicated
               a
               Tēple
               to
               the
               Goddesse
               of
               Honour
               ,
               and
               the
               way
               to
               that
               temple
               was
               ,
               by
               the
               house
               of
               Vertue
               .
            
             
               The
               Second
               Conclusion
               is
               ,
               That
               man
               is
               to
               be
               honoured
               ,
               not
               onely
               for
               vertue
               ,
               but
               also
               for
               diuine
               representations
               of
               other
               good
               things
               :
               in
               a
               word
               ,
               because
               one
               man
               before
               an
               other
               ,
               heareth
               the
               image
               of
               some
               thing
               that
               is
               in
               God.
               As
               First
               ,
               of
               his
               Maiestie
               .
               Thus
               the
               King
               is
               honoured
               ,
               because
               in
               his
               Maiestie
               and
               state
               ,
               he
               carrieth
               a
               resemblance
               of
               the
               power
               and
               glorie
               of
               God
               :
               so
               as
               that
               which
               is
               saide
               of
               God
               ,
               may
               be
               also
               spoken
               of
               him
               .
               Hence
               it
               was
               ,
               that
               Daniel
               said
               to
               Nebuchadnezar
               :
               
                 O
                 King
                 ,
                 thou
                 art
                 a
                 King
                 of
                 Kings
                 ,
              
               and
               why
               ?
               
                 for
                 the
                 God
                 of
                 heauen
                 hath
                 giuen
                 thee
                 kingdome
                 ,
                 power
                 ,
                 strength
                 and
                 glorie
                 ,
              
               Dan.
               2.
               37.
               
               Secondly
               ,
               of
               his
               Dominion
               .
               Thus
               the
               husband
               is
               to
               be
               honoured
               of
               the
               wife
               ,
               because
               he
               
               beareth
               before
               the
               woman
               ,
               the
               image
               of
               the
               glorie
               of
               God
               ;
               yea
               ,
               of
               his
               prouidence
               ,
               wisedome
               ,
               Lordship
               ,
               and
               gouernment
               .
               1.
               
               Cor.
               11.
               7.
               
               Thirdly
               ,
               of
               his
               Paternitie
               :
               and
               so
               the
               father
               is
               honoured
               of
               the
               sonne
               ,
               because
               he
               beares
               in
               his
               person
               the
               image
               of
               Gods
               paternitie
               ,
               or
               father-hoode
               .
               Fourthly
               ,
               of
               his
               Eternitie
               ;
               and
               hence
               it
               is
               ,
               that
               honour
               is
               giuen
               to
               the
               aged
               before
               the
               young
               man
               ,
               because
               he
               beareth
               the
               image
               thereof
               .
               Thus
               we
               see
               that
               Diuine
               representations
               ,
               doe
               imprint
               a
               kinde
               of
               excellencie
               ,
               in
               some
               persons
               ,
               and
               consequently
               doe
               bring
               forth
               honour
               .
            
             
               The
               third
               Conclusion
               is
               ,
               That
               men
               are
               to
               be
               honoured
               ,
               euen
               for
               the
               vertues
               of
               others
               .
               Thus
               the
               sonnes
               of
               Princes
               ,
               are
               called
               by
               the
               honourable
               name
               of
               Princes
               .
               The
               children
               of
               Nobles
               ,
               are
               esteemed
               by
               birth
               Noble
               .
               Thus
               Dignities
               doe
               runne
               in
               discent
               ,
               and
               the
               posteritie
               is
               honoured
               in
               the
               name
               of
               the
               ancestours
               ,
               but
               principally
               for
               the
               vertues
               of
               the
               a●ncestours
               .
            
             
               The
               fourth
               Conclusion
               is
               ,
               Men
               are
               to
               be
               honoured
               for
               their
               Riches
               .
               I
               meane
               not
               for
               riches
               simply
               ,
               but
               for
               the
               right
               vse
               of
               riches
               ;
               namely
               ,
               as
               they
               are
               made
               instruments
               ,
               to
               vphold
               and
               maintaine
               Vertue
               .
            
             
               If
               it
               be
               said
               ,
               that
               to
               honour
               rich
               men
               ,
               is
               to
               haue
               the
               faith
               of
               the
               Lord
               Iesus
               Christ
               in
               respect
               of
               persons
               ,
               Iam.
               〈◊〉
               .
               1.
               
               I
               answer
               :
               In
               that
               place
               ,
               we
               are
               not
               sorbidden
               to
               honour
               rich
               men
               :
               but
               the
               Apostles
               meaning
               is
               ,
               to
               reprooue
               
               a
               fault
               of
               an
               other
               kinde
               ,
               when
               men
               preferre
               riches
               before
               pietie
               ;
               when
               rich
               men
               are
               honoured
               beeing
               vngodly
               ,
               and
               when
               godly
               poore
               men
               are
               despised
               and
               reiected
               ,
               because
               they
               are
               poore
               .
            
             
               Now
               hauing
               premised
               the
               Ground
               ,
               we
               come
               to
               giue
               Answer
               to
               the
               Question
               before
               propounded
               .
               A
               man
               therefore
               is
               to
               honour
               euery
               one
               in
               his
               place
               ,
               whether
               he
               be
               his
               superiour
               ,
               equall
               ,
               or
               inferiour
               .
               Yea
               there
               is
               a
               kinde
               of
               honour
               to
               be
               performed
               to
               a
               mans
               owne
               selfe
               .
               The
               truth
               of
               this
               Answer
               we
               shall
               see
               in
               the
               particulars
               that
               follow
               .
            
             
               
                 Sect.
                 1.
                 
              
               
                 Touching
                 the
                 honouring
                 of
                 Superiours
                 ,
                 these
                 Ruies
                 are
                 to
                 be
                 obserued
                 .
              
               
                 First
                 :
                 All
                 Superiours
                 must
                 haue
                 reuerence
                 done
                 vnto
                 them
                 ,
                 whether
                 they
                 be
                 Superiours
                 in
                 age
                 ,
                 in
                 gifts
                 ,
                 in
                 authoritie
                 ,
                 or
                 howsoeuer
                 ,
                 and
                 that
                 because
                 they
                 are
                 superiours
                 .
              
               
                 The
                 actions
                 of
                 Reuerence
                 due
                 to
                 all
                 superiours
                 ,
                 are
                 principally
                 sixe
                 .
                 The
                 first
                 is
                 ,
                 to
                 rise
                 vp
                 before
                 the
                 superiour
                 .
                 Levit.
                 19.
                 32.
                 
                 
                   Thou
                   shalt
                   rise
                   vp
                   before
                   the
                   boare
                   head
                   ,
                   and
                   honour
                   the
                   person
                   of
                   the
                   old
                   man.
                
                 The
                 second
                 ,
                 when
                 they
                 are
                 comming
                 toward
                 vs
                 ,
                 to
                 goe
                 and
                 meete
                 them
                 .
                 Thus
                 ,
                 when
                 Abraham
                 saw
                 the
                 three
                 Angels
                 comming
                 toward
                 him
                 ,
                 he
                 ranne
                 to
                 meete
                 them
                 from
                 the
                 tent
                 doore
                 ,
                 Gen.
                 28.
                 2.
                 
                 And
                 king
                 Salomon
                 ,
                 when
                 his
                 mother
                 Bathsheha
                 came
                 towards
                 him
                 ,
                 to
                 speak
                 vnto
                 him
                 
                 for
                 Adoniah
                 ,
                 the
                 text
                 saith
                 ,
                 
                   he
                   rose
                   vp
                   to
                   meete
                   her
                   ,
                
                 1.
                 
                 King.
                 2.
                 19.
                 
                 The
                 third
                 ,
                 to
                 bow
                 the
                 knee
                 before
                 the
                 superiour
                 .
                 Thus
                 wee
                 read
                 in
                 the
                 Gospell
                 ,
                 that
                 a
                 certaine
                 man
                 comming
                 to
                 Christ
                 ,
                 as
                 he
                 was
                 going
                 on
                 the
                 way
                 ,
                 kneeled
                 vnto
                 him
                 ,
                 Mark.
                 10.
                 17.
                 
                 Thus
                 Abraham
                 ranne
                 to
                 meete
                 the
                 three
                 Angels
                 ,
                 and
                 bowed
                 himselfe
                 to
                 the
                 ground
                 .
                 Gen.
                 28.
                 2.
                 
                 And
                 the
                 same
                 Abraham
                 ,
                 els
                 where
                 ,
                 bowed
                 himselfe
                 before
                 the
                 people
                 of
                 the
                 Land
                 of
                 the
                 Hittites
                 ,
                 Gen.
                 23.
                 7.
                 
                 The
                 fourth
                 ,
                 to
                 giue
                 them
                 the
                 first
                 and
                 highest
                 seat
                 or
                 place
                 .
                 This
                 our
                 Sauiour
                 Christ
                 meaneth
                 in
                 the
                 parable
                 ,
                 wherein
                 he
                 willeth
                 those
                 who
                 are
                 invited
                 to
                 a
                 banquet
                 ,
                 to
                 yeeld
                 the
                 chiefest
                 place
                 to
                 them
                 ,
                 that
                 are
                 more
                 honourable
                 then
                 themselues
                 .
                 Luk.
                 14.
                 7.
                 
                 And
                 it
                 is
                 set
                 downe
                 as
                 a
                 commendation
                 of
                 Iosephs
                 brethren
                 ,
                 that
                 they
                 sate
                 before
                 him
                 in
                 order
                 ,
                 the
                 eldest
                 according
                 to
                 his
                 age
                 ,
                 &
                 the
                 youngest
                 according
                 to
                 his
                 youth
                 ,
                 Gen.
                 43.
                 33.
                 
                 Here
                 we
                 must
                 remember
                 ;
                 that
                 though
                 in
                 common
                 practise
                 among
                 men
                 ,
                 the
                 right
                 hand
                 is
                 a
                 note
                 of
                 superioritie
                 ,
                 yet
                 in
                 Scripture
                 the
                 practise
                 is
                 contrarie
                 .
                 For
                 in
                 the
                 article
                 of
                 our
                 Creede
                 ,
                 
                   Sitting
                   at
                   the
                   right
                   hand
                
                 signifieth
                 ,
                 the
                 inferioritie
                 of
                 the
                 Mediator
                 ,
                 in
                 respect
                 of
                 the
                 father
                 ;
                 though
                 it
                 be
                 a
                 token
                 of
                 his
                 superioritie
                 ,
                 in
                 regard
                 of
                 the
                 Church
                 .
                 And
                 so
                 must
                 the
                 place
                 be
                 vnderstood
                 ,
                 (
                 1.
                 
                 King.
                 2.
                 19.
                 where
                 it
                 is
                 said
                 ,
                 that
                 Bathsheba
                 sate
                 at
                 the
                 right
                 hand
                 of
                 Salomon
                 ,
                 )
                 namely
                 ,
                 that
                 it
                 was
                 an
                 argument
                 of
                 Superioritie
                 ,
                 whereunto
                 he
                 preferred
                 her
                 
                 before
                 the
                 people
                 ;
                 but
                 it
                 shewed
                 her
                 infirmitie
                 in
                 regard
                 of
                 Salomō
                 himself
                 .
                 And
                 this
                 custome
                 is
                 frequent
                 ,
                 both
                 in
                 the
                 scriptures
                 ,
                 &
                 in
                 humane
                 writers
                 .
                 The
                 fift
                 ,
                 to
                 giue
                 libertie
                 of
                 speaking
                 in
                 the
                 first
                 place
                 .
                 This
                 was
                 the
                 practise
                 of
                 Elihu
                 ,
                 one
                 of
                 the
                 friends
                 of
                 Iob
                 ,
                 who
                 beeing
                 the
                 youngest
                 in
                 yeares
                 ,
                 dared
                 not
                 to
                 shew
                 his
                 opinion
                 ,
                 till
                 Iob
                 and
                 others
                 ,
                 who
                 were
                 his
                 ancients
                 had
                 spoken
                 .
                 But
                 when
                 they
                 had
                 left
                 off
                 their
                 talke
                 ,
                 then
                 he
                 is
                 said
                 to
                 haue
                 answered
                 in
                 his
                 turne
                 ,
                 Iob.
                 32.
                 6.
                 7.
                 17.
                 
                 The
                 sixt
                 ,
                 to
                 giue
                 the
                 titles
                 of
                 reverence
                 to
                 all
                 superiours
                 .
                 Sara
                 according
                 to
                 this
                 rule
                 ,
                 called
                 Abraham
                 Lord
                 ,
                 1.
                 
                 Pet.
                 3.
                 9.
                 
                 The
                 man
                 in
                 the
                 Gospell
                 ,
                 comming
                 to
                 learne
                 something
                 of
                 Christ
                 ,
                 cals
                 him
                 by
                 this
                 name
                 ,
                 
                   Good
                   Master
                
                 ,
                 Mar.
                 10.
                 17.
                 
                 And
                 Anna
                 rebuked
                 by
                 Eli
                 ,
                 answered
                 him
                 with
                 reuerence
                 ,
                 and
                 said
                 ,
                 
                   nay
                   ,
                   my
                   Lord.
                
                 1.
                 
                 Sam.
                 1.
                 15.
                 
              
               
                 The
                 second
                 Rule
                 touching
                 honour
                 due
                 to
                 superiours
                 ,
                 is
                 more
                 speciall
                 ,
                 touching
                 superiours
                 in
                 authoritie
                 ;
                 namely
                 that
                 they
                 also
                 must
                 be
                 honoured
                 .
                 And
                 this
                 honour
                 shewes
                 it selfe
                 in
                 foure
                 things
                 .
              
               
                 The
                 first
                 is
                 ,
                 
                   speciall
                   reuerence
                
                 :
                 which
                 stands
                 in
                 the
                 performance
                 of
                 two
                 duties
                 .
                 The
                 former
                 is
                 ,
                 to
                 stand
                 when
                 our
                 superiors
                 doe
                 sitte
                 .
                 For
                 thus
                 Abraham
                 after
                 he
                 had
                 receiued
                 the
                 Angels
                 into
                 his
                 tent
                 ,
                 and
                 prepared
                 meat
                 for
                 them
                 ,
                 serued
                 himself
                 by
                 them
                 vnder
                 the
                 tree
                 ,
                 giuing
                 attendance
                 ,
                 while
                 they
                 did
                 eate
                 ,
                 Gen.
                 18.
                 8.
                 
                 In
                 like
                 manner
                 ,
                 when
                 Moses
                 sate
                 in
                 
                 iudgement
                 ,
                 the
                 people
                 are
                 said
                 to
                 haue
                 stood
                 about
                 him
                 ,
                 from
                 morning
                 vntill
                 euening
                 ,
                 Exod
                 .
                 18.
                 13.
                 
                 The
                 latter
                 is
                 ,
                 not
                 to
                 speake
                 ,
                 but
                 by
                 leaue
                 .
                 A
                 dutie
                 alwaies
                 to
                 be
                 obserued
                 ,
                 but
                 specially
                 in
                 the
                 courts
                 of
                 Magistrates
                 .
                 Example
                 whereof
                 we
                 haue
                 in
                 Paul
                 ,
                 who
                 beeing
                 called
                 before
                 Foelix
                 the
                 gouernour
                 ,
                 did
                 not
                 speake
                 a
                 word
                 ,
                 vntill
                 the
                 gouernour
                 had
                 beckened
                 vnto
                 him
                 ,
                 &
                 giuē
                 him
                 leaue
                 .
                 Act.
                 24.
                 10.
                 
              
               
                 The
                 second
                 thing
                 is
                 ,
                 subiection
                 ;
                 which
                 is
                 no
                 thing
                 els
                 but
                 an
                 inferioritie
                 ,
                 whereby
                 we
                 do
                 (
                 as
                 it
                 were
                 )
                 suspend
                 our
                 wills
                 and
                 reasons
                 ,
                 and
                 withall
                 cause
                 them
                 to
                 depend
                 (
                 in
                 things
                 lawfull
                 and
                 honest
                 )
                 vpon
                 the
                 will
                 of
                 the
                 superiour
                 .
                 This
                 subiectiō
                 is
                 yeelded
                 to
                 the
                 authoritie
                 of
                 the
                 superiour
                 ,
                 and
                 is
                 larger
                 then
                 obedience
                 .
              
               
                 The
                 third
                 is
                 ,
                 obedience
                 ;
                 whereby
                 wee
                 keepe
                 and
                 performe
                 the
                 expresse
                 commandement
                 of
                 our
                 superior
                 ,
                 in
                 all
                 things
                 lawfull
                 and
                 honest
                 ,
                 It
                 standeth
                 in
                 sundry
                 particulars
                 ,
                 as
                 First
                 ,
                 it
                 must
                 be
                 in
                 the
                 Lord
                 ,
                 and
                 as
                 to
                 the
                 Lord
                 himselfe
                 ,
                 
                   Whatsoeuer
                   ye
                   doe
                
                 (
                 saith
                 the
                 Apostle
                 ,
                 )
                 
                   doe
                   it
                   heartily
                   ,
                   as
                   to
                   the
                   Lord
                   ,
                   and
                   not
                   vnto
                   men
                   ,
                
                 Col.
                 3.
                 23.
                 
                 Againe
                 ,
                 obedience
                 must
                 be
                 performed
                 euen
                 to
                 superiours
                 that
                 are
                 euill
                 .
                 Thus
                 Peter
                 exhorts
                 seruants
                 to
                 be
                 subiect
                 to
                 their
                 Masters
                 ,
                 in
                 all
                 feare
                 ,
                 not
                 onely
                 to
                 the
                 good
                 and
                 courteous
                 ,
                 but
                 also
                 to
                 the
                 froward
                 ,
                 1.
                 
                 Pet.
                 2.
                 18.
                 
                 Thirdly
                 ,
                 it
                 must
                 be
                 done
                 to
                 Rulers
                 ,
                 in
                 whome
                 we
                 see
                 weaknesses
                 .
                 For
                 their
                 infirmities
                 ought
                 not
                 to
                 hinder
                 or
                 stoppe
                 our
                 dutie
                 
                 of
                 obedience
                 ,
                 considering
                 that
                 the
                 commaundement
                 of
                 honouring
                 the
                 father
                 and
                 mother
                 is
                 generall
                 without
                 exceptiō
                 .
                 Fourthly
                 ,
                 it
                 is
                 to
                 be
                 performed
                 to
                 them
                 that
                 are
                 Deputies
                 to
                 Rulers
                 ,
                 yea
                 which
                 are
                 deputies
                 of
                 deputies
                 .
                 
                   Submit
                   your selues
                
                 (
                 saith
                 Peter
                 )
                 
                   vnto
                   all
                   manner
                   ordinance
                   of
                   man
                   ,
                   for
                   the
                   Lords
                   sake
                   ,
                   whether
                   it
                   be
                   vnto
                   the
                   King
                   as
                   vnto
                   the
                   superiour
                   ,
                   or
                   vnto
                   gouernours
                   ,
                   as
                   vnto
                   them
                   who
                   are
                   sent
                   of
                   him
                   ,
                   &c.
                
                 1.
                 
                 Pet.
                 2.
                 13
                 ,
                 14.
                 
                 Fiftly
                 ,
                 though
                 punishment
                 be
                 wrongfully
                 ,
                 and
                 most
                 vniustly
                 imposed
                 by
                 Rulers
                 ,
                 yet
                 it
                 must
                 be
                 borne
                 without
                 resistance
                 ,
                 till
                 we
                 can
                 haue
                 our
                 remedie
                 .
                 
                   For
                   this
                   is
                   thankeworthie
                   ,
                   if
                   a
                   man
                   for
                   conscience
                   toward
                   God
                   ,
                   indure
                   griefe
                   ,
                   suffering
                   wrongfully
                   .
                
                 1.
                 
                 Pet.
                 2.
                 19.
                 
                 The
                 practise
                 of
                 this
                 we
                 may
                 see
                 in
                 Hagar
                 ,
                 the
                 handmaid
                 of
                 Sara
                 ,
                 who
                 is
                 commanded
                 by
                 the
                 Angel
                 ,
                 to
                 returne
                 againe
                 to
                 her
                 dame
                 ,
                 and
                 humble
                 her selfe
                 vnder
                 her
                 hands
                 ,
                 though
                 shee
                 had
                 dealt
                 very
                 roughly
                 with
                 her
                 ,
                 Gen.
                 16.
                 9.
                 
              
               
                 The
                 fourth
                 thing
                 due
                 to
                 Superiours
                 in
                 authoritie
                 ,
                 is
                 Thankesgiuing
                 ,
                 in
                 praising
                 God
                 for
                 their
                 paines
                 ,
                 authoritie
                 ,
                 and
                 gifts
                 principally
                 .
                 Thus
                 Paul
                 exhorts
                 ,
                 that
                 
                   praiers
                   ,
                   intercessions
                   ,
                   and
                   thankesgiuing
                   ,
                   be
                   made
                   for
                   Kings
                   ,
                   and
                   all
                   that
                   be
                   in
                   authoritie
                   ,
                
                 1.
                 
                 Tim.
                 2.
                 1.
                 
                 The
                 reason
                 is
                 ,
                 because
                 beeing
                 ouer
                 vs
                 in
                 authoritie
                 ,
                 we
                 haue
                 the
                 benefit
                 of
                 their
                 gifts
                 and
                 authoritie
                 .
                 Gen.
                 45.
                 9.
                 
              
            
             
               
               
                 Sect.
                 2.
                 
              
               
                 In
                 the
                 second
                 place
                 commeth
                 to
                 be
                 considered
                 ,
                 our
                 honour
                 due
                 vnto
                 our
                 Equalls
                 .
                 Concerning
                 which
                 ,
                 there
                 be
                 two
                 Rules
                 .
              
               
                 I.
                 Rule
                 .
                 Equalls
                 ,
                 must
                 esteeme
                 better
                 of
                 others
                 ,
                 then
                 of
                 themselues
                 .
                 Thus
                 Paul
                 exhorts
                 all
                 men
                 ,
                 in
                 meekenes
                 of
                 minde
                 ,
                 without
                 contention
                 or
                 vaine-glorie
                 ,
                 to
                 esteeme
                 others
                 better
                 then
                 themselues
                 .
                 Phil.
                 2.
                 3.
                 
              
               
                 II.
                 Rule
                 .
                 Equalls
                 ,
                 in
                 giuing
                 honour
                 ,
                 must
                 goe
                 one
                 before
                 another
                 .
                 Rom.
                 12.
                 10.
                 where
                 the
                 Apostle
                 saith
                 not
                 ,
                 
                   in
                   taking
                   honour
                
                 ,
                 because
                 the
                 dutie
                 by
                 him
                 prescribed
                 ,
                 concernes
                 not
                 all
                 persons
                 ,
                 but
                 those
                 alone
                 who
                 are
                 of
                 a
                 like
                 or
                 equall
                 condition
                 .
              
            
             
               
                 Sect.
                 3.
                 
              
               
                 A
                 third
                 sort
                 ,
                 to
                 whome
                 honour
                 is
                 to
                 be
                 yeelded
                 ,
                 are
                 Inferiours
                 .
                 And
                 the
                 honour
                 due
                 vnto
                 them
                 is
                 ,
                 without
                 all
                 contempt
                 ,
                 in
                 meeknes
                 of
                 Spirit
                 ,
                 to
                 respect
                 them
                 as
                 brethren
                 .
                 This
                 dutie
                 the
                 Lord
                 commands
                 expressely
                 to
                 the
                 King
                 ;
                 
                   That
                   his
                   heart
                   be
                   not
                   lifted
                   vp
                   above
                   his
                   brethren
                   .
                
                 Deut.
                 17.
                 20.
                 
                 The
                 same
                 was
                 the
                 practise
                 of
                 Iob
                 ,
                 who
                 saith
                 of
                 himselfe
                 ,
                 that
                 he
                 
                   did
                   not
                   contemne
                   the
                   iudgement
                   of
                   his
                   seruant
                   ,
                   or
                   of
                   his
                   maid
                   ,
                   when
                   they
                   did
                   contend
                   with
                   him
                   ,
                
                 Iob.
                 31.
                 13.
                 
                 Naaman
                 the
                 Syrian
                 ,
                 thought
                 it
                 no
                 disgrace
                 ,
                 to
                 be
                 advised
                 and
                 ordered
                 by
                 the
                 counsell
                 of
                 his
                 seruants
                 .
                 2.
                 
                 King.
                 5.
                 13.
                 
                 And
                 true
                 it
                 is
                 ,
                 that
                 all
                 superiours
                 ought
                 
                 to
                 keepe
                 their
                 state
                 and
                 place
                 ;
                 yet
                 so
                 ,
                 as
                 they
                 haue
                 respect
                 also
                 to
                 such
                 as
                 are
                 inferiour
                 to
                 them
                 ,
                 without
                 scor●●
                 or
                 contempt
                 .
              
            
             
               
                 Sect.
                 4.
                 〈◊〉
              
               
                 Lastly
                 ,
                 there
                 is
                 a
                 kind
                 of
                 honour
                 to
                 be
                 performed
                 to
                 a
                 mans
                 owne
                 selfe
                 ,
                 which
                 duty
                 the
                 Apostle
                 exhorteth
                 vnto
                 ,
                 Phil.
                 4.
                 8.
                 where
                 he
                 saith
                 ;
                 
                   If
                   there
                   be
                   any
                   vertue
                   ,
                   if
                   there
                   be
                   any
                   p●●ise
                   ,
                   thinke
                   on
                   these
                   things
                   .
                
                 By
                 which
                 he
                 would
                 teach
                 vs
                 ,
                 not
                 onely
                 to
                 tender
                 the
                 honour
                 of
                 our
                 superiours
                 ,
                 equalls
                 ,
                 and
                 inferiours
                 ,
                 but
                 euen
                 of
                 our selues
                 ,
                 in
                 seeking
                 after
                 vertue
                 and
                 praise
                 that
                 followeth
                 after
                 it
                 .
              
               
                 But
                 how
                 should
                 a
                 man
                 in
                 righteous
                 manner
                 honour
                 himselfe
                 ?
              
               
                 Ans.
                 By
                 obseruing
                 two
                 rules
                 .
              
               
                 I.
                 Rule
                 .
                 We
                 must
                 preserue
                 our selues
                 in
                 body
                 and
                 soule
                 ;
                 specially
                 ,
                 we
                 must
                 keepe
                 the
                 body
                 ,
                 that
                 it
                 be
                 not
                 made
                 an
                 instrument
                 of
                 sinne
                 .
                 For
                 when
                 we
                 doe
                 vse
                 our
                 bodies
                 as
                 instruments
                 of
                 vncleanes
                 ,
                 then
                 doe
                 we
                 bring
                 a
                 shame
                 vpon
                 them
                 .
                 And
                 it
                 is
                 the
                 will
                 of
                 God
                 ,
                 
                   that
                   euery
                   man
                   should
                   know
                   how
                   to
                   possesse
                   his
                   vessel
                   in
                   holines
                   and
                   honour
                   ,
                
                 1.
                 
                 Thes.
                 4.
                 4.
                 5.
                 
                 And
                 that
                 which
                 is
                 said
                 of
                 the
                 bodie
                 ,
                 is
                 to
                 be
                 vnderstood
                 of
                 the
                 hand
                 ,
                 the
                 heart
                 ,
                 the
                 tongue
                 ,
                 and
                 all
                 the
                 parts
                 and
                 members
                 thereof
                 .
              
               
                 II.
                 Rule
                 .
                 If
                 we
                 would
                 truly
                 honour
                 our selues
                 ,
                 we
                 must
                 honour
                 God
                 in
                 all
                 our
                 waies
                 .
                 For
                 God
                 
                   will
                   honour
                   them
                   ,
                   who
                   honour
                   him
                   ,
                
                 1.
                 
                 Sam.
                 2.
                 30.
                 
                 Now
                 to
                 honour
                 God
                 ,
                 is
                 to
                 honour
                 
                 him
                 according
                 to
                 his
                 will
                 and
                 word
                 ,
                 in
                 the
                 duties
                 of
                 good
                 conscience
                 and
                 good
                 life
                 .
                 On
                 the
                 contrarie
                 ,
                 they
                 that
                 dishonour
                 God
                 ,
                 God
                 will
                 dishonour
                 them
                 before
                 all
                 the
                 world
                 .
                 And
                 this
                 must
                 teach
                 vs
                 ,
                 even
                 to
                 dedicate
                 our selues
                 to
                 God
                 and
                 his
                 providence
                 ,
                 in
                 the
                 whole
                 course
                 of
                 our
                 callings
                 ,
                 whether
                 in
                 the
                 Church
                 or
                 Commonwealth
                 .
              
               
                 &c.
                 &c.
                 &c.
                 
              
               
                 &c.
                 &c.
                 
              
               
                 &c.
                 
              
            
          
        
      
       
         
         
         
           Faults
           escaped
           in
           the
           most
           Copies
           are
           
             thus
             to
             be
             amended
          
           .
        
         
           Pag.
           2.
           lin
           .
           11.
           dele
           and.
           19.
           16.
           hedenies
           ,
           he
           denies
           .
           59.
           11.
           mumnednesse
           ,
           nummednesse
           .
           222.
           
           〈◊〉
           .
           eight
           ,
           eighteenth
           .
           250.
           16
           ,
           17.
           dele
           and.
           290.
           16.
           one
           Question
           ,
           two
           Questions
           .
           316.
           pen●lt
           .
           ye
           must
           ,
           yea
           must
           .
           317
           8.
           qualified
           .
           qualified
           .
           318.
           18.
           
           Nor
           ,
           Now.
           351.
           21
           ,
           22
           ,
           23.
           
           Questions
           about
           Adoration
           are
           two
           .
           I.
           Q.
           read
           ,
           Question
           about
           Adoration
           is
           ,
           To
           what
           &c.
           
           354.
           22.
           their
           ,
           they
           .
           356.
           20.
           appearetht
           ,
           hat
           ,
           appetreth
           that
           .
           363.
           2.
           
           God
           ,
           Gods.
           377.
           12.
           delc
           not
           .
           382.
           12.
           vrath
           ,
           wrath
           .
           l.
           25.
           or
           ,
           of
           .
           383.
           6.
           dele
           the.
           392.
           25.
           he
           ,
           be
           .
           398.
           7.
           it
           ,
           is
           .
           l.
           17.
           
           Statues
           ,
           Statutes
           .
           401.
           3.
           possible
           ,
           possibly
           .
           409.
           
           Margin
           .
           Quintil.
           Quimchi
           448.
           23
           
           Sect.
           2.
           
           Sect.
           3.
           449.
           11.
           
           Sect.
           3.
           
           Sect.
           4.
           456.
           21.
           abour
           ,
           labour
           .
           464.
           ult
           .
           Tthird
           ,
           Third
           .
           470.
           10.
           the
           ,
           to
           the.
           478.
           25.
           bed
           chamber
           ,
           bride-chamber
           .
           484.
           30.
           off
           ,
           cut
           off
           .
           493.
           3.
           iudgemen
           ,
           iudgement
           .
           553.
           28.
           or
           selues
           ,
           our selues
           .
           619.
           27.
           doe
           ,
           to
           doe
           .
           630.
           1.
           infirmitie
           ,
           inferioritie
           .
        
         
           
             Kind
             Reader
             .
             I
             intreate
             thee
             to
             be
             aduertised
             of
             two
             texts
             of
             Scripture
             ,
             alleadged
          
           pag.
           578
           ,
           579.
           
             in
             way
             of
             proofe
             of
             a
             rule
             there
             mentioned
             .
             They
             were
             quoted
             and
             vttered
             in
             those
             very
             tearmes
             by
             the
             Author
             himselfe
             :
             But
             because
             they
             faulted
             in
             some
             words
             ,
             and
             were
             not
             for
             matter
             so
             well
             filled
             to
             the
             point
             in
             hand
             ,
             as
             was
             meete
             ,
             I
             set
             vpon
             them
             a
             marke
             in
             my
             Copie
             ,
             either
             to
             be
             explaned
             or
             wholly
             left
             out
             .
             Yet
             beeing
             in
             my
             absence
             ,
             through
             the
             Printers
             hast
             ,
             slipped
             in
             ,
             much
             against
             my
             will
             ,
             and
             now
             past
             helpe
             ,
             I
             am
             forced
             to
             desire
             thee
             ,
             for
             the
             time
             ,
             in
             loue
             to
             passe
             by
             the
             examples
             themselues
             ;
             and
             onely
             to
             take
             the
             Rule
             for
             thy
             direction
             ,
             in
             the
             vse
             of
             borrowed
             ornaments
             .
          
        
         
           Farewell
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A09365-e210
           
             Prou.
             18.
             14.
             
          
           
             Rom.
             14.
             23.
             
          
           
             Hebr.
             4.
             12.
             
          
           
             Psal.
             6.
             6.
             and
             22.
             1
             ,
             2.
             
          
           
             Psal.
             119.
             v.
             49
             ,
             50.
             
          
           
             b
             Decret
             .
             de
             poenit
             .
             dist
             .
             6.
             cap.
             1.
             
             Caueat
             spiritual
             is
             iudex
             ,
             vt
             sicut
             non
             commisit
             crimen
             nequitiae
             ,
             itâ
             ●ō
             careat
             munere
             scientiae
             .
          
           
             c
             Iudices
             in
             caufis
             poenitentium
             .
             Bell.
             de
             poen
             .
             lib.
             3.
             cap.
             2.
             
             Concil
             .
             Trid.
             sess
             .
             ●4
             .
             can
             .
             9.
             
             Prolog
             .
             in
             Summ
             Antonni
             .
             Archicpisc
             .
             Florentini
             .
             Mark.
             2.
             10.
             
             Reu.
             3.
             8.
             
          
           
             2.
             
             Cor.
             5.
             20.
             
          
           
             d
             Theophl
             .
             comment
             .
             in
             Ioan.
             3.
             34.
             
             &
             Hieron
             .
             l.
             3.
             comment
             .
             in
             Math.
             super
             verba
             .
             Tibi
             dabo
             claues
             .
          
           
             Emanuel
             Sa.
             in
             Aphor.
             cō●essar●orum
             .
             Summa
             Angelica
             .
             capit
             .
             ●ides
             .
             paragr
             .
             6
             ,
             7.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             6.
             cap.
             9.
             
          
           
             a
             Matth.
             14.
             31.
             
             Iam.
             1.
             6.
             
             Rom.
             〈◊〉
             .
             20.
             
          
           
             Concil
             .
             Trid.
             ●ess
             .
             ●4
             .
             can
             .
             7.
             
          
           
             Psal.
             19.
             12.
             
          
           
             a
             Peceatum
             veniale
             ,
             quod
             non
             tol●…t
             ordinem
             ad
             vltimum
             finem
             ,
             vnde
             non
             meretur
             poenā
             aeternam
             ,
             sed
             temporalem
             .
             Iacob
             .
             de
             Graphiis
             :
             Decision
             .
             aurcar
             .
             Cas.
             Consc.
             l.
             1.
             cap.
             6.
             
          
           
             1.
             
             Ioh.
             3.
             4.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             1●
             .
             can
             .
             13.
             
          
        
         
           Notes for div A09365-e1000
           
             In
             the
             Treat
             .
             Page
             .
             4.
             
          
        
         
           Notes for div A09365-e16860
           
             Iam.
             5.
             
             〈◊〉
             .
          
           
             *
             Splendida
             peccata
             .
          
           
             Act.
             10.
             
          
           
             1.
             
             Ioh.
             3.
             4.
             
          
           
             4.
             
             Macul●
             .
          
           
             Act.
             3.
             
             〈◊〉
             .
          
           
             1.
             
             Tim.
             1.
             13.
             
          
           
             Iob
             21.
             14.
             
          
           
             Psal.
             36.
             
             〈◊〉
             .
             3.
             
          
           
             a
             Ignorant●●
             〈◊〉
             .
          
           
             b
             Ignorantia
             facti
             .
          
           
             Voluntas
             n●●
             cogitur
             .
          
           
             Rom.
             7.
             18.
             
          
           
             and
             22.
             23.
             
          
           
             Psal.
             19.
             13.
             
          
           
             Num.
             15.
             30.
             
          
           
             Math.
             25.
             42.
             43.
             
          
           
             〈◊〉
             
          
           
             Gen.
             4.
             〈◊〉
             
          
           
             Gen.
             〈◊〉
             .
             20.
             
          
           
             Exod.
             〈◊〉
             .
             7.
             &
             alias
             Exod.
             ●2
             .
             23.
             27.
             
          
           
             Iam.
             5.
             4.
             
          
           
             〈◊〉
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Act.
             17.
             30.
             
          
           
             Rom.
             8.
             
             〈◊〉
             .
          
           
             〈◊〉
             
          
           
             Psal.
             10.
             
          
           
             〈◊〉
             
          
           
             Exod.
             〈◊〉
             .
             25.
             
          
           
             1.
             
             Kin.
             21.
             
          
           
             2.
             ●in
             .
             17.
             
          
           
             1.
             
             Sam.
             〈◊〉
             .
             25.
             
          
           
             Matth.
             〈◊〉
             .
          
           
             1.
             
             Cor.
             6.
             
             〈◊〉
             .
          
           
             1.
             
             Tim.
             〈◊〉
             .
             2●
             .
          
           
             Prov.
             17.
             
             ●5
             .
          
           
             1.
             
             Tim.
             5.
             24.
             
          
           
             Rom.
             6.
             23.
             
          
           
             2.
             
             Pet.
             2.
             21.
             
          
           
             Iam.
             1.
             15.
             
          
           
             Act.
             15.
             9.
             
          
           
             Pro●
             .
             4.
             23.
             
          
           
             Psal.
             19.
             12.
             
          
           
             Rom.
             14.
             
             〈◊〉
             .
          
           
             1
             Dubita●te
             conscientiā
             .
          
           
             2
             ●rrante
             .
          
           
             3
             Repugnant●
             .
          
           
             How
             God
             saueth
             man.
             
          
           
             Act.
             2.
             38.
             
          
           
             Act.
             16.
             33.
             
          
           
             Mar.
             10.
             17.
             
             &c.
             
          
           
             Matth.
             3.
             8.
             
          
           
             Humiliation
             .
          
           
             2.
             
             Sam.
             12
             ,
             13.
             
          
           
             Psal.
             32.
             5.
             
          
           
             Luk.
             15.
             18.
             
          
           
             Psal.
             19.
             12.
             
          
           
             2.
             
             Cor.
             8.
             12.
             
          
           
             2.
             
             Sam.
             18.
             33.
             
          
           
             Faith
             in
             Christ.
             
          
           
             Psal.
             51.
             
          
           
             Repentance
             .
          
           
             Act.
             11.
             23.
             
          
           
             Ezek.
             18.
             21.
             
          
           
             New
             Obedience
             .
          
           
             Ioh.
             15.
             5.
             
          
           
             Iam.
             2.
             10.
             
          
           
             2.
             king
             .
             23.
             25.
             
          
           
             Gen.
             39.
             9.
             10.
             
          
           
             2.
             
             Sam.
             1●
             .
             1●
             .
          
           
             Mark.
             7.
             7.
             
          
           
             1.
             
             Cor.
             8.
             vlt.
             
          
           
             Rom
             14.
             vlt.
             
          
           
             2.
             
             Cor.
             10.
             
             3●
             .
          
           
             Psal
             143.
             2.
             
          
           
             Dan.
             9.
             8
             ,
             9.
             
          
           
             Rom.
             8.
             16.
             
          
           
             Psal.
             15.
             
          
           
             S.
             Iohns
             1.
             
             Epistle
             .
          
           
             1.
             
             Ioh.
             5
             〈◊〉
             .
          
           
             Rom.
             5.
             1.
             
          
           
             Chap.
             3.
             
             〈◊〉
             .
             2.
             
          
           
             Col.
             3.
             26.
             
          
           
             Rom.
             8.
             7.
             
          
           
             Gal.
             3.
             
             ●6
             .
          
           
             2.
             
             Tim.
             2.
             19.
             
          
           
             2.
             
             Pet.
             1.
             10.
             
          
           
             Distresse
             of
             minde
             in
             generall
             .
             Prov.
             18.
             14.
             
          
           
             In
             speciall
             .
          
           
             The
             Generall
             Remedie
             of
             all
             Distresses
             .
          
           
             The
             false
             way
             of
             ministring
             comfort
             .
          
           
             〈◊〉
             .
             Tim.
             2.
             4.
             
          
           
             Act.
             17.
             30.
             
          
           
             Esa.
             49.
             8.
             
          
           
             1.
             
             Ioh.
             5.
             16.
             
          
           
             The
             Grounds
             of
             Comfort
             .
          
           
             2.
             
             Cor.
             8.
             11.
             
          
           
             Math.
             5.
             6.
             
          
           
             Reuel
             .
             21.
             6.
             
          
           
             Psal.
             10.
             17.
             
          
           
             Psal.
             145.
             19.
             
          
           
             2.
             
             Cor.
             7.
             9.
             
          
           
             Psal.
             32.
             5.
             
          
           
             Luk.
             15.
             17.
             18.
             
          
           
             2.
             
             Sam.
             12.
             13.
             
          
           
             1.
             
             Iohn
             .
             3.
             14.
             
          
           
             Matt.
             10.
             41.
             
          
           
             The
             true
             way
             of
             bringing
             a
             man
             within
             the
             Covenant
             .
          
           
             Maior
             .
          
           
             Minor.
             
          
           
             Conclusio
             .
          
           
             Eccles.
             〈◊〉
             .
             10.
             
          
           
             Cant.
             3.
             4.
             
          
           
             Examples
             .
          
           
             Iob.
             6.
             4.
             
          
           
             Iob.
             13.
             26.
             
          
           
             Iob.
             16.
             9.
             
          
           
             Psal.
             6.
             
          
           
             The
             Occasion
             .
          
           
             The
             Effects
             of
             the
             Temptation
             .
          
           
             Iob.
             30.
             30.
             
          
           
             Iob
             16.
             8.
             
          
           
             The
             Remedie
             .
          
           
             Psal.
             3●
             .
          
           
             Iob
             39.
             37.
             
          
           
             Rom.
             8.
             26.
             
          
           
             Exod.
             14.
             15.
             
          
           
             2.
             
             Cor.
             12.
             9.
             
          
           
             2.
             
             〈◊〉
             .
             15.
             26.
             
          
           
             Rom.
             9.
             3.
             
          
           
             Luk.
             4.
             18.
             
          
           
             Psal.
             7.
             7.
             10.
             
          
           
             Remoouall
             of
             Doubts
             .
          
           
             〈◊〉
             Cor.
             12.
             9.
             
          
           
             1.
             
             Sam.
             2.
             
          
           
             Hab.
             2.
             4.
             
          
           
             Psal.
             130.
             
          
           
             Rom.
             4.
             18.
             
          
           
             Psal.
             6.
             and
             77.
             
          
           
             Practise
             in
             case
             of
             Affliction
             .
          
           
             2
             Chro.
             33.
             11.
             12
             ,
          
           
             Dan.
             9.
             10.
             11.
             
          
           
             Lament
             3.
             40.
             
          
           
             Meditations
             in
             case
             of
             Affliction
             .
          
           
             Grounds
             .
             I.
             Gods
             providence
             .
          
           
             Rom.
             8.
             28.
             
          
           
             Esa.
             45.
             7.
             
          
           
             Amos
             3.
             6.
             
          
           
             Ierem
             30.
             11.
             
          
           
             Gen.
             50.
             19
             ,
             20.
             
          
           
             2.
             
             Sam.
             16.
             10.
             
          
           
             Gen.
             45.
             5.
             
             &
             50.
             20.
             
          
           
             II.
             Gods
             commādement
             .
          
           
             Mich.
             7.
             9.
             
          
           
             1.
             
             Pet.
             5.
             5
             ,
             6.
             
          
           
             III.
             Gods
             presence
             .
          
           
             Psal.
             91.
             
             ●5
             .
          
           
             Psal.
             23.
             4.
             
          
           
             Psal.
             50.
             15.
             
          
           
             Hab.
             3.
             2.
             
          
           
             1.
             
             Cor.
             10.
             13.
             
          
           
             Phil.
             1.
             29.
             
          
           
             IV.
             Goodnes
             of
             Afflictions
             .
          
           
             Fruits
             of
             Affliction
             .
          
           
             Consideration
             .
          
           
             Gen.
             42.
             21.
             
          
           
             Humiliation
             .
          
           
             Luk.
             15.
             17
             ,
             &c.
             
          
           
             Amendment
             .
          
           
             Heb.
             12.
             11.
             
          
           
             1.
             
             Cor.
             11.
             31.
             
          
           
             Ioh.
             15.
             
          
           
             Abnegation
             .
          
           
             〈◊〉
             .
             Cor.
             1.
             9.
             
          
           
             Innosation
             .
          
           
             Hos.
             5.
             15.
             
          
           
             Patience
             .
             Rom.
             5.
             3.
             
          
           
             Obedience
             .
          
           
             Heb.
             5.
             8.
             
          
           
             Heb.
             12.
             7.
             
          
           
             Iob.
             1.
             
             2●
             .
          
           
             V
             Partakers
             in
             the
             Crosse.
             
          
           
             Des●●ring
             of
             Deliuerance
             .
          
           
             Gen.
             6.
             3.
             
          
           
             Ier.
             25.
             11.
             
          
           
             Dan.
             5.
             30.
             
          
           
             Gen.
             15.
             13.
             
          
           
             Exod.
             12.
             4●
             
          
           
             Act.
             7.
             25.
             
          
           
             H●b
             .
             2.
             2
             ,
             3.
             
          
           
             Dan.
             9.
             
          
           
             v.
             2.
             
          
           
             Reu.
             21.
             4.
             
          
           
             Deut.
             〈◊〉
             .
             22.
             
          
           
             Exod.
             23.
             28.
             
          
           
             Psal.
             119.
             82.
             
          
           
             Luk.
             1.
             13.
             
          
           
             pag.
             ●24
             .
          
           
             2.
             
             Cor.
             4.
             17.
             
          
           
             Heb.
             10.
             37.
             
          
           
             Temporarie
             Death
             .
          
           
             I.
             Preparation
             to
             death
             .
          
           
             Psal.
             39.
             4.
             
          
           
             Psal.
             90.
             12.
             
          
           
             Account
             death
             present
             .
          
           
             1.
             
             Cor.
             ●5
             .
             56.
             
          
           
             Rom.
             〈◊〉
             .
             14.
             
             2●
             .
             &c.
             
          
           
             1.
             
             Pet.
             〈◊〉
             .
             11.
             
          
           
             Heb.
             13.
             
             ●4
             .
          
           
             2.
             
             Cor.
             5.
             6.
             
          
           
             Phil.
             1.
             13.
             
          
           
             Apoc.
             〈◊〉
             .
             4.
             
          
           
             1.
             
             Ioh.
             3.
             
             〈◊〉
             .
          
           
             Math.
             25.
             34.
             
          
           
             1.
             
             Cor.
             7.
             31.
             
          
           
             Phil.
             3.
             20.
             
          
           
             Phil.
             1.
             23.
             
          
           
             Heb.
             11.
             10.
             
          
           
             Iohn
             .
             1●
             .
             20.
             
          
           
             Matth.
             5.
             4.
             
          
           
             Prou.
             14.
             13.
             
          
           
             Luk.
             6.
             25.
             
          
           
             Rom.
             14.
             17.
             
          
           
             Iob.
             ●1
             .
             13
             ,
             14
             ,
             ●5
             .
          
           
             Io●
             .
             1●
             .
             〈◊〉
             .
          
           
             Prou.
             14.
             13.
             
          
           
             Luk.
             12.
             20.
             and
             16.
             22.
             
          
           
             Iob.
             20.
             5.
             
          
           
             II.
             Helpes
             in
             time
             of
             Death
             .
          
           
             Iohn
             17.
             
             〈◊〉
             .
          
           
             Heb.
             1●
             .
             ●3
             .
          
           
             Gen.
             49.
             18.
             
          
           
             Ioh.
             3.
             14.
             15.
             
          
           
             1.
             
             Sam.
             30.
             6.
             
          
           
             〈◊〉
             .
             Cor.
             1.
             9.
             
          
           
             Satanicall
             molestation
             .
          
           
             Reuel
             .
             20.
             2.
             
          
           
             Psal.
             91.
             10
             ,
             11.
             
          
           
             Math.
             4.
             5.
             
          
           
             Luk.
             13.
             16.
             
          
           
             Iob
             13.
             
          
           
             Heb.
             11
             17.
             
          
           
             Gen
             8.
             20.
             
          
           
             Gen.
             1●
             .
          
           
             Gen.
             13.
             3.
             
          
           
             Gen.
             59.
             
          
           
             Tentatio
             f●●a
             .
          
           
             The
             Cause
             &
             Daunger
             .
          
           
             The
             Remedie
             .
          
           
             Eph.
             4.
             23
             ,
             24.
             
          
           
             Prov.
             4.
             23.
             
          
           
             Coloss.
             3.
             16.
             
          
           
             Psal.
             119.
             
             1●
             .
          
           
             Psal.
             119.
             24.
             
          
           
             The
             violent
             Distresse
             .
          
           
             The
             Cure.
             
          
           
             Quo
             occultins
             peccatum
             .
             cō
             :
             mai●s
             〈◊〉
             .
          
           
             Groundes
             of
             possibilitie
             of
             pardon
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Augustin
             .
          
           
             2.
             
             Chr.
             33.
             23.
             2.
             
             〈◊〉
             .
             7.
             14.
             15.
             
          
           
             The
             Case
             of
             Re●idination
             .
          
           
             The
             Moderate
             Distresse
             .
          
           
             Accipit
             suum
             ,
             &
             remittit
             tu●…
             .
          
           
             How
             the
             body
             troubles
             the
             minde
             .
          
           
             Melancholy
             .
          
           
             Esca
             Diaboli
             .
             Balneum
             Diaboli
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Strange
             alterations
             besides
             Melancholy
             .
          
        
         
           Notes for div A09365-e32260
           
             2.
             
             Cor.
             2.
             16.
             
          
           
             Mal.
             2.
             7.
             
             Iob
             3●
             .
             23.
             
             Math.
             5.
             13
             ,
             14.
             
          
           
             Ierem.
             15.
             19.
             
             Nehem.
             8.
             7.
             
          
           
             Matth.
             5.
             15.
             
          
           
             2.
             king
             .
             17.
             9.
             
             Act.
             8.
             30.
             2.
             
             Sam.
             12.
             
             Math.
             26.
             75.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             2.
             
             Tim.
             3.
             17.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Ioannis
             de
             Thabia
             .
             Angell
             de
             Clavasio
             .
             Raymundi
             ,
             &c.
             
          
           
             b
             Martini
             Azpilcust
             .
             Navarri
             ,
             &c.
             
          
           
             c
             Emanuelis
             Sa.
             &c.
             
          
           
             d
             Franci●
             .
             Tolet
             .
             &c.
             
          
           
             e
             Iacobi
             de
             Graphii●
             à
             Capua
             ,
             &c.
             
          
           
             *
             M.
             R.
             Green.
             ha●
             .
          
           
             *
             Coloss
             4.
             14.
             
             Hieron
             .
             pro.
             log
             .
             in
             Lu●
             &
             〈◊〉
             Catalog
             .
             Scriptor
             .
             Ecclesiast
             .
             Nicep
             .
             l.
             6.
             c.
             16.
             
             Luc.
             11.
             
             Act.
             1.
             1.
             2.
             
             Io●
             .
             1.
             
          
           
             *
             So
             was
             Theoph
             .
             with
             Lukes
             copies
             .
             Act.
             1.
             1.
             
          
           
             *
             So
             did
             Theop.
             Luc.
             1.
             1.
             4.
             and
             the
             Lad●
             and
             ●ers
             .
             2.
             
             Ioh.
             v.
             4.
             
          
           
             *
             This
             was
             also
             Theoph.
             his
             desire
             .
             Luk.
             1.
             4.
             
          
           
             Epist.
             dedicat
             .
             before
             the
             True
             Gaine
             .
          
        
         
           Notes for div A09365-e33020
           
             Arguments
             from
             the
             light
             of
             nature
             ,
             and
             Creation
             .
          
           
             Arguments
             from
             the
             gouernment
             of
             the
             world
             .
          
           
             Act.
             14.
             17.
             
          
           
             Arguments
             fró
             the
             light
             of
             Grace
             .
          
           
             A●…ments
             f●ó
             the
             light
             of
             Glorie
             .
          
           
             〈◊〉
             .
             Cor.
             13.
             
          
           
             Tacit.
             lib.
             5.
             20.
             
          
           
             Plutarch
             .
             de
             ●…rit
             .
             ●●ac
             .
          
           
             The
             Authors
             and
             penmen
             of
             Scripture
             .
          
           
             The
             Matter
             of
             Scripture
             .
          
           
             Psal.
             14.
             
          
           
             Effects
             of
             Scripture
             .
          
           
             〈◊〉
             .
             8.
             
             〈◊〉
             .
          
           
             Properties
             of
             Scripture
             .
          
           
             Contra●ies
             .
          
           
             Testimonies
             .
          
           
             Obiections
             against
             the
             Scriptures
             .
          
           
             Obiect
             .
             1.
             
          
           
             Obiect
             .
             2.
             
          
           
             Obiect
             .
             3.
             
          
           
             Obiect
             .
             〈◊〉
             .
          
           
             Ignorantia
             pravae
             dispositionis
             .
          
           
             Ignorantia
             〈◊〉
             privationis
             vel
             negationis
             p●●●
             .
          
           
             Obiect
             .
             5.
             
          
           
             Obiect
             .
             〈◊〉
             .
          
           
             Obiect
             .
             7.
             
          
           
             Obiect
             .
             8.
             
          
           
             Obiect
             9.
             
          
           
             Obiect
             .
             10.
             
          
           
             Obiect
             .
             11.
             
          
           
             Ioseph
             .
             Antiq.
             Iudaic.
             〈◊〉
             .
             5.
             c.
             10.
             fin●
             .
          
           
             Plin.
             nat
             .
             hist.
             lib.
             36.
             c.
             ●5
             .
          
           
             Obiect
             .
             12.
             
          
           
             Obiect
             .
             ●3
             .
          
           
             Obiect
             1●
             .
          
           
             Exod.
             34.
             6.
             
          
           
             Icr.
             9.
             24.
             
          
           
             Dan.
             9.
             4.
             
          
           
             Heb.
             11.
             6.
             
          
           
             Matt.
             28.
             19.
             1.
             
             Ioh.
             5.
             7.
             
          
           
             Ioh.
             4.
             24.
             
          
           
             Adoration
             .
          
           
             Deut.
             10.
             20.
             
          
           
             Gen.
             8.
             27.
             
          
           
             Esa.
             6.
             
             〈◊〉
             ,
          
           
             Dan.
             9.
             7.
             
          
           
             Matth.
             15.
             27.
             
          
           
             Rom.
             13.
             7.
             
          
           
             Matth.
             10.
             28.
             
          
           
             Matth.
             10.
             28.
             
          
           
             Rom.
             13.
             4.
             
          
           
             Psal.
             37.
             7.
             
          
           
             1.
             
             Sam.
             15.
             26.
             
          
           
             Cleauing
             to
             God.
             
          
           
             Lawfull
             praier
             .
          
           
             Conditions
             before
             prayer
             .
          
           
             Conditions
             in
             prayer
             .
          
           
             Conditions
             after
             prayer
             .
          
           
             Of
             Imprecations
             .
          
           
             Of
             the
             Circumstances
             of
             Prayer
             .
          
           
             Of
             the
             Voice
             in
             prayer
             .
          
           
             Iam.
             5.
             9.
             
          
           
             Of
             Gesture
             in
             prayer
             .
          
           
             The
             Place
             of
             prayer
             .
          
           
             1.
             
             Sam.
             7.
             
          
           
             The
             Time
             of
             prayer
             .
          
           
             How
             Baptisme
             is
             necessarie
             ,
             &
             why
             ?
          
           
             How
             Baptisme
             is
             not
             necessary
             ,
             and
             why
             ?
          
           
             Exod
             36.
             25.
             
          
           
             Lib.
             de
             mirab
             .
             Script
             .
             cap.
             33.
             
             Non
             in
             serpente
             ,
             sed
             in
             Domini
             imperio
             &
             promisso
             ,
             &c.
             
          
           
             Lib.
             sent
             .
             4
             dist
             .
             41.
             quest
             .
             2.
             impedit
             contrahendum
             matrimonium
             ,
             &
             diti
             nit
             contractum
             .
          
           
             Bell.
             de
             matr
             .
             lib.
             1.
             c.
             30.
             
          
           
             Decr.
             Greg.
             lib.
             4.
             tit
             .
             11.
             c.
             1.
             
          
           
             Concil
             .
             Trid.
             sess
             .
             24.
             decrer
             .
             de
             reformatione
             Matrimon●
             ,
             cap.
             2.
             &c.
             
          
           
             Mark.
             1.
             4.
             
             Luk.
             3.
             3.
             
          
           
             Euseb.
             Eccles.
             Hist.
             l.
             3.
             c.
             23.
             
          
           
             Heb.
             7.
             25.
             
          
           
             Right
             vse
             after
             Receiuing
             .
          
           
             What
             Adoration
             is
             .
          
           
             Whether
             it
             be
             lawfull
             to
             flies
             
          
           
             When
             a
             man
             may
             flie
             ?
          
           
             The
             nature
             of
             an
             Oathe
             .
          
           
             When
             an
             oath
             bindes
             ?
          
           
             VVhen
             an
             Oath
             bindes
             not
             ?
          
           
             *
             Le-thannoth
             So
             it
             is
             expounded
             by
             the
             Hebrewe
             Doctors
             .
             Quintil.
             in
             Iud.
             11.
             40.
             
          
           
             Iethannu
             .
          
           
             The
             iust
             cause
             of
             a
             fash
             
          
           
             The
             right
             manner
             of
             fasting
             .
          
           
             The
             right
             ends
             of
             fasting
             .
          
           
             Euseb.
             Hist.
             Eccl.
             l.
             5.
             c.
             17.
             
          
           
             What
             is
             Ceremoniall
             in
             the
             Sabboth
             .
          
           
             **
          
           
             a
             Cyrill
             .
             lib.
             12.
             in
             Iohan.
             cap.
             58.
             
          
           
             b
             Ad
             Casulanum
             .
             Epist
             86.
             ad
             Ianuarium
             .
             Epist
             119.
             c.
             13.
             
          
           
             c
             Sermon
             .
             5.
             de
             res●●rect
             .
          
           
             Obiections
             .
          
           
             Rest.
             
          
           
             Sanctification
             of
             Rest.
             
          
        
         
           Notes for div A09365-e50320
           
             E
             duobus
             malis
             non
             minimum
             ,
             sed
             n●ntrum
             eligendum
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             Ambros.
             de
             obit
             .
             Theod.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             What
             is
             required
             be●…
             we
             eate
             .
          
           
             What
             is
             required
             in
             our
             Eating
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             VVhat
             is
             required
             after
             out
             meate
             .
          
           
             Preparation
             of
             apparell
             .
          
           
             VVearing
             of
             apparell
             .
          
           
             *
             Non
             est
             bonum
             ludere
             cum
             Sanctis
             .
          
           
             〈◊〉
             .
             Ioh.
             3.
             17.
             
          
           
             *
             ex
             paraphernalibus
             .
          
           
             Matth.
             18.
             15.
             
          
           
             Heb.
             11.
             2.