THE FIRST PART OF THE CASES OF CONSCIENCE. Wherein specially, three main Questions concerning Man, simply considered in himself, are propounded and resolved, according to the word of God.  
Taught and delivered, by M. William Perkins in his Holiday Lectures, by himself revised before his death, and now published for the benefit of the Church.  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1604  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

TO THE RIGHT Worshipful Sir Edward Denny, Knight.  
THere is no one doctrine revealed in the word of God, or dispensed by the Prophets and Apostles, of greater use and consequence in the life of man, then is that, which prescribeth a form of relieving and rectifying the conscience. The benefit, which from hence issueth unto the Church of God, is unspeakable. For first, it serveth to discover the cure of the dangerousest sore that can be, the wound of the Spirit. Which how great a cross it is, the wise man reporteth out of true experience, when he saith, that the Spirit of a man 
Prou. 18. 14.  will sustain his infirmity, but a wounded Spirit who can bear it? And his meaning is, that no outward grief, can fall into the nature of man, which will not be with patience endured, to the utmost, so long as the mind is not troubled, or dismayed. But when once the Spirit is touched, and the heart, (which, being well apayed, is the very fountain of peace to the whole man,) smitten with fear of the wrath of God for sin; the grief is so great, the burden intolerable, that it will not by any outward means, be eased or assuaged. Secondly, it giveth for all particular Cases, special and sound direction; whether man be to walk with God, in the immediate performance of the duties of his service, or to converse with man according to the state and condition of his life, in the family, in the Church, or in the Commonwealth. The want of which direction, of what force it is, to turn the actions of men, which are good in themselves, to sins in regard of the agents, S. Paul affirmeth in that general conclusion, Whatsoever is not of faith, is sin. Wherein he 
Rome 14 2●.  would teach us, that whatsoever is done, or undertaken by men in this life, whether it concern the knowledge and worship of God, or any particular duty to be performed, by virtue of their callings, for the common good; whereof they have not sufficient warrant, and assurance in conscience, grounded upon the word, that it is to be done, or not to be done; to them it is a sin. Thirdly, it is of all other doctrines, (if it be rightly used) the most comfortable. For it is not founded in the opinions, & variable conceits of men, neither doth it consist, of conclusions and positions, that are only probable and conjectural: (for the conscience of the doubting or distressed party, cannot be established and rectified by them:) but it resteth upon most sufficient and certain grounds, collected & drawn out of the very word of god, which, as it is mighty in operation, piercing the heart, and discerning the thoughts 
Heb▪ 4. ●.  and intents thereof, so is it alone available and effectual to pacific the mind, and to give 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 been the cause, of many and great inconveniences. For even of those that fear God, and have received to believe, there be many, who in the time of their distresses, when they have considered, the weight and desert of their sins, and withal apprehended the wrath of God, due unto them; have been brought unto hard exigents, mourning, and wailing, and crying out, as if God had forsaken them, until they have been relieved by the Spirit of Christ, 
Psal. 119. v. 49, 50.  in the meditation of the word, and promise of God. But those especially, who have not been instructed in the knowledge of the truth, nor been acquainted with the course of God's dealing, with his distressed children, by reason of ignorance and blindness, in matters of religion and piety, when the Lord hath let loose the cord of their consciences, and set before their eyes, both the number of their sins committed, and the just anger of God purchased thereby, what have they done? surely despairing of their own estates, and of the mercy of God, they have either grown to frenzy, and madness, or else sorted unto themselves fearful ends, some by hanging, some by drowning, others by murdering their own selves. And if not in regard of grief and trouble of mind; yet for want of better resolution in particular cases, within the compass of their general or personal callings, though otherwise, men endued with some measure of knowledge and obedience, herein they have failed, that they have either abused, or else quite relinquished & forsaken their callings, and thereby have become scandalous, & offensive unto others.  
Now as this is a matter of great weight & importance, so is it most meet, that the best and fittest course should be taken, in the teaching and enforcing of the same. In which regard we have just cause, to challenge the Popish Church, who in their Case-writings have erred, both in the substance and circumstances of this doctrine, as shall appear in the sequel. First, because the duty of relieving the Conscience, is by them commended to the sacrificing Priest, which, though according to their own Canons 
a Decr●●. de penitent: dist. 6. cap. ● Caue●t spiritualis judex, ut sicut non commi●●● cr●m●● nequiti●, 〈◊〉 non care ●t munere scienciae.  he should be a man of knowledge, and free from imputation of wickedness, yet oft times it falls out that he is either unlearned, or else wicked and lewd of conversation, and consequently unfit for such a purpose. Secondly, they teach that their Priests appointed to be comforters & releevers of the distressed, are made by Christ himself 
b judices in cau●●s poenitentium. Bella●. d● paen. lib. 3. ca 2. Concil. Tried. ●ess. 14. can 9  judges of the cases of conscience, having in their own hands a judiciary power and authority, truly and properly to bind or to lose, to remit or to retain sins, to open or to shut the kingdom of heaven. A blasphemous doctrine. Considering that Christ only hath the keys of David, 
Mark. 2. 10.  which properly and truly openeth, and no 
R●u. ●. 8.  man shutteth, and properly and truly shutteth, & no man openeth. And the Ministers of God, are not called to be absolute judges of the Conscience, but only Messengers & Ambassadors of reconciliation; 
2. Cor. 5. 20.  whereupon it followeth, that they cannot be 
c Theophylact. comment in joan. 8. 34. & Hieron. lib. ●▪ comment. in Math. super verba. Tibi dabo claves.  the authors and givers of remission of sins, but only the Ministers and Dispenser's of i●●e same. Thirdly, the Papists in their writings have scattered here and there, sundry false and erroneous grounds of doctrine, much prejudicial to the direction or resolution of the Conscience in time of need, as namely, I. That a man in the 
Emanuel Sa. in Aphori●. confessatio●●.  course of his life, may build himself upon the faith of his teachers, and for his salvation rest contented with an implicit & un-expressed faith. Which doctrine, as it is an only mean, to keep men in perpetual blindness and ignorance, so it serveth to no other purpose in the time of temptation, but to plunge the heart of man into the pit of despair, it being uncapable of comfort, for want of knowledge and understanding of the word and promise of God. II. That every man ought to stand in fear and doubt of the pardon of his sins, 
Concil. Tried▪ ses●. 6. Cap. 9  and that no man can be assured by the certainty of faith, either of the present favour of God, or of his own salvation. True it is, that in respect of our own unworthiness and indisposition, we have just cause, not only to doubt and fear, but to despair and be confounded before the judgement seat of God. Yet that a man should not be certainly resolved by faith of the mercy of God, in and for the merit of Christ, is a comfortless doctrine to a distressed soul, and contrary unto the saving 
a Matth. 14 31. jam 1. 6. Rom. 4. ●0.  word of the Gospel, which teacheth, that certainty floweth from the nature of faith, and not doubting. III. That every man is bound in conscience upon pain of 
Concil. Trid. ●e●●. 14. can. ●  damnation, to make special confession of his mortal sins, with all the particular circumstances thereof, once every year to his Priest. This doctrine and practice, besides that it hath no warrant of sacred writ, nor yet any ground of Orthodox antiquity, for 800 years more or less after Christ i● maketh notably to the disturbing of the peace of conscience▪ in time of extremity, considering that it is impossible either to understand or remember all, many being unknown, 
Psal. 19 〈◊〉.  and hidden and the mind being informed that forgiveness dependeth upon such an enumeration▪ may thus be brought into doubt and distrust, and will not be able to rest by faith in the sole mercy of God, the only sovereign medicine of the soul. Again, the grief of the mind, doth not always arise from all the sins that a man hath committed, neither doth the Lord se● before the sinner's eyes, whatsoever evil hath been done by him▪ but some one or more particulars; and these are they, that do lie heavy upon the heart and to be eased of them, will be work enough▪ though ●e doth not exhibit unto the Confessor▪ a Catalogue of all the rest. IV. That some sins are venial, because they are only besides the law of God not against it and because 
a 〈◊〉 veniale, quod non ●olli● or sinem ●d ultimum finem, unde non mer●tur poenam ●●ernam, sed t●mpo●alem. jacob. de Graphi●s: Decision. aur●ar Ca●. Con●c. lib. 1. cap. 6.  they ●in●●●uer the sinner only to temporal, and not to eternal punishments. This conclusion, first is false; For though it be granted that some offences are greater, some lesser some in an higher degree, others in a lower: again, that sins in regard of the event, being repent of, or in respect of the person sinning, being in Christ, and therefore accounted just, are pardonable, because they are not imputed to condemnation; yet there is no sin of what degree soever, which is not simply, and of itself mortal, whether we respect the nature of the sin, or the measure & proportion of divine justice. For in nature it is an anomy, that is to say, an aberration from the 
1. joh. 3. 4.  perfect rule of righteousness, and therefore is subject to the curse, both of temporary and eternal death. It is an offence against the highest Majesty, and consequently, man standeth by it engaged to everlasting torment. Secondly, it is a weak and insufficient ground of resolution, unto a troubled conscience. For whereas true and saving joy is the daughter of sorrow, and the heart of man cannot be lifted up, in assurance of God's favour, to the apprehension and conceit of heavenly comforts, unless it be first abased, & by true humiliation, brought to nothing in itself. The remembrance of this, that the offence committed is venial, may in some cases too much enlarge the heart, and give occasion to presume, when haply there will be reason to the contrary. And if not that yet in the case of falling by infirmity, after grace received, the mind being forestalled with this erroneous conceit, that the sin is less, than it is indeed, because venial, may in the issue be less quieted, and more perplexed. 
Concil. Trid. i●●●. 14. can. ●●.  V. That a man may satisfy the justice of the God, for the temporal punishment of his sins committed. To omit the untruth of this position, how it maketh to the easing of the heart, or the assuaging of the grief of mind in temptation, I appeal to common experience. For when a man, being assured of the pardon of his sins, shall yet consider, that there is something more behind to be done on his part, how can he in probability, rely himself wholly upon Christ's satisfaction? How can he reap unto himself from thence any assurance of reconciliation to God, whom he formerly offended? If we may and must do something in our own persons, whereby to appease the wrath of God, why hath our Saviour taught us for our heart's relief, wholly and only to make the plea of pardon for our sins? True it is indeed, that Popish Confessors do teach their Penitents, when they feel the wrath of god upon them for sin, to stop the mouth of Conscience, by performance of a formal humiliation and repentance, yea to offer unto God some ceremonial duties in way of satisfaction. But when sorrow seizeth upon the soul, and the man falls into temptation, than it will appear that these directions were not currant; for notwithstanding them, he may want sound comfort in God's mercy, and run into despair without recovery. And for this cause, upon experience it hath been proved, that even Papists themselves, in the hour of death, have been content to renounce their own works, yea the whole body of human satifactions, and to cleave only to the mercy of God in Christ for their salvation.  
By these instances, and many more that might be alleged to this purpose, it is apparent, upon how weak and unstable grounds the Case-divinitie 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 & abuse of this Doctrine, we see how necessary it is, that in Churches which profess Christian religion, it should be more taught, & further enlarged than it is. And to this purpose it were to be wished, that men of knowledge in the ministery, that have by the grace of God attained unto the Tongue of the learned, would employ their pains this way: not only in searching into the depth of such points as stand in bare speculation, but in annexing thereunto the grounds and conclusions of practice, whereby they might both inform the judgement, and rectify the conscience of the hearers. By this means it would come to pass, that the poor distressed soul might be relieved, piety and devotion more practised, the kingdom of Sin, Satan, and Antichrist weakened, & impaired, & the contrary kingdom of Christ jesus more & more established.  
What the Author & contriver of the discourse ensuing hath done in this behalf, it is evident by the whole course of his writings, that he hath left behind him: all which, as they do openly show unto the world, how great a measure of knowledge & understanding, with other endowments both of nature and grace, the Lord had enriched him withal, so do they carry with them the sweet savour of piety and sanctification, wherewith he approved his heart unto god, & his life unto men. Wherein also upon occasion he hath propounded, and explained sundry notable rules of direction & resolution of the conscience, as will appear to the view of the learned and well-advised reader.  
To let pass all the rest: this present work doth afford very sufficient testimony, of his knowledge and dexterity in that kind, attained unto, not without great pains, much observation, and long experience. A labour which commendeth itself unto the Church of God in two respects principally. One, because his grounds and principles, whereupon he gives direction, are drawn either directly, or by just consequence out of the written word, & so are of greater force, to give satisfaction to the mind, either doubting, or distressed. The other, for that it is delivered with such perspicuity, and disposed in such order and Method, as fitteth best for the understanding and memory, of him that shall peruse it.  
Now this whole treatise of the Questions, I have made bold to present unto your Worship, and to publish abroad under your patronage and protection, as one to whom they do justly belong. First, because God, who honoureth those that honour him, hath adorned you, not only with civil authority and dignity in the Commonwealth, but with the honourable name of a Friend to the Church of God; a thing directly confirmed by your unfeigned love of the truth, and your continual favours to the teachers of the same, the Ministers and dispensers of the Gospel. Secondly, because as the Author of these Cases, was himself in many respects, bound unto you, while he lived; so his wife and children for his sake, have received much kindness at your hands, since his death; a manifest proof of the truth and sincerity of your affection towards him in the Lord. And in the last place, it was my desire, by setting forth this and the other two parts that shall follow, under your name, to give some testimony of duty to your Worship, presuming that as you loved the Author, so you will be pleased to patronize the work, and favourably to interpret, of the pains and good intention of the publisher. And so ceasing your further trouble, I humbly take my leave, and commend your Worship to the grace and favour of God in Christ. From Emanuel College in Cambridge. jun. 28. 1604.  
Your W. in all duty to command, Tho. Pickering.   

To the godly and well affected Reader whosoever.  
IT was not my purpose, (Christian Reader) at the first to have sent abroad only one part of the Cases of Conscience, without the rest; but that I was moved thereunto, partly upon the importunity of some of the Author's friends, and partly because I desired to satisfy thy expectation in a thing, which I persuade myself hath been long expected. Upon which two motives, I have now commended unto thee this first part, promising by the grace of God, ere it be long, to add the second, and the third, so far as the Author proceeded in this Treatise before his death. And although I could have wished, this labour had been undertaken by others, better able to perform it then myself; yet being well acquainted with the copy, which is mine own, and knowing it to have been perused by the Author himself, before his death, I was the more encouraged, to bestow my pains for thy good in that behalf. If in reading thereof thou find, either any thing amiss, or thyself not fully satisfied in the particulars; then remember that the Author himself is gone, who might have brought the work to perfection, if God had pleased to prolong his days upon the earth. And withal consider, that it were better for thee, to accept of these his labours, as they are now imparted to thee, then by the suppressing of them to be deprived of so great a benefit. And thus hoping of thy kind acceptance of my pains for thy behoof, I commend thee to God, and to the word of his grace. june 28. 1604.  
T. P.   

Faults escaped in the printing.  
After page 38. read for 27, 29.  
Places false quoted correct thus:  
Read, pag. 60. for jam. 2. 20. jam. 2. 10. p. 70. for Col. 3. 26, Col. 3. 3, 4.  
Read pag. 8. lin. 24. for actonis, actions. p. 12. 25. for ptesent, present, p. 29. for yets o, yet so. p. 37. 22. for it a, it is a. p. 38, 4. for bonds, bos●ds. p. 49. 9 come to the answer. p. 74. 5. for of sense, offence. p. 92. 3. for comforting, comforting. p. 80. penult. for vain, vein. p. 82. 1. for finn●. sin. p. 105. 1. for print, present. p. ●ad. 10. thorgh but once. p. 108. 6. which shall be laid, etc. p. 152. 17. for yncleate, uncleate. p. 154. 19 Mark the words. p. 157. 1. for mighe, might. p. 160. 12. for apprenhendeth, apprehendeth. p. 161. 22. for conscience, conscience. p. 162. 1. for divihe, divine. p. 165. 17. for decree, dear. p. 169. 24. for faults, falls.   

The Contents of the Book.  

I. The Grounds or preambles▪ four. 

1. Private confession. pag. 5.  
2. The degrees of Goodness in things and actions. 6.  
3. The Nature and Differences of sin.. 9  
4. The Subjection and power of Conscience. 43.    
II. The Questions of Conscience, touching Man simply considered in himself: three. 

I. What man must do that ●e may come into God's favour and be saved? Answer is, by performance of four Duties. 

1. Humiliation before God. 50.  
2. Faith in Christ. 55.  
3. Repentance. 57  
4. Newe-Obedience. 59    
II. How a man may be in conscience assured of his own salvation? 65. Answered by 5. te●●s of Scripture. 

1. Rom. 8. 16. 65.  
2. Psal. 15. 66.  
3. The 1. epist. of john. 68  
4. 2. Tim. 2. 19 74.  
5. 2. Pet. 1. 10. 75.    
III. How a man being in Distress of mind●, may be comforted & relieved? 76. 



Here. Generally ●o●ching all distresses is showed, 

1. What is Distress of mind? ●7.  
2. The Original and kinds of distresses. 77, 78.  
3. The general remedy of the● all. 79.    
Specially, the Distresses are five. 

I. The Distress arising of the Divine Tentation: with the examples, occasions effects, and Remedies. 95. etc.  
II. The Distresses arising of outward Afflictions. 106. 

These are three.  
1. Deferring of deliverance. 117.  
2. Bodily and Temporal death. 126.  
3. Satanical molestation of persons and places of abode. 140.    
III. The Distress of mind arising of the Tentation of Blasphemies: with the means, danger, and cure thereof. 148.  
IV. The Distress of mind arising from a man's own sins, with the degrees and Remedy thereof. 158.  
V. The Distress of mind arising from a man's own body: partly by Melancholy, partly by strange alterations in the body: with the degrees, effects, and Remedies. 173, etc.           
FINIS.   
Isaiah, 50. 4. The Lord God hath given me a tongue of the learned, that I should know, to minister a word in due time, to him that is weary. 
IN that part of the Prophecy which goes before, the Holy Ghost setteth down & foretelleth the Calling of the Gentiles, which was to begin at the death of Christ, and from thence to continue unto this day, and so consequently to the end of the world. In the former verses of this Chapter, there is mention made of the rejection of the jews; I mean not a general, but a particular rejection, namely then, when they were in affliction in the days of Isaiah. Now in this, and so in all other prophecies of the like kind, which entreat of this point; Christ himself is brought in, speaking in his own 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 Mediator.  
In the verses going before, he disputes the case of their rejection, and the sum of the whole disputation is: that either he or they themselves were the causes thereof; but he was not the cause, and therefore they themselves by their sins. The reason, whereby he proves that they themselves were the cause, is framed in this sort. You Jews cannot bring any writing or bill of divorce, to show that I rejected you: therefore I appeal even to your own consciences, whether you have not brought this judgement upon yourselves, by your iniquities. vers. 1. On the other side, the reason why God was not the cause is: because he for his part called them in great mercy and love: but when he called they would not obey. ver. 2.  
Now in the end of the second verse, is contained an answer to a secret reply, that some obstinate jew might make after this manner: God hath no● now the like power in saving and delivering us, as he hath had in former times: therefore we cannot hope or expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer, ver. 2, 3, 4. that his hand is not shortened, not his power lessened in regard of greater works, much less in respect of their deliverance; and though the present affliction which they endured, was great and tedious, yet they were not to be overmuch dismayed in themselves, but rather to be comforted: because God had given him the tongue of the learned, to minister a word in season to the weary and distressed, and consequently, that he had power to ease & refresh that their weariness and affliction.  
In this text then, there is set down one principal duty of Christ's prophetical office, by allusion to the practices of the Prophets in the old Testament, especially those which belonged to the schools of Elias and Elizeus, who are here termed, the learned. And out of the words thereof, one special point of instruction may be gathered, namely, That there is a certain knowledge or doctrine revealed in the word of God, whereby the consciences of the weak may be rectified and pacified. I gather it thus. It was one special duty of Christ's prophetical office, to give comfort to the consciences of those that were distressed, as the Prophet here recordeth. Now as Christ had this power to execute and perform such a duty, so he hath committed the dispensation thereof to the Ministers of the Gospel. For we may not think that Christ in his own person, ministered and spoke words of comfort to the weary, in the times of the Prophets, because he was not then exhibited in our nature; and yet he did then speak, but how? in the persons of the Prophets. So likewise, because Christ now in the new Testament, speaks not unto the afflicted in his own proper person, it remaineth therefore, that he performs this great work in the ministery of Pastors and Teachers upon earth, to whom he hath given knowledge and other gifts to this end and purpose. There must needs therefore be a certain and infallible doctrine, propounded & taught in the Scriptures, whereby the consciences of men distressed, may be quieted and relieved. And this doctrine is not attained unto by extraordinary revelation, but must be drawn out of the written word of God.  
The point therefore to be handled is, What this doctrine should be? It is not a matter easy and at hand, but full of labour and difficulty: yea very large, like unto the main sea: I will only (as it were) walk by the banks of it, and propound the heads of doctrine, that thereby I may at least occasion others, to consider and handle the same more at large.  
That I may proceed in order; First, I am to lay down certain Grounds or Preambles, which may give light & direction to the things that follow: and in the next place, I will propound and answer the main & principal Questions of Conscience.  
The Grounds or Preambles are especially four. The first touching Confession. The second touching the degrees of Goodness in things and actions. The third touching the degrees of sin.. The fourth and last concerning the Subjection and Power of conscience. Of these in order.  
The first Ground is, That in the troubles of conscience, it is meet and convenient, there should always be used a private Confession. For james saith, Confess your faults one to another, 
jam. 5. 16.  and pray one for another, thereby signifying that Confession in this case, is to be used as a thing most requisite. For in all reason, the Physician must first know the disease, before he can apply the remedy: and the grief of the heart will not be discerned, unless it be manifested by the confession of the party diseased; and for this cause also in the grief of conscience, the scruple, that is, the thing that troubleth the conscience must be known. Nevertheless in private confession, these caveats must be observed. First, private confession must not be urged, as a thing simply or absolutely necessary, without which there can be no salvation. Again, it is not fit that confession should be of all sins, but only of the scruple itself, that is, of that or those sins alone, which do trouble and molest the conscience. Thirdly, though confession may be made to any kind of man, (Confess one to another, saith james,) yet is it especially to be made to the Prophets and Ministers of the Gospel. For they in likelihood of all other men, in respect of their places and gifts, are the fittest and best able to instruct, correct, comfort, and inform the weak and the wounded conscience. Lastly, the person to whom it is made, must be a man of trust and fidelity, able & willing to keep secret things that are revealed, yea to bury them (as it were) in the grave of oblivion, for Love covereth amultitude of sins.  
The next ground is touching the degrees of Goodness in human things and actions. Goodness in things is twofold; uncreated, and created. Uncreated is God himself, who never had beginning, and who is Goodness itself, because his nature is absolutely and perfectly good, and because he is the author and worker thereof in all things created. Created goodness is that whereby the creature is made good; and it is nothing else, but the fruit of that goodness that is essentially in God. Now the degrees thereof are these. There is a general or natural goodness in creatures, and a more special or moral goodness.  
General goodness is that, whereby all creatures are accepted and approved of God, by whom they were both created and ordained. Thus every creature is good, partly by creation, and partly by ordination. By creation it is, that the substance of each creature, as of the Sun, the Moon, the Earth, Water, Meat, Drink, etc. is good, having the being thereof from God. Hence also the essential properties, quantities, qualities, motions, actions and inclinations of the creatures, in themselves considered, with all their events, are good. By the same general goodness also, even the Devil himself and his actions, as he is a substance, and as they are actions, having their being from God, are good. Things again do take unto them the condition of goodness, not only by creation, but also by God's ordination, whereby they are directed and appointed, to some certain uses and ends. Thus the evil Conscience, Hell, & Death are good, because they are ordained of God, for the execution of his justice, howsoever in themselves and to us they be evil.  
Besides this general and natural goodness, there is also a special or moral goodness properly so called: and it is that, which is agreeable to the eternal and unchangeable wisdom of God, revealed in the moral law, wherein it is commanded; and things as they are therein commanded to be done by God, are good morally. Now of actions morally good, there be two degrees; for they are either good in themselves alone, or good both in themselves and in the doer. In themselves alone some things be morally good; for example, when a wicked man gives alms, it is a good work only in itself, but not good in the doer, because it is not done in saith, and from a good conscience; and so are all the virtues of the Heathen, morally good in themselves, but they are not good in heathen men: for in them they are but 
o Splendida pecc●●●.  beautiful sins. The next degree of goodness is, whereby things and actions are both good in themselves, and in the doer also. Of this sort were the prayers & alms of Cornelius good in themselves, 
Act. 1●.  & in him also, because he was a believer.  
Now opposite to things and actonis morally good or evil, are actions and things of a middle nature, commonly termed Indifferent, which in themselves being neither good nor evil may be done or not done without sin; In themselves I say, for in their circumstances, they are and may be made either evil or good. And here we must remember, to put a difference between conveniency, and inconvenience, which ariseth from the nature of indifferent things. Conveniency is, when a thing or action is so fitted to the circumstances, and the circumstances fitted to it that thereby it becomes a thing Convenient. On the otherside, Inconvenience is, when the thing or action is done in unmeet circumstances, which bring some hurt or loss to the outward man, or stand not with decency: and therefore do make it to be Inconvenient. And by this that hath been said, we may discern, when an action is good, evil, indifferent, convenient, or inconvenient.  
The third Ground, is touching the degrees or differences of sin.. And here we must first of all search, what is sin properly, and what is properly a sinner. Sin in his proper nature (as S. john saith) is an anomy, that is, a want of 
1. joh. 3. 4.  conformity to the law of God. For the better understanding whereof, we must know, that there were in Adam before his fall, three things not to be severed one from the other: the Substance of his body and of his soul: the Faculties and powers of his body and soul: and the Image of God consisting in a straightness, and conformity of all the affections, and powers of man to Gods will. Now when Adam falls, and sins against God, what is his sin? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformity to Gods will. I make it plain by this resemblance; In a musical instrument, there is to be considered, not only the instrument itself, and the sound of the instrument, but also the harmony in the sound. Now the contrary to harmony, or the disorder in music, is none of the two former, but the third, namely the discord, which is the want or absence of harmony, which we call disharmonie. In the same manner, the sin of Adam, is not the absence either of the substance, or of the faculties of the soul and the body, but the want of the third thing before named, & that is, conformity, or correspondency to the will of God, in regard of obedience. But some may say: the want of conformity in the powers of the soul, is not sin properly: because in sin, there must be not only an absence of goodness, but an habit or presence of evil. I answer, that this very want of conformity, is not only the absence of goodness, but also the habit or presence of evil. For as this want enters in, and is received into man's nature, it is properly a want or absence of goodness: again, after it is received into the nature of man, it continues and abides in the powers and faculties thereof, and so it carries the name of an habit.  
It may be said again, that lust and concupiscence, that is, Original sin, draws the heart away from the service of God, and entices it to evil. Now to entice or draw away, is an action, and this action cannot proceed of a mere privation or want. Ans. We must consider sin two ways: first jointly with the thing or subject, in which it is; secondly by itself in his own nature. If we consider it with his subject, it is an evil inclination or action, but if we consider it in it own nature, it is no inclination, or action, but a want. For example: in a murder we must consider two things: one is, the action of moving the body, and of holding up the weapon, etc. which is no sin properly, if it be considered as an action: because every action comes from God, who is the first cause of all things and actions. Again, in murder there is a second thing, namely the kill or slaying of the man, which is the disorder or aberration in the action, whereby it is disposed to a wrong use and end; and thus the action is a sin, namely in respect it wants conformity to the will of God. The nature then of the sin lies not in the action, but in the manner of doing the action: and sin properly is nothing formally subsisting, or existing (for then God should be the author of it, in as much as he is the creator and ordainer of every thing and action,) but it is an ataxy, or absence of goodness and uprightness, in the thing that subsisteth: therefore it is well and 
In p●cc●to ●ihil positivum.  truly said in Schools, In sin there is nothing positive: but it is a want of that which ought to be, or subsist, partly in the nature of man, and partly in the actions of nature. Thus we see what sin is.  
The second thing to be considered is, what is a Sinner properly? For the knowledge hereof, we must consider in every sin four things: first, the fault whereby God is offended: then, 
1. Cu●p●.  the guilt which bindeth over the conscience 
2. Rea●●s.  unto punishment: thirdly, the punishment itself, 
3. P●●●.  which is eternal death. Of these three, not the guilt or punishment, but the fault or offence, makes a man a sinner. But here is a further difficulty. When a man hath committed some offence, and the said offence is done and passed, it may be some twenty or thirty years: yet the party offending, doth not therefore cease to be a sinner. Now than I demand, what is the very thing, for which he is named and rearmed still a sinner in the time present, the offence being past? The answer is, that every actual sin, beside the three former, must be considered with a fourth thing, to wit, a certain stain, or blot, which it imprints and leaves in the 
4. Macul●.  offender as a fruit, and that is an inclination, or evil disposition of the heart, whereby it becomes apt or pronener to the offence done, or to any other sin. For look as the dropsy man, the more he drinks, the drier he is, and the more he still desires to drink: even so a sinner, the more he sins, the apt is he to sin, and more desirous to keep still a course in wickedness. And as a man that looks upon the Sun, if he turn his face away, remains turned until he turn himself again: so he that turns from God by any sin, makes himself a sinner, and so remains, until he turn himself again by repentance. Thus David was a sinner, not only in the very act of his adultery and murder: but even when the act was done and passed, he remained still a murderer and an adulterer; because a new, or rather a renewed proneness to these, and all other sins, took place in his heart by his fall, and got strength, till he turned to God by repentance, upon the admonition of the Prophet. The thing then, whereby a sinner is termed a sinner, is the Fault together with the fruit thereof, namely, the blot imprinted in the soul, so oft as men do actually offend.  
The use of this doctrine touching sin, is two fold. First, by it we learn and see what is Original sin, whereby an Infant in the first conception and birth is indeed a sinner. Every Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and thereby it is made a sinner, not only by imputation of Adam's offence, but also by propagation of an aptness, & proneness unto every evil, received together with nature from Adam. And thus ought we to conceive Original sin, not to be the corruption of nature alone, but Adam's first offence imputed, with the fruit thereof the corruption of nature, which is an inclination unto every evil, derived together with nature from our first parents. Secondly, by this we are taught, to take heed of all and every sin, whether it be in thought, word, or deed: because the committing thereof, though in respect of the act it passeth away in the doing, yet it breedeth and increaseth a wicked disposition in the heart, (as hath been said) to the offence done, or any other sin. Men deceive themselves, that think all the evil of sin, to be only in the act of sinning & to go no further; whereas indeed every offence hath a certain blot going with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sin is a greater cause of damnation, than the very sin itself. This therefore must admonish us, to take heed lest we continue in any sin, and if it fall out, that through infirmity we be overtaken by any tentation, we must labour to rise again, and turn from our sin to God, by new and speedy repentance.  
Thus much of Sin itself. Now follow the differences thereof, which are manifold. The first sort are to be gathered from the causes and beginnings of sin in man, which are threefold, Reason, Will, and Affection.  
The differences of sin in respect of Reason are these. First, some are sins of knowledge, some of ignorance. A sin of knowledge is, when a man offends against his knowledge, doing evil when he knoweth it to be evil: and this is greater than a sin of ignorance, for he that knoweth his master's will, and doth it not, shall be beaten with many stripes. A sin of ignorance is when a man doth evil, not knowing it to be evil. Thus Paul was a blasphemer, an oppressor, and persecuted the Church of Christ ignorantly, and in a blind zeal, not knowing that which he did to be evil. Now by ignorance here I mean, an ignorance of those things which ought to be known, and this is twofold: simple, or affected. Simple ignorance is, when a man after diligence and good pains taking, still remains ignorant; this ignorance will not excuse any man, if it be of such things as he is bound to know: for it is said, He that doth not his masters will, by reason he knew it not, shall be beaten with stripes, though fewer.  
And in this regard, even the Heathen which knew not God, are inexcusable, because they were bound to have known him: for Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his own default, for himself and his posterity. And it is the commandment of God, whereunto every man is bound to perform obedience, that man should know him, that is, his will and word. But some may demand, how any man can be saved, seeing every man is ignorant of many things which he ought to know? Ans. If we know the grounds of religion, and be careful to obey God according to our knowledge, having withal a care and desire, to increase in the knowledge of God and his will, God will hold us excused: for our desire and endeavour to obey, is accepted for obedience itself. And the greater this simple ignorance is, the lesser is the sin: and hereupon Peter lesseneth, & (in some sort) 
Act▪ 3. 17.  excuseth the sin of the jews, in crucifying Christ, because they did it through ignorance: and so doth Paul his sin in persecuting the Church, 
1. Ti●▪ ●. 〈◊〉.  when he allegeth, that it was done ignorantly in unbelief. But howsoever this sin by such means may be lessened, yet remains it still a sin worthy condemnation. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not using, but contemning the means, whereby to get and increase knowledge. And that carelessly and negligently, because he will not leave sin which he loveth, nor forsake the evil trade of life, wherein he delighteth This is the sin of those, whereof job speaketh, who say unto God, Depart from 
job ●1. 14.  us: for we desire not the knowledge of thy ways. And of whom David complaineth, that they 
Psal. 36. 2, 3.  flatter themselves in their own eyes, and have left off to understand, and to do good. This ignorance is damnable and devilish: it excuseth no man, but doth rather aggravate and increase his sin: yea it is the mother of many grievous enormities.  
Again, Ignorance is twofold: of the 
a Ignoran●i● juris.  Law, or of the thing the Law requireth. Ignorance of the Law is, when a man knows not the law of God written, nor the law of nature. This ignorance may somewhat lessen the sin, but it excuseth no man: because it is natural, and every man is bound to know the Law. Ignorance of the thing the law requireth, is the ignorance of the 
b Ignorancia fact●.  fact: and that is either with the fault of the doer, or without the fault. Faulty ignorance, is the ignorance of a fact, which he might have prevented. As when a man in his drunkenness killeth another: in this fact, not knowing what he doth, he also knoweth not that he hath offended: and yet because he might have prevented his drunkenness, therefore he is faulty, and sinneth. Faultless ignorance is, when a fact is done, which could not be either known, or avoided before hand. For example: if a man be lopping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeed manslaughter, but no voluntary murder: because it was a thing that could not be avoided, and did not fall out through his default. And this ignorance is excusable.  
The second fountain of sin, is the Will, from whence arise these three differences of sins: some are from the will immediately, some besides the will, and some are mixed, partly with the will, and partly against the will. Sins proceeding from the will, are properly termed voluntary; such as the doer moved by his own will commits, though he know them to be evil. And here, the more free the will is, the greater is the sin: for will added to knowledge, makes the sin the greater. Under voluntary sins, are comprehended all such, as proceed from stirred affections; as when a man tells a lie for fear, or striketh another in anger: and the reason is, because these offences, though they are not done upon deliberation, but arise from the violence of affection, yet they do not exclude Consent. Hither also we may refer, sins committed by compulsion: as when a man is forced to deny his religion, his offence in deed and in truth is voluntary, (though some otherwise think it to be a mixed action.) For compulsion doth not reach to the will, but to the outward man, and serves to draw forth a consent: and when consent is yielded, he denies his religion voluntarily: for the will cannot be constrained. 
Voluntas 〈◊〉 cogitur.  In the next place, sins beside the will are such, as are neither directly from the will, nor against it. Of this sort are the first sudden motions unto sin, conceived in the heart with some inward pleasure and delight: and these are truly sins, though in respect little sins, condemned in the last commandment. And they are not from the will, because they go without and before consent: neither yet are they against the will, because then the heart would not take delight in them. Here by the way, we are to note, against the doctrine of the Papists, that all sins are not voluntary: for whatsoever wanteth conformity to the law of God, it is sin, whether 
●●o●. ●▪ ●.  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 have no consent or approbation of will. In like manner, when one man kills another, thinking that he killeth a wild beast: if the same man remembreth after wards what he hath done, and is not grieved for the fact: in this case he hath sinned, because his not grieving, is offensive unto God, though the fact were merely besides his will.  
Mixed Sins are partly from the will, partly against it. Of this sort are the works of the man regenerate, which are done partly with his will, and partly against his will, being partly good, and partly evil. The reason hereof is this. There are in man after regeneration, two contrary grounds or beginnings of actions, to wit, natural corruption, or the inclination of the mind, will, and affections, to that which is against the Law, called the Flesh▪ and a created quality of holiness, wrought in the said faculties by the holy Ghost, termed the Spirit. And these two are not severed, but joined and mingled together, in all the faculties and powers of the soul. Now between these, there is a continual combat, corruption fight against grace, & grace against corruption Hence it is, that there being even in one & the same will, contrary inclinations, there must necessarily flow from the man regenerate, contrary actions; the flesh in every action, willing that which is evil, and the Spirit on the otherside, that which is good. This Paul confessed and acknowledged, upon his own experience, after his conversion, when he said, To will is 
Rom. 7. 18.  present with me, but I find no means [perfectly to do] that which is good. Again, I delight in the 
and 22. 23.  law of God, concerning the inner man, but I see another law in my members, rebelling against the law of my mind, and leading me captive to the law of sin, which is in my members.  
The third Ground or fountain of sin in man, is Affection, from whence do proceed two kinds, namely, sins of Infirmity, and sins of Presumption. Sins of Infirmity are such, as proceed from the sudden passions of the mind, and the strong affections of the heart: as from hatred, grief, anger, sorrow, and such like. These sins are commonly thought to be in all men: but the truth is, they are properly incident to the regenerate. For infirmity cannot be said properly to be in them, in whom sin hath firmity or strength, and where is no power of grace at all. Again, the man that is regenerate, sinneth not either when he would, because he is restrained by the grace of God that is in him: or in what manner he would, partly because he sinneth not with all his heart, the strength of his flesh being abated by the Spirit; and partly, for that being fallen, he lies not still, but recovers himself by speedy repentance. An evident argument, that the sins whereinto he falleth, are not presumptuous, but arise ordinarily of weakness and infirmity. Sins of Presumption are such, as proceed from pride, arrogancy, wilfulness, and hau●nes of man's heart. Against these David prayeth, saying, Let 
Psal. 19 1●.  not presumptuous sins have dominion over me. And of them there be three degrees. The first is, when a man wilfully goeth on in his sins, upon an erroneous persuasion of God's mercy, and of his own future repentance; this is the sin of most men. The second is, when a man sinneth wilfully, in contempt of the law of God▪ this is called by Moses, a sin with a high hand, 
Numb. 15. 〈◊〉.  & the punishment thereof was, by present death to be cut off from among the people. The third, when a man sinneth, not only wilfully and contemptuously, but of set malice & spite against God himself, and Christ jesus. And by this we may conceive what is the sin against the holy Ghost: which is not every sin of presumption, or against knowledge and conscience: but such a kind of presumptuous offence in which true religion is renounced: and that of set purpose and resolved malice, against the very Majesty of God himself and Christ. Heb. 10. 29.  
Now follow other differences of sin in regard of the object thereof, which is the Law. In respect of the Law, sin is twofold: either of commission, or of omission. I say, in respect of the Law, because God hath revealed in his Law two sorts of precepts: the one wherein some good thing is commanded to be done, as to love God with all our hearts, and our neighbour as ourselves: the other wherein some evil is forbidden to be done, as the making of a graven Image, the taking of the name of God in vain, etc. Now a sin of commission is, when a man doth any thing, that is flatly forbidden in the Law and word of God: as when one man kills another contrary to the Law, which saith, Thou shalt not kill. A sin of Omission is, when a man leaveth unperformed, some duty which the Law requireth: as for example, the preserving of his neighbour's life, or good estate, when it lieth in his power so to do. These also are truly sins, and by them as well as by the other, 
Math. ●5. 42▪ 43.  men shall be tried in the last judgement. Sins of Omission have three degrees. First, when a man doth nothing at all, but omits the duty commanded, both in whole and in part; as when having opportunity and ability, he doth not move so much as one finger, for the saving of his neighbour's life. Secondly, when a man performs the duty enjoined, but fails both in the manner and measure thereof. Thus the heathen men failed in doing good works, in that the things which they did, for substance and matter, were good and commendable, being done upon civil and honest respects, and referred to common good; yet in truth their actions were no better than sins of omission, in as much as they issued from corrupted fountains, hearts void of faith: and aimed not at the main end, and scope of all human actions; the honour and glory of God. Thirdly, when a man doth things in a right manner, but faileth in the measure thereof. And thus the children of God do sin, in all the duties of the law. For they do the good things the law commandeth, as love God and their neighbour: but they cannot attain to that measure of love, which the law requireth. And thus the best men living, do sin in every good work they do, so as if God should enter into judgement, deal with them in the rigour of his justice, and examine them by the strict rule of the Law, he might justly condemn them, even for their best actions▪ And in this regard, when we pray daily for the pardon of our sins, the best works we do, must come in the number of them: because we fail, if not in substance and manner, yet at the least in the measure of goodness, that aught to be in the doing of them. We must also have care to repent us, even of these our sins of Omission, as well as of the other of Commission: because by leaving undone our duty, we do ofter offend, then by sins committed: and the least omission is enough to condemn us, i● it should be exacted at our hands.  
The next difference of Sins may be this. Some are Crying sins, some are sins of Toleration. Crying sins I call those, which are so heinous, and in their kind so grievous, that they hasten Gods judgements, and call down for speedy vengeance upon the sinner. Of this kind there are sundry examples in the Scriptures, principally four. First, cain's sin in murdering his innocent brother Abel; whereof it was said, The 
Gen. 4. ●0.  voice of thy brother's blood crieth unto me from the earth. The next is, the sin of Sodom and Gomorrha, which was pride, fullness of bread, abundance of idleness, unmerciful dealing with the poor, and all manner of uncleanness, Ezech. 16. and of this, the Lord said, that the cry 
Gen. 1●. 20.  of Sodom and Gomorrha was great, and their sins exceeding grievous. The third, is the sin of Oppression, endured by the Israelites in Egypt, at the hand of Pharaoh, and his taskmasters. The 
Exod. 3. 7.  fourth, is merciless Injustice in wrongful withholding, and detaining the labourer's hire. Now 
jam. 5. 4.  they are called Crying sins, for these causes. First, because they are now come to their full measure & height, beyond which, God will not suffer them to pass, without due punishment. Again, the Lord takes more notice, and inquires further into them, than into others, by reason that they exceed, and are most eminent where they be committed. Thirdly, they call for present help to the afflicted and wronged, and consequently, for speedy execution of vengeance, upon the authors and committers of them. And lastly, because God is wont to give ear unto the cries of those, that endure so heavy measure at the hands of others, and accordingly to help them, and reward the other with deserved punishment.  
Next unto these are sins of Toleration, lesser than the former: which though in themselves they deserve death, yet God in his mercy shows his patience and long sufferance, upon the committers thereof, either deferring the temporal punishment, or pardoning both temporal and eternal to his Elect. Such a sin was the ignorance of the Gentiles before Christ's coming: which God deferred to punish, and 
Act. 17. 30.  (as we may say) 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  winked at it. More especially there be three sorts of sins of Toleration: the first is Original sin, or concupiscence, in the regenerate after regeneration: for it is not in our conversion quite abolished, but remains more or less molesting and tempting us till death. And yet if we carry a constant purpose not to sin, and endeavour ourselves to resist all temptations: this concupiscence of ours, shall not be imputed unto us, nor we condemned for it. And to this purpose the holy Apostle saith, There is no condemnation to them that 
Rom. 8. ●.  are in Christ. Yet saith he not, There is nothing worthy condemnation in them: for Original sin remains till death, truly deserving damnation, though it be not imputed. The second kind of sins of Toleration, are unknown and hidden sins in the regenerate. For who can tell 
Psal. ●9.  how of the offendeth? saith David. When a man that is the child of God, shall examine his heart, and humble himself even for all his particular sins, which he knoweth by himself: there shall yet remain some unknown sins, of which he cannot have a particular repentance: and yet they are not imputed but pardoned, when there is repentance for known sins. As for example, David reputes of his murder and adultery, and yet afterwards (erring in judgement, by reason of the corruption of the times,) he lived to his death, in the sin of polygamy, without any particular repentance, that we hear of. In like manner did the patriarchs, who may not altogether be excused: yet they were not condemned therefore: neither were they saved without repentance for this sin, but God in mercy, accepted a general repentance for the same. And the like is the case of all the Elect, in regard of their secret and hidden faults: for unless God should accept of a general repentance for unknown sins, few or none at all should be saved. And herein doth the endless mercy of God notably appear, that he vouchsafeth to accept of our repentance when we repent, though not in particular as we ought to do. Nevertheless, this must not encourage, or embolden any man to live in his sins, without turning unto God. For unless we repent in particular, of all the sins we know, not only our known offences, but even our secret sins shall condemn us. Many sins are committed by men, which afterwards in process of time be quite forgotten. Others are committed, which notwithstanding are not known, whether they be sins or no. And in doing the best duties we can, we offend often, & yet when we offend, we perceive it not: and all these in the regenerate, through the mercy of God, are sins of Toleration, in respect of particular repentance. The third kind of sins of Toleration, are certain particular facts of men reproved in Scripture, and yet never punished. Such was the fact of 
Exod. 4. ●5.  Zipporah, in circumcising her child, in the presence of her husband, he being able to have done it himself, and she having no calling, to do 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 herself circumcised her son in haste, to prevent her husband: for the deed was done in some indignation, and she cast the foreskin at his feet. And yet, because this fact was some manner of obedience, in that the thing was done which God required, (though not in that manner that he required,) God accepted the same, & stayed his hand from kill Moses. Thus God accepted of Achabs' humility, though it were in hypocrisy, 
1. king. 22.  because it was a show of obedience: and for that deferred a temporal punishment, till the days of his posterity. God sent lions to destroy the Assyrians, 
2. king. 17.  that dwelled in Samatia, for their Idolatry: yet 〈◊〉 soon as they had learned to fear the Lord, after the manner of the God of Israel, though they mingled the same with their own Idolatry, God for that half obedience, suffered them to dwell in peace.  
The sixth distinction of Sins may be this. Some are sins against God, some against men. This distinction is grounded upon a place in Samuel: If one man sin against another, the 
1. Sam. 2. 25.  judge shall judge it: but if a man sin against the Lord, who shall plead for him? Sins against God are such, as are directly and immediately committed against the Majesty of God. Such are Atheism, Idolatry, Blasphemy, Petiurie, Profanation of the Sabbaoth, and all the breaches of the first table. Sins against men, are injuries, hurts, losses, and damages; whereby our neighbour is, in his dignity, life, chastity, wealth, good name, or any other way justly offended, or by us hindered. And such actions must be considered two ways. First, as they are injuries & hurts done unto our neighbour: and secondly, as they are breaches of God's law, forbidding us so to do: and in this second respect they are called sins, because sin is properly against God: and therefore by sins against men, we are to understand, injuries, losses, or damages done unto them. In this sense, must that place in Matthew be expounded: If 
Matth. 1●.  thy brother sin against thee, etc.  
The seventh difference of sins, is noted by S. Paul, where he saith, Every sin that a man 
1. Cor. 6. 18.  doth, is without the body: but he that commits fornication, sinneth against his own body. In which place, sins are distinguished into those that are without the body, and those that are against a man's own body. Sins without the body, are such sins as a man committeth, his body being the instrument of the sin, but not the thing abused. Such are Murder, Theft, & Drunkenness: for in the committing of these sins, the body is but a helper, and only a remote instrumental cause, and the thing abused is without the body. For example: in drunkenness, the thing abused by the drunkard, is wine or strong drink: in theft, another man's goods: in murder, the instrument whereby the fact is committed. The body indeed confers his help to these things, but the injury is directed to the creatures of God, to the body and goods of our neighbour. And such are all sins, adultery only excepted. Sins against the body are, those in which itself is, not only the instrument, but the thing abused too. Such a sin is Adultery only, and those that are of that kind, properly against the body: first, because the body of the sinner, is both a furthering cause of the sin, and also that thing which he abuseth against his own self. Secondly, by this offence, he doth not only hinder, but lose the right, power, and propriety of his body, in that he makes it the member of an harlot. And lastly, though other sins in their kind, do bring a shame and dishonour upon the body, yet there is none that sitteth so nigh, or leaveth a blot so deeply imprinted in it, as doth the sin of uncleanness.  
The eight distinction of sins, is grounded upon Paul's exhortation to Timothy: Communicate 
1. Tim. 5. 22.  not with other men's sins. Sins are either Other men's sins, or Communication with other men's sins. This distinction is the rather to be known and remembered, because it serves to extenuate or aggravate sins committed. Communication with sin is done sundry ways: first, by counsel: thus Caiphas sinned when he gave counsel to put Christ to death: Secondly, by commandment: so David sinned in the mu●tner of Urias. Thirdly, by consent, or assistance, Rom. 1. 31. Thus Saul sinned in keeping the garments of them that stoned Steven. Act. 22. 20. Fourthly, by provocation: thus they sin that provoke others to sin, and hereof Paul speaketh when he saith, Fathers must not provoke their children to wrath. Eph. 6. 4. Fiftly, by negligence, when men are called to reprove sin, and do not. Sixtly, by flattery, when men soothe up others in sin. seventhly, by winking at sins, or passing them over by slight reproof, Eph. 5. 11. Thus Eli sinned in rebuking his sons, and thereby brought a temporal judgement upon himself, and his family. 1. Sam. 2. chap. and 4. Eightly, by participation, Eph. 5. 7. & thus they do sin, that are receivers of thieves. Ninthly, by defending another man in his sin: for he that justifieth the wicked, and condemneth 
Fro●. 〈◊〉. 15.  the just, even they both are an abomination to the Lord.  
The Ninth distinction followeth. Some men's sins (saith Paul) are open before hand, some 
●. Ti●. 5. 24.  follow after. Which place by some is expounded thus: Some men's sins are kept secret, till the last judgement, and some are revealed in this life, before that day. This I think is a truth, but not the meaning of the text. For in the 23. verse the Apostle spoke of Ordination, giving charge to Timothy, that he should not suddenly admit any into Ecclesiastical offices, lest he did partake with their sins. Now in this 24. verse, he rendereth a reason thereof, saying, Some men's sins are open before hand: that is, some men's faults and wants are known, before their ordination to Ecclesiastical offices, and of such the Church may know what to judge and say. But some again follow after, that is, they are not revealed till after their ordination: and thus judas his wickedness, did not appear at the first, but was revealed after he was called to be an Apostle.  
And thus we see what be the Differences of Sins: touching all which, this must be held and remembered for a Ground, That every sin, in what degree so ever it be, is mortal of itself: and no sin is venial in it own nature. For the ●ages of every sin is death. Rom. 6. 23. And, Cursed is every one, that continueth not in all things, that are written in the book of the law, to do them. Gal. 3. 10.  
This Ground must be holden against the Church of Rome: who in her Case-divinitie, useth to pacify the conscience, by teaching men, that sundry of their sins be venial. And though every sin of itself be mortal, yet all are not equally mortal: but some more, some less: because in sin there be sundry degrees, as hath been in part showed.  
Again, the same sin may be increased, or lessened, and consequently made more or less heinous, sundry ways. First, by the Circumstances, which are principally seven. The first is, the subject or person sinning. Thus the sin of a public person, is more beinous, yea more mortal, than the sin of a private man: because he is in eminent place, and his actions are more exemplary and scandalous, then are the actions of inferior men. The servant, that knows his master's will, if he doth it not, is the greater sinner, and shall endure a greater punishment, than he that neglects the same upon simple ignorance. Matth. 10. 15. The Minister and dispenser of the word, if he be unfaithful and unprofitable, his offence, and consequently his punishment, is far greater than other men's. Matth. 5. 13. The second is, the object or party which is offended: thus the jews did more heinously sin in crucifying Christ the son of God, the Lord of glory, than did their fathers which persecuted and killed the Prophets. The injury that is done unto those whom God tenderly loveth, is far more displeasing unto him, than if it were done to others. He that toucheth you (says the Prophet, meaning the jews his chosen & beloved people) toucheth the apple of his eye. Zach. 28. The man that deniseth mischief against his harmless brother that dwelleth peaceably by him, committeth a sin most odious unto God and man. Prov. 3 29. Psal. 7. 4. He that is called and converted unto God and Christ, and maketh not honest provision for his own, which are of his family, is so notorious an offender, that S. Paul holds him a denier of the faith, and worse than an Infidel. 1. Tim. 5. 8. The person that shall rail upon the judge, or speak evil of the Ruler of his people, is a greater transgressor of God's commandment, than he that revileth, or abuseth an ordinary man. Exod. 22. 28. The third is the Thing done in which the offence is committed. Thus, to falsify the word of God, and to profane his worship and Service, is much more abominable in his sight, then is the falsifying of the word of a man, or the abuse of human laws and ordinances. The hurting and endamaging of the person and life of our neighbour, is a more odious offence, then is the diminishing of his goods and outward estate: and the hurt that redoundeth by our default unto his soul, is more offensive every way, than the wrong that is offered unto his body. The fourth, is the place where it is done. According to this Circumstance, if a man shall either speak or do any thing, that comes under the name of a breach of piety or justice, in public place, as in the congregation, in open court, or general assembly, and that with public and general scandal: he is a greater offender, then if he spoke or did the same at home, in his house or closet. The fist is the End, in respect whereof, he that stealeth from another, that whereby he may satisfy his hunger, and save his life, being driven to extreme necessity: offendeth in a lower and lesser degree, than the thief that robbeth by the high way side, for this end, to enrich himself by the losses of other men. The sixth is the Manner how? Thus he that committeth uncleanness in the outward act, doth more grievously sin, and with greater scandal, then if he only entertained an unclean thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolved malice against God, hath proceeded unto a higher degree of iniquity, then if he had fallen upon ignorance, infirmity, or disordered and distempered affection. In like manner, the sin of the jews, in forcing Pilate by their threatening terms, (as that he was an enemy to Caesar, etc.) to the unjust condemnation of Christ jesus, was in a higher degree, than the sin of Pilate himself, who yielding unto their importunity, pronounced sentence against him, joh. 19 11. The last is the Time, which also serves to aggravate the sin. For ordinary disobedience in the time of grace, and wilful neglect of gods calling, in the abundance of means, is a great deal more damnable, than the commission of sin, in the days of ignorance 
2. Pe●. 2. 21.  and blindness, when the like means are wanting.  
Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equal, as the Stoics of ancient times, and their followers have falsely imagined. For it hath been proved at large, by induction of sundry particulars, that there are degrees of sins, some lesser, some greater: some more offensive and odious to God & man, some less. And that the circumstances of time, place, person, and manner of doing, do serve to enlarge or extenuate the sin committed.  
If it be here alleged, that Sin is nothing but the doing of that, which is unlawful to be done, and that this is equal in all men that sin: and therefore by consequent, offences are equal. I answer, that in every sin, men must not consider the unlawfulness thereof only, but the reason why it should be unlawful: and that is properly, because it a breach of God's law, and repugnant to his will revealed in his word. Now there is no breach of a divine Law, but it is more or less repugnant unto the will of the Lawgiver, God himself. And many transgressions, are more repugnant thereunto then fewer: for the more sin is increased, the more is the wrath of God inflamed against the sinner upon his due desert▪ If it be said again, that the nature of Sin stands only in this, that the sinner makes an aberration from the scope, or mark that is set before him, and doth no more than pass the bonds of duty prescribed by God, and that all are alike in this respect; The answer is, that it is a falsehood to affirm, that he which makes the less aberration from the duty commanded, is equal in offence to him that makes the greater. For the same sin for substance, hath sundry steps and degrees, in respect whereof, one man becometh a more heinous offender than another; for example, in the seventh commandment when God forbids the committing of Adultery, he forbiddeth three degrees of the same sin; to 
Math. 5. 2●.  wit, adultery of the heart, consisting of inordinate and unclean affections; adultery of the 
●. Cor. 〈◊〉. 〈◊〉.  tongue in corrupt, dishonest, and unseemly speeches; and the very act of uncleanness and filthiness committed by the body. Now it cannot be said, that he which breaks this commandment only in the first degree, is as great a transgressor, as he that hath proceeded to the second, and so to the third. And therefore it remains for an undoubred truth, that Sins committed against the Law of God are not equal, but some lesser, some greater.  
The second way to aggravate sin, is by addition of sin to sin: and that is done sundry ways: first, by committing one sin in the neck of another; as David sinned, when he added murder to adultery. Secondly, by doubling and multiplying of sin, that is, by falling often into the same sin. Thirdly, by lying in sin without repentance. And here it must be remembered, that men of years living in the Church, are not simply condemned for their particular sins; but for their continuance and residence in them. Sins committed make men worthy of damnation; but living and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacy; so shall it be in the Church triumphant; the kingdom of heaven shall be barred against men, not so much for their sin committed, as for their lying therein without repentance. And this is the manner of Gods dealing with those that have lived within the precincts of the Church; they shall be condemned for the very want of true faith and repentance. This should admonish every one of us, to take heed, lest we lie in any sin● and that being any way overtaken, we should speedily repent, lest we aggravate our sin by continuance therein, and so bring upon ourselves swift damnation.  
Thirdly, the same sin is made greater or lesser, 4. ways: according to the number of degrees in the committing of a sin, noted by S. james, Temptation Conception, Birth, and Perfection. Actual sin in the first degree of tentation is, 
●●m. 1. 15.  when the mind upon some sudden motion, is drawn away to think evil, and withal is tick led with some delight therein. For a bad motion cast into the mind, by the flesh and the devil, is like unto the bait cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception is, when with the delight of the mind, there goes consent of will to do the evil thought on. Sin in birth is, when it comes forth into action or execution. Sin in perfection, when men are grown to a custom and habit in sin, upon long practice. For the often committing of one and the same sin, leaves an evil impression in the heart, that is, a strong or violent inclination, to that or any other evil, as hath been taught before. And sin thus made perfect, brings forth death: for custom in sinning, brings hardness of heart: hardness of heart, impenitency: and impenitency, condemnation. Now of these degrees, the first is the least, and the last is the greatest. One and the same sin is lesser in tentation, then in conception: and les●e in conception, then in birth: and greater in perfection, then in all the former.  
Sundry other Distinctions there are of sins as namely, That the main sins of the first Table, are greater than the main sins of the second Table. And yet the main sins of the second, are greater than the breach of ceremonial duties, against the first table. But this which hath been said shall suffice.  
The use of this doctrine is manifold. First, by it we learn, what the heart of man is by nature: namely, a corrupt and unclean fountain, out of 
Math. 15. 19  which issueth in the course of this life, the streams of corruptions infinite in number, noisome in qualities, heinous in degrees, dangerous in effects. For from thence do flow, all the differences of sins before named, with their several branches, and infinite many more, that cannot be rehearsed. This must move us humbly to sue unto God, & earnestly to entreat him, to wash us thoroughly from our wickedness, & cleanse us from our sins: yea to purge and to rinse the fountain thereof, our unclean and polluted hearts. And when by God's mercy in Christ, apprehended by faith, our hearts shall be purified, then to set watch & ward 
Act. 15. ●.  over them▪ and to keep them with all diligence. 
Prou. 4. 23.  Secondly it teacheth us, that miserable mortal man, is not guilty of one or more sins, but of many & sundry corruptions, both of heart and life. Who can understand his faults? saith David. Now 
Psal 19 1●.  the allowance of sin being death by god's ordinance, & God being justice itself: answerably to the number of our offences, must we needs be liable to many punishments, yea to death itself, both of the body and of the soul. This being our woeful estate, little cause is there, that any man should think himself to be in good case, or presume of God's mercy in regard of the small number of his sins. And much less cause hath he, falsely to imagine with the Popish sort, that he can merit the favour of God by any work done by him, above that which the Law requireth; considering that it is impossible for him to know either the number, or the nature, or the measure of his sins. Lastly, the consideration of this point, must be a bar to keep us in, that we be not too secure or presumptuous of our own estate: for as much as we learn out of the word of God, that in respect of the multitude of our corruptions, this our life is full of much evil, and many difficulties, that we have whole armies of enemies to encounter withal, not only out of us in the world abroad, but within us, lurking even in our own flesh. And upon this consideration, that we should be at continual defiance with them, using all holy means to get the victory over them, by the daily exercises of invocation and repentance, and by a continual practice of new obedience, unto all the laws and commandments of God, according to the measure of grace received. And so much of the third Ground.  
The fourth and last Ground, is touching the subjection & power of Conscience. Conscience is a knowledge joined with a knowledge. For by conscience we know what we know; and by it we know that thing of ourselves which God knoweth of us. The natural condition of every man's conscience is this; that it is placed in the middle between man and God, under God and above man. And this natural condition hath two parts: the one is the subjection of conscience to God and his word; the second is a power whereby the conscience is over the man to urge and bind him. Of the first, we have this rule, that God alone by his word doth only bind conscience properly: for he is the only Lord of the conscience, which created it, and governs it. He again is the only lawegiver, that hath power to save or destroy the soul, for the keeping and breaking of his Laws. jam. 4. 12. Again, man's conscience is known to none but to God, and it is he only that gives liberty to the conscience, in regard of his own laws. Upon this it followeth, that no man's commandment or Law can of itself, and by it own sovereign power bind conscience, but doth it only by the authority and virtue of the written word of God, or some part thereof. Now the Power of conscience appears in Paul's rule: Whatsoever is not of faith, that is, whatsoever 
Rom. 14. 23.  man doth, whereof he is not certainly persuaded in judgement and conscience, out of God's word, it is sin. More plainly: a thing may be said, not to be done of faith two ways. First, when it is done, with a doubting and unresolved conscience, as in those that are weak in knowledge. Of which sort were some in the Primitive Church, who notwithstanding they heard of the doctrine of Christian liberty, yet they were of opinion, that after Christ's ascension, there was a difference to be made of meats, and thereupon thought, they might not eat of some kind of meats. Suppose now, that these persons (by accident) should have been drawn to eat swine's flesh, which themselves had holden a thing forbidden▪ these men upon this very fact have sinned, because that which they did, was upon an unresolved conscience. Secondly, when a thing is done upon an erroneous conscience, it is done not of faith, and therefore a sin. The reason is, because the conscience, though it err and be deceived, yet it bindeth so far forth, as that if a man judge a thing to be evil, either simply or in some respect, (though falsely) and yet afterward doth it, he hath sinned and offended the Majesty of God, as much as in him lies.  
THus much touching the Preambles, or Grounds of this doctrine. Now it remaineth that we come to the Questions of Conscience.  
These Questions may be fitly divided, according to the matter or subject of them, which is man.. Now as Man is considered divers ways, that is to say, either apart by himself, or as he stands in relation to another, and is a member of a Society: so the Questions of Conscience are to be distinguished, some concerning man simply considered by himself: some again, as he stands in relation to another.  
Man standeth in a twofold relation: to God, or to Man. As he stands in relation to man, he is a part of a body, and a member of some society. Now the Questions that concern him, as a member of a society, are of three sorts, according to the three distinct kinds of societies. For every man is either a member of a Family, or of the Church, or of the Commonwealth▪ And answerably, some Questions concern man as a member of a family: 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 3. general 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 him as he is a member of one of the three societies, that is, either of the Family, or of the Church, or of the Commonwealth.  
questions of the first sort, as man is a Christian, are especially three.  

The first: What a man must do, that he may come into the favour of God and be saved?  
The second, How he may be assured in conscience of his own salvation?  
The third, How he may recover himself, when he is distressed or fallen?   

I. Question.  
What must a man do, that he may come into God's favour, and be saved?  
FOr answer to this question, some Ground must be laid down before hand. For it is to be considered, and remembered in the first place, how and by what means, God that saveth brings a man to salvation.  
In the working and effecting of our salvation, there are two special works of God: the giving of the first grace, and after that the giving of the second. The former of these two works, hath X. several actions. I. God gives man the outward means of salvation, specially the ministery of the word: and with it, he sends some outward cross, to break and subdue the stubbornness of our nature, that it may be made plyeable to the will of God. II. This done, God brings the mind of man to a consideration of the Law, and therein generally to see what is good, and what is evil, what is sin, and what is not sin. III. Upon a serious consideration of the Law, he makes a man particularly to see and know, his own peculiar and proper sins. IV. Upon the sight of sin, he smites the heart with the spirit of fear, whereby when man seeth his sins, he makes him to fear punishment and hell, and to despair of salvation, in regard of any thing in himself.  
Now these four actions, are indeed no fruits of grace, but are only works of preparation going before grace; the other actions which follow, are effects of grace. V. The fifth action of grace therefore is, to stir up the mind to a serious consideration, of the promise of salvation propounded and published in the Gospel. VI After this, the sixth is, to kindle in the heart some seeds ot sparks of faith, that is, a will and desire to believe, and grace to strive against doubting and despair. Now at the same instant, when God begins to kindle in the heart, any sparks of faith, then also he justifies the sinner, and withal begins the work of sanctification. VII. Then, so soon as faith is put into the heart, there is presently a combat: for it fighteth with doubting, despair, and distrust. And in this combat, faith shows itself, by servant, constant, and earnest invocation for pardon: and after invocation follows a strength & prevailing of this desire. VIII. Furthermore, God in mercy quiets and settles the Conscience, as touching the salvation of the soul, and the promise of life, whereupon it resteth and stayeth itself. IX. Next after this settled assurance, & persuasion of mercy, follows a stirring up of the heart to evangelical sorrow, according to God, that is, a grief for sin, because it is sin, and because God is offended: and then the Lord works repentance, whereby the sanctified heart turns itself unto him. And though this repentance be one of the last in order, yet it shows itself first: as when a candle is brought into a room, we first see the light before we see the candle, and yet the candle must needs be, before light can be. X. Lastly, God gives a man grace to endeavour, to obey his commandments by a new obedience. And by these degrees, doth the Lord give the first grace.  
The second work of God tending to salvation, is to give the second grace: which is nothing else, but the continuance of the first work begun, that a man may persevere in grace to the end.  
Now then to come the Answer; the holy Ghost hath propounded to us, this Question of conscience, together with the resolution thereof, in these examples following. The men that were at Peter's sermon, being touched with the sense of their own misery, upon the doctrine which had been delivered, as the Holy Ghost says, were pricked in their hearts, and cried one to another: Men and 
Act. 238.  brethren what shall we do? Peter moved by the spirit of God answers them, Repent and be baptised, for the remission of your sins. The like was the case of the jailer, who, after that the stubbornness 
Act. 16. 33.  of his heart was beaten down, by fear of the departure of the prisoners, he came trembling, and fell down before Paul and Silas, and moved this question unto them; Sirs, what must I do to be saved? To whom they gave answer, Believe in the Lord jesus, and thou shalt be saved, and thine household. The young man in the Gospel sues to Christ, and asks him, What shall I do to be saved? Christ answers him. 
Mat. 10 17. etc.  Keep the Commandments. When he replied that he had kept them from his youth, Christ tells him, that he must go yet further, and sell all that he hath, and give to the poor. And john tells the Scribes and pharisees, who came unto his Baptism, and confessed their sins, that if they would fly from the wrath to come, they must repent, and bring forth fruits worthy a 
Math▪ 38.  mendment of life. I answer then out of all these places, that he that would stand in the favour of God and be saved, must do four things; first humble himself before God: secondly, believe in Christ: thirdly, repent of his sins: fourthly, perform new obedience unto God.  
For the first. Humiliation is indeed 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 wherein it appears, is the abasing and humbling of ourselves. And here we are further to consider three points: first, wherein stands humiliation: secondly, the excellency of it: thirdly, the Questions of conscience that concern it.  
Touching the first point, Humiliation stands in the practice of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himself, and ashamed in respect of his sins. The second is, a confession to God, wherein also three things are to be done: first, to acknowledge all our main sins original and actual: secondly, to acknowledge our guiltiness before God: thirdly, to acknowledge our just damnation for sin. The third thing in Humiliation, is supplication made to God for mercy, as earnestly as in a matter of life and death: and of these three things we have in scripture the examples of Ezra, Daniel, and the Prodigal son. Ezra 9 Dan. 9 Luk. 15.  
The second point is, the excellency of Humiliation, which stands in this, that it hath the promises of life eternal annexed to it, Esa. 57 15. I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. Psal. 51. 17. A contrite and a broken heart, O God, thou wilt not despise. Prou. 28. 13. He that hideth his sins shall not prosper: but he that confesseth and forsaketh them shall find mercy. 1. joh. 1. 9 If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. By all these and many other places, it is manifest, that in the very instant, when a sinner begins, truly in heart and conscience to humble himself, he is then entered into the state of salvation. So soon as David said, I have 
2. Sam. 12. 13.  sinned, Nathan pronounceth in the name of the Lord, that his sins were put away. And David himself saith, alluding to the former 
Psal. 32. 5.  place, I said I will confess my sin, and lo, thou forga●est the wickedness of my sin. When the 
Luk. 15. 18.  Prodigal son had but said, I will go to my father, etc. even then, before he humbled himself, his father meets him, and receives him.  
The third point, is touching the Questions of conscience, concerning Humiliation, all which may be reduced to four principal Cases.  
I. Case. What if it fall out, that a man in humbling himself, cannot call to mind either all, or the most of his sins? I answer; A particular humiliation indeed is required, for main and known sins: but yet there are two cases, wherein general repentance, will be accepted of God for unknown sins. One is, when a man hath searched himself diligently, and by a serious examination, passed through all the commandments of God, and yet after such examination and search made, cannot call to remembrance his particular offences; then the general repentance is accepted. For this is answerable to the practice of David, who after long search, when he could not attain to the knowledge of his particular slips, than he addresseth himself to a general humiliation, saying, Who knoweth the errors of this life? Cleanse me Lord from 
Psal. 19 12.  my secret faults: and upon this, he was no doubt accepted. Again, when a man humbleth himself, and yet is prevented by the time, so as he cannot search his heart and life, as he would: his general repentance will be taken and accepted of God. The truth hereof appears in the thief upon the cross, who having no time to search himself, made no special humiliation, yet upon his general confession he was accepted. Now the ground of this doctrine is this; He that truly reputes himself of one sin, in this case when he is prevented: is, as if he repented of all.  
II. Case. What must a man do, that finds himself hard hearted, and of a dead spirit, so as he cannot humble himself as he would? Answ. Such persons, if they humble themselves, they must be content with that grace which they have received. For if thou be grieved truly and unfeignedly for this, that thou canst not be grieved, thy humiliation shall be accepted, For that which Paul saith of alms, may be truly said in this case, that if there be a ready mind, a man shall be accepted, 
2. Cor. ●. 1●.  according to that he hath, and not according to that he hath not.  
III. Case. Whether the party, that is more grieved for loss of his friend, then for offence of God by his sin, doth or can truly humble himself? Answ. A man may have a greater grief for an earthly loss, then for the other, and yet be truly grieved for his sins too. The reason is, because that is a bodily, natural, and sensible loss, and accordingly sorrow for it is natural. Now the sorrow for the offending of God, is no sensible thing, but supernatural and spiritual; and sensible things do more affect the mind, than the other. David did notably humble himself for his sins, and he did exceedingly mourn for the loss of his son Absolom, yea and more too then for his sins, Would God I had died for 
2. Sam. ●8 33.  thee Absolom, O Absolom my son, my son, etc. Again I answer, that the sorrow of the mind, must be measured by the intention of the affection, and by the estimation of the thing for which we sorrow. Now sorrow for sin, though it be less 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, grieve for the offence of God, as the greatest evil of all; and for the loss of the fauo●● of God, as for loss of the most excellent & pre●ious thing in the world.  
IV. Case. Whether it be necessary in humiliation, that the heart should be smitten with a sensible sorrow? Answer. I. In sorrow for sin, there are two things: first, to be displeased for our sins; secondly, to have a bodily moving of the heart, which causeth crying and tears. The former of these is necessary, namely in heart, to be deeply displeased with ourselves: the latter is not simply necessary, though it be commendable in whomsoever it is, if it be in truth; for Lydia had the first but not the second. II. It falleth out oftentimes, that the greatness of the grief, taketh away the sensible pain, and causeth a numbedness of the heart, so that the party grieveth not. III. Sometimes the complexion will not afford tears: & in such there may be true humiliation, though with dry cheeks.  
The second thing to be done for the attaining of God's favour, and consequently of salvation, is to Believe in Christ. In the practice of a Christian life, the duties of humiliation and faith cannot be severed, yet for doctrines sake, I distinguish them. In Faith there are two things required, and to be performed on our behalf. First, to know the points of religion, and namely the sum of the Gospel, especially the promise of righteousness and life eternal by Christ. Secondly, to apply the promise, and withal the thing promised, which is Christ, unto ourselves▪ and this is done, when a man upon the commandment of God, sets down this with himself, that Christ and his merits belong unto him in particular, and that Christ is his wisdom, justification, sanctification, and redemption. This doctrine is plain out of the sixth of john: for Christ is there propounded unto us, as the bread and the water of life. Therefore faith must not be idle in the brain, but it must take Christ and apply him unto the soul and conscience, even as meat is eaten.  
The Questions of conscience touching Faith are these. First, how we may truly apply Christ, with all his benefits unto ourselves. For wicked men apply Christ unto themselves falsely, in presumption, but few do it truly, as they ought to do. I answer, that this may be done, we must remember to do two things. First, lay down a foundation of this action, and then practise upon it. Our foundation must be laid in the word, or else we shall fail in our application, and it consists of two principles. The one is: As god gives a promise of life eternal by Christ, so he gives commandment, that every one in particular, should apply the promise to himself. The next is, that the ministery of the word, is an ordinary means, wherein God doth offer, and apply Christ with all his benefits to the hearers, as if he called them by their names: Peter, john, Cornelius, Believe in Christ and thou shalt be saved. When we have rightly considered of our foundation: the Second thing is, to practise upon it, and that is, to give ourselves to the exercises of faith and repentance; which stand in meditation of the word, and prayer for mercy and pardon: and when this is done, than God gives the sense and increase of his grace. When Lydia was hearing the sermon of Paul, than God opened her heart, Act. 16. 12.  
Secondly, it is demanded: When faith begins to breed in the heart, and when a man begins to believe in Christ? Answer. When he begins to be touched in conscience for his own sins, and withal hungers and thirsts after Christ, and his righteousness, then beginneth faith. The reason is plain. As faith is renewed, so it is begun, but it is renewed when a man is touched in conscience for his sins, and begins a new to hunger after Christ: therefore when these things first show themselves, than faith first begins. For these were the things that were in David, when he renewed his repentance. 
Psal. 51.   
The third duty necessary to salvation is Repentance. In which, two things are to be considered▪ the beginning, namely, a Godly Sorrow 2. Cor. 7. and upon this sorrow a Change. 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 himself for his sins. The outward, when the heart declares the grief thereof by tears, or such like signs. And sorrow in this case, called a godly sorrow, is more to be esteemed by the first of these, then by the second. The property of this sorrow, is to make us to be displeased with ourselves, for our sins directly, because they are sins, & do displease God. If there were no judge, no hell, or death, yet we must be grieved because we have offended, so merciful a God and loving father. And as godly sorrow will make us thus to do, so is it the next cause of repentance, and by this is repentance discerned.  
The next thing in repentance is, the Change of the mind and whole man in affection, life & conversation. And this standeth in a constant purpose of the mind, and resolution of the heart, not to sin, but in every thing to do the will of God. Hereupon Paul exhorteth them, to whom he wrote, to continue in the love of God, and in the obedience of his word. Barnabas 
Act. 11. ●3.  when he came to A●tioch, and had seen the grace of God, was glad, and exhorted all, that with purpose of heart they should cleave unto God, or continue with the Lord. So the Prophet Ezekiel saith, If the wicked will turn from 
Ezek. ●8. 21.  all his sins, and keep all my statutes, and do that which is lawful and right, he shall surely live and shall not die. In this purpose stands the very nature of repentance, and it must be joined with humiliation and faith, as a third thing available to salvation, and not to be severed from them. For a man in show may have many good things: as for example, he may be humbled, & seem to have some strength of faith; yet if there be in the said man, a want of this purpose & resolution not to sin, the other are but dead things, & unprofitable, and for all them, he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose, from the mind and purpose of carnal men, thieves, drunkards, harlots, usurers; for they will confess their sins, and be sorry for them, yea and shed some tears, wishing they had never sinned as they have. In these men, indeed there is a wishing will for the time, but no settled purpose. And it is a property of nature to avoid evil, but to have a constant resolution of not sinning, is a gift of grace; and for this, it is, that we must labour, otherwise our repentance, is no true and sound repentance.  
The fourth & last duty, is to perform New obedience unto God in our life and conversation. In this new obedience, three things are required. First, it must be a fruit of the spirit of Christ in us, for when we do any good thing, 
joh. 15. 5.  it is Christ that doth ' it in us. Paul saith, that good which I do, I do it not, but Christ that dwelleth in me. Secondly, this new obedience must be, the keeping of every commandment of God. For as Saint james saith, He that breaks one commandment, is guilty of all: that is, he 
jam. 2. 20.  that doth willingly and wittingly break any commandment, and makes not conscience of some one, maketh not conscience of any, and before God he is as guilty of all, as if he had broken all. Thirdly, in new obedience, the whole man must endeavour, to keep the whole law in his mind, will, affections, and all the faculties of soul and body. As it is said of josiah, that he turned 
●. King. 23. 25.  to God, according to all the laws of Moses, with all his heart. There are yet three other things required in him, that must perform new obedience: first, he must not live in the practice of any outward sin. Secondly, there must be an inward resisting and restraining, of the corruption of our nature, and of our hearts, that we may truly obey God, by the grace of the spirit of God. The heart of joseph was ready priest, to resist the evil request of Potiphars' 
Gen. 3●. 9 ●0.  wife. And David stayed his affection from revenging himself upon Shemei, when he cursed 
2. Sam. 16. 10.  him. Thirdly, he must stir up and exercise the inward man, by all spiritual motions of Faith, joy, Love, Hop and the praise of God.  
Here a necessary Question is moved. Considering that all good works, are the fruits of a regenerate person, & are contained under new obedience▪ How a man may do a good work, that may be accepted of God, & please him? For resolution whereof, it is to be carefully remembered, that to the doing of a good work, sundry things are required: Whereof, some in nature do go before the work to be done, some do accompany the doing thereof, and some again do follow the work, being required to be done, when the work is done. Before the work, there goes reconciliation: for the person must be reconciled unto God in Christ, and be pleasing to him: for if the person of the worker do not please God, the work itself cannot; neither are works of what dignity soever, to be esteemed by the show, and outward appearance of them, but by the mind and condition of the doer. Again, before we do any good work, we must by prayer lift up our hearts unto God, and desire him to enable us by his spirit to do it, & to guide us by the same, in the action, which we are about to do. This did the Prophet David oftentimes, as we may read in the Psalms, but especially in Psal. 143. 10. when he saith; Teach me to do thy will O God, for thou art my God, let thy good spirit lead me, unto the land of righteousness.  
In the doing of the work, we are to consider two things; the matter, & the manner or form of doing it. For the matter, it must be a work commanded in the word of God. Christ saith of the pharisees, that they worshipped him in 
Mark. 7. 7.  vain, teaching for doctrines, the commandments of men. He therefore that will do a work, tending to the worship of God, must do that which God commandeth. And here we must remember, that a thing indifferent in the case of offence, comes under a commandment of the moral law. To which purpose Paul saith, If eating flesh will offend my brother, 
1. Cor. 8. ult.  I will eat no flesh while the world standeth; His meaning is, that though his eating of flesh, was a thing indifferent in itself: yet in case of offence, his mind was to abstain from it, as much as from the breach of the Law of God Again, if an action indifferent, comes within the case, of furthering the good of the Common wealth, or Church, it ceaseth to be indifferent, and comes under commandment; and so all kind of callings and their works, though never so base, may be the matter of good works. Now for the form of the work, there must be first a general faith, whereby we must be persuaded that the thing to be done, may lawfully be done; for, what soever is not of faith, is sin. Secondly, a particular or justifying faith, which purifieth the heart, and maketh it fit to bring forth a good work: for it gives a beginning to the work, & also covers the wants and defects thereof, by apprehending and applying unto us, Christ and his merits. Thirdly, it must be done in obedience; for knowing the thing to be do●e, to be commanded of God, we must have a mind and intention, to obey God in the thing we do. It will be here demanded, seeing works must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law, but how? not considered in his rigour, but as it is qualified, mollified, and tempered by the gospel: for according to the rigour of the Law, which commands perfect obedience, no man can possibly do a good work.  
Furthermore, the Ends of a good work are manifold: first, the honour and glory of God. Whether ye eat or drink▪ or what soever ye do, 
1. Cor. 10. 3●.  do all to the glory of God. Secondly, the testification of our thankfulness unto God, that hath redeemed us by Christ. The third is, to edify our neighbour, and to further him in the way to life everlasting. The fourth is to exercise & confirm our faith and repentance, both which be much strengthened, by the practice of good works. Fiftly, that we may escape the punishment of sin, the destruction of the wicked: and obtain the reward of the righteous, life everlasting. Sixtly, that we may be answerable to our calling, in doing the duties thereof, and in walking as children of light, redeemed by Christ jesus. Seventhly, that we may pay the debt, which we owe unto God. For we are debtor to him in sundry regards; as we are his creatures: as we are his servants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our duty of praise and thanksgiving.  
After the work is done, then comes the acception of it. God acceptes of our works divers ways. First, in that he pardoneth the fault which comes from us, and secondly, in that he approves his own good work in us. We then after we have done the work, must humble ourselves, and entreat the Lord to pardon the wants of our works, & say with David, Lord enter not into judgement with thy servant: 
Psal. 143. 2.  and with Daniel, Lord unto us belongeth open shame & confusion, but to thee righteousness, 
Daniel 9 8. 9  compassion, and forgiveness. And the reason is plain, because in us there is no goodness, no holiness, no righteousness, nor any thing that may present us acceptable in his sight: and for this cause Paul saith, I know nothing by myself, yet am I not thereby justified. Great reason then, that we should humble ourselves before God, for our wants, and pray unto him, that he will in mercy accept our endeavour, and confirm the good work begun in us, by his holy spirit.   

II. Question.  
THe next general Question touching man as he is a Christian is, How a man may be in conscience assured, of his own salvation?  
For answer to this Question, divers places of scripture are to be scanned; wherein this case of conscience, is fully answered and resolved.  
The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits, that we are the sons of God. In these words are two testimonies of our adoption set down; the Spirit of God dwelling in us, & testifying unto us, that we are Gods children: and our Spirit, that is, our conscience, sanctified and renewed by the holy Ghost.  
Here put the case, that the testimony of the spirit be wanting: then I answer, that the other testimony, the sanctification of the heart, will suffice to assure us. We know it sufficiently to be true, and not painted fire, if there be hear, though there be no flame.  
Put the case again, that the testimony of the spirit be wanting, and our sanctification be uncertain unto us, how then may we be assured? The answer is, that we must then have recourse to the first beginnings, and motions of sanctification, which are these. First, to feel our inward corruptions. Secondly, to be displeased with ourselves for them. Thirdly, to begin to hate sin. Fourthly, to grieve so oft as we fall and offend God. Fiftly, to avoid the occasions of sin. Sixtly, to endeavour to do our duty, and to use good means. Seventhly, to desire to sin no more. And lastly, to pray to God for his grace. Where these and the like motions are, there is the spirit of God, whence they 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. Again, it may be demanded, what must be done, if both be wanting? Answ. Men must not despair, but use good means, and in time they shall be assured.  
The Second place is, the 15. Psalm. In the first verse whereof, this question is propounded, namely, Who of all the members of the Church, shall have his habitation in heaven? The answer is made in the verses following: and in the second verse, he sets down three general notes of the said person. One is, to walk uprightly in sincerity, approving his heart and life to God: the second is, to deal justly in all his doings: the third is for speech, to speak the truth from the heart; without guile or flattery. And because we are easily deceived in general signs, in the 3, 4, and 5. verses, there are set down seven more evident and sensible notes of sincerity, justice and truth. One is in speech, not to take up or carry abroad, false reports and slanders. The second is, in our dealings not to do wrong to our neighbour, more than to ourselves. The third is in our company, to contemn wicked persons worthy to be contemned. The fourth is in our estimation we have of others, & that is, to honour them that fear God. The fifth is in our words, to swear and not to change: that is, to make conscience of our word and promise, especially if it be confirmed by oath. The sixth is in taking of gain, not to give money to usury, that is, not to take increase for bare lending, and to lend freely to the poor. The last is, to give testimony without bribery or partiality. In the fifth verse, is added a reason of the answer: he that in his endeavour doth all these things, shall never be moved, that is, cut off from the Church as an hypocrite.  
The Third place of scripture, is the first Epistle of john: the principal scope whereof, is to give a full resolution to the conscience of man, touching the certainty of his salvation. And the principal grounds of assurance, which are there laid down, may be reduced to three heads.  
The first is this. He that hath communion or 
〈…〉 5▪ 11.  fellowship with God in Christ, may be undoubtedly assured of his salvation. This conclusion is propounded, Chap. 1. v. 3. 4. Where the Apostle tells the Church, that the end of the preaching of the Gospel unto them was, that they might have fellowship, not only mutually among themselves, but also with God the father, and with his Son jesus Christ. And further, that having both knowledge, and assurance of this heavenly communion, to be begun in this life, and perfected in the life to come, their joy might be full. that is, they might thence reap, matter of true joy and sound comfort, unto their souls and consciences. Now whereas it might be haply demanded by some believers, how they should come to this assurance? S. john answers in this Epistle, that the certainty thereof may be gathered by four infallible notes. The first is Remission of sins. For though God be in himself, most holy and pure, and no mortal man, being unclean & polluted by sin, can have fellowship with him: yet God hath showed his mercy, to those that believe in him, and hath accepted of the blood of jesus Christ his son, whereby they are cleansed from all their corruptions, v. 7. If here it be asked, how this pardon and forgiveness may be known? It is answered, by two signs. one is Humble & hearty Confession of our sins unto god; for so saith the Apostle, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all iniquity, v. 9 The other is the pacified Conscience; for being justified by faith we have peace 
Rom. 5. ●.  with God: and, If our heart condemn us not: that is, if our conscience in respect of sin doth not accuse us, then have we boldness towards God, Chap. 3. v. 21. The second note of fellowship with God, is the sanctifying Spirit, whereby we are renewed in holiness and righteousness: Hereby we know that he abideth in us, even by the Spirit which he hath given us, Chap. 3. v. 24. The third is, holiness & uprightness of heart & life. To this end the Apostle saith, If we say that we have fellowship with him, and walk in darkness, we lie & do not truly: but if we walk in the light, as he is in the light, we have fellowship one with another, etc. Chap. 1. 6. 7. The fourth is, perseverance in the knowledge and obedience of the Gospel. So the same Apostle exhorteth the Church: Let therefore abide in you that same doctrine concerning Christ, which ye have heard from the beginning. If that which ye have heard from the beginning, remain in you, that is, if ye believe 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 son of God, shall undoubtedly be saved. This point the Apostle plainly declareth, when he saith: Beloved now are we the sons of God. 
Chap. 3. v. 2. — And we know, that is, we are undoubtedly assured by faith, that when Christ shall appear in glory, we shall be like unto him, for we shall see him as he is. That the latter part of these words, is thus to be expounded, I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul, where he saith, When Christ which is 
Col 3 26.  our life shall appear, then shall we also appear with him in glory. And again, If we be sons, we are also heirs, even the heirs of God, and 
Rom. 8. 19  heirs annexed with Christ, if so be that we suffer with him, that we may also be glorified with him. Now put the case, that the conscience of the believer, will not rest in this, but desires to be further resolved, touching the certainty of his adoption? Then I answer, that he must have recourse unto the signs, whereby a son of God may be discerned from a child of the devil: and these are principally three. First is, truly to believe in the name of the son of God: for those that have God for their father, are made the sons of God, by faith in jesus Christ. And 
Gal. 3. 2●.  this faith shows itself by obedience. For hereby we are sure that we know Christ, that is, that we believe in him, and apply him with all his benefits unto our souls, If we keep his commandments. Nay further, He that says, I know him, and keeps not his commandments, is a liar, and the truth is not in him, chap. 2, 3, 4. The second sign is, a hearty desire, and earnest endeavour to be cleansed of his corruptions. Every son of God that hath this hope, purifieth himself, even as Christ is pure, chap. 3. vers. 3. The third is, the love of a Christian, because he is a Christian: for hereby says the Apostle, are the children of God known from the children of the devil: because the sons of Satan do hate their brethren, (as Cain did his brother Abel) even for the good works which they do. On the other side, God's adopted sons, may hereby know themselves to be translated from death to life, because they love the brethren, Chap. 3. 10, 11, 12, etc.  
The third Ground. They that are assured, of the love of God to them in particular, may also be certainly assured of their own salvation. This doctrine follows necessarily upon the Apostles words, chap. 4. v. 9 For those whom God hath loved from all eternity, to them he hath manifested his love, by sending his only begotten son into the world, that they might live through him eternally. But how may a man be assured of God's special love and favour? The same Apostle answers, by two notes; The first is the love of our brethren: and that according to God's commandment, wherein it is commanded, that he that loves God, should love his brother also 4. 21. Andif any man say, I love God, and hate his brother, be is a liar. For how can he that loveth not his brother, whom he hath seen, love God whom he hath not seen? 4. 20. Now that a man deceive not himself in the love of his brother; Saint john gives three rules: One, that Christian brotherly love, should not be, for outward respects or considerations, but principally, because they are the sons of God, and members of Christ: Every one that loveth him which did beget: that is god the father, loveth him also which is begotten of him. 5. 1. Another is, that it must not be outward, in show only, but inward in the heart. Let us not love in word or in tongue only, but in deed and in truth. 3. 18. Lastly, that it be not only in time of prosperity, but when he stands in most need of our love. For whosoever hath this world's good, and seeth his brother have need, and shutteth up the bowels of compassion from him, how dwelieth the love of god in him? 3. 17. The second note of God's love unto us is, our love of god. For those whom God loveth in Christ, to them he gives his grace, to love him again: And this loving of him again, is an evident token of that love, wherewith he loveth them. So saith the Apostle, We love him, because he loved us first, 4. 19 If it be demanded, how a man may be assured that he loveth God? the answer is, he may know it by two things; first by his conformity to him in holiness. The child that loves his father, will be willing to tread in the steps of his father: and so in like manner, he that loveth God, will endeavour even as he is, so to be in this world. 4. 17. But how is that? not in equality and perfection, but in similitude and conformity, striving to be holy, as he is holy, and endeavouring to do 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 far forth, as they are severed from the fear, and love of God, Love not this world, nor the things that are in the world: if any man love this world, the love of the father is not in him. 2. 15.  
The Fourth place, is in the second of Timothy, 2. 19 The foundation of God remaineth sure, and hath this seal, The Lord knoweth who are his, and let every one that calleth upon the name of the Lord, depart from iniquity. In these words, Paul goeth about to cut off an ofsence, which the Church might take, by reason of the fall of Hymenaeus and Philetus, who seemed to be pillars, and principal men in the Church. And to confirm them against this offence, he saith; The foundation of God, that is, the decree of God's election, stands firm and sure: so as those which are elected of God, shall never fall away, as these two have done. And this he declares by a double similitude; First of all he saith, the election of God, is like the foundation of an house, which standeth fast, though all the building be shaken. Secondly he saith, that election hath the seal of God, and therefore may not be changed; because things which are sealed, are thereby made sure and authentical. Now this seal hath two parts: the first concerns God, in that every man's salvation is written in▪ the book of life, and God knoweth who are his. And because it might be said, God indeed knows who shall be saved, but what is that to us? we know not so much of ourselves. Therefore Saint Paul to answer this, sets down a second part of this seal, which concerns man, and is imprinted in his heart and conscience; which also hath two branches▪ the gift of invocation, and a watchful care, to make conscience of all & every sin, in these words, And let every one that calleth upon the name of the Lord, depart from iniquity. Whereby he signifieth, that those that can call upon God, & give him thanks for his benefits, and withal, in their lives make conscience of sin, have the seal of God's election imprinted in their hearts, and may assure themselves they are the Lords.  
A fifth place of scripture, touching this question is, 2. Pet. 1. 10. Give all diligence to make your election sure, for if you do these things, you shall never fall. Which words contain two parts: first, an Exhortation, to make our election sure, not with God, for with him all things are known, but to ourselves, in our own hearts and consciences. Secondly, the Means whereby to come to this assurance, that is, by doing the things before named, in the 5, 6, and 7. verses; & that is nothing else, but to practise the virtues of the moral law, there set down, which I will briefly show what they are, as they lie in the text.  
To faith, add virtue] by faith he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By virtue, he meaneth no special virtue, but (as I take it) an honest and upright life before men, shining in the virtues and works of the moral law. By knowledge, he means a gift of God, whereby a man may judge, how to carry himself warily, and uprightly before men. By temperance, is understood a gift of God, whereby we keep a moderation of our natural appetite, especially about meat, drink, and attire. By Patience, is meant a virtue, whereby we moderate our sorrow, in enduring affliction. Godliness▪ is another virtue, whereby we worship God, in the duties of the first table. Brotherly kindness, is also that virtue, whereby we embrace the Church of God, & the members thereof with the bowels of love. And in the last place, Love, is that virtue, whereby we are well affected to all men, even to our enemies. Now having made a rehearsal of these virtues: in the tenth verse he saith, If ye do these things, ye shall never fall, that is to say, If ye exercise yourselves in these things, you may hereby be well assured and persuaded, of your election and salvation.   

III. Question.  
THe last general Question touching man as he is a Christian is, How a man being in distress of mind, may be comforted and relieved?  
Ans. Omitting all circumstances (considering that much might be spoken touching this Question) I will only set down that which I take to be most material to the doubt in hand.  
Distress of mind, (which Solomon calls a broken 
Prou. 18. 14.  or troubled spirit) is, when a man is disquieted and distempered in conscience, and consequently in his affections, touching his estate before God. This distress hath two degrees; the less, and the greater: The less is a single fear, or grief, when a man standeth in suspense and doubt, of his own salvation, and in fear that he shall be condemned. The greater distress is Despair, when a man is without all hope of salvation, in his own sense and apprehension. I call despair a greater distress, because it is not a distinct kind of trouble of mind, (as some do think,) but the highest degree, in every kind of distress. For every distress in the mind, is a fear of condemnation, and comes at length to desperation▪ if it be not cured.  
All distress of mind, ariseth from temptation, either begun or continued. For these two do so necessarily follow, and so inseparably accompany each the other, that no distress, of what kind soever, can be severed from temptation. And therefore according to the divers sorts of temptations, that do befall men, must the distresses of the mind be distinguished.  
Now Temptations be of two sorts; either of trial or seducement. Temptations of trial, are such as do befall men, for the trial and proof of the grace of God which is in them. The Temptations of trial are twofold: the first is a combat of the conscience directly and immediately with the wrath of God; which being the most grievous temptation that can be, it causeth the greatest and deepest distress of conscience. The second is, the Trial of the Cross, that is, of outward affliction, whereby God maketh proof of the faith of his children; and not only that, but of their hope, patience, and affiance in his mercy, for their deliverance.  
Temptations of seducement be such, as wherein men are enticed, to fall from God & Christ, to any kind of evil. And these are of three kinds. The first is, the temptation of Blasphemies, or the Blasphemous temptation, which is from the Devil immediately. The second is, from a man's own sins, original and actual; and this also hath sundry branches, as we shall see afterward. The third proceeds from Imagination corrupted and deceived. Now answerable to these several kinds of temptations, are the several kinds of distresses: and as all temptations may be reduced to those five, which have been before named: so may all distresses be reduced to five heads, arising of the former temptations.  
Before I come to handle them in particular, we are to consider in the first place, what is the best & most sure general Remedy, which may serve for all these, or any other kind of temptation, that is incident to man: & by this, the curing of any particular distress, will be more easy & plain.  
This general Remedy is, the Applying of the promise of life everlasting, in and by the blood of Christ. For no physic, no art or skill of man, can cure a wounded and distressed conscience, but only the blood of Christ. And that this is the sovereign remedy of all other, no man doubteth. The main difficulty, is touching the manner of proceeding, in the application of the promise. Herein therefore three things must be performed.  
First of all, the party must disclose the cause of the particular distress, that the remedy may the better be applied. For the truth is, that the very opening of the cause, is a great ease to the mind, before any remedy be applied. Yet by the way, this care must be had, that the thing to be revealed, be not hurtful to the party, to whom it is made known. For the distress may happily arise of some confederacy, in matters of Treason▪ by the concealing whereof, the party to whom they are revealed, may entangle himself in the same danger.  
Secondly, if the cause may be known, (for sometime it is hid, from the party distressed) then trial must be made, whether the said party, be fit for comfort yea or no? For if he be found to be unfit, the word of God shall be misapplied, and consequently abused. His fitness for comfort, may be found out, by searching whether he be humbled for his sins, or not; for men may be in great distress, and yet not touched at all, for their sins. This humiliation stands in sorrow for sin, with confession of the same unto God, and in earnest prayer for the pardon thereof, with an hearty desire of amendment of life. But if on the other side, the party be vnhumbled, than the first and principal care must be, to work in him some beginning of humiliation. This may be done in a friendly, and Christian talk and conference, whereby he must first be brought to see, and well to consider his own sins; secondly, to grieve, and to be sorry for them, at the least, for some of the principal.  
And touching this sorrow, two things must be remembered: first, that the nature of worldly sorrow must be altered, by being turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose: experience teacheth, the counsel of the Physician is, to open a vain, and let the party blood in the arm, that the course thereof may be turned another way: The like order is to be taken with men, that are troubled, with worldly sorrow in their distress: and that is, to turn the course of their grief, by causing them to grieve not for worldly respects, or only in consideration of the punishment due unto their sins, but principally for the very offence of God, in, and by their sins committed.  
This done, a second care must be had, that this sorrow for sin be not confused, but a distinct sorrow. The man that is in sorrow, must not be grieved only, because he is as other men are, a sinner: but more specially for this, and that particular sin, by which it comes to pass, that he is such, or such or a sinner, that so his sorrow in respect of sin, may be distinct, and brought as it were to some particular head. And men in this case, must deal with the party distressed, as Surgeons are wont to do with a tumour, or swelling in the body, whose manner is, first to apply drawing & ripening plasters 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 plasters which are of great use to cure the same. Even so confused grief, must be reduced to some particulars: and then, and not before, is a man fit for comfort, when his conscience is touched in special, in regard of some one or more distinct and several offences. And he that is grieved for one sin truly, and unfeignedly, from his heart; shall proportionally be grieved for all the sins, that he knoweth to be in himself.  
The third thing required in applying this remedy is, the ministering and conveying of comfort to the mind of him, that hath confessed his sins, and is truly humbled for them: and it is a point of the greatest moment of all. Where if the question be, how this comfort should be ministered▪ the answer is, it may be done, by bringing the party troubled, within the compass of the promise of life. And there be two ways of doing this: the one false, and the other true.  
Some think, that men may be brought within the Covenant, by the doctrine of Universal grace and redemption. But this way, to persuade us of title in the Covenant of grace, is both false, and unfit. False it is, because all the promises of the Gospel, are limited with the condition of Faith, and Repentance, not being universal, but made only to such persons, as repent and believe: therefore they are indefinite in regard of whole mankind, and to believers they are universal.  
It is objected, that God would have all men 
●. Tim 2. 4.  to be saved. Ans. The Apostle is the best expounder of himself, and he faith in the Acts to the same effect, The time of this ignorance God 
Act. 17. 3●.  regarded not, but now he admonisheth all men every where to repent. In which words, Paul adds this circumstance of time (now,) to limit this good will of God, to the last age of the world, after the coming of Christ in the flesh, and not to enlarge the same to all the posterity of Adam. And ●o must he be understood in the place to Timothy, God would have all men to be saved, that is, now in this last age of the world. And thus the same Apostle 2. Cor. 6. expounds a certain prophecy of Isai, concerning the acceptable time of grace. Now, saith he, is the acceptable 
Esa. 49 ●.  time: behold (Now) is the day of salvation, meaning the time of the new Testament. And Col. ●. 26. The mystery hid from the beginning, is now made manifest to the Saints. And Ro. 16. 26. The revelation of the secret mystery is now opened. All which, and many other places about the same matter, having this circumstance of time (Now,) must needs be limited to this last age of the world. As for the note of universality, All, it must not be understood of all particulars, but of all kinds, sorts, conditions, and states of men, as may be gathered out of the former words: I would that prayers be made for all men, not for every particular man: (for there be some that 
●. Ioh.▪ ●. 1●.  sin unto death, for whom we may not pray,) but for all states of men, as well Princes as subjects, poor as rich, base as noble, unlearned as learned, etc.  
But the saying of Paul is urged, 2. Cor. 5. 18. God was in Christ, reconciling the World unto himself: therefore the promise in Christ, belongs to the whole World, & consequently to every one. Ans The same Apostle shall again answer for himself. Rom. 11. 15. The casting away of the jews, is the reconciling of the world, that is, of the Gentiles in the last age of the world: for so he said before more plainly, The falling away of the jew, is the riches of the world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinth's be understood, namely, not of all and every man, that lived in all ages and times; but of them that were (by the dispensation of the Gospel) to be called out of all kingdoms, and nations, after the death and ascenfion of Christ. Thus then the promise of salvation, is not universal, without exception, or restraint: and therefore application made by the universality of the promise, admits some falsehood.  
Secondly, this way of applying, is also Unfit. For the reason must be framed thus: Christ died for all men: but thou art a man: therefore Christ died for thee. The party distressed will grant all, and say, Christ indeed died for him, i● he would have received Christ, but he by his sinn● hath cut himself off from his own Saviour, and hath forsaken him, so as the benefit of his death will do him no good.  
The right way of ministering Comfort to a party distressed followeth. In the handling whereof, first, I will lay down the Grounds, whereby any man that belongs to God, may be brought within the Covenant. And then, I will show the Right Way, how they must be used, and applied.  
For the first. Recourse must not be had to all graces, or to all degrees and measures of grace; but only such, as a troubled Conscience may feel and reach unto. For those that be the true children of God, and have excellent measure of grace; when they are in distress, feel little or no grace at all in themselves. The graces then, that serve for this purpose, are three. Faith, Repentance, and the true Love of God. which is the fruit of them both. And that we may the more easily and truly discern of them, and not be deceived, inquiry must be made, what be the Seeds and beginnings of them all.  
The first Gronnd of grace is this: A desire to repent, and believe, in a touched heart and conscience, is faith and repentance itself, though not in nature, yet in God's acceptation. I prove it thus. It is a principle granted and confessed of all men; that in them which have grace, God accepteth the will for the deed. If there be a willing mind (saith the Apostle) it is 
●. Cor. ●. 1●.  accepted not according to that a man hath not, but according to that he hath. Again, God hath annexed a promise of blessedness, and life everlasting to the true and unfeigned desire of grace. Whence it is, that they are in Scripture pronounced 
Matth. 5. 6.  blessed, which hunger and thirst after righteousness. And who are they but such, as feel themselves to want all righteousness, and do truly and earnestly desire it in their hearts. For hunger and thirst, argues both a want of something, and a feeling of the want. And to this purpose the holy Ghost saith, To him that is a thirst will I give to drink of the water of 
R●●●l. ●1. 6.  life freely Now this thirsty soul, is that man, which feels himself destitute of all grace, and God's favour in Christ, and withal 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 necessity, and stands in want 
Psal. 10. 1●.  thereof. The Lord (says David) hears the desire of the poor, that is, of them that are in distress either of body, or mind. Yea, he will fulfil the desire of them that fear him. 
Psal. 14●. 1●.   
It will be said, that the desire of good things is natural: and therefore God will not regard men's desires. I answer, Desires be of two sorts; some be of such things, as men by the mere light of nature know to be good: for example: the desire of wisdom, of civil virtue, of honour, of happiness, and such like: and all these nature can desire. Others be above nature, as the desire of remission of sins, reconciliation, and sanctification: and they which seriously desire these, have a promise of blessedness and life everlasting. And hence it follows, that desire of mercy, in the want of mercy, is mercy itself; and desire of grace, in the want of grace, is grace itself.  
A second Ground is this. A godly sorrow whereby a man is grieved for his sins, because they are sins, is the beginning of repentance, & indeed for substance is repentance itself. The Apostle Paul rejoiced that he had in the work of his ministery, wrought this godly sorrow in the hearts of the Corinthians, calling it sorrow that causeth repentance not to be repent of. 
2. Cor. ●●.  This sorrow may be discerned in this sort: The heart of him in whom it is, is so affected, that though there were no conscience, nor devil to accuse, no hell for condemnation; yet it would be grieved in itself, because God by sin is displeased, and offended.  
I● it be alleged, that every one cannot reach to this beginning of repentance, thus to sorrow for his sin; then I add further, if the party be grieved for the hardness of his heart, whereby it comes to pass, that he cannot grieve, he hath undoubtedly received some portion of godly sorrow. For it is not nature, that makes us to grieve for hardness of heart, but grace.  
The third Ground is, that A settled purpose, and willing mind to forsake all sin, and to turn unto God, (though as yet no outward conversion appear,) is a good beginning of true conversion, & repentance. I thought (saith David) I will confess against myself my wickedness unto the 
〈◊〉. 3●. ●.  Lord: and thou forgavest the punishment of my sin. And to this is added (Selah,) which is not only a musical note, but; as some think, a note of observation, to move us to mark the things that are set down, as being of special weight and moment. And surely this is a matter of great consequence; that upon the very unsained purpose of confession of sin, God should give a pardon thereof. Take a further proof of this in the Prodigal son, whom I take not for one that was never called, or turned to God, (though some do so, and seem to have warrant for their opinion:) but rather for him that is the child of God, and afterward falls away. Now such a one being brought by outward crosses and afflictions, to see his own misery, purposeth with himself, to return to his father again, and to humble himself, and confess his iniquity: and upon this very purpose, 
Luk. 15. 17, 18.  when he had said, I will go to my father, and say unto him, father, I have sinned, etc. at his return a far off, his father receives him as his child again, and after acceptation follows his confession. The like is to be seen in David, 
2. Sam. 1●. 1●.  who being reproved by the Prophet Nathan, for his sins of adultery and murder, presently made confession of them, and at the very same time, received by the prophet, sentence of absolution, even from the Lord himself, wherein he could not err.  
The fourth Ground. To love any man because he is a Christian, and a child of God, is a sensible and certain note of a man that is partaker of the true love of God in Christ. Hereby 
1. john. ●. 14.  (saith S. john) we know that we are translated from death to life, because we love the brethren. Love here is not a cause but only a sign of God's love to us. And our Saviour Christ saith, He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward. Now that we be not deceived in these grounds; it must be rememebred, that these beginnings of grace, (be they never so weak) must not be flittering and fleeting, but constant & settled, not stopped or stayed in the way, but such as daily grow and increase: and then they are indeed accepted of God. And he that can find these beginnings, or any of them truly in himself, he may assure himself thereby, that he is the child of God.  
Having thus laid downethe Grounds of comfort: I come now to the way, by which the party in distress, may be brought within the compass of the promise of salvation. This way stands in two things; in making trial▪ and in applying the promise.  
First then, trial must be made▪ whether the person distressed have in him as yet, any of the forenamed grounds of grace or not. This trial may be made by him that is the comforter, in the moving of certain Questions to the said person. And first, let him ask whether he believe and repent? The distressed party answers no, he cannot repent nor believe. Then he must further ask, whether he desire to believe and repent? to this he will answer, he doth desire it with all his heart; in the same sort is he to make trial of the other grounds. When a man is in the fit of tentation; he will say resolutely, he is sure to be damned. Ask him in this fit, of his love to God, he will give answer, he hath none at all: but ask him further, whether he love a man because he is a Christian, and a child of God, then will he say he doth indeed. Thus after trial made in this manner, some beginnings of faith and repentance will appear, which at the first lay hid. For God useth out of the time of prosperity, by & in distress and affliction to work his grace.  
The second point followeth. After that by trial some of the foresaid beginnings of grace, be found out, then comes the right applying of the promise of life everlasting to the party distressed. And that is done by a kind of reasoning; the first part whereof, is taken from God's word, the second from the testimony of the distressed conscience, and the conclusion is the applying of the promise, on this manner. He that 
Maior.  hath an unfeigned desire to repent and believe, hath remission of sins, and life everlasting: 
Minor.  But thou hast an earnest desire to repent and believe in Christ. Therefore remission of sins 
Conclusio.  and life everlasting is thine.  
And here remember, that it is most convenient, this application be made by the Minister of the Gospel, who in it, must use his ministerial authority given him of God, to pronounce the pardon. For in distress, it is as hard a thing, to make the conscience yield to the promise, as to make fire and water agree. For though men have signs of grace & mercy in them, yet will they not acknowledge it, by reason of the extremity of their distress. In this manner, upon any of the former grounds, may the troubled and perplexed soul be assured, that mercy belongs to it. And this I take to be, the only general and right way, of comforting a distressed conscience.  
Now that the promise thus applied, may have good success, these rules must necessarily be observed.  
I. One is, that the comfort which is ministered, be delayed with some mixture of the Law; that is to say, the promise alone must not be applied, but withal mention is to be made, of the sins of the party, and of the grievous punishments, due unto him for the same. The reason is, because there is much deceit in the heart of man; in so much, as oftentimes it falleth out, that men not thoroughly humbled, being comforted either too soon, or too much, do afterward become the worst of all. In this respect, not unlike to the iron, which being cast into the fire vehemently hot, & cooled again, is much more hard, than it would have been, if the heat had been moderate. And hence it is, that in the ministering of comfort, we must somewhat keep them down, & bring them on by little & little to repentance. The sweetness of comfort is the greater, if it be delayed with some tartness of the Law.  
II. Another rule is this: If the distressed party, be much possessed with grief, of himself, he must not be left alone, but always attended with good company. For it is an usual practice of the Devil, to take the vantage of the place & time, when a man is solitary and deprived of that help, which otherwise he might have in society with others. Thus he tempted Eve, when she was apart from her husband. And in this regard, Solomon pronounces a woe to him that 
Eccles. 4. 10.  is alone. But herein doth his malice most appear, in that he is alway readiest, when a man is in great distress, and withal solitary, then upon the sudden to tempt him to despair, and to the making away of himself.  
III. Thirdly, the party in distress must be taught, not to rest upon his own judgement, but always to submit himself, and be content to be advised by others that are men of wisdom, judgement, and discretion. A thing to be observed the rather, because the very neglect thereof, hath caused sundry persons, to remain uncomforted for many years.  
IV. Fourthly, the party distressed, must never hear tell of any fearful accidents, or of any that have been in like, or worse case than himself is. For upon the very report, the distressed conscience will fasten the accident upon itself, and thereby commonly will be drawn to deeper grief or despair. For the mind afflicted will imagine fearful things, and sometime, the very bare naming of the Devil, will strike terror & fear into it.  
V. Fiftly, The party that is to comfort, must bear with all the wants of the distressed; as with their frowardness, peevishness, rashness, and with their distempered and disordered affections and actions▪ yea he must put upon him (as it were) their persons, being affected with their misery, and touched with their sorrows, as if they were his own, grieving when he seeth them to grieve, weeping when they do weep and lament.  
VI Sixtly, he that is the comforter, must not be discouraged, though after long labour and pains taking, there follow small comfort and ease, to the party distressed. For usually, it is long before comfort can be received; and why? surely because God hath the greatest stroke in these distresses of mind, and brings men through all the temptations, that he hath appointed, before he opens the heart to receive comfort. The Church in the Canticles seeks for her believed; but before she can find him, she goes about in the city, through the streets, and by open places, passing by the Watchmen themselves, and after she hath used all means without help or hope, at length she finds her beloved▪ him in whom her soul delighteth. 
C●●● 3.   
Thus much for the general remedy of all distresses: now I come to the particular distresses themselves.  
The first distress ariseth of a divine Temptation, which is a combat with God himself immediately. And this distress is, when the conscience speaks some fearful things of God, and withal the party distressed, feels some evident tokens of God's wrath. Examples hereof we shall find many in the word of God. One is, the example of righteous job, who having been long in outward afflictions, was withal exercised with the apprehension of the anger of God, and in that state he saith, that the arrows 
job. 6. 4.  of the Almighty were in him, that the venom thereof, did drink up his spirit, that the terrors of God did fight against him. Yea further he addeth, that God was his enemy, and writ bitter 
job. 13. 26.  things against him: and made him to possess the sins of his youth. And at another time he complaineth, that God's wrath had torn him, 
job. 16. 9  that he hated him, gnashed upon him with his teeth, and had sharpened his eyes against him In all which, and divers other places, it appears that his conscience was exercised, with the sense of the wrath of God, which had now even seized upon his soul.  
Another example we have in David, who also was exercised with this temptation and trouble of mind, as the first words of the 6 Psalm, and the whole tenor thereof do evidently 
Psal. 6.  show; For first, he desires the Lord, not to rebuke him in his wrath, and afterward complaineth, that his grief was so great, that his very flesh consumed, his bones were vexed, and his body brought to such a state, as no sickness could have brought him unto. And it is not unlike, that the same Prophet did often fall into the like kind of distress of mind, as may be gathered out of Psalm, 77▪ and sundry other places.  
Now as it fared with these, and divers other servants of God, in ancient times, so are we not without some instances thereof in our days. Amongst many, that worthy man Master Luther, writes of himself, that he was in this particular temptation, and that he learned in it, the doctrine of the justification of a sinner, by the mere mercy of God, without any merit of works▪ and upon the sense and experience of the nature and properties of this distress, he w●ote● notable exposition of the 6. Psalm of David▪ ●●e scope and intent whereof, he writeth to be nothing else, but a sovereign remedy of this and the like distresses of the mind and conscience.  
If it be demanded, what is the occasion of this kind of temptation? I answer, that it ariseth some times, upon the commission of some notorious sin, which doth wound the conscience, as in Cain, judas, and Saul, who for their great and capit all sins, that stinged and wounded their consciences, grew to a fearful state, and consequently perished in this temptation. Sometimes again it comes when there is no sin committed, but obedience to God performed: and then there cannot be rendered any reason of it, either in man, or out of man, save this, that God will have it so to be. And the truth hereof is plain by the examples of job and David before remembered.  
The Effects of this Temptation are many▪ and very strange. For outwardly it works upon the body, as it were a burning ague, & it causeth the entrails to rise, the liver to roll in the body: & it sets a great heat in the bones, & consumes the flesh, more than any sickness can do. And that it is so, as I say, beside experience, it is clear in the word of God. David in this distress affirmeth, that his eyes were eaten as it were with worms, and sunk into his head Psal. 6. 7. that his moisture became as the drought in summer. Psal. 32. 4. and job says, that his skin was black upon 
job. ●0 30.  him, his bones were burnt with heat: yea that by means of this distress he was now full of wrinkles, 
job. 15. 8.  and his leanenes did rise upon him. It is a principle which Physicians do hold, that The mind follows the temperature of the body, and is affected according to the good or evil constitution thereof: which though it be true, yet withal it is as manifest on the other side, that the body doth often follow the state and condition of the mind. For a distressed heart, must of necessity, make a fainting and a languishing body.  
But the principal thing to be sought for in this temptation, is the Remedy thereof: whereunto there be five things required, which are to be practised, as occasion shall be offered.  
First, choice must be made of the most fit and present remedy, and that must be used in the first place.  
Now the most fit and present remedy is, to bring the party troubled to the personal exercises of faith and repentance, by, and in himself. For this end, he must examine his conscience most straigthly and narrowly of all the sins of his heart, and life. Secondly, he must humbly confess against himself, all his known sins: and withal acknowledge the due condemnation, that he thereby hath deserved. Thirdly, he must cry to heaven for mercy, entreating the Lord most instantly for pardon, and for the restraint of his wrath due unto him for his sin. David being in this distress, performed all these duties, as we may read in the 6. Psalm: and he saith further of himself, that whilst he concealed his sins, the hand of God was heavy upon 
Psal. 32.  him: but upon his earnest confession, and deprecation, he received mercy. And if we read the book of job, we shall find that the principal scope thereof is this; namely, to show unto us, that job was thoroughly exercised with this temptation, and that in the end having been rebuked both by his friends, and by God himself, his recovery was made, by humbling himself, when he saith, Behold, I am vile: again, 
job. ●9. ●9.  now I abhor myself, and repent in dust and ashes.  
Some may here demand, If it fall out, that the person himself, cannot perform any good duty, of himself, by reason of his distraction in soul, and body, what must then be done? Ans. If the party can but sigh, and sob unto God for mercy, and comfort: it is no doubt, a work of God's spirit, and a practice both of faith, and repentance. We know not (saith Saint 
Rome▪ ●. 〈◊〉.  Paul) what to pray as we ought, (namely, in our distresses) but the Spirit itself maketh request for us, with sighs that cannot be expressed: and therein lies our comfort. Thus Moses at the red sea being in great distress, & not knowing what to say, or do, sighed and groaned inwardly in his soul unto the Lord, for help and protection: and his very desire was in stead of a 
Exod. 14▪ 15.  loud cry in the ears of the Lord.  
The second thing is, that trial must be made, whether the party hath in him any tokens of grace, or not.  
These tokens are the small beginnings of grace, which before I have declared. As for example: a grief because we cannot grieve for sin as we should: a serious will and desire to believe, and repent: a purpose to sin no more, and such like. If these be found in the party, then by them as by sure pledges, he may be assured of the favour of God towards him: and where any of these be found, the saying of God to Saint Paul must be urged, My grace is sufficient for thee: and 
2. Cor. 12. 9  therewith must the distressed party stay his mind. Yea we are to be content with any condition in this life, be it never so miserabie, so long as we are in the favour of god, though he should lay upon us even the pains of hell, till the time of our death. So did David, who when he was pursued by his own son, uttered these words unto God, Behold, if I please thee not, do with 
2. Sam. 15. 26.  me what thou wilt. And the like was the mind of Paul, who being assured of the favour of God, was content for his glory, and the salvation 
●om. 9 3.  of the Israelites (if it had been possible) to be separated from Christ, and to endure the very pangs of hell.  
The third thing in this cure is, to Apply to the said distressed party, such promises of God made unto afflicted persons, as are most large and comfortable.  
For example, that The Lord is near to them that are of a contrite heart, and will save such as be afflicted in spirit. Psal. 34. 18. Again, I came not (saith our Saviour Christ) but to the lost sheep of the house of Israel. Matth. 15. 24. He says not, to the straying sheep, but to such as ate now in the pit, ready to be drowned, or in the lions mouth, ready to be devoured. Again▪ The Spirit of the Lord is upon me, 
Luk▪ 4. 1●.  therefore he hath anointed me that I should preach the Gospel to the poor; that is, to such as are distressed in conscience, and poor in spirit: he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives. These and many other such like promises, are in this case to be urged, and the party moved to endeavour to believe them, and to rest himself upon them, though he lose all things else.  
Fourthly, the party must be brought to a serious consideration of his life past, and of God's merciful dealing with him in former times, and therewith is he to be comforted for the time present. For if aforehand he hath received any tokens of the favour and love of God, by them he is now to stay and ●o settle his mind. The reason is plain: the gifts of God are without repentance; whom he loveth once, he loveth to the end, and whom he chooseth he calleth, justifieth, and sanctifieth, and will also in time glorify. David being in such affliction, that he could hardly think upon God, yet he took this course, prayed to the Lord for comfort, communed with his own heart, and called to remembrance how God 
Psal. 77. 1●.  had formerly dealt with him, and with this meditation of the continual course of God's mercy in his preservation, he confirmed his faith, and stayed his heart in his greatest troubles.  
The fifth and last thing to be done, is the remooveall of such reasons and doubts, as the party distressed usually makes against himself, for his own overthrow. For it is the manner of those that are troubled in mind, to dispute against themselves; and commonly they are wont to allege three things.  
First, being instructed how to humble themselves, and to depend on God's mercy, they will grant, that all these indeed are good things, but they belong not to them: for they neither do, nor can feel any thing, but the tokens of God's anger, and that they are already entered, into some degrees of condemnation.  
This objection may be taken away, by informing them of the manner of Gods dealing in all his works. For commonly he works all things in his creatures, in, and by Contraries, if we could know the whole frame of them.  
Thus in the Creation, every creature had his being of that which had no being, and something was made, not of something, but of nothing. After the flood, the sign of God's covenant, for the preservation of the world from destruction by rain, is the Rainbow, which indeed is a natural sign of rain. When Elias was to prove the Lord to be the only true God, against the idolatrous priests of Baal, and that by burnt offerings; he powered water upon the sacrifice, and fills a trench with water round about, and in this contrary means was the sacrifice burned up. Christ for the curing of a blind man, tempers spittle & clay together, which in all reason, is a fitter means to put out the eyes▪ them to cause the blind to see. Thus in the work of our Redemption, Christ gives life, not by life, but by death, and he sends men to heaven by the gates and suburbs of hell. He will not build upon an old foundation, but he pulls down and destroys all, that Man may have no hope at all in himself, but that all the hope he hath, may be in God. First he kills, and then he makes alive, as Anna speaketh: first he woundeth, and 
●. sa●. ●.  then he healeth. He makes man to sow in tears, that afterward he may reap in joy. And he that knoweth God's dealing to be this, must herewith rest content, and satisfied: because in wrath, God useth to remember his mercy; yea his mercy is never sweet unto the palate of the soul, until it be seasoned with some taste of his wrath. The Paschall Lamb was eaten with sour herbs, to signify, that we can feel no sweetness in the blood of Christ, till we first feel the smart of our own sins, & corruptions.  
Secondly, these persons use to allege against themselves, that if they could feel any comfort at all, than they would stay their minds, and yield to good persuasions, & 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 God's children, contrary to the rule of nature. and above the light of reason: and it is this, that in case of affliction, we must not live by feeling, but by faith.  
This Rule is grounded upon the speech of the Lord by the Prophet, The just man shall live by his faith. When we have neither sight, nor 
Hab. ●. 4.  sense, nor any taste of God's mercy, but only apprehend his wrath, even than we must labour to lay hold of mercy in his word, and promise. Sense, and feeling, are not always fit directions for the time of this life: For he may be the dear child of God, that in present feeleth nothing but his wrath and indignation. This indeed is the true trial of our faith, when even above and against reason, we rely on the mercy of God, in the apprehension of his anger. So did David. Out of the deep, (saith he) that is, being now deeply plunged 
Psal. ●30.  into the pangs of a distressed conscience, have I called upon thee, O Lord: and job in the like case. Lord, though though thou kill me, yet will I trust in thee. Abraham is commended by the holy Ghost, amongst other things, for this, that he believed in God, above hope: that is, against all matter of hope, that might possibly be conceived, upon the 
Rom. 4. 18.  consideration of the strength of natural causes. The thief upon the cross, feeling nothing but woe: and seeing nothing in Christ but misery & contempt, yet he believed in Christ, and was saved. In a word, Christ himself when he was forsaken of all men, and void of all worldly comfort, and felt nothing but the depth of the wrath of God, in his agony and passion; yet by the faith of his manhood, he stayed himself and said, My God, my God.  
Thirdly, they use to plead, that their case is desperate, that never any was in such a state as they are, never any touched with the like distress of mind.  
Answ. It is false: For the holy Ghost hath penned three notable places of Scripture, the book of job, & two Psalms of David, wherein 
Psal. 6. and 77.  are propounded unto us the examples of job and David, God's own dear servants, who were in as great distress, as ever they, or any other have been. And they may not think, that they ever could be able, to endure greater pains than Christ, who notwithstanding in the anguish of his soul upon the Cross, cried out, My God, my God, why hast thou for saken me?  
And thus much touching the first kind of trouble of conscience, called the divine temptation.  
The second kind of Distress is that which ariseth from outward afflictions. By Afflictions I understand, all manner of miseries and calamities in this life, from the least to the greatest, from the pain of the little finger, to the very pangs of death.  
Now the Question is, how the Trouble of mind, arising by Afflictions, may be remedied. For the answer of which question, two things are required of the party distressed; Practice and Meditation.  
The Practice is that, which is to be used, in all distresses of mind whatsoever. And it is a diligent examination of the conscience in regard of sin; an earnest and hearty confession thereof unto God: & deprecation, that is, earnest prayer unto him, for the pardon of the same. These three things, being done truly and unfeignedly from the heart, are a present remedy against this trouble, and bring with them much comfort.  
Manasses the king of judah, that had committed much wickedness: when he was carried captive to Babel, and there put in chains: he 
2. Ch●o 33. 11, 12.  humbled himself, acknowledged his sins, and prayed earnestly unto the Lord, and the issue was good; for God was entreated of him, & gave him deliverance. job being long in outward affliction, humbled himself in like manner, and at length received comfort. Daniel humbled himself before God, for his own sins, and for the sins of God's people, making 
Dan. 9 〈◊〉, 2●.  request unto God earnestly for them, and even when he was in the act of praying, the Lord sent his angel Gabriel, to give him notice of deliverance. Lastly, the Church of God, under the cross, performed the like duty, Let us 
Lament. 3. 40.  search and try our ways, and turn to the Lord,, and God in mercy gave an ear unto her mourning and lamentation. By all these places, it is apparent, that there is no better remedy in the world, for the mind of man, grieved by means of outward afflictions, than the practice of the duties before named.  
The next thing unto Practice, is the Meditation of the comfortable doctrines that are set down in the word of God, touching afflictions. All which doctrines, may be reduced to five principal and main grounds of comfort, shall be laid down in their order.  
The first Ground is, that All afflictions from the least to the greatest, do come to pass, not by accident, chance or fortune, but by the special providence of God. I explain it thus. In every particular cross and affliction, there is the hand of God's particular providence, and that in three regards.  
First, because God decreeth, and foreappointeth every particular cross. Mark the words of Paul, Whom God hath foreknown, them he 
Rom. 8. 28.  hath predestinate, to be made like unto the image of his son; and what is this image? nothing else, but a conformity unto Christ in afflictions for this life, and in glory for the life to come. Now if God hath decreed, that those whom he foreknew, should be conformable unto his son in these respects, then hath he also decreed the afflictions themselves.  
Secondly, God doth not only barely permit afflictions to be, but also he effecteth them, and brings them into execution, as they are crosses, corrections, trials, and punishments. I make peace (saith the Lord) and I create evil, 
Esa. 45. 7.  that is, not the evil of sin, but of punishment, which is evil in our sense and feeling. For things are termed evil two ways: some are evil indeed, some are evil not indeed, but in regard of our sense, apprehension, and estimation; and of this latter sort are afflictions, which God is said to create. And to this purpose is the saying of the Prophet Amos, Shall there be evil in the 
Amos 3. 6.  city, and the Lord hath not done it?  
Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limiteth & appointeth the beginning, the end, the measure or quantity, and the continuance thereof. Yea he also ordereth them to their right ends, namely, his own glory, the good of his servants, and the benefit of his Church. Thus God is said to correct his people in judgement, that 
jerem 30. 11.  is, so as he will have the whole ordering of the correction in his own hand. joseph tells his brethren, that when they intended evil against him, in selling him to the Ishmaelites for silver, God disposed it for good. 
G●n 50. 19, ●.  When Shemei cursed David, he forbade his servants, so much as to meddle with him, and why? because (saith he) the Lord bade him to curse, and who then dare say unto 
2. Sam. 16. 10.  him, why hast thou done so? And to this purpose the Prophet David saith, I held my peace and said nothing: why? because thou Lord hast done it, Psal. 39 9  
Here some will say, if Afflictions did come only from God, it were somewhat, but oftentimes they come from men, that bear us no good will, and therefore no marvel though we be impatient. Answ. When crosses do come from men, God useth them as instruments, to execute his judgements upon us; and in this work, God is the chief doer, and they are as tools, in the hand of the workman. And the Lord inflicteth them upon us by men, to try our patience under the cross. joseph, though he knew well, the bad dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himself, who executed his own good will by them; God (saith he) disposed it to good. And again, 
Gen. 45. 5. & 50. 20.  God did send me before you into Egypt for your preservation.  
The Second ground is, the commandment of God, touching the cross, and obedience unto him therein. This commandment is expressed, Luk. 9 23. where we are commanded to take up our cross every day, and follow Christ. Abraham was commanded, with his own hands to sacrifice his only son Isaac; and to this commandment, (though otherwise a great cross unto him) he addresseth himself to yield obedience. And in the prophecy of Micah, the 
Micah. 7. ●.  Church saith, She will bear the wrath of the Lord, that is, she will perform obedience to him in the cross, because she had sinned against him. And S. Peter saith, that God resisteth the 
2. Pet ● 5, 6.  proud and giveth grace to the humble, therefore humble yourselves under the mighty hand of God. And this being the commandment of God, that we should yield obedience to him, in every affliction, we ought to be no less careful to obey it, than any one commandment of the moral law.  
The Third ground is, that God will be present with his servants in their afflictions. Upon this ground, David comforts himself, because God 
Psal 91. 15.  had promised to hear him, to be with him in trouble, and to deliver him. And in another place, though I should walk in the shadow of 
Psal. 13. 4.  death, I would fear none ill, for thou art with me. etc.  
Now that we may the better understand this doctrine, we are to consider what be the Ends or Effects of Gods being with us in affliction, whereby he testifieth his presence, and they are three.  
The first is, to work our deliverance from the cross: Call upon me (saith the Lord) in the 
Psal 50. 1●.  day of thy trouble, and I will deliver thee. This promise must not be understood simply, but with an exception, so far forth as it shall be for our good. For all promises of temporal deliverance, are conditional, and must be conceived, with this limitation of the cross and chastisement, if God please to impose it. Some may say, how if God will not deliver us, but leave us in the affliction, what comfort shall we then have?  
Answ. In the second place therefore we must remember, that God will temper and moderate our afflictions, so as we may be able to bear them. Habbakuk prayeth unto God, in the behalf of the Church, that he would in 
Hab. 3. ●.  wrath remember mercy. And Paul saith, that the Lord will not suffer us to be tempted above 
1. Cor. 10. 13.  that we are able to bear, but will give an issue with the temptation.  
Thirdly, put the case that God doth not moderate our afflictions, but suffer them to remain upon us, not only for some time of our life, but to the very death: yet then will be testify his holy presence another way, namely, by giving the party distressed, power and strength to bear his affliction. Unto you it is given (saith Paul) for Christ, that not only ye should believe in him, but also suffer for his sake. 
Phil. 1. 29.   
The Fourth ground of comfort in affliction is, that every affliction upon the servants of God, hath some special goodness in it, Rom. 8. 28. We know that all things, work together for good unto them that love God. And in regard hereof, the crosses which are endured by God's children, are so far from being prejudicial to their salvation, that they are rather helps and furtherances of the same. Now this Goodness is perceived two ways. First, by the fruit and effect of it, and then by the quality and condition thereof. In both which respects, afflictions are good.  
Touching the fruits of Afflictions, because they are manifold, I will reduce them to seven principal heads.  
I. Afflictions do make men to see & consider 
Consideration.  their sins. Joseph's brethren for twenty years together, were little or not at all troubled for their wickedness, in selling their brother; yet upon their affliction in Egypt, they began to consider what they had done: We have (say they) 
G●n. 42. 〈◊〉.  verily sinned against our brother, in that we saw the anguish of his soul, when he be sought us, and we would not hear him: therefore is this trouble come upon us. Manasses in the time of his peace, gave himself to witchcraft, and the worshipping of strange gods: but when he was captive in Babylon, then was he brought to the sight of his sins, and moved to humble himself before God for them.  
II. Afflictions serve to humble men in their 
Humiliation.  souls before God. The young unthrift in the Gospel called the Prodigal child, while his portion 
Luk. 15. 17. etc.  lasted he spent liberally, and was grieved for nothing: but when he came to be pinched with hunger, and that through his own folly, than he humbled himself before his father, and returned home unto him. David saith of himself, that in his prosperity he thought he 
Psal. 30. 7.  should never be moved, because the Lord of his goodness had made his mountain to stand strong: but (saith he) thou didst hide thy face, and I was troubled, then cried I unto the Lord.  
III. They serve to work amendment 
Amendment.  of life. No chastising (saith the Author to the Hebrews) for the present seemeth to be joyous, 
Heb. 12. 21.  but afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, that is, afflictions and chastisements that seize upon God's children, do leave after them amendment of life, as the needle passeth through the cloth, and leaveth the thread behind it. When we are judged (saith the Apostle) we are 
1. Co●. 11. 32.  nurtured of the Lord, that we might not be condemned with the world. And David confesseth Psal. 119. It is good for me that I have been afflicted, that I might learn thy statutes. And the good husbandman, purgeth and pruneth the 
joh. ●5.  vine, that it may bring forth more and better fruit.  
FOUR They cause men to deny themselves, 
Abnegation.  and to rely wholly on the mercy of God. Thus Paul received the sentence of death in himself, that he should not trust in himself, but in God, that raiseth the dead.  
V. The fi●t is Invocation. For afflictions 
Invocation.  make us to cry heartily and fervently unto god, to bring ourselves into his presence, and there to abase ourselves before him. Thus the Lord saith of his children that in their affliction they 
Hos. 5. 15.  will seek him diligently.  
VI The sixth is Patience. Affliction bringeth 
Patience. Rom. 5 3.  forth patience, patience experience, etc. As if he should say; because the love of God is shed in our hearts, therefore in afflictions we are patient. Now whilst we patiently bear the cross, we have experience of the mercy and love of God towards us: and having once in some notable deliverance, tried and tasted the mercy of God, we do by hope (as it were) promise to ourselves, the said favour and mercy, for time to come.  
VII. The last fruit is obedience. This the 
Obedience.  holy Ghost teacheth, to have been the fruit of the suffering of Christ, when he saith, Though 
Heb. 5. 8.  he were the son, yet learned he obedience, by the things which he suffered.  
In the next place, Afflictions are good in regard of their quality and condition, which is, that they are tokens and pledges of our adoption, when we make the best use of them. If ye endure chastening, (saith the holy Ghost) God offereth himself unto you as unto sons, that is, he 
Heb. 1●. 7.  comes to you in the cross, not as a judge and revenger, but as a kind and loving father: and the cross imposed, is as it were his fatherly hand, where with he chastiseth us: and therefore job praiseth God for his affliction, saying, God hath 
job ●.  given, and God hath taken away, blessed be the name of the Lord.  
The fifth Ground of comfort is, that the party distressed, hath partners in the cross. 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 happiness, to know the fellowship of Christ's afflictions, and to be made conformable unto his death. Phil. 3. 10. Secondly, if the party afflicted repent, Christ communicateth with him in all his Crosses, and accounts them as his own. The Apostle in this regard, would have no man think it strange, no not when he is in the fiery trial; but rather to rejoice because he is partaker of Christ's sufferings. Phil. 4. 31. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other servants of God, partakers with him in all his afflictions. The Apostle Peter wisheth the Church of God to resist Satan by faith, knowing, saith he, that the same afflictions are accomplished, in your brethren that are in the world. 1. Pet. 5. 9  
Thus much generally of Afflictions, and of Comfort in them. It were a long and tedious work, to set all down in particular, together with their proper and distinct Comforts: therefore I will pass them over, and speak only of three kinds of Afflictions, with their Remedies.  
The first is, the Deferring of deliverance: a great affliction if it be considered. And touching it, I propound one Question, namely, How the mind of the party distressed, may be stayed, when as the Lord defers deliverance.  
For the answer hereof, three especial points are to be considered.  
I. First, that God hath in his wisdom, set down certain and unchangeable times, for the accomplishment and issue of all things that are. There is a time appointed, to every thing under▪ the sun. Eccles. 3. 1. The speech of Solomon is general, and the meaning of it is this: Whatsoever there is in the world, either done, or suffered, or enjoyed by man, whether it be of the number of natural things, or of those which are voluntarily undertaken, or necessarily endured; God hath in his providence sorted unto them, a set time and season, whereof dependeth the success of them all. And this time, himself most freely ordereth and ruleth, at his own good pleasure; which, as no man can hinder or stay, so is it not in the power of any, to hasten, or prevent.  
This point, the holy Ghost in Scripture proveth by two instances, of the threatenings and promises of God, which himself accomplisheth at some certain and unchangeable times. When the old world in the days of Noah, had grown to much impiety, and wickedness, the Lord appointed a certain space of 120 years, 
Gen. 6▪.  for their repentance and conversion, at the very end and term whereof, he brought the flood upon them, and not before. For if we compare the particular circumstances of time, noted in the 7. of Genesis, with that which S. Peter writeth, 1. Pet. 3. 20. we shall find, that the inundation of waters came upon the earth, at the very point of time before determined. Again, God threatened by jeremy, that the jews for their sins, 
jer. 25. 12.  should be led captive, and serve the king of Babel 70 years. Now if we take the just computation of time, it will appear, that so soon as ever those years were expired, the foresaid threat was accomplished. And therefore Daniel alluding to jeremy's prophecy, exactly setteth it down, when he saith, The same night was Belshazzer king of the Chaldeans slain, that is, the very night wherein those 70 years came to their full period.  
And as there are set times, allotted by God for the execution of his threatening sentences; so also hath he determined certainly, the accomplishment of all and every of his promises. An example hereof we have in the Israelites, of whom the Lord said to Abraham, that they should be in affliction in a strange land, 430 years, & then be delivered. This promise of God was expressly fulfilled, as we may read in the book of Exodus. 
Exod. 〈◊〉. 41.  For before the end and term of these years, they had no deliverance at all: but when that time was expired, even that self same day, departed all the hosts of Israel, out of the land of Egypt. And though Moses, forty years before this time took in hand the work of their deliverance; yet he did it without success, and upon a certain accident, being himself constrained to fly into Madian, he lived there as a stranger with jethro his father in law, till the said time of four hundred and thirty years was accomplished; toward the end whereof, being called of God to that office, he prospered, and not before. And in the same manner, hath God set down a certain period of time, within which, he will exercise his children more or less, and at the end whereof, and not before, he will relieve and comfort them again.  
Now as the certainty of the accomplishment of God's threatening word, serves to terrify all wicked livers from sin: so the unchangeable performance of his promises, at the very time prefixed, and not before, teacheth the children of God sundry things.  
First, that when they are in any distress, and have not present or speedy deliverance, according to their desire; they should wait the Lords leisure, and expect with patience till the time come, which is appointed by him for their case and relief: and in the mean while stay their hearts, by hope and affiance in his mercy. Reason is plain. God is sure in his word, therefore though heaviness may endure for a night, yet joy will return in the morning Psal. 30. 5.  
Thus the Lord comforteth the jews in a particular distress, as we may read in the prophecy of Habbakuk▪ where the Prophet in the 
Hab. 2. ●. ●  name of the jews, complaineth and expostulateth the matter with God, why his own people should be so lamentably afflicted, by a terrible and a furious nation, and why they should be led away captives, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certainly determined, that judgement to come upon them, so certainly had he appointed a set time, wherein they should be delivered. In the mean while, he bids them to comfort themselves in this, that though the affliction should rest upon them for a season, yet undoubtedly they should be cased at the length: and therefore, that they should in patience wait for the vision, that is, the accomplishment of the vision, touching their deliverance.  
Secondly, hence we learn, that we must not only believe the promises of God in general, that God is true and faithful in them, and that he is able and willing to fulfil them, even as he made them: but we must believe them in particular, that is, with application to their proper and several circumstances, which are the particular means, places, and times, whereby, and wherein he hath given his word, as touching our freedom and exemption from the cross. Take an instance hereof in the Prophet Daniel, who knew well by the spirit of Prophecy, that the Lord had determined to bring upon the jews 70. years captivity in Babylon. He knew also that God had promised to put an end to that captivity, at the end and term of those years. Now what did Daniel in this case? Upon knowledge of the will of God in that point, during the said time, he prayed not 
Dan 9  unto the Lord, for deliverance of his people: But when he understood that the time drew near, wherein it was the will of God, that the jews 
v. 2.  should return out of captivity, then by faith applying the promise of God to that particular time: he besought the Lord in prayer and supplications, with fasting, in sackcloth and ashes, and the Lord gave ear unto his prayers, & yielded him a gracious answer.  
II. The second point is, that God, when he defers deliverance, he doth it upon great and weighty causes and considerations, best known to himself.  
The first whereof is, that thereby he might humble men thoroughly, and bring them to an utter denial of themselves, and consequently cause them, to learn patience in affliction, which they would not learn, if they might be their own carvers, and have speedy deliverance from the cross, at their own wills & pleasures.  
Secondly, that being afflicted, they may acknowledge whence their deliverance comes; yea, whence they do receive not only that, but every other good benefit, which they enjoy: namely, not from themselves, or any creature, but only from the Lord; and accordingly may learn to value and prise his gifts, at their deserved excellency. For it is a true saying, and often verified in affliction and want, that benefits easily obtained, are lightly regarded, and sooner forgotten.  
Thirdly, that by the continuance of the cross without intermission, he may make them to distaste the world, and consequently draw them to the meditation of the life to come, wherein all matter of mourning shall cease, and 
Reu. 21. 4.  all tears shall be wiped from their eyes.  
Fourthly, the Lord deferreth deliverance from affliction, that he might prevent greater evils and dangers, whereinto those that are afflicted might run, if they had their hearts desire, and were eased not at his will, but at their own wishes. When the children of Israel came into Canaan, they were informed, that they should dwell together with the Canaanites, and Moses rendereth a reason thereof, Lest (saith he) the wild 
Exod. 23. 28.  beasts of the field multiply against thee. And for 
Deut. 7. 2●.  the preventing of this evil, the Israelites must endure some annoyance by the Canaanites. Even so the Lord keepeth his servants under the cross, for the preventing of greater sins and offences. This should stay the minds of men, & make them content, to wait upon God for deliverance, when they are afflicted.  
The third and last point is, that God always hath and doth exercise his best servants, with long and continued crosses. Abraham was childless, till he was 70. years of age, and at those years the Lord promised him issue. But this promise was not accomplished till a long time after, when he was an hundred years old. David had a promise to be king of jerusalem, and juda▪ but the Lord exercised him by many and grievous afflictions, before he came to the crown, in so much, that he says of himself, that his eyes failed with waiting upon his God. Zacharie and Elizabeth prayed to God, both of them in their youth, and many years after for issue, but the Lord granted not their request, till they were old.  
To add no more examples; by these we see the Lords dealing, even with holy men & women, his own dear servants, that he doth not always grant their requests, nor condescend to their desires at the first, but as it were holds them off, & suspends his grace and favour for a time. And therefore if it shall please him thus to deal with any of us, we must from these examples be taught, to possess our souls with patience, resting contented in his will, and waiting on his good pleasure to the end.  
To conclude this point. Suppose that the condition of God's servants be such, as that they find no end of their afflictions, but that they do continue even unto death, what shall they do in this case?  
Ans. Besides that which hath been said before, for the resolution of this Question, I answer 
pag. 112.  further, that first, they must still, even unto death, live by faith, and say with holy job, Lord though thou kill me, yet will I trust in thee.  
Secondly, they must stay and relieve their souls in the mean time, with these and such like meditations.  
I. That it is the will and pleasure of God, that we should through many afflictions, enter into the kingdom of God. Act. 14. 22. Now it is the property of a true child of God, to rest content in his father's good will and pleasure, even when he is afflicted, Prou. 3. 11. My son— be not grieved at my correction, that is, let it not be tedious unto thee, be content to bear it. Our duty therefore is, meekly to subject ourselves unto the hand of God, as the child doth unto the correction of his father.  
II. That though afflictions be long and tedious, yet God will at length give a joyful & comfortable issue. For so himself hath promised, Math. 5. 4. Blessed are they that mourn, for they shall be comforted. Psal. 34. 19 Great are the troubles of the righteous, but the Lord will deliver him out of them all. Mark the upright man, 
Psalm 37. 37.  & behold the just, for the end of that man is peace.  
III. Afflictions be they never so heavy, in regard of continuance, yet they are in no sort comparable to those eternal joys, that god hath prepared for them that love him. This was Paul's meditation, who endured the cross, even to his dying day. Our light affliction (saith he) which is but for a moment, worketh unto us an excellent, and eternal 
2. Cor. 4. 17.  weight of glory. And elsewhere he professeth that he did not count the afflictions of this present time, answerable in value to the glory, which shall be revealed unto God's children, Ro. 8. 18. Saint Peter tells them to whom he wrote, that in regard of their assured hope of eternal life, they should rejoice, though now for a season, they were in heaviness through manifold temptations, 1. Pet. 1. 6. Lastly the author to the Hebrews, comforteth the Church by this reason, because it is is yet a very little while, and he that shall come, will come, and will not tarry. 
Heb. 10. 37.   
IV. Though God withholdeth his hand in respect of deliverance even to death, yet his love is constant and unchangeable, and the cross which we undergo, cannot separate us from that love, wherewith he hath loved us in jesus Christ, Rom. 8. 35. And thus much of the first particular distress of mind.  
The Second kind of affliction, is bodily & temporary Death, which consisteth in the separation of the soul from the body. And touching this affliction, it is demanded, How any servant of God, may be able to endure with comfort, the pangs of death?  
For the answer hereof, two things are required: a preparation to death, and helps in the time of death. Concerning preparation, there are three duties to be performed.  
The first and most principal is commended unto us in the book of Psalms, where David prays unto God, Lord make me to know mine 
Psal 39 4.  end, and the measure of my days. And Moses in like manner, Lord teach me to number my days, 
Psal. 90. 12.  that I may apply my heart unto wisdom. In which places, is remembered a notably duty of preparation: to wit, that a man should resolve himself of death continually, and aforehand number his days. And this is done, by esteeming of every day, as the day of his death, and accordingly doing always that which he would do, if he were now to give up the ghost.  
Secondly, in way of preparation, we must endeavour to disarm and weaken death, who is as an armed man, that hath his weapons, whereby he seeks to destroy us. And in this case, we must deal with death, as the Philistims dealt with Samson. They saw by experience that he was a mighty man, and by his power and strength, had given them many foils; and therefore they laboured to know, in what part of his body his strength did lie. And after inquiry, finding it to be in the hair of his head, they never rested, till they had spoiled him thereof. And questionless, the time will come, when we all must encounter, with this strong and powerful Samson, Death, In the mean while, it is a point of wisdom, 
1. Cor. 15.  to inquire wherein his power & might consisteth. When this search hath been made, we shall find that his weapons, are our manifold sins, and corruptions, both of heart and life. For as Paul saith, The sting of death is sin. Therefore, that we may spoil him of this his furniture, we must exercise ourselves in the practice of two duties.  
First, use all means for the cutting off of the lock of our sins, whereby alone Satan hath the vantage of us; and these means are the duties of invocation, and true repentance. We must therefore be instant in prayer, for the pardon of our sins past, and present, and in this point give the Lord no rest, until we have obtained in our consciences, the sweet certificate of his favour and mercy in Christ, whereby our minds may be stayed and comforted.  
This done, it stands us in hand to turn unto God, to be careful to leave sin, to entertain in our hearts, a resolved purpose and intention of new obedience, and conformity to the will, and commandment of God in all things. And this is the only way in the world, to bereave this our enemy of his armour, to pull the sting out of the mouth of this serpent▪ and consequently, even in death to prevail against him.  
Thirdly, in way of preparation, our duty is, even aforehand (while we live in this world) to endeavour, to have some true taste of life everlasting, and the joys of heaven. The due consideration whereof, will be of great use. For it will stir up in our hearts, a desire and love of perfect happiness in heaven, yea a fervent expectation of Christ's coming to judgement: and it will further cause us to say, with Simeon, Lord, now let thy servant depart in peace: and with the Apostle, I desire to be dissolved▪ and be with Christ.  
Touching this spiritual joy and comfort in the holy Ghost, these Questions of Conscience are moved. First, how may we in this life have and nourish in our hearts, a true taste of eternal happiness, and of the joys of the world to come?  
Ans. First, by a serious consideration of the evils that do hinder, or prejudice our happiness: and they are principally four.  
One is▪ the Misery of our lives▪ in respect of sin, and the consequen●s thereof. For there is no man in the world, be he never so righteous, that can truly say of himself, I am clean from my sin, Prou. 20. 9 Yea, even the regenerate, that have received grace to believe, to turn unto God, and to live according to the Spirit, do find by experience, corruption and rebellion in 
Rom. 7. 14. 23, etc.  their minds, wills, and affections, which daily affordeth matter of sinning against God: and on the other side, hindereth and quencheth all the good motions of the Spirit that are in them. Again, such is the irreconcilable malice of Satan, that he taketh vantage of man's corruption▪ and neglecteth no time or opportunity, to entrap the children of God, in the snares of his temptations. And hence it is that man, by reason of his own corruption, and the wicked suggestions of the Devil, is at continual strife with himself, hath daily occasion of sorrow, worketh out his salvation with fear and trembling, wading (as it were) even while he liveth, in a sea of many miseries.  
The second evil, is the Vanity of all things that are in the world. For whether we consider the world itself, or the things therein contained, done, or suffered, there is nothing so sure and steady, whereunto man having attained, can possibly rest fully satisfied, and contented; or which in the end, will not prove to be most vain vanity. And the truth hereof appeareth, in the experience of Solomon himself; who (being king over Israel) wanted neither authority, nor ability, & opportunity, to take knowledge and trial, of all worldly things in all estates and conditions. And having even of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was unprofitable vanity, and vexation of mind, as we may read in his Ecclesiastes.  
The third evil is, the Changeable condition of our life in this world, whereby it comes to pass, that we are alway in a fleeting and transitory state. For we are (as S. Peter speaketh) but 
●. Pet. ●. 〈◊〉.  strangers and Pilgrims, that wander to and fro in the earth, as in a strange country, and still are making forward to our own home. We have here no abiding city: the houses wherein we 
Heb. 1●. 14.  dwell, are but Inns, in which we sojourn for a time: yea the bodies which we have, are but tents and tabernacles, alway ready to be shifted, and ourselves to be translated into another place.  
Fourthly, by remembering, that Christ our Head, being now in heaven, and we his members upon the earth; during our life, we are in presence separated from our Head, and consequently, from that happy and glorious fellowship, which we shall enjoy with him, and all the Saints our fellow-members, in the kingdom of heaven. This S. Paul noteth, when he saith, whilst we are at home in the body, we are absent 
2 Cor. 5. 6.  from the Lord: and thereupon himself desired 
Phillip 1. 23,  to be dissolved, and to be with Christ.  
Having thus entered into the due consideration of the aforesaid evils, we must in the second place, exercise ourselves in the frequent meditation, of the blessed estate of Gods chosen, in the kingdom of glory: who being translated out of this life, into the bosom of Abraham, are fully and perfectly freed from sin, from Satan, from vanity and mis●●ie: have all tears wiped 
Ap●●▪ 22 4  from their eyes: do behold the face of God, are made like unto Christ in holiness and honour: 
1. joh. 3. ●.  and do with him inherit the kingdom, prepared for them, from the foundations of the world. 
M●●th. 25 34.   
In the third place, having thoroughly considered of these things, we must Compare the estate of this present life, in the respects before named, with the estate of that, which is to come in the kingdom of heaven: and laying them in a parallel together, we shall find the one, infinitely far to excel the other, in regard of true joy and comfort. And this will make us, though living 
1. Cor. 7.  in the world, yet to use it, as if we used it not: to have our conversation in heaven: to think, with Paul, that to be loosed, and be with 
Philip. 3. ●0. 1. 2●.  Christ, is best of all for us: to have a true & lively taste of the joys of the world to come, and accordingly with Abraham▪ Isaac, and jacob, to look for a city that hath foundations, whose 
Heb 11. 10.  builder and maker is God.  
Secondly, it is demanded, how a man may truly discern, whether this joy of the Spirit be in him, yea or no? For answer hereunto, it is to be remembered, that there are sundry properties whereby it differeth from carnal joy. And these are principally five.  
First, this joy is brought forth (as it were) of sorrow for sin, and for the want of Christ. Ye shall sorrow, (saith our Saviour Christ to his Disciples, meaning for his departure,) but your sorrow 
joh. 16. 20.  shall be turned into joy. These words, are not only meant of his Disciples, but of all believers, who upon consideration of their sins, and the spiritual want of Christ jesus, do mourn and lament. For not only they, but all true believers, are there opposed unto the World. Again, blessed 
Matth. 5. 4.  are they that mourn: that is, being touched with causes of exceeding grief, do withal mourn for their sins▪ for they shall be▪ comforted. On the other side, carnal joy▪ as it hath his beginning from the flesh, and ariseth of things pleasing thereunto, so it ends in sorrow & heaviness. In the end, rejoicing is turned into mourning, 
Prou. 14. 13.  saith Solomon▪ And, Woe be to you that 
Luk. 6. 23.  now laugh: for ye shall weep.  
Secondly, the joy of the Spirit, is a fruit of righteousness: that is, it issueth and floweth from Christ known and believed, to be made unto us of God, wisdom, righteousness, sanctification, 
Rom. 14. 〈◊〉.  and full redemption. For from hence follows peace of conscience, and from peace comes joy in the holy Ghost. chose, the joy of the flesh, ariseth only from the sudden feeling of some worldly delight: and therefore cannot bring any sound peace, unto the conscience o● the man possessed of it.  
Thirdly, spiritual joy is founded in the holy use of the Word, Sacraments, & Prayer: and in the practice of Christian duties of mercy, love, justice, etc. The other is not so. For the world conceiveth a joy besides the word, out of the exercises of invocation and repentance: which stands in the practice of cruelty, malice, oppression, injustice, and all manner of impiety. And 
job. ●1. 13, 14, 15.  hence it is, that having spent their days in such matter of rejoicing, at length in a moment they go down to hell.  
Fourthly, heavenly joy is so fixed and rooted in the heart, that it cannot be removed thence. Your joy shall no man take from you, saith Christ. 
joh. 16. 〈◊〉.  It must needs therefore be true and sound, yea able to swallow up all matter of grief, and heaviness: whereas the other is never sincere, but with the sweetness thereof, hath always mingled some bitterness. Even in laughter (saitl, S●lomon, speaking thereof) the heart is heavy. 
Prou. 1●. 13.  When the face of the wicked man shineth, and his countenance is pleasant, even then is he inwardly sorrowful, and his mind is troubled.  
Lastly, the joy of the Spirit is eternal: abiding in the mind of man, not only for the term of this life, but for ever, in the world to come. So is not the rejoicing of the world in earthly things: for it is fading and deceitful, as the things themselves be, wherein it is placed: it hath the beginning in corruption, and endeth with this present life. The examples of the two 
Luk. 1●. 10. and 16. 〈◊〉.  rich men in the Gospel, do manifest this truth. And to this purpose, is the speech of Zophar, in the book of job, that the rejoicing of the 
job. 20. ●.  vicked, is very short, and the joy of hypoer●●es is but a moment, etc.  
By these five properties, may we put a true difference, between earthly and heavenly rejoicing, and consequently discern of them, even in ourselves. And if we perceive this joy of the Spirit, (rightly received in our hearts, and grounded in the right use of the word, and Sacraments; as also in the exercises of invocation, faith, and repentance▪) to take place in our souls and consciences; we shall find it of force, to moderate and delay the very terrors of death. And so much for Preparation.  
Now the Helps to be used in the time of death, are manifold: the sum of all may be reduced to two heads, Meditations, and Practices.  
Touching Meditations, we must in the first place, consider Death in a double respect; one, as it is in it own nature, and another, as it is changed and qualified by the death of Christ. Death in it own nature, is a Curse, or forerunner of condemnation, the very gates and suburbs of hell itself: but being qualified by Christ, it is a blessing, a short passage unto joy, an entrance into everlasting life, a quiet sleep, void of all annoyance, by dreams and fantasies. And the grave, a resting chamber, presumed by the death of Christ, for the bodies of all the Elect, our of which when they awake, they shall be admitted and received, into the presence of God in heaven.  
Secondly, we are to consider, that there be three degrees of eternal life. The first where of, is in this world before we die; and it is then, when we▪ begin to repent and believe in Christ, and to be assured in conscience, that God the father is our father, Christ our redeemer, and the holy Ghost our comforter. For this is eternal life, to know God, and him whom 
john 17. ●.  he hath sent jesus Christ. The next degree is in death: for death cuts off all sin, original and actual: death frees us from all worldly miseries: death prepareth the body, that it may be fit, to enter into eternal happiness together with the soul, which is already in heaven. The last degree is, when body and soul reunited, go both together, into eternal and everlasting glory in heaven.  
Our third meditation is, that there is a mystical union and conjunction, between Christ & every believer, and that not only in regard of soul, but of body also; which being once knit, shall never be dissolved, but is eternal. Whereupon the dying, dead, rotten, and consumed body, remaineth still a member of Christ, abideth within the covenant, and is and shall be ever, a temple of the holy Ghost. Thus Adam, and Abraham, which are dead so many thousand years ago, yea every true believer, from them to the end of the world, shall rise at the last day, in body to glory, by the power of their conjunction with Christ. In the winter season, we see the most trees void of leaves, buds, and blossoms: so as they seem to us to be dead, and yet nevertheless, there is a sap in the root of them, which in the Spring will ascend, & revive the decayed branches. Even so it is with our bodies, which though they be corrupted, rotten, burnt, or eaten with worms, or devoured by wild beasts, so as they may seem to be utterly perished, yet there is (as it were) a secret and hidden sap in them, (by reason of their union with Christ) by which they shall be raised, revived, & quickened, being made like unto the glorious body of Christ their head, with whom they shall reign, and live for evermore.  
Helps in practice are two; First, he that will bear with comfort the pangs of death, must labour that he may die in Christ, and that is, by faith, laying hold of the promise of God, touching forgiveness of sins and life everlasting by Christ. All these (saith the holy Ghost) died in 
Heb. 11. 1●.  faith, namely, Abel, Enoch, No, Abraham, and Sarah, all laying hold of the promise of life by Christ. When jacob on his deathbed, was blessing of his children, he broke forth into this heavenly speech, O Lord I have waited for thy 
Gen. 49. 1●.  salvation. In which words it is plain▪ that his faith rested on the mercy of God, & by hope he waited for his salvation. And our Saviour Christ saith, As Moses lift up the serpent in the wilderness, 
Ioh 3 14. 15.  so must the son of man be lift up, that whosoever believeth in him, might not perish, but have life everlasting. Out of which words, the forenamed duty may be learned, that look as the children of Israel, being stung with fiery serpents, and that unto death, were healed by looking up to the brazen serpent, erected by Moses: so when we are stung with sin and death, we must ever remember by faith to look upon Christ. But specially when we are dying, than it is our part, to fix the eyes of our souls, by faith upon him; and thereby shall we escape death, and be made partakers of eternal life and happiness. Notable is the example of Christ, who as he was man, always fixed his trust and confidence in his father's word, especially at his end. For when he was dying, and the pangs of death seized upon him, he cries unto the Lord, My God, my God, why hast thou forsaken me? and again, Father, into thy hands I commend my spirit: which words are full of faith, and do bewray what great affiance he placed in his father's love, etc. When David in an extremity, saw nothing before his eyes, but present death, the people intending to stone him, at the very instant (as the text saith) he comforted himself in the Lord his 
●. Sam. 30. 6.  God▪ but how? by calling to mind the merciful promises, that God had made unto him, and by applying them unto his heart by faith. And Paul saith of himself, and the rest of the faithful, that they received, the sentence of death in themselves, 
2. Cor. 1. ●.  that they might not trust in themselves, but in God.  
From these examples it follows, that they which desire with comfort to bear the pangs of death, must die by faith; that is, they must set before their eyes, the promise of remission of sins, and life everlasting, and depend upon it, wrapping (as it were) and enfolding themselves in it, as in a close and warm garment, that will keep them safe and sure, against the wind and weather of temptation.  
The second Practice in time of death is, to die in obedience; which is nothing else, but willingly, readily, and joyfully, without murmuring, to submit ourselves to Gods will, in bearing the pains of death. A most worthy precedent of this obedience, we have in our Saviour Christ, when he said unto his father, Not my will, but thy will be done; thereby submitting his will, to his Father's will, touching the death which he then suffered. And this his example at the time of his departure, must be a rule of direction unto us, upon the like occasion. True it is, that obedience to God in death, is against corrupt nature: and therefore our duty is, the more to invre ourselves, to the performing of it: and that which the blessed Apostle said of himself, I die daily, aught to be continually our resolution and practice.  
If we shall inquire, how this may be done; the answer is, when God layeth afflictions upon us, in our life time, then by endeavouring to bear them with patience, meekness, and lowliness. For every affliction, is (as it were) a petty death: and if we do in it, subject ourselves to the hand of God, we shall the better obey him, in the great death of all▪ and thus doing, whensoever God striketh us with death, we shall with comfort endure the same.  
The Third particular Affliction, is Satanical molestation, whereby both persons, & places of mansion, or abode, are either possessed, or otherwise molested by the malice of the Devil.  
Touching this affliction, the Question of conscience is, How such persons as are possessed, or fear possession, or else endure molestations by the Devil in their houses: may have their minds quieted and stayed, and consequently, in that case be remedied?  
And here 2. things are generally to be considered, in way of answer.  
First, it is to be remembered, that possession is known by two signs. The one is, when the devil is evidently present, either in the whole body, or in sun part of it. The other, when he hath rule of the said body, either in whole or in part: so as the party himself, hath not that use of his body, which he would. As for example, when the devil possesseth the instruments of the voice, as the tongue, & makes a man to speak Latin, Greek, Italian, or other tongues, which he understandeth not. Both these things were found in them that were possessed, in the time of our Saviour Christ.  
Secondly, we must consider, it falleth out oftentimes, that strange diseases do seize upon men, having strange effects in them▪ which the art of Physic neither can search out, nor cure: & yet they are neither acts of witchcraft, nor real possessions. As when God laid extraordinary diseases on the Corinthians, for the contempt of his Word and Sacraments, 1. Cor. 11.30. Like unto which, he worthily inflicts upon men in these days, for the same and other sins.  
Now to stay the mind in this case, these Rules are carefully to be thought upon.  
First of all, it is to be remembered, that though Satan's malice and power, be very great and large: yet he cannot practise the same, against the children of God, when, where, and how he listeth. The malice which Satan bears to mankind, and principally to the members of Christ, appears in this, because he is said, to accuse them before God, day and night, Reu. 20 2. And as a roaring lion, to walk about the world, seeking whom he may devour, 1. Pet. 5. 8. Again the Scripture noteth him, to be a powerful spirit, whose strength far exceedeth and surpasseth the might of any man or creature, that is not of an Angelical nature, as himself is. For he is termed a Prince of the air, and the god of this world, his power reacheth even to the spirits & souls of men, whereby he worketh in the children of disobedience, Eph. 2. 2. his principality is so great, that no strength, no defence of man is able to withstand it, unless man take unto himself the whole armour of God, Eph. 6. 10.  
Now although the Devil, be so malicious an enemy of mankind, that he ceaseth not to devise, whatsoever may be hurtful unto them; and withal so powerful in his attempts, that no man by his own 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 certain bounds and limits, which he cannot pass: and they are especially two.  
The one is, his own nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor do any thing, that is beyond the reach or capacity of his nature, or above the power and skill of a creature. For example, he cannot directly and immediately know the deep things of God, unless they be revealed unto him: nor yet the secrets of man's heart. None knoweth the things of a man, save the spirit of man, which is in him: even so, the things of God knoweth none, but the spirit of God, 1. Cor. 2. 11. Again, he cannot do that which is truly and properly a miracle, the cause whereof is hidden and utterly unknown, and which comes not within the power and order of nature. For this is proper unto God, who only doth things simply wonderful, Psal. 77. 14.  
The second thing whereby Satan's power is restrained, is the will of God. For look as the sea, being by nature, apt to overflow the whole earth, is kept in, and shut up within the shore, (as it were) with doors or gates, that it cannot break forth; and that by the Lord himself, who hath established his decree upon it, job. 38. So though Satan be by nature strong, and his malice great, yet can he do nothing at all, no nor execute his natural power, to the hurt, and prejudice of any man, without the will and permission of God. Thus the evil spirit, could not go forth to deceive Ahab, until the Lord had said unto him, Go and thou shalt pre●aile, 1. King. 22. 22. Thus the Devil, could not touch the body, children, goods, or friends of righteous job, whilst he was fenced and fortified, by the power and providence of God. But when the Lord, in regard of jobs outward estate, had given him leave, & said, Lo all that he hath is in thine hand, than did he exercise his power, to the utmost: yet so far only, as he was permitted, and no further. job. 1. 12.  
The consideration of this first point, that Satan's power is determined by God, will serve to stay the minds of those, whose persons, houses, or friends are molested by him. For hereupon it followeth, that God, who hath the Devil bound up (as it were) in chains, will not suffer his power to be enlarged, against his own children, to their destruction and confusion: but so far forth alone, as shall be expedient for their good and salvation. Again, that God being their father in Christ jesus, they may in the case of such affliction, have access unto him, & call upon him, for the restraint of Satan's power and malice, and consequently, for the deliverance of them and theirs.  
A second Rule is this▪ Such persons must have recourse to God in his word, in which he promiseth his presence and protection, to his children, in their greatest dangers. And namely, that there shall no evil come unto them, neither any 
〈◊〉▪ 9●▪ 10, 〈◊〉.  plague shall come near their dwelling: because he will give his Angels charge over them, to keep them in all their ways. Again, that he will be a wall of fire, round about his people. Zach. 2. 5. that he will extend peace over his Church, like a stood. Isa. 66. 12. And that there shall be no sorcery in jacob, nor south saying in Israel. Numb. 23. 22. And by this means, possessions and witchcraft, though they befall Gods children, yet they shall turn to their good, rather than their hurt.  
Thirdly, it must be considered, that the best servants of God, have been in their times molested by the Devil. Christ in his second temptation, was carried by the Devil, from the wilderness, to a wing of the Temple of jerusalem. The children of job, were destroyed by the Devil, and he himself was filled with botches, and sores. A certain woman, even a daughter of 
Luk 1●▪ 15.  Abraham, that is, one following the faith of Abraham▪ was troubled with a spirit of infirmity, eighteen years together. Matth. 15. 21, 22. And the daughter of the woman of Canaan, was grievously vexed with a Devil.  
Fourthly, men in this case, aught to lay fast hold, upon the promise of life everlasting, and must wait the Lords leisure, not limiting him in respect of time, or means of deliverance. This was the practice of job, Though he kill me, yet will I trust in him. And of holy Abraham, who did not limit God, but was content to do with Isaac, what the Lord would: and though it was in likelihood, a mean to bereave him of all posterity, yet still he kept himself to the promise.  
In the molestation and annoyance of houses by spirits, two things are to be remembered.  
First, men must not consort together, and abide there, where it is certainly known, that the Lord hath given the Devil power and liberty; lest in so doing, they tempt the Lord. Our Saviour Christ, did not of his own private motion and will, betake himself into the wilderness, but by the direction of the holy Ghost. Math. 4. 1. Paul in like manner, did not of his own head go to jerusalem, but upon the motion of the Spirit. Act. 20. 22. In the light of these examples men are taught, not to cast themselves, into any places of apparent danger: much less to frequent those, which God hath delivered up, into the power of Satan. And this condemneth the rash, and heady conceits of some persons, who upon confidence of their own strength, do put themselves into needless dangers, having neither extraordinary calling from God, nor any sufficient warrant out of his word.  
If it be asked, what men are to do in this case? I answer, First, that they ought rather to fly to God by prayer, and to draw near unto him in their hearts: and he in mercle will draw near unto them.  
Secondarily, that which we do in meats and drinks, is also to be done in the houses and places where we dwell. And what is that? we must sanctify them to our use, by the word and prayer. Noah at God's commandment, went into the Ark, abode in it, and came out again: and when he came forth of it, into the earth afterward; it is said of him, that he built an Altar, 
Gen. 8. ●0.  gave thanks to God for his deliverance, and prayed the Lord, to vouchsafe him the use of the earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posterity for ever, yet he went not out of his country toward it, till the Lord commanded 
〈◊〉. 1●.  him: and when he was come thither, he built an Altar, for the worship and service of God. The 
〈◊〉. 13. ●. G●● 〈◊〉.  like he did afterward at Bethel. And many years after, did jacob offer sacrifice unto God, in the same Bethel, when he came to dwell there. And for this very end, in the law, by a special ordinance the first fruits of the harvest were offered to sanctify the rest of the corn. And somuch touching the second distress.  
The Third kind of trouble of mind, is that which ariseth of the Tentation of Blasphemy, which in regard of the vileness and ugliness thereof: is not amiss termed by some, the foul Tentation. And it is, when a man is troubled in 
Te●●atio f●da.  his mind, with blasphemous cogitations and thoughts, directly against the Majesty of God, the father, the son, and the holy Ghost. As for example: to think that God is not just, merciful: that he accepteth men's persons: that he hath not knowledge of things, that are done here below, or at least that he doth not regard them: that God cannot do this or that: that he is injurious to some men, and partial to others, etc. These and such like blasphemous thoughts there be, which are not fit to be uttered amongst men: forasmuch as they are most horrible, and execrable, as any can be conceived.  
That we may the better know this Temptation, let it be considered, what are the forerunners thereof, and by what means, it takes place in the heart possessed of it.  
Sometimes it cometh, merely and only of the suggestion of the Devil; which troubleth the fantasy, even of those which are in that regard innocent, and casteth into their hearts, impure and ungodly thoughts. Sometimes again, it comes upon men, by an evil custom: when as they willingly lend their ears, to lewd and cursed speeches, that immediately tend to the dishonour of God, or the wilful abuse of his word, his judgements, and mercies: and upon the hearing, either give their applause and approbation, though not expressly; or do not hinder or stay them, as much as in them lieth. Otherwhiles, it creeps into the heart of man by degrees, when he begins to wax cold in God's service, to make little conscience of those duties, that immediately concern his worship, & consequently enures himself, to the taking of the name of God in vain, by often and eauselesse swearing, for swearing, cursing, etc. By these and such like means, is this foul and horrible tentation conveyed into the mind of man.  
Now the danger of it, whether it ariseth from these, or any other causes, is exceeding grievous, specially to those, that have begun to choose the way of truth, and to apply their hearts to serve God, and to fear his name. For it bringeth forth strange and fearful effects, as namely, desperation, & manifold horrors & troubles of mind: yea divers persons have hereupon been astonished in such sort, that they have been moved to make dispatch of themselves; being in their own judgement no better, than the very firebrands of hell,  
Now for the Curing of this wonderful trouble, & 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 Remedy is to be applied.  
For the first. iniquity must be made, whether the present distress, had his beginning from the thoughts of a man's own mind, or from the suggestion of the Devil. For this is in all likelihood, the next way to minister Comfort, to the afflicted party.  
It may be said, How shall a man discern the thoughts that are from the Devil, from his own thoughts? Ans. He shall know them by sundry notes.  
First, by the entrance of them into the mind. For those that come from the Devil, come speedily, as lightning into a house: and they are after a sort, forced into the mind by violence, so as the party cannot avoid them: and they come into the mind again and again, yea a thousand times in a day, so as, by their often coming, they weaken the memory, dull the senses, weary and confound the brain. These are thoughts that come from the Devil, and by him are conveyed from without, into the mind of man. And if such cogitations, were from a man's own self, they would not come with so great vehemency and celerity, but with leisure: and they would rise with more moderation, and less violence: Yea further, the frequent use of them, would not produce so many, and so fearful effects as it doth.  
Secondly, such thoughts may be discerned, to come from the Devil, by this sign; because they are against the very light of nature, against natural knowledge, reason, & conscience. For they are most wicked and devilish, fastening upon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise from our own corrupt nature, are not against the light of nature, though they be most corrupt.  
The third sign is, that at the first conceiving of them, the party is smitten with an extraordinary fear, his flesh is troubled, and oftentimes, sickness & faintings do follow. But the thoughts that men conceive of themselves, cause neither fear, nor fainting, nor sickness.  
Fourthly, blasphemous thoughts, cannot come ordinarily from the heart of any, save of those alone, that are of reprobate minds. But the parties that are thus distressed, are honest, civil, and such as profess the Gospel, at least in show; yea sometime they befall such, as are the true members of Christ. Therefore it is manifest, that they come from without, even from the Devil casting them into the mind, and not from within a man's own self.  
In the next place, Inquirie must be made, whether the party doth approve, love, & like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors then as the Devil and Hell itself: thus even natural men will answer, and that truly.  
After Inquirie thus made, the Remedy is to be applied. And the first and principal remedic, pertains to doctrine, and instruction: in which the party is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sins, but his crosses. For they are the devils sins, and he shall answer for them: and they are not ours, till we entertain, receive, approve, and give consent unto them.  
For proof hereof, let this be considered, That unclean thoughts which have their residence in the mind of man, are of two sorts: Inward, and Outward. Inward are such, as have their original from the flesh, and arise of the corruption of man's nature, though stirred up by the Devil. And these, at the very first conceiving, are our sins, though they have no long abode in our minds: and they are directly forbidden, in the tenth commandment. Outward thoughts are those, which have relation to an outward cause, or beginning: of which sort are those evil thoughts, that be conucied into the mind by the Devil: and if we take no pleasure in them, nor yield consent unto them, they are not to be accounted our sins, but the Devils, by whom they are suggested. The truth hereof appears in Christ's example; into whose mind the devil cast this blasphemous tentation, thereby moving him to infidelity, covetousness, & idolatry: which nevertheless were not his sins, because his holy heart gave not the least approbation to them, but abhorred & repelled them, & therefore was free from any taint of sin, in or by them.  
This distinction of thoughts must be remembered. For hence it follows, that blasphemous thoughts, not consented to by us, are not our sins, but the Devils: Even as in like case, when one wickedly disposed, solicits another to treason, or murder: if the said party listen not, nor yield thereto, he cannot be holden guilty of those crimes. Therefore men must not fear those kind of thoughts overmuch: at least, if they please not themselves overmuch in them: because, though they be indeed their crosses, yet are they not their personal sins, for which they shall incur the wrath and displeasure of God. Again, they must let them go as they come: they are not to strive against them, for the more they labour to resist them, the more shall they be entangled with them.  
The second thing to be used in way of remedy, for the staying of the mind in this tentation, is, that though it should be granted, that the foresaid evil and blasphemous thoughts are our sins, yet we are to remember, that they may through the mercy and goodness of God, be pardoned: if they be heartily and unfeignedly repent of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) do condemn him, that prayeth against them, and is heartily sorry for them.  
It was Paul's complaint, Rom. 7. 19 That he did not the good which he would do, speaking of the inward endeavour of his heart: and again, that he did the evil which he would not, meaning in respect of the corruption of his nature. Now upon this, that he endeavoured to do that, which was agreeable to the will of God, that he loathed and detested the contrary, & strove against his corruptions, how did he comfort himself? Mark words following, v. 20. If I do that I would not: that is to say, if against my general purpose, I sin against God; if I be sorry for it, if I be displeased with myself, in that I cannot obey God, in that perfection I desire, It is no more I that do it, but sin that dwelleth in me. From this example of Paul I gather, that if any man, have in his mind evil thoughts, and doth (as Paul did) grieve, because he thereby offendeth God; if he do abhor them, and pray against them, he shall not be condemned for them; they shall never be laid to his charge. The party then that is troubled with these thoughts, may upon these grounds, stay his mind, and comfort himself: for if he shall not be condemned for them, then let him not fear them above measure.  
The third point to be remembered is, that the party must not be alone. For this Tentation begins, and is confirmed by solitariness; and the parties thus distressed, love to be apart by themselves, from the society of others: and for that cause, in case they be liable to this distress, they must use to solace themselves, in good company, that is mere and fit for them: and their minds are to be exercised, in holy meditation of the word, and singing of Psalms; and they are to be occupied in good speech and conference. Our first parent Eve was tempted by Satan, when she was apart from Adam: and our Saviout Christ, when he was alone out of company and society, than was he by the malice of the Devil, in the wilderness, assaulted with strong and mighty temptations.  
The fourth point, to be remembered of the party troubled is, that he must as heartily and earnestly repent him, of those his evil thoughts, as of evil words and deeds. For the truth is, because men have no more care of their thoughts, then commonly they have; therefore the Lord justly suffers the devil▪ to plague them, and torment them, by conveying into their hearts, most vile and damnable cogitations. Furthermore, the said party must labour to be renewed in the spirit of his mind, that is, to have 
Eph. 4. 23. 24.  his mind enlightened by the spirit, whereby he may know and understand the will of God in his word. After repentance for evil thoughts, there must follow watchfulness, and a careful circumspection over all his ways; but principally, he must have an eye unto his heart, the fountain of all. Keep thine heart with all diligence, 
Prou. 4. ●3.  saith Solomon: that is, above 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 observed. First, that the word of God dwell plentifully in it: for by this means, it is guided and directed, that it serve not from God and his word; and our hearts are then ruled and governed by the word, when we know & meditate, upon the commandments and promises of God. This rule is of special use. For therefore do men hatch, & breed evil thoughts in their hearts, because they are not taken up with holy meditations: & hence it is, that the heart of man, is made even a pray unto the devil, because the word of God is not lodged therein. Excellent was the practice of David in this case, who kept the word of God in his heart, that he mighe not 
Psal. 119. 11.  sin against him.  
The second rule of the keeping of the heart, is to establish our thoughts by counsel. It is the wiseman's advise in so many words. Prou. 20. 18. wherein he would teach us, that it is the property of a worldly wise man, in matters of weight, not to trust to his own wit, but to follow the direction and counsel of wise and skilful men. And if this be a sound course in matters of the world, much more ought it to be taken, in the main matters of religion, and conscience, concerning the heart and soul of man. And therefore by the law of proportion, it gives us direction, not once to think or conceive, so much as a thought, but upon advice and direction taken at God and his word. Thy testimonies (saith David) are my delight, 
Psal. 119. ●4.  and my counsellors. And what benefit had he by taking such a course? surely, by the word of God, which was his continual meditation, he got understanding, he became wiser than the ancient; it made him to hate all the ways of falsehood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practised of us, in the use of our senses, our speeches, and actions, and then shall the heart be kept clean, and free from these temptations.  
And seeing this temptation is so dangerous & fearful, as hath been said, and doth ost●● befall men: our duty is to make conscience, of practising the foresaid rules continually. And thus much concerning the third kind of distress of conscience.  
The Fourth Distress of mind is that, which ariseth from a man's own sins, or rather from some one special sin committed. And this kind of tentation is twofold: For either it is more violent, and less common, or less violent and more common.  
The violent Distress of mind, shows itself by fears and terrors of the conscience, by doubtings of the mercy of God, by lamentable and fearful complaints made to others. Now Question is moved, How this violent distress of mind, arising from our own sins, is to be cured? Answ. That it may be cured by the blessing of God, three things must be done.  
First, that particular sin must be known, which is the cause of this violent distress. And here we are to know, by the way: that it is an usual thing, with the parties thus distressed, to dissemble and cloak their sins: and therefore they will allege, that their trouble ariseth from some evil thoughts, from wicked affections, and from the corruption of nature: whereas commonly men are not distressed, in violent manner, for evil thoughts, affections, etc., but the violent distress cometh from some actual and odious sin or sins done, which wound the conscience, and are the causes of great distraction of mind: and they are many, which having been upon occasion before rehearsed, I will not now repeat them. Only this must be remembered, that the greater sins against the third, sixth, and seventh commandments, are the main and proper causes of violent distresses: and the more secret these sins are, the more horror goeth with them.  
Secondly, the particular sin being known, Inquiry must be made, as much as possibly may be, by signs, whether the party distressed repenteth, yea or no. For except he hath repent, he cannot be fitted to receive comfort: and unless he be first fitted to receive comfort, he cannot be relieved in Conscience. Now if it be found, that the party hath repent, than care must be had in the next place, that his repentance may be renewed, for the particular sin committed.  
Thirdly, having thus done, the comfort must be ministered, for the moderating, or taking away of the distress. And here remember by the way, that the comforts ministered, usually & ordinarily must not go alone, but be mingled & tempered, with some terrors of the Law: that being thereby feared, with the consideration of sin, and of the wrath of God due unto the same, the comfort may appear to be the sweeter. The ministering whereof, in case of this distress, would not be direct and present, but by certain steps and degrees: except only in the point of death: for then a director course must be used. These degrees are two.  
First, the party is to be informed of a possibility of pardon, that is, that his sins are pardonable, and though in themselves they be great, and heinous, yet by the mercy of God in Christ, they may be remitted. Now put the case, that the afflicted apprenhendeth only the odiousness of his sins, and the wrath of god due to the same, and in this fit puts off the pardon from himself, and cannot be persuaded that his sin may be forgiven, what then is to be done? Ans. Then for the effecting of this first degree, certain grounds are to be laid down, whereupon assurance in that case may be built up in his heart.  
The first ground of possibility of pardon is, That the mercy of god is infinite, yea over all his works, Psal. 145. 9 That the death of Christis of infinite price, merit, and value before God. That God is muchin sparing, Isa. 55. 7. That with the Lord is mercy, and with him is plenteous redemption, Psal. 130. 7. That Christ's satisfaction is not only a 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  price, but a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counterprice, 1. Tim. 2. 6. able to satisfy for the sins of all men, yea for them that have sinned against the Holy Ghost: for that sin, is not therefore unpardonable, because the offence thereof is greater, than the merit of Christ: but because the party offending neither doth, nor can apply the merit of Christ unto himself. An ancient father upon cain's words, My punishment is greater than I can bear, saith, Thou liest Cain, for God's mercy is greater than thy sins. The mercy of God was very 
2. Chro. 33 13. 2. Sam. 7. 14. 15.  great to Manasses, and to Solomon, and to many others, though they were great offenders.  
The second ground. Men of years, living in the Church of God, and knowing the doctrine of salvation, shall not be condemned simply for their sins, but for lying in their sins. Upon this ground, I say, that men distressed must be grieved, not so much for committing of sin, as for lying and continuing in sins committed.  
A third ground. It pleaseth God many times to leave men to themselves, and to suffer them to commit some sin that woundeth conscience. It is true and cannot be denied. But we must withal remember, that sins committed, do not utterly take away grace, but rather make it the more to shine and show itself. For God in mercy turneth all things, even sin itself, to the good of them that be his: and therefore sin committed cannot either waste, or extinguish grace received, but by divihe dispensation, serveth to amplify and enlarge the same; so as where sin aboundeth, there grace aboundeth much more. Rom. 5. 20. And the Lord said to Paul, being in great extremity. 2. Cor. 12. 9 My grace is sufficient for thee, for my power is made perfect through weakness. Hence it appeareth, that the grace of God is not utterly lost, but appeareth lively in the time of distress.  
The fourth ground is this. The promises of God touching remission of sins, and l●fe eternal, in respect of believers are general, and in regard of all and every man indefinite: that is, they do not define, or exclude any person, or any sinner, or any time; only they admit one exception, of final impenitency. Here a question may be moved, How long he that ministereth comfort, must stand upon the possibility of pardon? I answer, until he hath brought the party distressed, to some measure of true repentance: and this being done, than he is to proceed to the second degree of comfort.  
The second degree of comfort is, to teach, that the sin or sins of the party distressed, are indeed pardoned. But it may be asked, upon what signs may this comfort be applied? I answer, upon these two. First, if the party distressed confess, that he or she is heartily grieved, that by their sin or sins, they have offended so loving and so merciful a God. Secondly, if they profess, that they desire with all their heart, to be reconciled unto God in Christ: and at least do desire to repent for their sins; and withal do carry in heart, a purpose to sin no more, but in all things, (as much as in them lieth) to perform new obedience unto God. Now for the better enforcing of this comfort, some texts of Scripture, fitting this purpose must be rehearsed, as for example, Matth. 9 12, 13. I came not to call the righteous, that is to say, those that judge themselves righteous, but sinners, that is, those which are grieved, because in their own conscience, they are vile and heinous offenders, to repentance. Again. Matth. 11. 28. Come unto me, ally that are weary, and heavy laden, and I will refresh you.  
To conclude this point, there remains yet a further question to be resolved, and that is this. A man after repentance, for some grievous sin, falls into it again, and is distressed more than before: It is a case somewhat grievous. For we know, that if a man be recovered of an ague, and through distemper in diet, or otherwise, makes a relapse in●o it again, his case is often desperate, and he hardly scapeth with his life. In the same manner, it is a dangerous case, if after repentance, men make a relapse into the same sin again. It may then be asked, how such persons may be recovered after a relapse?  
I answer, though we find not any one particular example in scripture, of any one person, that was restored again after a relapse: yet nevertheless there is some comfort for such persons. Upon what grounds may some say? Ans. Men that have not so much as a drop of mercy, in comparison of God, must forgive their brethren often & many times, yea as our Saviour Christ saith to Peter, till seventy times seven times, if they return & say it reputes them. Now God is infinite in all his attributes. He is much in sparing: with him is plenteous redemption: and therefore he will questionless, upon true repentance, often forgive & forget, even the same sin iterated again and again. Now these persons are to be relieved in this sort. First they must have their Consciences settled in this point, that their relapse is pardonable, though very dangerous. For proof hereof read Esay▪ 2. 18. Where mention is made of divers Apostates, that were by God called to repentance, with promise of pardon, if they turned unto him. And in Luk. 15. the Prodigal child, (by whom I understand one, that after grace received, ●ell from his repentance and obedience to God) when he did but purpose in his heart to return again, was pardoned, and received into favour. In the 2. Cor. 5. 20. Paul saith to the Corinth's, that were fallen away▪ We pray you in Christ's stead that ye be reconciled unto God.  
Secondly, being thus settled in conscience, they must again repent them of their sins.  
Thirdly and lastly, they are to be comforted, with the promise of remission of sins, after that some signs of renewed repentance for sins past, have been given.  
The Second Tentation or Trouble of mind, which is more common and less violent, befalls the children of God: and it is a grief of heart, more or less, whereby men are troubled, in respect of the want of grace in their hearts, and defects of obedience in their lives. Paul the dear servant of God, was possessed with this trouble of mind, as we may read, Rom. 7. And indeed there is no child of God, but more or less, one time or other, he feels the stings of sin, & the buffeting of Satan, which cause grief in his heart. But this grief is a notable grace of God, and therefore they which want it, must labour to have it, and they which have it, must not seek to put it out, but to keep it in measure & order.  
And the grounds of comfort, whereby the heart may be stayed in this sorrow, that it be not immoderate, may be these.  
I. Ground. It is God's will, that the work of sanctification, or regeneration, should be imperfect in this life, and remain unfinished till death. This point needs no proof, for it is manifest both in the word of God, and in daily experience. The reasons for which God will have it to be so, may be these.  
First of all, God gives grace, according to the measure, and manner of our receiving of it, which in this life is imperfect. Some gifts of God in Christ, bestowed on his servants, as remission of sins by his death, and justification by his obedience, are not put into us, but are only applied and made ours by imputation. Some other gifts there be, which are infused and put into us, as namely, sanctification, regeneration, the love of God and man: and by one of these two means, to wit, either by imputation or infusion, are all the gifts of God in Christ made ours. Yet before we can have them, we must receive them: and the means whereby we receive them is faith, which God hath ordained, to be the hand of our souls, to receive his benefits bestowed on us. Which faith because it is weak and imperfect, in this life, therefore the gifts which we receive thereby, are also imperfect. For though God's benefits be like a bottomless sea, yet the faith, whereby we lay hold of them, is like unto a vessel with a narrow neck, which though it be cast into the great Ocean, receives but a little water at once, & that by degrees, drop by drop, according to the wideness of the mouth. And hence it is, that though the gifts of God without us, which are ours by imputation, be perfect; yet all such graces as are put into us, are weak and imperfect.  
Secondly, if any servant of God, should be perfectly regenerate, and made absolutely holy in this life: then he should fulfil the moral law, and so become a Saviour to himself: and by the tenor of the law have life: & so should not Christ be a Saviour properly, but only an instrument, to dispose us, to the keeping of the law, whereby we might save ourselves. But there is one only all-sufficient Saviour, Christ jesus: & the beginning, the middle, & the accomplishment of our salvation, is to be ascribed to him alone.  
Thirdly, it is the will of God, that his own children, with whom he is well pleased in Christ, should be brought to nothing in themselves, that they might be all in all out of themselves in Christ: being, as it were, emptied of self-love, and of all confidence in their own goodness. But if sanctification should be perfect at the first, than a man should not go out of himself, but would rather stay as he is, and rest contented in his own goodness. For this cause Paul, after his exaltation, was buffered by Satan's temptations, that he might not be exalted out of measure, 2. Cor. 12. but should content himself with this, that he was in the love and favour of God in Christ.  
II. Ground is: To consider, what makes a man professing Christ, accepted of God, and how much he himself must do, for this end? The substance of all things to be done of us for this end, that we may become the children of God, may be reduced to three heads.  
First of all, we must heartily bewail our sinful lives passed, and seriously humble ourselves, in regard of our own sins, both of heart and life: and if by occasion we fall into any sin, we must not lie therein, but by speedy repentance, recover our former estate.  
Secondly, in regard of the sinfulness of our hearts and lives, in times past, we must rest ourselves on God's mercy alone, flying to the throne of mercy for the pardon of them all.  
Thirdly, we must endeavour in the course of our lives afterward, to perform obedience to God in all his commandments: that thereby we may show ourselves thankful to him for his mercy.  
Consider the examples of this practice in God's children. All that David that worthy servant of God could do, after his sins committed, to bring himself again into the favour of God, whom he had offended, consisted of these very heads, which have been named; Repentance, Confidence, and Affiance in God's mercy, and Performance of new obedience. And this his practice was verified, amongst many other places, specially in the 119. Psalm, and in all the Psalms commonly called penitential. Again, the Prophet Daniel was accepted of God only for the doing of these things. Dan. 9 And in like manner was Paul, and the rest of the Apostles.  
Yet here remains a great difficulty. Many a good servant of God, may, and doth truly say of himself, I bewail my sins, and do in some sort rest on God's mercy, and withal I endeavour to perform new obedience: but alas! here is my grief, I cannot do these things as I would. In matter of sorrow and grief, I am troubled with hardness of heart: in occasions of boldness and confidence, with doubting: in endeavour to obey, with many sins, and sundry faults. For the staying and moderating of this grief, these rules may further be remembered.  
The first Rule. If there be in the mind, a purpose not to sin, in the will, a desire to please God, and in the whole man, an endeavour to perform the purpose of the mind, and the desire of the will: mark what follows upon this: God in mercy accepteth the purpose and will to obey, for obedience itself; yea though a man fail in the very act, and do not so well as he should. This is a great mercy of God, and we can never be sufficiently thankful for the same. But yet that we may not here delude our hearts with conceits, and bless ourselves in vain: we must know, that God doth not always accept the will for the deed, unless there be a constant purpose in heart, a true desire in will, and some resolved endeavour suitable in the life. Malach. 3. 17. Goa spares them that fear him, as a father spares his own child. How is that? though the child being commanded some business, goeth about it very unhandsomly, and so the deed be done to small purpose: yet the father accepts it as well done, if he see the child yield unto his commandment, and do his endeavour, to the uttermost of his power. Even so will God deal with those that be his children.  
But how will some say, can God accept a work of ours that is imperfect? Ans. So far forth, as the obedience is done in truth, so far forth God accepts it, because it is his own work in us: and as it is ours, he pardons it unto us, because we are in Christ.  
A second Rule is laid down, Rom. 7. 19 where Paul saith to this purpose, the good which I would do, I do not, and the evil which I would not, that do I. In these words, is set down the state of all regenerate men in this life: and the meaning is this. The good things which God hath commanded, I do them, but not as I would, and the evil forbidden I avoid, but not as I would. This we shall see to be true by comparing the voices of three kinds of men together. The carnal man saith, I do not that which is good, neither will I do it, and that which is evil I do, and I will do it. chose, the man glorified, he saith, That which is good I do and will do it, and that which is evil I do not, neither will I do it. The regenerate man, in a middle between them both, he saith; The good things commanded I do, but not as I would; the evil things forbidden I avoid, but not as I would.  
And this is the estate of the child of God in this life, who in this regard, is like unto a diseased man, who loves his health and therefore observes both diet and physic: and yet he often falls into his fit again, (though he be never so careful to observe the rules of the Physician) by reason of the distemperature of his body: and hereupon is fain to go to the Physician the second time for new counsel. In like manner, God's children, have indeed in their hearts, a care to please and obey God; but by reason of sin that dwelleth in them, they fail often, and so are fain to humble themselves again before him, by new repentance. Again, the servants of God are like to a man, by some sudden accident cast into the sea, who in striving to save himself from drowning, puts to all his strength, to swim to the shore, and being come almost unto it, there meets him a wave or billow, which drives him clean back again, it may be a mile or further, and then the former hope and joy conceived of escape, is sore abated: yet he returns again, and still labours to come to the land▪ and never rests till he attain unto it.  
III. Ground. He that is indeed regenerate, hath this privilege, that the corruption of nature, is no part of him, neither doth it belong to his person, in respect of divine imputation. Paul saith of himself, Rom. 7. 17. It is no more I, but sin that dwelleth in me. In which words, he distinguisheth between his own person, and sin that is in him. For in man regenerate, there be three things, the body, the soul, & the gift of God's image restored again. 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. Thes. 5. 23. prays for the Thessalonians, that God would sanctify them throughout, and preserve their whole spirit, soul, and body. Of which place (amongst many) this exposition may be given. The Apostle speaking of men regenerate, and sanctified, makes three parts in them: body, soul, and spirit: and by spirit, we are to understand, not the conscience, but the gift of regeneration, and sanctification, which is in the whole man body & soul, opposed to the flesh, which in a natural man, is that which is called the old man, Rom. 7. And the prayer which Paul makes in the behalf of the Thessalonians, teacheth us in effect thus much; that though corruption remain in the regenerate, after regeneration; yet in respect of divine acceptation, he is accounted as righteous, and so continueth: his sin, (by the mercy of God in Christ) not being imputed to him to condemnation. And so much for that point.  
Now these Grounds of comfort, and others of the like nature, may serve to sustain and uphold the hearts of the children of God, when they shall be pressed and troubled, in consideration of their estate in this life, which cannot till death, be fully freed, from much weakness and manifold imperfections.  
The Fifth and last kind of Temptation or Trouble of mind, ariseth from a man's own body.  
Before I enter to speak thereof, one Question, in the mean time, must be answered, namely, How the body should, or how it can trouble the mind, considering that the soul or mind, is not bodily, but spiritual: and it is against reason, that that which is bodily, should either alter or trouble a spirit. For an answer hereunto, these things must be considered.  
First of all, the actions of man, do proceed from one only fountain, and common cause, the soul; and are done by the power thereof. The body of itself, is not an agent in any work, but as it were a dead instrument, in & by which the soul produceth all actions and works.  
Secondly, the most of the works of the soul, and mind of man, are such, as are performed by the body, and the parts thereof, and by the spirits that are seated in the body, as by instruments. Indeed some actions of the soul & mind, are done without the help of the body; but I say, that the most actions thereof, are performed by the body, and spirits therein contained. Yet these spirits in themselves, are no agents at all: but the only agent in any work, is the soul itself. For example: the using of the outward senses, as of sight, hearing, tasting, touching, smelling, as also of the inward, as imagination, memory, etc. all this is done by the brain, and the parts of the brain, as proper instruments. All affections both good and bad, are acted by the soul; but yet they come from the heart, as the seat thereof. So also the power of nourishment, comes from the liver, as the instrument, whereby the soul nourisheth the body.  
Now than the body affecteth the soul and mind thus: The body and the soul are so joined together, that they make one person, and thus, the body being troubled, the soul is also troubled: yet is not this done, by any dividing of the soul. For it cannot be divided. Neither by diminishing the parts of the soul, but only by corrupting the action of the mind, or more properly, by corrupting the next instrument of the mind.  
This may be conceived by a comparison. A skilful artificer in any science, hath an unfit tool, and a naughty instrument to work withal: his skill is good, and his ability is sufficient, but his instrument whereby he worketh is unperfect: and therefore he brings forth an imperfect work. Now his tool takes not away the skill of his workmanship, nor his power of working, but keeps him from doing that well, which otherwise he should and could do well. In like manner, the body being corrupted, hinders the work of the soul. It doth not take away the work of the soul, nor the ability of working: but because it is a corrupt instrument, it makes the soul to bring forth a corrupt work.  
The Temptation followeth. The body causeth the trouble of the mind two ways, either by Melancholy, or by other strange alterations in the parts of the body, which oftentimes befall men: in what sort we shall see afterwards. For it is a very common thing, yea more common than the former.  
Touching Melancholy, sundry things are to be considered for our instruction, and for the Remedy of that evil.  
And first of all, if it be asked what Melancholy is? I answer, it is a kind of earthy & black blood, that is specially in the spleen, being stopped; which convaieth itself to the heart, and the brain, and there partly by his corrupt subsiance, and specially by his contagious quality, annoyeth both heart and brain, being the seat & instrument of reason.  
The second is, what are the effects and operations of Melancholy? Ans. They are strange, and often fearful. There is no humour, yea nothing in man's body, that hath so strange effects, as this humour hath, being once distempered. An ancient Divine calls it the devils bait, because the Devil, by God's just permission, 
Esca di●bo●●.  conveys himself into this humour, and worketh strange conceits. When the evil Spirit came upon Saul, it so tempted him, that he would have slain him that was next unto him: how so? surely, because God in justice withdrew his spirit of government from him, and suffered Satan, to enter into the humour of choler, or melancholy, or both, and by this means caused him to offer violence to David.  
Now the effects thereof in particular, are of two sorts. The first effect, is in the brain and head. For this humour being corrupted, it sends up noisome spirits, and filleth the instrument of reason (as it were) with a mist, and makes it unfit to use reason. Hence follows the first effect, strange imaginations, conceits▪ and opinions, framed in the mind: which are the first work of this humour, not properly: but because it corrupteth the instrument, and the instrument being corrupted, the faculty cannot bring forth good, but corrupt actions.  
For example. That which they call the beast's like Melancholy is, when a man thinks himself to be a beast of this or that kind, and carries himself accordingly. Of this sort, are those, that think themselves to be 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wolves, and practise wolvish behaviour. Thus we read, Dan. 4. 30. that Nabuchadnezzar lived, behaved himself, and fed as a beast. Some say, that he loss his soul, and had the soul of a beast. But they er●e. For there is no such transportation of souls into bodies, either of men, or beasts. Others think, that Nabuchadnezzar was smitten in the brain with this disease, and in a beastly imagination carried himself as a beast. And this interpretation is not against the text: for in the 31. verse of that chapter it is said, that his mind came to him again: and therefore in the disease, his understanding, & the right use of his reason was lost. And the like is true in history, by divers examples, though it were not true in Nabuchadnezzar.  
Again, take another example, that is common and ordinary. Let a Melancholic person upon the sudden, see some fearful thing, the strength of his imagination presently fasteneth the thing upon himself. As if he see or hear that a man is hanged, or possessed with a Devil, it presently comes to his mind, that he must be hanged, that he is or shall be possessed. Likewise upon relation of fearful things, presently his phantasi: works, and he imagineth, that the thing is already, or shall befall him. And this imagination, when it enters once & takes place, it brings forth horrible and fearful effects.  
The second effect or work of Melancholy, is upon the heart. When the mind hath conceived and framed fearful things, there is a concord and consent between heart & affection, & then comes affection, and is answerable to imagination. Hence do proceed exceeding horrors, fears, and despairs, and yet the Conscience for all this untouched, and not troubled or disquieted.  
Thirdly, it may be demanded, whether there be any difference between 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 another: and they are plainly distinguished thus. First, when the Conscience is troubled, the affliction itself is in the Conscience, and so in the whole man. But in Melancholy, the imagination is disturbed, & not the Conscience. Secondly, the Conscience afflicted, hath a true and certain cause, whereby it is troubled, namely, the sight of sin: but in Melancholy, the imagination conceiveth a thing to be so, which is not so: for it makes a man to fear and despair, upon supposed and feigned causes. Thirdly, the man afflicted in Conscience, hath courage in many things: but the Melancholic man fears every man, every creature, yea himself, and hath no courage: when there is no cause of fear, he fears. Fourthly, imaginations in the brain caused by Melancholy, may be cured, taken away, and cut off by means of Physic: but the distress of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of God's favour.  
Fourthly, the way to cure Melancholy is this. First the person troubled must be brought to this; that he will content himself, to be advertised and ruled, not by his own, but by the judgement of others, touching his own estate: and by this shall be reap much quiet and contentation.  
Secondly search & trial must be made, whether he hath in him any beginnings of faith and repentance or no. If he want knowledge of his estate, than means must be used, to bring him to some sight and sorrow for his sins, that his melancholy sorrow, may be turned into a godly sorrow. If he want faith and true repentance, some good beginnings thereof must be wrought in his heart.  
Thirdly, when he is brought to faith in God's mercy, and an honest purpose not to sin any more; then▪ certain merciful promises of God, are to be laid before his eyes: and he must be exhorr●d, to rest upon these promises, and at no time to admit any imagination or thought, that may cross the said promises. Now the promises are these and such like: Psal. 34. 9 No good thing shall be wanting to them that fear God. Psal. 91. 10 No evil shall come near the godly man. 2. Chron. 15. The Lord is with you, while you are with him, and if you seek him, he will be found of you. jam. 4. 8. Draw near to God, and he will draw near to you. And the best means to cause any man thus diseased, to be at peace with himself, is to hold, believe, & know the truth of these promises, and not to suffer any by-thought to enter into his heart, that may cross them.  
Moreover, though the former promises may stay the mind, yet will they not take away the humour, except further help be used. Therefore the fourth and last help, is the art of Physic, which serves to correct and abate the humour, because it is a means by the blessing of God, to restore the health, and to cure the distemper of the body. And thus much touching the trouble of mind, caused by Melancholy.  
The second means whereby the body annoys the mind is, when it occasions trouble to the mind, by strange alterations incident to the body. When a man begins to enter into a Frenzy, if the brain admit never so little alteration, presently the mind is troubled. Thus by the trembling of the heart, many fearful imaginations are caused, when a man knows not the cause. The same is procured by the swelling of the spleen, by the rising of the entrails, by strange convulsions, and such like.  
The remedy hereof is this. First it is still to be considered, whether the party thus troubled hath true faith and repentance or no. If he hath, it is so much the better. If▪ he hath not, the first duty is to use all means, to stir up in him some godly sorrow for his sins.  
Secondly, this being done, means must be used to take away the opinion conceived, and to give information of the alteration of the body, and of the true cause thereof. This being known, the grief or fear conceived, will easily be stayed. For take away the false opinion, and inform judgement, and the whole man will be the better.  
Thirdly, the opinion being altered and reform, it may be the alteration in the body will remain: the party therefore in that case must be taught, that it is a correction of God, and that God doth not barely suffer the correction to be inflicted, but is the very author of it: and therefore the party is to be well pleased, and to rejoice in that will of God. For every present estate, whether it be good or bad, is the best state for us, because it comes by the will of God.  
And thus much touching the distinct kinds of distresses of mind. I add this one thing further, that if we make examination of the estate of such persons, as are troubled with any of these five temptations, we shall not usually find them single, but mixed together, especially Melancholy, with some other temptations.  
And so much of the first Sort of Questions, concerning Man simply considered in himself.  
FINIS.