THE WHOLE TREATISE OF THE CASES OF CONSCIENCE, DISTINGVISHED INTO THREE Books: The first whereof is revised and corrected in sundry places, and the other two annexed. Taught and delivered by M. W. Perkins in his Holiday Lectures, carefully examined by his own briefs, and now published together for the common good, by T. Pickering Bachelor of Divinity. Whereunto is adjoined a twofold Table: one of the Heads and Number of the Questions propounded and resolved; another of the principal Texts of Scripture which are either explained, or vindicated from corrupt interpretation.  
Rom. 14. 23. Whatsoever is not of Faith, is sin.  
HINC LUCEM ET POCULA SACRA  
ALMA MATER CANTABRIGIA  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge, 1606.  
And are to be sold in Paul's Churchyard at the sign of the Crown by Simon Waterson.   

TO THE RIGHT HONOURABLE, EDWARD Lord Dennie, Baron of Waltham, etc.  
RIght Honourable: There is no one Doctrine, revealed in the Word of God, or dispensed by the Prophets and Apostles, of greater use and consequence in the life of man, then is that, which prescribeth a 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 will sustain 
Prou. 18. 14.  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 apaied, 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 so 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, Church, or 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 
Rom. 14. 23.  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, (being rightly used) the most comfortable. For it is not founded in the opinions, and variable conceits of men, neither doth it consist, of Conclusions and Positions, which are only probable and conjectural: (for the Conscience of the doubting or distressed party, can not be established and rectified by them:) but it resteth upon most sufficient and certain Grounds, collected and drawn out of the very Word of God, which, as it is mighty 
Hebr. 4. 12.  in operation, piercing the heart, and discerning the thoughts and intents thereof, so is it alone available and effectual to pacify 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 
Psal. 6. 6. and 22. 1, 2.  crying out, as if God had forsaken them, until they have been relieved by the Spirit of Christ, in the meditation of the word, & promise 
Psal. 119. v. 49, 50.  of God. But those especially, who have not been instructed in the knowledge of the truth, nor 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 the mercy of God, and their own salvation, they have either grown to frenzy, and madness, or else sorted unto themselves fearful ends, some by hanging, some by drowning, others by imbruing their hands in their own blood. 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,) they have either abused, or else quite relinquished and forsaken their callings, and thereby become scandalous, and offensive unto others.  
Now then, as by these and sundry other Instances of proof, the matter itself appears to be of great weight and importance, so it is 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 
b Decret. de poenit. dist. 6. cap. 1. Caveat spiritual is judex, ut sicut non commisit crimen nequitiae, itâ ●ō careat munere scientiae.  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 and releevers of the distressed, are made by Christ himself 
c judices in caufis poenitentium. Bell. de poen. lib. 3. cap. 2. Concil. Trid. sess. ●4. can. 9 Prologue. in Sum Antonni. Archicpisc. Florentini. Mark. 2. 10. Reu. 3. 8.  judges of the Cases of conscience, having in their own hands a iudicarie po●…er 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. Whereas the Scripture uttereth a contrary voice, that Christ only hath the keys of David, which properly and truly openeth, and no man shutteth, and properly and truly shutteth, and no man openeth. And the Ministers of God are not called to be absolute judges of the Conscience, but only Messengers and Ambassadors of reconciliation; 
2. Cor. 5. 20.  whereupon it followeth, that they cannot be 
d Theophl. comment. in joan. 3. 34. & Hieron. l. 3. comment. in Math. super verba. Tibi dabo claves.  the authors and giver's of remission of sins, but only the Ministers and Dispenser's of the 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 
Emanuel Sa. in Aphor. cō●essar●orum. Summa Angelica. capit. ●ides. paragr. 6, 7.  Conscience in time of need, as namely, I. That a man in the course of his life, may build himself upon the faith of his teachers, and for his salvation rest, contented with an implicit and 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 particular knowledge & understanding of the word & promise of God. I●. That every man ought to stand in fear and doubt of the pardon of 
Concil. Trid. sess. 6. cap. 9  his sins, 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 merir of Christ, is a comfortless doctrine to a distressed soul, and contrary unto the saving 
a Matth. 14. 31. jam. 1. 6. Rom. 〈◊〉. 20.  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 damnation, to make special confession of 
Concil. Trid. ●ess. ●4. can. 7.  his mortal sins, with all the particular circumstances thereof once every year to his Priest. This position & 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: it maketh notably to the disturbing of the peace of Conscience, in time of extremity, considering that is impossible, either to understand or remember all, many being hidden and 
Psal. 19 12.  unknown. And the mind being in this case 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 set 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 he 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 Peceatum veniale, quod non tol●…t ordinem ad ultimum finem, unde non meretur poenam aeternam, sed temporalem. jacob. de Graphiis: Decision. aurcar. Cas. Consc. l. 1. cap. 6.  they bind over the sinner only to temporal, and not to eternal punishments. This conclusion, first is false; For though it be granted, that some offences are greater, some lesser, some in a higher degree, others in a lower. 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 and proportion of divine justice. For in nature it is an anomy, that is to say, an aberration from the perfect 
1. joh. 3. 4.  rule of righteousness, & 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, to 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, and 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 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. V. That a man may satisfy the justice of God, for the temporal punishment 
Concil. Trid. sess. 1●. can. 13.  of his sins committed. To omit the untruth of ●●is position; How it maketh to the casing 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 satisfactions, 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 and abuse of this Doctrine, we see how necessary it is, that in Churches which profess Christian religion, it should be more taught, and 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, & 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, and impaired, and the contrary kingdom of Christ jesus more and 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 and understanding, with other endowments both of nature and grace, the Lord had enriched him withal; so they do carry with them the sweet savour of piety and sanctification, wherewith he approved his heart unto God, and his life unto men. Wherein also upon occasion, he hath propounded, and explained sundry notable rules of direction and resolution of the Conscience, as will appear to the view of the learned & well-advised Reader.  
To let pass all the rest: this present Treatise giveth very sufficient testimony, of his knowledge and dexterity in that kind; which could not be attained unto, without great pains, much observation, and long experience. A labour which commendeth itself to the Church of God in two respects principally. One, because his grounds and principles are drawn either directly, or by just consequence out of the written Word, and so are of greater force, to convince the conscience, and to give satisfaction to the mind, either doubting, or distressed. The other, for that it is delivered with such perspicuity, and disposed in such order and Method, as fitteth best for the understanding and memory of any, whosoever shall peruse it.  
Now this whole Treatise of the Questions, I have made bold to present unto your Lordsh, and to publish abroad under your protection. First, because God, who vouchsafeth special favour to them that honour him, hath adorned your estate with Honour, your person inwardly with many rich graces of his Spirit, and outwardly with the profession and practice of true Religion; a thing directly confirmed by your unfeigned love of the truth, and continual favours to the Teachers of the same, the Ministers and Dispenser's of the Gospel. Secondly, because as the Author of these Cases, was himself in many respects, bound unto your Hon. 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 & sincerity of your affection towards him in the Lord. And in the last place, it was my desire, by setting them forth under your name, to give some testimony of duty to your Hon. 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 thus craving pardon for my boldness, I humbly take my leave, and commend your Lordsh, to the grace & favour of God in Christ. From Emanuel College in Cambr. Novemb. 20. 1606.  
Your Hon. in all duty to be commanded, Tho. Pickering.   

To the godly and well-affected Reader whosoever.  
I Do now at the length offer unto thy view (Christian Reader) the whole Treatise of Case-divinitie, so far as the Author proceeded in the delivery thereof before his death. If thou hast been longer held in expectation thereof, then either thyself desiredst, or was meet, I must entreat thy favourable interpretation of my forbearance, partly in regard of many private distractions, and sundry occurrents wherewith I was detained from this duty, and partly also in respect of my desire to publish it in such sort to thy contentment, that it might afterward require no further filing or forbishing by secondary Corrections. Wherein, notwithstanding mine endeavour to the contrary, my hope hath been in part prejudiced, by reason of some faults escaped in the Printing, through want of careful attendance on the Press in my necessary absence. The principal I have noted in a Table before the first Book, and the other of lesser moment, I commend to thy private pardon.  
Touching the Treatise itself, I have dealt as faithfully as I could, keeping close to the Preachers own words, without any material addition, detraction, or amplification. His Method remains the same in the body of the discourse, not admitting the least alteration. Only it was thought convenient to distinguish it into Books according to the several distinct parts, the Books into Chapters, the Chapters that were most capable of division into Sections; and my meaning therein was, to help the memory of the Reader, and to avoid tediousness the daughter of longsome discourses.  
Now if in the perusing, thou either find any thing amiss, or thyself haply not fully satisfied in particular; then remember what is the Lot of learned men's works which are Scripta posthuma (whereof these latter times have yielded many examples) to be left after a sort, naked and imperfect, when the Authors themselves are gone, who might have brought them to perfection. Consider again, that in regard of the weight of this worthy Argument, it were much better kindly & thankfully to accept and enjoy these labours, howsoever imparted, then by their suppressing to be wholly deprived of such a benefit. And withal rest with me in hope, that as himself hath first 
In the Treat. Page. 4.  traced the way, and walked by the banks of this main Sea, so others upon this occasion, will be encouraged to attempt the like course, or at least to enlarge this work by addition of more particulars. Mean while, not doubting of thy Christian acceptance of my pains for thy good, I commend them to thy love, thyself unto God and the word of his grace. Eman. Coll. Novemb. 20. 1606.  
Thine in Christ jesus, Tho. P.   

A TABLE OF THE Sum or Contents of the whole Treatise, both for Heads and Number of the Questions.  

The first Book.  
The Preface touching the ground and order of the Treatise. Pag. 1.  
CHAP. I. Of Confession, and the degrees of Goodness.  
CHAP. II. Of the nature and differences of sin..  
CHAP. III. Of the subjection and power of Conscience.  
CHAP. IV. Of the distinction of Questions, or Cases.  
CHAP. V. Of the first main Question touching Man simply considered, viz. 

What a man must do that he may come into God's favour, and be saved? 50 

Concerning Humiliation.  
1. What if a man humbling himself, cannot call to mind all, or the most of his sins? 56  
2. What the man must do, who finds himself hard hearted, and of a dead spirit, etc. 57  
3. Whether he that is more grieved for loss of his friend, then for the offence of God by his sin doth truly humble himself? 58   

Concerning Faith.  
1. How a man may truly apply Christ, with all his benefits unto himself? 60  
2. When doth a man begin to believe in Christ? 61   

Concerning New-Obedience.  
1. How may a man frame his life to live in New-Obedience? 65  
2. How may a man do a good work? 67      
CHAP. VI Of the Second main Question, viz. How a man may be in Conscience assured of his own salvation?  
CHAP. VII. Of the Third main Question, viz. 

How a man being in distress of mind, may be comforted?  
1. What is Distress of mind? 88  
2. What is the general Remedy of all distresses? 90    
CHAP. VIII. Of the first Special distress arising of a Divine Tentation. 

What is the Remedy thereof? 110    
CHAP. IX. Of the second special Distress, arising from outward Afflictions. 

1. How the Trouble of mind arising of Afflictions, may be remedied? 118  
2. How the mind of the party distressed may be stayed, when the Lord defers deliverance? 129 

What is a man to do●, that findès no end of this afflictions till death? 136    
3. How may a man be able to endure with comfort the pangs of Death? 138 

How may a man in this life, have a true taste of eternal happiness? 141  
How a man may truly discern whether the joy of the Spirit be in him, yea or no? 144    
4. How the minds of such persons are to be stayed, as are possessed by the Devil, or fear possession? 152  
5. What they may do, whose houses are haunted and molested by wicked Spirits? 158    
CHAP. X. Of the third special Distress, arising of the Tentation of Blasphemies. 

What is the true Remedy of this Tentation? 162    
CHAP. XI. Of the fourth Special Distress, arising from a man's own sins. 

1. How the violent distress of mind, arising from our own sins, is to be cured? 171  
2. How the moderate distress, arising of the same cause, is to be remedied? 178    
CHAP. XII. Of the fifth special Distress, arising from a man's own body. 

Quest.  
1. How the body should trouble or annoy the mind? 188  
2. What is the nature and work of Melancholy? 191  
3. Whether there be any difference between the trouble of Conscience and Melancholy? 194  
4. What is the way to cure Melancholy? 195  
5. How the mind troubled by strange alterations incident unto the body, may be cured? 197     

The Second Book.  
CHAP. I. Of the Order of the Questions.  
CHAP. II. Of the Godhead. 

Quest.  
1. Whether there be a God? 202  
2. Whether jesus the son of Mar●e, be the Son of God? 219    
CHAP. III. Of the Scriptures. 

Whether the Scriptures be the true word of God? 223    
CHAP. IV. Of Religion, and the knowledge of God. 

Quest.  
1. What is that Religion that is due unto the true God? 251  
2. How God is to be conceived in our minds, when we worship him? 252    
CHAP. V. Of the Inward worship of God. 

Quest.  
How God is to be worshipped and served? 256    
CHAP. VI Of the Outward worship of God, and first of Prayer 

Quest.  
1. How may a man make a lawful and acceptable Prayer? 263  
2. Whether a man may lawfully make Imprecations? 270  
3. What be the particular circumstances of Prayer? 275 

1. The voice.  
Whether a voice or words, are to be used in prayer? 275  
Whether it be lawful, when we pray, to read a set form● of Prayer? 277   

2. The Gesture.  
What kind of Gesture is to be used in prayer? 278   

3. The place.  
In what place must we pray? 279   

4. The time.  
What are the times, in which men are to make prayers unto God? 282    
4. How their minds may be pacified, which are troubled with sundry accidents in their prayers? 285  .  
CHAP. VII. Of the hearing of the Word preached. 

Quest.  
1. How any man may profitably hear the Word? 290  
2. How they are to be comforted, who after long hearing, profit little or nothing at all? 298    
CHAP. VIII. Of the Sacraments in general. 

Quest.  
Whether Sacraments ministered by Heretics, Idolaters, and unsufficient Ministers, be Sacraments or no? 302    
CHAP. IX. Of Baptism. 

Quest.  
1. Whether Baptism be necessary to salvation? 307  
2. Whether Godfathers and Godmothers be necessary? 315 

What duty they are to perform to the party baptised? 319  
Whether children baptised come to be of spiritual kindred, with the whole Church, by reason of their Godfathers and Godmothers? 320  
Whether, if Spiritual kindred be contracted by Baptism, it can be a ●●st impediment of Marriage, etc. 322    
3. Whether children of excommunicate persons have right to Baptism? 324 

Whether children borne in fornication have right to Baptism? 329    
4. How men of years may make a right use of their Baptism? 330  
5. Whether a man falling into sin after Baptism, may have any benefit of his Baptism? 335    
CHAP. X. Of the Lord's Supper. 

Quest.  
1. How far forth men have liberty to use or not to use the Lords Supper? 336  
2. How a man may rightly use it to his comfort and salvation? 339 

In Preparation.  
What, if after preparation he find himself unworthy? 341  
Whether a man should come fasting to the Supper, or no? 342  
Whether persons that be in sure of Law may come? 343   

In Receiving.  
What if a man after often receiving, doubteth whether he hath faith or no? 346  
What is to be done in case of hardness of heart, at the instant of Receiving? 348   

After Receiving.  
What is he to do, that after receiving finds no comfort?      
CHAP. XI. Of Adoration. 

Quest.  
1. To what things is Adoration due, and in what manner? 351 

Whether Adoration be due to wicked Spirits? 354  
What Adoration is due 

to good Angels? 356  
to living men? ibid.  
to Saints departed? 357  
to Images? ibid.        
CHAP. XII. Of Confession before the Adversary. 

Quest.  
1. Whether Confession of faith be necessary, and when? 358  
2. Whether it be lawful for a man being urged, to go to Idol-service, and hear Mass, so as he keep his heart to God 363  
3. Whether any man, specially a Minister, may with good Conscience fly in persecution? 367 

And if he may fly, when? 373  
Whether a man that is imprisoned, may break prison? 377      
CHAP. XIII. Of an Oath. 

Quest.  
1. What is an Oath? 379 

Whether an Oath, taken by creatures, be a true Oath, and to be kept? 380  
Whether an Oath by false Gods be a true Oath? 381  
How can God swear by himself, seeing none can witness unto him? 382    
2. How an Oath is to be taken in a good and godly manner? 

Whether in the Form of an Oath, a man may not swear directly by creatures, and indirectly by God? 388    
3. How far forth doth an Oath bind, and is to be kept? 390 

Whether a man is bound to keep an Oath taken by false Gods? 391  
Whether a man is bound to keep that Oath, upon taking whereof there ensueth damage? 392  
Whether an Oath extorted by fraud, bindeth? 393  
Whether a Compulsory Oath bindeth? 393    
4. When an Oath doth bind, and when not? 394 

When doth a man commit Perjury? 397  
Whether the breach of a Local Statute, whereunto a man is bound by corporal Oath, be perjury? 398  
Whether it be lawful to exact an Oath of him, that will forswear himself? 399      
CHAP. XIV. Of Vows. 

Quest.  
1. What a Vow is? 400  
2. Whether a Vow in the New Testament be any part of God's worship? 401  
3. When a vow made bindeth, and when not? 405 

Whether jephte upon his vow did offer his daughter in Sacrifice? 408    
4. Whether Monastical vows do bind or no? 411    
CHAP. XV. Of Fasting. 

Quest.  
1. What is a Religious Fast? 424  
2. How a Religious Fast is to be observed? 425 

Touching the manner of Fasting.  
How long must the Fast continue? 428  
Whether a man may eat in the time of a solemn Fast? 428  
Whether all be bound to keep the form prescribed, in the day of a solemn Fast? 429    
3. Whether Popish Fasts be lawful? 433    
CHAP. XVI. Of the Sabbath day. 

Quest.  
1. Whether it be in the liberty of the Church of God upon earth, to alter the Sabbath from the seventh day to any other? 438  
2. How the Sabbath of the New Testament is to be observed? 453 

Whether we may not lawfully use Recreations, on the Sabbath day? 459  
Whether men upon occasion, may not do a work of their callings, in the morning or evening of the Sabbath? 461    
3. When the Sabbath doth begin? 465     

The third Book.  
CHAP. I. Of the Nature and Differences of Virtue, and the Order of the Questions.  
CHAP. II. Of Prudence. 

Quest.  
1. How men are to practise Prudence? 475  
2. Whether a man may with good conscience use Policy in the affairs of this life? 485    
CHAP. III. Of Clemency. 

Quest.  
1. How a man may carry himself in respect of injuries and offences done unto him? 489 

How ought a man to forgive an Injury? 492  
Whether a man may defend himself by Law? 493  
How a man is to defend himself by Law? 496  
Whether may a man defend himself by force? 499  
When may he defend himself by force? 500  
Whether may he rescue himself, or others by Combat? 501    
2. When Anger is lawful, and when unlawful? 504  
3. What is the Remedy of unjust Anger? 512    
CHAP. IV. Of Temperance. In the use of Riches. 

1. How far a man may with good conscience desire and seek Riches? 521  
2. How a man may with good conscience, possess and use Riches? 528 

Whether a man may voluntarily give away all, and live upon Alms, in fasting and prayer? 533     

In the use of meat and drink.  
1. Whether there be any difference in the use of meat and drink, now in the time of the New Testament? 537 

Whether we may with good conscience eat flesh at times forbidden? 542    
2. How we may eat and drink to the glory of God, and our own comfort? 543 

What Rule of Moderation is to be observed of every one, in eating? 551     

In the use of Apparel.  
1. Whether ornaments of Gold, Silver, precious Stones, Silks and Velvets, etc. may not lawfully be used? 560  
2. What is the right and lawful use of Apparel? 563 

How shall we know what is necessary for every person and state? 566  
How a man may fit his Apparel in comely and decent manner? 567  
Whether a man may not take up a foreign fashion of attire, and use it? 569  
Whether may we not labour to cover a deformity in the body? 578  
What measure is to be observed in using Outward Ornaments? 579  
What is the spiritual use of Apparel? 580   

In the use of pleasures and Recreations.  
1. Whether Recreation be lawful for a Christian man? 583  
2. What kinds of Recreations are lawful and convenient, and what not? 584  
3. How we are to use Recreations? 592      
CHAP. V. Of Liberality. 

Quest.  
1. What persons are to give Alms? 598 

Whether the wife may give alms, without consent of her husband? 600    
2. To whom must Alms be given? 601 

Whether we may give to Beggars? 603  
Whether we ought to put a difference between person and person, in giving alms? 605    
3. How much relief must every man give? 606  
4. How many ways must a man give? 609  
5. How Alms are to be given, that they may please God? 610 

Whether giving of relief be meritorious and satisfactory? 612  
What is the right fruit of almsgiving? 615      
CHAP. VI Of justice. 

Quest.  
1. What is the judgement that one is to give and hold of another? 618 

How a man may with good conscience give judgement of himself? 623    
2. How one ought to honour another? 625 

What honour is due 

to Superiors? 628  
to Equals? 633  
to Inferiors? ibid.  
to a man's own self? 634   etc. etc. etc.        

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

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

The Preface declaring the Ground and Order of the Treatise following.  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 and 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 and the sum of the whole disputation is: that either he or they themselves were the causes thereof; but he was not the cause, & 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 jove: 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 not now the like power in saving and delivering us, as he hath had in former times: therefore we cannot hope or expect any deliverance from him, and how then shall we do in the mean while? To this the Lord himself makes answer, ver. 2, 3, 4. that his hand is not shortened, nor 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 case and 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 and 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 & 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 and direction to the things that follow: and in the next place, I will propound and answer the main and principal Questions of Conscience.   

CHAP. I.  
Of the two first Grounds of Cases, Confession, and the degrees of Goodness.  
THe Grounds or Preambles are especially 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.  

Sect. 1.  
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, and pray one for another, 
jam. 5. 〈◊〉.  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.  
Neaerthelesse in private confession, these caveats must be observed. First, it must not be urged, as a thing simply or absolutely necessary, without which there can be no salvation. 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 m●n, (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, & inform the weak & wounded conscience. Lastly, the person to whom it is made, must be a man of trust & 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 a multitudeof sins.   

Sect. 2.  
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, & 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 & 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 & ends. Thus the evil Conscience, Hell, & Deathare good, because they are ordained of God, for the execution of his justice, howsoever in themselves & 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 an alms, it is a good work only in itself, but not good in the doer, because it is not done in faith, and from a good conscience: and so are all the virtues of the Heathen, morally good in themselves, but they are not good in heathen men: for in them they are but 
* Splendida peccata.  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 and alms of Cornelius good in themselves, and in him also, because 
Act. 10.  he was a believer.  
Now opposite to things and actions morally good or evil, are actions and things of a middle nature, commonly termed Indifferent, which in themselves being neither good nor evil, may be done or not done without sin; In themselves I say, for in their circumstances, they are 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 other side, 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.    

CHAP. II.  
Of the nature and differences of sin..  
THe third Ground, is touching the degrees or differences of sin.. And here we must first of all search, what is Sin properly, and what is properly a Sinner.  

Sect. 1.  
Sin in his proper nature (as Saint john saith) is an anomy, that is, a want of conformity 
1. joh. 3. 4.  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 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  
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 termed 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 
4. Macul●.  leaves in the offender as a fruit, and that is an inclination, or evil disposition of the heart, whereby it becomes more apt & prone to the offence done, or to any other sin. For 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 & mur●… there: but even when the act was done●… past, he remained still a murderer and 〈◊〉 dulterer; because a new, or rather a re●… proneness to these, and all oth●… took place in his heart by his fal●… strength, till he turned to God by●… upon the admonition of the Pro●… 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 twofold. 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, and proneness unto every evil, received together with nature from Adam. And thus ought we to conceive Original sin, not to be the corruption of nature alone, but 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 a●… in the doing, yet it breedeth and in●…seth a wicked disposition in the heart, ●…h been said) to the offence done, or a●… sin. Men deceive themselves, that ●…the evil of sin, to be only in the ●…ng & to go no further; whereas in●… 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.   

Sect. 3.  
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 say then, how can any man be saved, seeing every man is ignorant of many things which he ought to know? An. If we know the grounds of religion, & be careful to obey God according to our knowledge, 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. For hereupon it was, that Peter lessened, and (in some sort) excused 
Act. 3. 〈◊〉.  the sin of the jews, in crucifying Christ, because they did it through ignorance: and so doth Paul his sin in persecuting the Church, when he allegeth, that it was done 
1. Tim. 1. 13.  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 us: for we desire not the knowledge 
job 21. 14.  of thy ways. And of whom David complaineth, that they flatter themselves in their own 
Psal. 36. 〈◊〉. 3.  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 Ignorantly 〈◊〉.  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 Ignorantia facti.  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 de doth, he also knoweth not that he hath offended: & 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 ●opping 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 and when consent is yielded, he denies his religion voluntarily: for the will cannot be constrained. 
Voluntas n●● 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, is sin, whether it be with consent of will or no. But many such desires and delights, arise suddenly in the heart of man, which are not according to the law of God, and have no consent or approbation of will. In like manner, when one man kills another, thinking that he killeth a wild beast: if the same man remembreth afterwards what he hath done, and is not grieved for the fact: in this case he hath sinned, because his not grieving, is offensive unto God, though the fact were merely besides his will.  
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 trarie 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 present with me, but I find no means [perfectly 
Rom. 7. 18.  to do] that which is good. Again, I delight in 
and 22. 23.  the law of God, concerning the inner man, but I see an other law in my members, rebelling against the law of my 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, & 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 there is no power of grace at all. Again, the man that is regenerate, sinneth not neither when he would, because he is restrained by the grace of God that is in him: nor in what manner he would, partly because he sinneth not with 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 are ordinarily of weakness and infirmity.  
Sins of Présumption are such, as proceed from pride, arrogancy, wilfulness, and haughtiness of man's heart. Against these David prayeth, saying, Let not presumptuous sins have dominion over me. And of them there be three 
Psal. 19 13.  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, & the punishment thereof was, by present death 
Num. 15. 30.  to be cut off from among the people.  
The third, when a man sinneth, not only wilfully and contemptuouslly, but of 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.   

Sect. 4.  
Now follow other Differences of sin in regard of the object thereof, which is the Law. In respect of of the Law, sin is two fold: either of Commission or of Omission. I say, in respect of the Law, because God hath 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 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 
Math. 25. 42. 43.  as well as by the other, men shall be tried in the last judgement.  
Sins of Omission have three degrees. First, when a man doth nothing at all, but omits the duty commanded, both in whole and in part; as when having opportunity & 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 & measure thereof. Thus the Heathen failed in doing good works, in that the things which they did, for substance and matter were good and commendable, being done upon civil and honest respects, and referred to the common good; yet in truth their actions were no better 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, in loving God & 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, & 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 & 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 oftener offend, then by sins committed: and the least Omission is enough to condemn us, if it should be exacted at our hands.   

Sect. 5.  
The next difference of Sins may be this. Some are Crying sins, some are sins of Toleration.  
Crying sins I call those, which are so heinous, & 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; 
Gen. 4. 〈◊〉  whereof it was said, The 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. & of this, The Lord said, that the cry of Sodom 
Gen. 〈◊〉. 20.  and Gomorrha wa● 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. 
Exod. 〈◊〉. 7. & alias Exod. ●2. 23. 27.  The fourth, is merciless Injustice in wrongful withholding, and detaining 
jam. 5. 4.  the labourer's hire.  
Now they are called Crying sins, for these causes. First, because they are now come to their full measure and height; beyond which God will not suffer them to pass, without due punishment. Again, the Lord takes more notice, and inquires further into them, then 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 ●are 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 & 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 (as we say) 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  winked at 
Act. 17. 30.  it.  
More especially, there be three sorts of sins of Toleration: the first is Original sin, or concupiscence, in the regenerate after regeneration, and the fruits thereof: for it is not quite abolished by regeneration, but remains more or less molesting & tempting a man 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 are in Christ. Yet saith 
Rom. 8. 〈◊〉.  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 secret, unknown, and hidden sins in the regenerate. For who can tell how of● he offendeth? 
Psal. 10.  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, when there is repentance for known sins. As for example, David reputes of his murder & 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 thereof: 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 & 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 
〈◊〉  sin● 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 are 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: & 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 not approved of in Scripture, and yet remitted in respect of punishment. Such was the fact of Zipporah, in circumcising her child, in presence 
Exod. 〈◊〉. 25.  of her husband, he 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 the manner that he required) God accepted the same, & stayed his hand from kill Moses. Thus god accepted of ahab's humility, though it were in hypocrisy, because it was a show of 
1. Kin. 21.  obedience: and for that deferred a temporal punishment, till the days of his posterity. God sent Lions to destroy the Assyrians, that dwelled in Samaria, for their Idolatry: yet so soon● as 
2. ●in. 17.  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.   

Sect. 6.  
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, 
1. Sam. 〈◊〉. 25.  the 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, Perjury, Profanation of the Sabbath, & all the breaches of the first Table.  
Sins against men, are injuries, hurts, losses, and damages; whereby our neighbour is in his dignity, life, chastity, wealth, good name, or any other way justly offended, or by us hindered. And such actions must be considered two ways. First, as they are injuries and hurts done unto our neighbour: and fecondly, as they are anomies, or breaches of God's law, forbidding us to do them: and in this second respect they are called sins, because sin is properly against God: and therefore by sins against man, we are to understand, injuries, losses, or damages done unto them. In this sense, must that place in Matthew be expounded: If thy brother sin against thee, etc. 
Matth. 〈◊〉.    

Sect. 7.  
The seventh Difference of sins, is noted by S. Paul, where he saith, Every sin that a man doth, is without the body: but he that commits 
1. Cor. 6. 〈◊〉.  fornication, sinneth against his own body. In which place it is implied that some sins are without the body, & some against 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 also. Such a sin is Adultery only, and those that are of that kind, properly against the body: first, because the body of the sinner, is both a furthering cause of the sin, and also that thing which he abuseth against his own self. Secondly, by this offence, he doth not only hinder, but lose the right, power, and property of his body, in that be 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.   

Sect. 8.  
The eight distinction of sins is grounded upon Paul's exhortation to Timothy: Communicate not with other men's sins. Sins are either Other men's sins, or Communication 
1. Tim. 〈◊〉. 2●.  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 Ca●phas sinned when he gave counsel to put Christ to death. Secondly, by commandment: so David sinned in the murder of Urias. Thirdly, by consent, or assistance, Rom. 1. 31. thus Saul sinned in keeping the garments of them that ●●oned Steven, Act. 22. 20. & 7. 58. 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, or silence. This is the sin of the Minister, when men are called to reprove sin and do not. Sixtly, by flattery, when men soothe up others in sin. seventhly, by winking at sins, or passing them over by slight 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 the eves. Ninthely, by defending another man in his sin: for he 
Prov. 17. ●5.  that justifieth the wicked, and condemneth the just, even they both are an abomination to the Lord.   

Sect. 9  
The Ninth distinction followeth. Some men's sins (saith Paul) are open before hand, 
1. Tim. 5. 24.  some 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, ●…e rendereth a reason thereof, saying, Some men's sins are open before hand: that i●, 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: & 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 & remembered for a Ground, That every sin, in what degree soever it be, is mortal of itself: and no sin is venial in it own nature. For the wages of every sin is death. And, Cursed is every one, that continueth 
Rom. 6. 23.  not in all things, that are written in the book of the Law, to do them. Gal. 3. 10. This Ground must be held against the Church of Rome: who in her Case-divinitie, useth to pacify the conscience, by teaching men, that sundry sins are venial.   

Sect. 10.  
Now though every sin of itself be mortal, yet all are not equally mortal: but some more, some less. For the better understanding whereof, it is to be remembered, that in Sin there be sundry steps & degrees, whereby one and the same sin, may be lessened or increased, and so become more or less heinous before God.  
If it be asked, how can this be? I answer, that Sin may admit aggravation, or extenuation, sundry ways. First, by the Circumstances, which are principally seven.  
The first, is the subject, or person sinning. For example: The sin of a public person, is more heinous, yea more mortal, than the sin of a private man, because he is in eminent place, and his actions are more exemplary and scandalous, than 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. In this respect it was that 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. Again, the word of God teacheth that the injury that is don● unto those whom God tenderly loveth, is far more displeasing unto him, then if it were done to others. He that toucheth you (says the Prophet, meaning the jews his chosen and beloved people) toucheth the apple of his eye, Zach. 3. 8. The man that deviseth 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 de●ier of the faith, and worse than an Insidel, 1. Tim. 5. 8. The person that shall ralle 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. 23. 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. Thus again, 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 fifth is the End. In regard hereof, he that stealeth from another, that whereby he may satisfy his hunger, and save his life, being driven to extreme necessity: offendeth in a lower and lesser degree, 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 committeh 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 an higher degree, than the sin of Pilate himself, who yielding unto their import●●nitie, 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 and blindness, when the like 
2. Pet. 2. 21.  means are wanting.  
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 an other; 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 four ways! according to the number of degrees in the committing of a sin, noted by S. james, Temptation, Conception, Birth, 
jam. 1. 15.  and Perfection. Actual sin in the first degree of tentation, is when the mind upon some sudden motion, is drawn away to think evil, and withal is tickled with some delight thereof. 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 an action or execution. Sin in perfection, is 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, & the last is the greatest. One and the same sin, is lesser in tentation, then in conception: & less in conception, then in birth: and greater in perfection, then in all the former.   

Sect. 11.  
Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equal, as the Stoics of ancient times, and their followers have falsely imagined. For it hath 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 ●hat 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 is 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 wit, adultery of the heart, consisting of inordinate and unclean affections; adultery of the 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 undoubted truth, that Sins committed against the Law of God are not equal, but some lesser, some greater.  
Sundry other Distinctions there are of sins; as namely, That the 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 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, them to set watch & ward over them, 
Act. 15. 9  and to keep them with all diligence. Secondly it teacheth us, that miserable mortal man, 
Pro●. 4. 23.  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 the allowance of sin being 
Psal. 19 12.  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 with all, 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.    

CHAP. III.  
Of the subjection and power of Conscience.  
THe fourth and last Ground, is touching the subjection and power of Conscience. Wherein we are to remember two things: what Conscience is; and what is the natural condition of it in every man. For the first; the name of Conscience will give light to the thing itself. For it signifieth a knowledge joined with a knowledge; and it is so termed in two respects. First, because when a man knows or thinks any thing, by means of Conscience, he knows what he knows & thinks. Secondly, because by it, man knows that thing of himself, which God also knows of him. Man hath two witnesses of his thoughts, God, and his own conscience; God is the first and chiefest; and Conscience is the second subordinate unto God, bearing witness unto God either with the man or against him. Therefore it is nothing else but a part of the understanding, whereby a man knows what he thinks, what he wills and desires, as also in what manner he knoweth, thinketh, or willeth, either good or evil. Whereunto this must be added, that as conscience knows our thoughts, wills, & actions, so it testifies thereof unto God, either with us, or against us.  
In the second place, The natural condition or property of every man's conscience is this; that in regard of authority and power, it is placed in the middle between man and God, so as it is under God and yet above man. And this natural condition hath two parts: the first is the Subjection of conscience to God and his word. Concerning which subjection we have this rule: That God alone by his word doth only bind the conscience, by causing it in every action either to excuse for well doing, or accuse for sin. And this God doth properly. For first, he is the only Lord of the conscience, which created it, and governs it. 2. Again, he is the only Lawgiver, that hath power to save or destroy the soul, for the keeping & breaking of his Laws, jam. 4. 12. 3. And further, man's conscience is known to none, besides himself, but to God: What man knoweth the things of a man, save the spirit of a man which is in him? 1. Cor. 2. 11. And it is God 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. And therefore if it be alleged, that subjection is due to the Magistrate for conscience sake, Rom. 13. 5. the Answer is at hand; that subjection is indeed to be performed to civil authority ordained by God, and obedience also to the Laws of the Magistrate for fear of wrath, and for avoiding of punishment, but not for conscience of the said authority or laws properly and directly, but for conscience of God's commandment, which appointeth both Magistracy, and the authority thereof. This is it that binds the conscience immediately; that by virtue of a superior Law, whereby it standeth in force, namely the Law of God.  
The Second part of the natural condition of conscience, is the Power which it hath over man to accuse or excuse him in respect of things done. And this is plain by Saint Paul's Conclusion, Whatsoever is not of faith, 
Rom. 14. 〈◊〉.  that is, whatsoever man doth, whereof he is not certainly persuaded in judgement and conscience, out of God's word, that the thing may be done, it is sin. More plainly: a thing may be said, not to be done of faith three ways. First, when it is done with doubting, 
1 Dubita●te conscientiam.  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 had sinned, because that which they did, was upon an unresolved conscience. So saith the Apostle, Rom. 14. 23. He that doubteth, is condemned, if he eat, because he eateth not of faith. Secondly, when a thing is done upon an erroneous 
2 ●rrante.  conscience, it is not of faith, and therefore it is a sin. Thus the mass-priest sinneth in saying Mass, though he think in his conscience, the thing he doth, is the ordinance of God. And thus Heretics do die Heretics, though when they die, they be fully persuaded there opinions be the truth. Again in the same manner; Put the case a man should be of opinion, that fornication, or theft, were things arbitrary and indifferent, and hereupon his conscience should tell him he might take opportunity, and commit either of these sins; whether is this action in the party thus persuaded, a sin or no? I answer, the case is plain, that the fact is done upon an erroneous conscience, and therefore must be a sin in the doer. For the error of the judgement cannot take away the nature of that which is simply evil. Sin is sin, and so remaineth notwithstanding any contrary persuasion of the conscience. The reason is, because though the conscience erreth and is misinformed, yet it bindeth so far forth, as that if a man judge a thing to be evil, either simply or in some respect, (though falsely) and yet afterward doth it, he hath sinned and offended the Majesty of God, as much as in him lieth. Thirdly, when a thing as done with a repugning 
3 Repugnant●.  or gainsaying conscience, though upon error and false judgement of the conscience, it is in the doer a sin. Thus an Anabaptist, that holdeth it unlawful to swear, sinneth if he take an oath; not in swearing simply, for that is God's ordinance, but because he swears against the persuasion of his Conscience.   

CHAP. FOUR  
Of the distinction of Cases.  
THus much touching the Preambles, or Grounds of this doctrine. Now it remaineth that we come to the Questions of Conscience.  
These Questions may be fitly divided, according to the matter or subject of them, which is man.. Now as Man is considered divers ways, that is to say, either a part ●y himself; or as he stands in relation to an other, 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 an other.  
Man standeth in a twofold relation: to God, or to man.. As he stands in relation to God, he bears the name of a Christian, that is, a member of Christ, or a son of God, whose duty is to know and to worship God according to his will revealed in his word. As he stands in relation to man, he is a part of a body, and a member of some society. Now the Questions that concern him, as a member of a society, are of three sorts, according to three distinct kinds of societies. For every man is either a member of a Family, or of the Church, or of the 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 three 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 man as he is a member of one of the three societies, that is, either of the Family, or of the Church, or of the Commonwealth.  

questions of the first sort, concerning man simply considered in himself as he is a man, are especially three.  
The first, What a man must do, that he may come into the favour of God, and be saved?  
The second, How he may be assured in conscience of his own salvation?  
The third, How he may recover himself, when he is distressed or fallen? Of these in order.    

CHAP. V.  
Of the first main Question touching man..  

I. Question. What must a man do, that he may come into God's favour, and be saved?  
FOR answer to this Question, some Grounds must be laid down beforehand. The first is this; That we must consider and remember, how and by what means, God brings any man to salvation. For look how God saveth others; so he that would know how to be saved, must use the means whereby God saveth them.  

Sect. 1.  
In the working and effecting of Man's salvation, 
How God saveth man.  ordinarily there are two special actions of God: the giving of the first grace, and after that, the giving of the second. The former of these two works, hath 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 or inward cross, to break and sub due the stubbornness of our nature, that it may be made pliable to the will of God. This we may see in the example of the jailor, Act. 16. and of the jews that were converted at Peter's sermon, Act. 2. 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, whereby he offends God. IV. Upon the sight of sin, he smites the heart with a Legal 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, for a Reprobate may go thus far; but they are only works of preparation going before grace; the other actions which follow, are effects of grace. V. The fifth action of grace therefore is, to stir up the 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 or sparks of faith, that is, a will and desire to believe, and grace to strive against doubting & 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 fervent, constant, & earnest invocation for pardon: and after invocation follows a strength and prevailing of this desire. VIII. Furthermore, God in mercy quiets and settles the Conscience, as touching the salvation of the soul, and the promise of life, where upon 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 the 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 the giving of the second grace: which is nothing else, but the continuance of the first grace given. For look as by creation, God gave a being to man & all other creatures, and then by his providence continued the same being, which was as it were a second creation; so in bringing a man to salvation, God gives the first grace, for example, to believe & repent, & then in mercy gives the second, to persevere & continue in faith and repentance to the end. And this, if we regard man himself, is very necessary; For as fire without supply of matter, whereby it is fed & continued, would soon go out; so unless God of his goodness, should follow his children, and by new and daily supplies, continue his first grace in them, they would undoubtedly soon loose the same, & finally fall away.  
The second Ground for the answer of this Question, is taken from some special places of Scripture, where the same is moved and resolved. The men that were at 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 an other: Men & brethren, what shall we do? Peter 
Act. 2. 38.  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 jailor, who, after that the stubbornness 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 
Act. 16. 33.  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 
Mar. 10. 17. etc.  do to be saved? Christ's answers him, 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 
Matth. 3. 8.  worthy amendment of life. From these places then, I frame this answer to the Question in hand. The man that would stand in the favour of God and be saved, must do four things: first, humble himself before God: secondly, believe in Christ: thirdly, repent of his sins: fourthly, perform new obedience unto God.   

Sect. 2.  
For the first. Humiliation is indeode a 
Humiliation.  fruit of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect whereby it 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, & 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. 18.  
The second point is, the excellency of Humiliation, which stands in this, that it hath the promises of life eternal annexed to it, Esa. 57 15. I dwell in the high and holy place: with him also that is of a contrite 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. Prov. 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 sinned, 
2. Sam. 12, 13.  Nathan pronounceth in the name of the Lord, that his sins were put away. And David himself saith, alluding to the former place, I said I will confess my sin, and loc, 
Psal. 32. 5.  thou forgavest the wickedness of my sin. When the Prodigal son had but said, I will go to 
Luk. 15. 18.  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, his particular offences are yet hidden and not revealed unto him, so as he cannot call them to remembrance; then the general repentance is accepted. For this is answerable to 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 
Psal. 19 12.  this life? cleanse me, Lord, from 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 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 truly and unfeignedly grieved for this, that thou canst not be grieved, thy humiliation shall be accepted. For that which Paul saith of alms, may be truly said in this case, that if there be a ready mind, a man shall be accepted, according to that he hath, and not 
2. Cor. 8. 12.  according to that he hath not.  
III. Case. Whether the party that is more 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 & urge 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 thee Absolom, O 
2. Sam. 18. 33.  Absolom my son, my son, etc. Again I answer, that the sorrow of the mind, must be measured by the intention of the affection, & 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 favour of God, as for loss of the most excellent & precious 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 mummednesse of the heart, so that the party grieveth not. III. Sometimes the complexion will not afford tears: and in such there may be true humiliation, though with dric cheeks.   

Sect. 3.  
The Second thing to be done for the attaining 
Faith in Christ.  of God's favour, and confequently of salvation, is to Believe in Christ. In the practice of a Christian life, the duties of humiliation & 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 apprehend and 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. v. 12.  
Secondly, it is demanded: When faith begins to breed in the heart, and when a man begins to believe in Christ? Answ. 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.    

Sect. 4.  
The third duty necessary to salvation, is 
Repentance.  Repentance. In which, two things are to be considered; the beginning, namely, a godly Sorrow, which is the beginning of Repentance, 2. Corinth. 7. and upon this sorrow a Change, which is indeed Repentance itself. 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, and do displease God. If there were no judge, no hell, nor death, yet we must be grieved because we have offended, so merciful a God and 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, and 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 
Act. 11. 23.  of his word. Barnabas when he came to Antioch, 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 Ezckiel saith, if the wicked will turn from all his sins, 
Ezek. 18. 21.  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, and seem to have some strength of faith; yet if there be in the said man, a want of this purpose and resolution not to sin, the other are but dead things, and unprofitable, and for all them, he may come to eternal destruction. Furthermore, we must distinguish this kind of purpose, from the 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.   

Sect. 5.  
The fourth and last duty, is to perform 
New Obedience.  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 
joh. 15. 5.  of Christ in us: for when we do any good thing, it is Christ that doth it in us. To this purpose David prays unto God, Psal. 143. 10. Let thy good Spirit lead me forth into the land of righteousness. And Paul exhorts the Galatians to walk in the Spirit; and then mark what follows; and ye shall not fulfil the lusts of the flesh, Gal. 5. 16. Secondly, this new obedience must be the keeping of every commandment of God: for as S. james saith, He that breaks one commandment, is guilty of all, 
jam. 2. 10.  that is, he 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 to God, according to all the laws of Moses, with all 
2. king. 23. 25.  his heart. This last point added to the rest is the very form and life of new obedience, & from hence it follows; First, that therepentant person, must not live in the practice of any outward sin. Secondly, that there must be in him, an inward resisting and restraining of the corruption of nature, and of the heart, that he may truly obey God, by the grace of the spirit of God. The heart of joseph was 
Gen. 39 9 10.  ready priest, to resist the evil request of Potiphars' wife. And David stayed his affection from 
2. Sam. 1●. 1●.  revenging himself upon Shemei, when he cursed him. Thirdly, that he ought to stir up and exercise the inward man, by all spiritual motions of Faith, joy, Love, Hope, and the praise of God.  
Now touching this point, there are 2. principal Questions propounded. First, How may a man frame his life to live in New-bedience?  
Ans. Though all the books of the old and new Testament, are direction sufficient for a good life; yet a more special answer may be made out of the same, plainly and briefly. That, there are three main grounds or rules of New Obedience. The first is laid down by our Saviour Christ, Luk. 9 23. If any man will come after me, let him deny himself, and take up his cross, and follow me. The meaning is this; Every one that will become a scholar in the school of Christ, and learn obedience unto God, must deny himself, that is, he must in the first place, exalt and magnify the grace of God, and become nothing in himself, renouncing his own reason, will, & affections, and subjecting them to the wisdom & will of God in all things; yea esteeming all things in the earth, even those that are dearest unto him, as dross and dung in regard of the kingdom of Christ. Again, he must take up his Cross, that is, he ought always to make a forehand reckoning, even of private crosses and particular afflictions, and when they come, to bear them with cheerfulness. This done, he must follow Christ, by practising the virtues of meekness, patience, love, and obedience, and by being conformable to his death, in crucifying the body of sin in himself. The second rule is propounded by Paul, Act. 24. 14. To believe all things that are written in the Law and the Prophets; and that is, to hold and embrace the same faith, which was embraced by the Saints and servants of God in ancient times, and which was written by Moses and the Prophets. Again, in all reverence to subject himself, to the true manner of worshipping and serving God, revealed in his word; and not to depart from the same doctrine and worship, either to the right hand, or to the left. The third and last rule, is to have and to keep faith and a good conscience, 1. Tim. 1. 19 Now faith is preserved, by knowledge of the doctrine of the Law and the Gospel, by yielding assent unto the same doctrine, believing it to be true, and by a particular application of it unto a man's self, specially of the promise of righteousness and life everlasting, in and by Christ. Again, that a man may keep a good conscience, he must do three things. First, in the course of his life, he must practise the duties of the general Calling in the particular; so as though they be two distinct in nature, yet they may be both one in use and practise. Secondly, in all events that come to pass, evermore in patience and silence he must submit himself, to the good will and pleasure of God. Thus it is said of Aaron, that when God had destroyed his sons, for offering up strange fire before him, he held his peace, Levit. 10. 3. And David shows that it was his practice, when being afflicted, he saith, I was as dumb, and opened not my mouth, because thou, Lord, didst it, Psal. 39 9 Thirdly, if at any time he falleth, either through infirmity, the malice of Satan, or the violence of some temptation, he must humble himself before God, labour to break off his sin, and recover himself by repentance. And these three, be the principal and main grounds of New-obedience.  
The Second Question. Considering that all good works, are the fruits of a regenerate person, and are contained under New-obedience; How may a man do a good work, that may be accepted of God, and please him?  
For resolution whereof, it is to be carefully remembered, that to the doing of a good 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 must go Reconciliation; whereby the person is reconciled unto God in Christ, and made acceptable to him For it is a clear case, that no work of man can be accepted of God, unless the person of the worker be approved of him. And the works of men of what dignity soever, are not to be esteemed by the show, and outward appearance of them, but by the 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, and to guide us by the same, in the action, which we are about to do. This did the Prophet David oftentimes, as we may 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 l●●d me unto the land of righteousness. And oftentimes in the 119. Psalm. Teach me, O Lord, the way of thy statutes, vers. 33. Give me understanding. 34. Direct me in the path of thy commandments. 35. Again, Teach me judgement and knowledge. 66. Let my heart be upright in thy statutes. 80. Establish me, according to thy promise, 116. Direct my steps in thy word, and let none iniquity have dominion over me. 133.  
In the doing of the work, we are to consider two things; the matter, and the manner or form of doing it. For the matter, it must be a work commanded in the word of God, either expressly or generally. For it is Gods revealed will that gives the goodness to any work. Christ saith of the pharisees, that they worshipped him in vain, teaching for doctrines, the commandments of men. He therefore 
Mark. 7. 7.  that will do a work, tending to the worship of God, must do that which God commandeth. Now actions expressly commanded, are the duties of the moral Law; Actions generally commanded, are all such as serve to be helps and means, to further the said moral duties. And here we must remember, that actions indifferent in the case of offence, or edification, cease to be indifferent, and come under some commandment of the moral Law. To which purpose Paul saith, If eating flesh will offend my brother, I will 
1. Cor. 8. ult.  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 Commonwealth, or Church, it ceaseth to be indifferent, and comes under commandment; and so all kind of callings and their works, though never so base, may be the matter of good works. This point is to be remembered: for it serveth to encourage every man, of what condition soever he be, in the diligent performance of the duties of his calling; as also to confute the doctrine of the Popish church, which teacheth that only alms deeds, and building or maintaining of Churches and religious houses, are the matter of good works.  
Now to the manner or Form of a good work, there is required Faith. For as without faith, it is impossible to please God, Hebr. 11. 6. so whatsoever work is undertaken without faith, cannot in any sort be acceptable unto him. What faith then is required in this case? I answer. First a general faith, whereby we are persuaded that the thing to be done, may lawfully be done; and of this the Apostle speaketh when he saith, whatsoever is not of faith, is sin. Secondly, a particular or justifying 
Rome 14. ult.  faith, which purifieth the heart, and maketh it fit to bring forth a good work: for it gives a beginning to the work, and also covers the wants and defects thereof, by apprehending and applying unto us, Christ and his merits. Again, a good work for the manner thereof, must be done in obedience. For knowing that the thing to be done, is commanded of God, we must have a mind, and intention to obey God in the thing we do, according to his commandment. If it be here demanded, seeing works must be done in obedience, how, 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, touching the manner, it must be done to good and lawful ends. The Ends of a good work are manifold: First, the honour and glory of God. Whether ye eat or 
2. Cor. 10. 3●.  drink, or whatsoever ye do, 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, Math. 5. 16. Let your light so shine before men, that they may see your good works, & glorify your father which is in heaven. The fourth is, to exercise and increase our faith & repentance, both which be much strengthened and confirmed, 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 righteouns, life everlasting. This was the end that Paul aimed at in the course of his calling; to which purpose he saith, From henceforth there is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day, 2. Tim. 4. 8. Sixtly, that we may be answerable to our calling, in doing the duties thereof, and in walking as children of light, redeemed by Christ jesus. When David kept his father's sheep, he behaved himself as a shepherd; but when he was anointed King over Israel, God gave him an heart & resolution, to carry himself as a King & governor of his people. Look then as David did, so ought we even by our works to be answerable to our callings. Seventhly, that we may pay the debt, which we owe unto God. For we are 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 thanks giving.  
After the work is done, then comes the acceptation of it. God accepts of our works divers ways. First, in that he pardoneth the fault which comes from us. Secondly, in that he approves his own good work in us. Thirdly, in that he doth give unto the doers of them a crown of righteousness and glory, according to his promise, 2. Tim. 4. 8. Rev. 2. 10. We then, after we have done the work, must humble ourselves, and entreat the Lord to pardon the wants of our works, and say with David, Lord enter not into judgement with 
Psal 143. 2.  thy servant: & with Daniel, Lord unto us belongeth 
Dan. 9 8, 9  open shame & confusion, but to thee righteousness, 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: & 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.     

CHAP. VI  
Of the second main Question touching assurance of salvation.  

II. Question. How a man may be in conscience assured, of his own salvation?  
Before I come to the Question itself, this conclusion is to be laid down as a main Ground; That Election, vocation, faith, adoption, justification, sanctification, & eternal glorification, are never separated in the salvation of any man, but like inseparable companions, go● hand in hand; so as he that can be assured of one of them, may infallibly conclude in his own heart, that he hath and shall have interest in all the other in his due time. This is plain by the words of S. Paul, Rom. 8. 30. Whom he predestinate, them also he called; whom he called, them also he justified; whom he justified, them also he glorified. In which place, the Apostle compares the causes of salvation, to a chain of many links, whereof every one is so coupled to the other, that he which taketh hold of the highest, must needs carry all the rest with him. Again, amongst these links Faith is one, a principal grace of God, whereby man is engrafted into Christ, and thereby becomes one with Christ, and Christ one with him, Eph. 3. 17. Now whosoever is by faith united unto Christ, the same is elected, called, justified, and sanctified. The reason is manifest. For in a chain, the two extremes, are knit together, by the middle links; and in the order of causes of happiness and salvation, faith hath a middle place, and by it hath the child of God assured hold of his election, and effectual vocation, and consequently of his glorification in the kingdom of heaven. To this purpose saith S. john, c. 3. v. 36. He that believeth in the Son, hath everlasting life. And, c. 5. v. 24. He that believes in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. This is the Ground.  
Now for answer to the Question, diverse places of Scripture are to be scanned; wherein this case of Conscience is fully answered and resolved.  

Sect. 1.  
The first place is Rom. 8. 16. And the spirit 
Rom. 8. 16.  of God testifieth together with our spirits, that we are the sons of God. In these words are two testimonies of our adoption set down. The first is the Spirit of God dwelling in us, and testifying unto us, that we are Gods children. But some will happily demand, How God's spirit gives witness, seeing now there are no revelations? Answ. Extraordinary revelations are ceased; and yet the holy Ghost in and by the word, revealeth some things unto men: for which cause he is called truly the Spirit of Revelation, Eph. 3. 5. Again, the holy Ghost gives testimony, by applying the promise of remission of sins, and life everlasting by Christ, particularly to the heart of man, when the same is generally propounded, in the ministery of the word. And because many are ready presumptuously to say, they are the children of God, when they are not, and that they have the witness of God's Spirit; when in truth they want it: therefore we are to put a difference between this carnal conceit, and the true testimony of the Spirit. Now there be two things whereby they may be discerned one from the other. The first is, by the means. For the true testimony of the holy ghost, is wrought ordinarily by the preaching, reading, and meditation of the word of God; as also by prayer, and the right use of the Sacraments. But the presumptuous testimony, ariseth in the heart, and is framed in the brain, out of the use of these means; or though in the use, yet with want of the blessing of God concurring with the means. The second is, by the effects, and fruits of the Spirit. For it stirs up the heart, to prayer and invocation of the name of God, Zach. 12. 10. yea it causeth a man to cry and call earnestly unto God, in the time of distress, with a sense and feeling of his own miseries; and with deep sighs and groans, which cannot be uttered, to cra●e mercy and grace at his hands, as of a loving father, Rom. 8. 26. Thus did Moses cry unto heaven in his heart, when he was in distress at the red sea, Exod. 14. 15. And this gift of prayer, is an unfallible testimony of God's Spirit; which cannot stand with carnal presumption.  
The second Testimony of our Adoption, is our Spirit, that is, our conscience sanctified and renewed by the Holy Ghost. And this also is known and discerned; first, by the grief of the heart for offending God, called Godly sorrow, 1. Cor. 7. 10. secondly, by a resolute purpose of the heart, and endeavour of the whole man, in all things to obey God: thirdly, by savouring the things of the Spirit, Rom. 8. 5. that is, by doing the works of the Spirit, with joy and cheerfulness of heart, as in the presence of God, and as his children and servants.  
Now put the case, that the testimony of the Spirit be wanting: then I answer? that the other testimony; the sanctification of the heart, will suffice to assure us. We know it sufficiently to be true, and not painted fire, if there be heat, 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.   

Sect. 2.  
The Second place is, the 15. Psalm. In the 
Psal. 15.  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 sins, 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 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, but 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.   

Sect. 3.  
The third place of Scripture is the first Epistle 
S. john's 1. 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 
1. joh. 5 〈◊〉.  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, & 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 and 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 and 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 with God: and If our heart 
Rom. 5. 1.  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 & 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 and uprightness of heart and life. To this end the Apostle saith, If we say that we have fellowship with him, and walk in darkness, we lie and do not truly: but if we walk in the light, as he is in the light, we have fellowship one with an other, 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: Be loved, now are we the sons of God. 
Chap. 3. 〈◊〉. 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 our life shall 
Col. 3. 26.  appear, then shall we also appear with him in glory. And again, If we be sons, we 
Rom. 8. 7.  are also heirs, even the heirs of God, and 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 this faith snewes 
Gal. 3. ●6.  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 in deavour 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. And if any man say, I love God, and hate his brother, he 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 dwelleth 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.   

Sect. 4.  
The Fourth place, is in the second of 
2. Tim. 2. 19  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 offence, 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 and every sin, in these words, And let every one that calleth upon the name of the Lord, depart from iniquity. Whereby he signifieth, that those that can call upon God, & 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 themseles they are the Lords.   

Sect. 5.  
A fifth place of scripture, touching this 
2. Pet. 1. 10.  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 both it, and all other things are unchangeable; but to ourselves, in our own hearts & consciences. Secondly, the Means whereby to come to this assurance, that is, by doing the things before named, in the 5. 6, and 7. verses; and that is nothing else, but to practise the virtues of the moral Law, there set down, which I will briefly show what they are, as they lie in the text.  
To faith, add virtue] by faith, he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By virtue, he meaneth no special virtue, but (as I take it) an honest and upright life before men, shining in the virtues and works of the moral Law. By knowledge, he means a gift of God, whereby a man may judge, how to carry 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, & attire. By Patience, is meant a virtue, whereby we moderate our sorrow, in enduring affliction. Godliness, is an other virtue, whereby we worship God, in the duties of the first table. Brotherly 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.     

CHAP. VII.  
Of the third main Question, touching distress of mind; and generally of all distresses, and their remedies.  

III. Question. How a man being in distress of 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.  

Sect. 1.  
Distress of mind (which Solomon calls a 
Distress of mind in general. Prov. 18. 14.  broken or troubled spirit) is, when a man is disquieted and distempered in conscience, and consequently in his affections, touching his estate before God. This 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, 
In special.  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 & 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 and Christ, to any kind of evil. And these are of three kinds. The first is, immediately from the Devil; and it is called the temptation of Blasphemies, or the Blasphemous temptation. The second is, from a 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 depraved. Now answerable to these several kinds of Temptations, are the several kinds of Distresses. And as all temptations may be reduced to those five, which have been before named; so may all distresses be reduced to five heads, arising of the former temptations.   

Sect. 2.  
Before I come to handle them in particular; 
The General Remedy of all Distresses.  we are to consider in the first place, what is the best and most sure General Remedy, which may serve for all these, or any other kind of temptation, that is incident to man: and by this, the curing of any particular distress, will be more easy and 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) than 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 otherside, 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 an other 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 them for 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 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 and 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.   

Sect. 3.  
Some think, that men may be brought 
The false way of ministering comfort.  within the Covenant, by the doctrine of Universal grace and redemption. But this way of persuading a man that he hath title in the Covenant of grace, is both false, and unfit. False it is, because all the promises of the Gospel, are limited with the condition of Faith, and Repentance, not being universal to all, but made only to such persons, as repent and believe: therefore they are indefinite in regard of whole mankind, and to believers only they are universal.  
It is objected, that God would have all men to be saved. Ans. The Apostle is the best expounder of himself, and he saith in the 
〈◊〉. Tim. 2. 4.  Acts to the same effect, The time of this ignorance God regarded not, but NOW he admonisheth all men every where to repent. In which 
Act. 17. 30.  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 so must he be understood in the place to Timothy, God would have all men to be saved, that is, now in this last age of the world. And thus the same Apostle, 2. Cor. 6. expounds a certain prophecy of Isay, concerning the acceptable time of grace. Now, saith he, is the acceptable time: behold, [Now] is the day of salvation, 
Esa. 49. 8.  meanig the time of the new Testament. And Coloss. 1. 26. The mystery hid from the beginning, is now made manifest to the Saints. And, Rom. 16. 26. The revelation of the secret mystery is now opened. All which, and many other places about the same matter, having this circumstance of time [Now,] must needs be limited to this last age of the world. As for the note of universality, All, it must not be understood of all particulars, but of all kinds, sorts, conditions, and states of men, as may be gathered out of the former words: I would that prayers be made for all men, not for every particular man: (for there be some that sin unto death, for whom 
1. joh. 5. 16.  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, and consequently to every one. Ans. The sane Apostle shall again answer for himself, Rom. 11. 15. The casting away of the jews, is thereconciling 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 ascension of Christ.  
Thus than the promise of salvation, is not universal, without exception, or restraint: & 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, if he would have received Christ, but he by his sins hath cut himself off from his own Saviour, and hath forsaken him, so as the benefit of his death will do him no good.   

Sect. 4.  
The right way of ministering Comfort to a party distressed followeth. In the handling 
The Grounds of Comfort.  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 bad 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 Ground 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 accepted not according to that a man hath 
2. Cor. 8. 11.  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 blessed, which hunger and thirst after righteousness. And who are they 
Math. 5. 6.  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 life freely. Now this 
Revel. 21. 6.  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 thereof. The Lord (says David) hears the desire of 
Psal. 10. 17.  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.  
It will be said, that the desire of good 
Psal. 145. 19  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 & 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 
2. Cor. 7. 9  it sorrow that causeth repentance not to be repent of. This sorrow may be discerned in this sort: The heart of him in whom it is, is so affected, that though there were no conscience, nor devil to accuse, no hell for condemnation; yet it would be grieved in itself, because God by sin is displeased, and offended.  
If 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, and repentance. I thought (saith David) I will confess against myself my wickedness unto the 
Psal. 32. 5.  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 unfeigned 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 opinions) but rather for him that is the Child of God, and afterward falls away. Now this man being brought by some outward crosses and afflictions, to see his own misery, purposeth with himself, to return to his father again, and to humble himself, and confess his iniquity: and upon this very purpose, when he had said, I will go to my father, and say unto him, father, I have 
Luk. 15. 17. 18.  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, who being reproved by the Prophet Nathan, for his 
2. Sam. 12. 13.  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 him●elfe, 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 (saith S. john) we know that we are translated 
1. john. 3. 14.  from death to life, because we love the brethren. Love here is not a cause but only a sign of gods love to us. And our saviour Christ saith, He that receiveth a Prophet in the name of a 
Matt. 10. 41.  Prophet, shall receive a Prophet's reward.  
Now that we be not deceived in these grounds; it must be remembered, that these beginnings of grace (be they never so weak) must not be ●littering and fleeting, but constant and 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.   

Sect. 5.  
Having thus laid down the Grounds of 
The true way of bringing a man within the Covenant.  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, and 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; & the conclusion is the applying of the promise, on this manner: He that hath an unfainod desire to repent and believe, hath remission of 
Maior.  sins, and life everlasting: But thou hast an earnest 
Minor.  desire to repent and believe in Christ. Therefore 
Conclusio.  remission of sins and life everlasting is thine.  
And here remember, that it is most convenient, this Application be made by the Minister of the Gospel, who in it, must use his ministerial authority given him of God, to pronounce the pardon. For in 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 and 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 sixerules must necessarily be observed.  
I. One is, that the comfort which is ministered, be allayed 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 guile 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, and 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, and bring them on by little and little to repentance. The sweetness of comfort is the greater, if it be delayed with some tartness of the Law.  
II. An other 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 and 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 is alone. But herein doth 
Eccles. 〈◊〉. 10.  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. The mind afflicted is prone to imagine searefull things, and sometime, the very bare naming of the Devil, will strike terror and 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 compassion of 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 men will often bewray their stiffness in temptation, and usually it is long before comfort can be received; and why? surely because God hath the greatest stroke in these distresses of mind, and brings men through all the temptations, that he hath appointed, even to the last and utmost, before he opens the heart to receive comfort. The Church in the Canticles seeks for her beloved; 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, and not before, she finds her beloved, him in whom'● her soul delighteth. 
Cant. 3. 4.   
Thus much for the general Remedy of all Distresses: now I come to the particular Distresses themselves.     

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

Sect. 1.  
Examples hereof we shall find many in 
Examples.  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 of 
job. 6. 4.  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 things against him: and made him to possess 
job. 13. 26.  the sins of his youth. And at an other time he complaineth, that God's wrath had torn him, that he hated him, gnashed upon him with his 
job. 16. 9  teeth, and had sharpened his eyes against him: yea that he had taken him by the neck and beaten him, and set him as a mark for himself. 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 wrote a notable exposition of the 6. Psalm of David, the scope and intent whereof, he writeth to be nothing else, but a sovereign remedy of this and the like distresses of the mind and conscience.   

Sect. 2.  
If it be demanded, what is the Occasion 
The Occasion.  of this kind of temptation? I answer, that it ariseth sometimes, upon the commission of some notorious sin, which doth wound the conscience, as in Cain, judas, and Saul, who for their great and capital sins, that stinged and wounded their consciences, grew to a 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 mentioned.   

Sect. 3.  
The Effects of this Temptation are many, 
The Effects of the Temptation.  and very strange. For outwardly it works a change and alteration in the body, as it were a burning ague, and it causeth the entrails to rise, the liver to roll in the body, and it sets a great heat in the bones, and 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 him, his bones were burnt with 
job. 30. 30.  heat: yea that by means of this distress he was now full of wrinkles, and his leanenes did rise 
job 16. 8.  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.   

Sect. 4.  
But the principal thing to be sought for 
The Remedy.  in this temptation is the Remedien 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 straightly 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 him: but 
Psal. 3●.  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, now I abhor myself, and repent in dust 
job 39 37.  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 Paul) what to pray as we 
Rom. 8. 26.  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 
Exod. 14. 15.  great distress, and 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 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 therewith must the distressed party stay his 
2. Cor. 12. 9  mind. Yea we are to be content with any condition in this life, be it never so miserable, so long as we are in the favour of God, though he should lay upon us even the pains of hell, till the time of our death. So did David, who when he was pursued by his own son, uttered these words unto God, Behold, if I please thee not, do with me what thou 
2. 〈◊〉. 15. 26.  wilt And the like was the mind of Paul, who being assured of the favour of God, was content for his glory, & the salvation of the Israelits (if it had been possible) to be separated 
Rom. 9 3.  〈◊〉 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 are now in the pit, ready to be drowned, or in the lions mouth, ready to be devoured. Again. The Spirit of the Lord is 
Luk. 4. 18.  upon me, 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 & many other such like promises, are in this case to be urged, and the party moved to endeavour to believe them, to hold to them, and rest himself upon them, though he lose all things else.  
Fourthly, the party must be brought to a serious consideration of his own life past, and of God's merciful dealing with him & others in his case in former times, and therewith is he to be comforted for the time present. For if aforehand he hath received any tokens of the favour and love of God; by them he is now to stay and to settle his mind. The reason is plain: the gifts of god are without repentance; whom he loveth once he loveth to the end, & 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 
Psal. 7. 7. 10.  how God 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.   

Sect. 5.  
The fifth and last thing to be done, is the 
Remoovall of Doubts.  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, & 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 and clay together, which in all reason, is a fitter means to put out the eyes, then 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 shows his greatest power, in the greatest weakness; nay his power 
〈◊〉 Cor. 12. 9  is made perfect through weakness. 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 
1. Sam. 2.  speaketh: first he woundeth, and then he healeth. He makes man to sow in tears, that afterward he may reap in joy. And he that knows 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, and 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, and exhortations.  
To this, the answer is; That there is a Rule of grace, (which we must follow) gathered out of the word of God, and the experience of 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 
Hab. 2. 4.  by his faith. When we have neither sight, nor 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 & 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 triail 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 into the pangs of a distressed conscience, have I called upon thee, O Lord: 
Psal. 130.  and job in the like case. Lord, though thou kill me, yet will I trust in thee. Abraham is commended by the holy Ghost, amongst other things, for this, that he believed in God, above hope: that is, against all matter of hope, that might possibly be conceived, upon the consideration of the strength of natural causes. The thief upon the cross, feeling nothing but woe: and seeing nothing in Christ but misery and contempt, yet he believed in Christ, and was saved. In a word, Christ 
Rom. 4. 18.  himself when he was sorsaken of all men, and void of all worldly comfort, and felt nothing but the depth of the wrath God, in his agony and passion; yet by the faith of his manhood, hestaied 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, and two Psalms of David, 
Psal. 6. and 77.  wherein 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 forsaken me?  
And thus much touching the first kind of trouble of conscience, called the divine temptation.    

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

Sect. 1.  
The Practice is that, which is to be used, in 
Practise in case of Affliction.  all distresses of mind what soever. And it is a diligent examination of the conscience in regard of sin; an earnest and hearty confession thereof unto God: and 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 humbled himself, acknowledged 
2 Chro. 33. 11. 12,  his sins, and prayed earnestly unto the Lord, and the issue was good; for God was entreated of him, and gave him deliverance. job being long in outward affliction, humbled 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 request unto 
Dan. 9 10. 11.  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.   

Sect. 2.  
The next thing unto Practice, is the Meditation of the comfortable doctrines that are 
Meditations in case of Affliction.  set down in the word of God, touching afflictions. All which doctrines, may be reduced to five principal and main grounds of comfort, and shall be laid down in their order.  
The first Ground is, that All afflictions from 
Grounds. I. God's providence.  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 s●●ne; 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 
Esa. 45. 7.  create evil, that is, not the evil of sin, but of punishment, which is evil in our sense and feeling. For things are termed evil two 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 city, 
Amos 3. 6.  and the Lord hath not done it?  
Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limiteth and appointeth the beginning, the end, the measure or 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 is, so 
jerem 30. 11.  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. 
Gen. 50. 19, 20.  When Shemei cursed David, he forbade his servants, so much as to meddle with him, and why? because (saith he) the Lord 
2. Sam. 16. 10.  bade him to curse, and who then dare say onto him, Why hast thou done so? And to this purpose the Prophet 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 (faith he) disposed it to good, And again, God did send me before you into Egypt for your 
Gen. 45. 5. & 50. 20.  preservation.  
The Second ground is, The commandment 
II. Gods 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 Church saith, She will 
Mich. 7. 9  boar the wrath of the Lord, that is, she will perform obedience to him in the cross, because she had sinned against him. And Saint Peter saith, that God resisteth the proud, and giveth grace to the humble: therefore humble your 
1. Pet. 5. 5, 6.  selves under the mighty hand of God. And this being the commandment of God, that we should yield obedience to him, in every affliction, we ought to be no less careful to obey it, than any one commandment of the moral Law.  
The Third ground is, that God will be present 
III. Gods presence.  with his servants in their afflictions. Upon this ground, David comforts himself, because God had promised to hear him, to be with 
Psal. 91. ●5.  him in trouble, and to deliver him. And in an other place, Though I should walk in the shadow of death, I would fear none ill, for thou art 
Psal. 23. 4.  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. 15.  time 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 wrath remember mercy. And Paul 
Hab. 3. 2.  saith, that the Lord will not suffer us to be tempted above that we are able to bear, but will give 
1. Cor. 10. 13.  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 he testify his holy presence an other 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 
Phil. 1. 29.  for his sake.  
The Fourth ground of comfort in affliction is, that every affliction upon the servants of 
IV. Goodness of Afflictions.  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 
Fruits of Affliction.  they are manifold, I will reduce them to seven principal heads.  
I. Afflictions do make men to see and 
Consideration.  consider 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) verily sinned against 
Gen. 42. 21.  our brother, in that we saw the anguish of his soul, when he besought 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, & moved to humble himself before God for them.  
II. Afflictions serve to humble men in 
Humiliation.  their souls before God. The young unthrift in the Gospel, called the Prodigal child, while his portion lasted he spent liberally, and was grieved for nothing: but when he 
Luk. 15. 17, etc.  came to be pinched with hunger, and that through his own folly, than he humbled himself before his father, & returned home unto him. David saith of himself, that in his prosperi●te be thought he 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, but afterward it bringeth the quiet fruit of righteousness, 
Heb. 12. 11.  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 nurtured of the Lord, that we might 
1. Cor. 11. 31.  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 vine, that it may bring forth 
joh. 15.  more and better fruit.  
FOUR They cause men to deny themselves, and to rely wholly on the mercy of 
Abnegation.  God. Thus Paul received the sentence of death 
〈◊〉. Cor. 1. 9  in himself, that he should not trust in himself, but in God, that raiseth the dead.  
V. The fifth, is Invocation. For afflictions make us to cry heartily and fervently unto 
Innosation.  God, to bring ourselves into his presence, and there to abase ourselves before him. Thus the Lord said of the old Israelites, that when he slew them, than they returned, & sought him early, Psal. 78. 34. And else where he saith of his children, that in their affliction they will 
Hos. 5. 15.  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 hear 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 
Obedience.  the holy Ghost teacheth, to have been the fruit of the suffering of Christ, when he saith, Though he were the son, yet learned he obedience, 
Heb. 5. 8.  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 
Heb. 12. 7.  chastening, (saith the holy Ghost) God offereth himself unto you as unto sons, that is, he 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, wherewith the chastiseth us: and therefore job praiseth God for his affliction, saying, God hath given, and God hath taken away, blessed be the name of the Lord. 
job. 1. 2●.   
The fifth Ground of comfort is, that the party distressed, hath partners in the cross. For 
V Partakers in the Crosse.  first, he hath Christ to be his partner, because he hath fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounteth it happiness, to know the fellowship of Christ's afflictions, and to be made conformable unto his death. Phil. 3. 10. And Saint Peter exhorteth believers to rejoice in as much as they are partakers of Christ's sufferings. 1. Pet. 4. 13. Secondly, if the party afflicted repent, Christ communicateth with him in all his crosses, & 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. 1. Pet. 4. 12. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other 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.   

Sect. 2.  
The first is, the Deferring of deliverance: a 
Des●●ring of Deliverance.  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, Eccl. 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, for their repentance and conversion; at the very end and term whereof, 
Gen. 6. 3.  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. ee 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, should be led captive, and serve the king of Babel 70. years. Now if we take the just computation of 
jer. 25. 11.  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 Belshazzarking of the Chaldeans slain, that is, 
Dan. 5. 30.  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 
Gen. 15. 13.  they should be in affliction in a strange land, 430. years, and then be delivered. This promise of God was expressly fulfilled, as we read in the book of Exodus. 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 
Exod. 12. 4●  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; 
Act. 7. 25.  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, & not before, teacheth the children of God sundry things.  
First, that when they are in any distress, & 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 ease 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 name of the jews, complaineth and 
H●b. 2. 2, 3.  expostulateth the matter with God, why his own people should be so lamentably afflicted, by a terrible and furious nation, and why they should be led away captives, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had 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 eased 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 & 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 unto the Lord for 
Dan. 9  deliverance of his people: But when he understood that the time drew near, wherein it was the will of God, that the jews should 
v. 2.  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, and yielded him a gracious answer.  
II. The second point is, that God, when he defers deliverance, doth it upon great and weighty causes and considerations, best 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 and pleasures.  
Secondly, that being afflicted, they may acknowledge whence their deliverance comes; yea, whence they do receive not only that, but every other good benefit, which they enjoy; namely not from themselves, or any creature, but only from the Lord; and accordingly may learn to value and prise his gifts, at their deserved excellency. For it is a true saying, and often verified in affliction & want, that benefits easily obtained, are lightly regarded, and sooner forgotten.  
Thirdly, that by the continuance of the 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 all tears shall be wiped from their eyes. 
Reu. 21. 4.   
Fourthly, the Lord de●erreth 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 beasts 
Deut. 〈◊〉. 22.  of the field multiply against thee. And for the preventing of this evil, the Israelites must endure some annoyance by the Canaanites. 
Exod. 23. 28.  Even so the Lord keepeth his servants under the cross, for the preventing of greater sins & offences. This should stay the minds of men, & make them content to wait upon God for deliverance, when they are afflicted.  
III. The third and last point is, that God always hath and doth exercise his best servants, with long and continued crosses. Abraham was childless, till he was 70. years of age, and at those years the Lord promised him issue. But this promise was not accomplished till a long time after, when he was an hundred years old. David had a promise to be king of jerusalem, and juda; but the Lord exercised him by many and grievous afflictions, before he came to the crown, in so much, that he says of himself, that his eyes failed with waiting upon his God. Zacharie & 
Psal. 119. 82.  Elizabeth prayed to god, both of them in their youth, & many years after for issue, but the Lord granted not their request till they were 
Luk. 1. 13.  old.  
To add no more examples; by these we see the Lords dealing, even with holy men and 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, and 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 further, that first, they must still, even 
pag. ●24.  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. Prov. 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 and 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, Psal. 37. 73. Mark the upright man, and behold the just, for the end of that man is peace.  
III. Afflictions be they never so heavy, in regard of continuance, yet they are in no sort comparable to those eternal 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 
2. Cor. 4. 17.  (saith he) which is but for a moment, worketh unto us an excellent and eternal weight of glory. And else where 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, Rom. 8. 18. Saint Peter tells them to whom he wrote, that in regard of their assured hope of eternal life, they should rejoice, though now for a season, they were in heaviness through manifold temptations, 1. Pet. 1. 6. Lastly, the Author to the Hebrews, comforteth the Church by this reason, because it is yet a very little while, and he 
Heb. 10. 37.  that shall come, will come, and will not tarry.  
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, arising of outward afflictions.   

Sect. 3.  
The Second particular distress, is bodily and temporary Death, which consisteth in the separation 
Temporary Death.  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 
I. Preparation to death.  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 end, and the measure of my days. And 
Psal. 39 4.  Moses in like manner, Lord, teach me to number my days, that I may apply my heart unto wisdom. In which places, is remembered a 
Psal. 90. 12.  notable duty of preparation: to wit, that a man should resolve himself of death continually, and beforehand number his days. This is done, by esteeming of every day, as the day of his death, and accordingly doing 
Account death present.  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 & powerful Samson, Death; In the mean while, it is a point of wisdom, to inquire wherein his power and 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, 
1. Cor. ●5. 56.  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 humiliation, invocation, and true repentance. We must therefore humble ourselves before God, be instant in prayer, for the pardon of our sins past, and present, and in this point give the Lord no rest, until we have obtained in our consciences, the 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 prèuaile against him.  
Thirdly, in way of preparation, our duty is, even beforehand (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.  
I. 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 consequents 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, Prov. 20. 9 Yea, ●uen the regenerate, that have received grace to believe, to turn unto God, and to live according to the Spirit, do find by experience, 
Rom. 〈◊〉. 14. 2●. etc.  corruption & rebellion in their minds, wills, and affections, which daily affordeth matter of sinning against God: and on the otherside, hindereth and quencheth, all the good motions of the Spirit, that are in them. Again, such is the irreconcilable malice of Satan, that he takes vantage of man's corruption, and neglects no time or opportunity, to intrappeth● 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, and 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 o● 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 Saint Peter speaketh) but strangers and Pilgrims, that wander to and fro in the earth, as in a 
1. Pet. 〈◊〉. 11.  strange country, and still are making forward to our own home. We have here no abiding city. The houses wherein we dwell, 
Heb. 13. ●4.  are but Inns, in which we sojourn for a time: yea the bodies which we have, are but ●ents and ●abernacles, 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 from the Lord: and 
2. Cor. 5. 6.  thereupon himself desired to be dissolved, and to be with Christ. 
Phil. 1. 13.   
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 misery: have all tears wiped from 
Apoc. 〈◊〉. 4.  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 
Math. 25. 34.  of the world.  
In the third place, having thoroughly considered of these things, we must Compare the estate of this present life, in the respects beforenamed, 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 in the world, yet to use it, as if we used it not: to have our conversation in heaven: to think, 
1. Cor. 7. 31.  with Paul, that to be loosed, and be with 
Phil. 3. 20.  Christ, is best of all for us: to have a true and 
Phil. 1. 23.  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 builder and maker is God. 
Heb. 11. 10.   
II. 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,) 
john. 1●. 20.  but your sorrow shall be turned into joy. These words, are not only meant of his Disciples, but of all believers, who upon consideration of their sins, and the spiritual want of Christ jesus, do mourn and lament. For not only they, but all true believers, are there opposed unto the World. Again, blessed are they that mourn: that is, being touched with 
Matth. 5. 4.  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, & ariseth of things pleasing thereunto, so it ends in sorrow and heaviness. In the end, rejoicing is turned into mourning, saith Solomon. And, Woe ●e to you 
Prou. 14. 13.  that now laugh: for ye shall weep. 
Luk. 6. 25.   
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, 
Rom. 14. 17.  sanctification, 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 of the man possessed of it.  
Thirdly, spiritual joy is founded in the holy use of the Word, Sacraments, and Prayer: and in the practice of Christian duties of mercy, ●oue, justice, etc. The other is not so. For the world conceiveth a joy besides the word, o●● of the exercises of invocation and repentance: which stands in the practice of cruelty, malice, oppression, injustice, and all manner of impiety. And hence it is, that having spent their days in such matter of rejoicing, at length in a moment they go down to hell. 
job. ●1. 13, 14, ●5.   
Fourthly, heavenly joy is so fixed & rooted in the heart, that it cannot be removed thence. Your joy shall no man take from you, saith 
Io●. 1●. 〈◊〉.  Christ. 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 (saith Solomon, speaking thereof) the heart is heavy. When the face of the wicked 
Prou. 14. 13.  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 
Luk. 12. 20. and 16. 22.  examples of the two rich men in the Gospel, do manifest this truth. And to this purpose, is the speech of Zophar, in the book 
job. 20. 5.  of job, that the rejoicing of the wicked, is very short, & the joy of hypocrites 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 our seleves. And if we perceive this joy of the Spirit, (rightly con●ceiued 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 allay the very terrors of death. And so much for Preparation. 
II. Helps in time of Death.   
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 fore ●…er of comdemnation, the very gates and suburbs of Hell itself: but being qualified by Christ, it is a blessing, an end of all miseries, a full freedom from all dangers, 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, yea a bed perfumed by the death of Christ, for the bodies of all the Elect, out of which when they awake, they shall be admitted & received into the presence of God in heaven.  
Secondly, we are to consider, that there be three degrees of eternal life. The first whereof, is in this world before we die, and it is then, when we begin to repent & believe in Christ, and to be assured in conscience that God the father is our father, Christ our redeemer, & the holy Ghost our comforter. For this is eternal life, to know God and him 
john 17. 〈◊〉.  whom he hath sent jesus Christ. The next degree is in death: for death cuts off all sin, original & 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 & soul reunited, go both together into eternal and everlasting glory.  
Our third meditation is, that that there is a mystical union and conjunction, between Christ and every believer, & 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 arise at the last day in body to glory, by the power of their conjunction with Christ. In the winter season, we see the most trees void of leaves, buds, and blossoms: so as they 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, and quickened, being made like untothe 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 faith: and that is done, by laying hold of the promise of God, touching forgiveness of sins and life everlasting by Christ. All these (saith the 
Heb. 1●. ●3.  holy Ghost) died in faith, namely, Abel, Enoch, No●, Abraham, and Sarah, all laying hold of the promise of life by Christ. When jacob on his deathbed, was blessing of his children, he broke forth into this heavenly 
Gen. 49. 18.  speech, O Lord, I have waited for thy salvation. In which words it is plain, that his faith rested on the mercy of God, and by hope he waited for his salvation, & our Saviour Christ saith, As Moses lift up the serpent in the wilderness, 
joh. 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, & that unto death, we● healed by looking up to the brazen serpent erected by Moses: so when we are stung with sin & death, we must ever remember by faith to look upon Christ. But specially when we are dying, than it is our part, to six 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 in tending to stone him, at the very instant (as the text saith) he comforted himself in the Lord his God; but how? by calling to mind 
1. Sam. 30. 6.  the merciful promises, that God had made unto him, and by applying them unto his heart by faith. And Paul saith of himself, & the rest of the faithful, that they received the sentence of death in themselves, that they might 
〈◊〉. Cor. 1. 9  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) & enfolding themselves in it, as in a close & warm garment, that will keep them safe and sure, against the wind and weather of temptation.  
The second Practice in the time of death is, to die in obedience; which is nothing else, but willingly, gladly, and readily, without murmuring, to submit ourselves unto God's 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. Yea when he was dying, it is said of him, that he gave up the Ghost; that is, he did most willingly surrender up his soul into the hands of God his father. And this his example at the time of his departure, must be a rule of direction unto us, upon the like occasion. Hence it is, that in the third petition of the Lords prayer, amongst other things, we pray for obedience to the will of God in suffering afflictions, yea even in the last and greatest, which is death itself. True it is, that obedience to God in death, is against corrupt nature; and therefore our duty is, the more to enure 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.   

Sect. 4.  
The Third particular Affliction or distress, is Satanical molestation, whereby both persons, 
Satanical molestation.  and places of mansion, or abode, are either possessed, or otherwise molested by the malice of the Devil.  
I. Touching this Affliction, the Question of Conscience is, How such persons as are possessed, or fear possession, or else endure molestations by the Devil in their houses, may have their minds quieted and sta●ed, and consequently, in that case be remedied!  
And here two things are generally to be considered, in way of Answer.  
First, it is to be remembered, that possession is known by two signs. The one is, when the Devil is evidently present, either in the whole body, or in some part of it. The other, when he hath rule of the said body, either in whole or in part: so as the party 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, and 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, arising from corrupt humours in the body; yea men and women may have strange passions upon natural causes unknown; and these will sometimes have strange and extraordinary effects in them, which the art of Physic neither can search out, nor cure; and yet they are neither acts of witchcraft, nor real possessions. As when God laid extraordinary diseases on the Corinthians, for the contempt of his Word and Sacraments, 1. Cor. 11. 30. Like unto which, he worthily inflicts upon men in these days, for the same and other sins.  
Now to stay the 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 can not 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 
Revel. 20. 2.  night. 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 and souls of men, whereby he worketh in the children of disobedience, Ephes. 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 o●ne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by 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 a man, which is in him: oven 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 prevail, 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 leave, and 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 time 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 plague shall come near their dwelling: 
Psal. 91. 10, 11.  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 flood, Isa. 66. 12. And that there shall be no sorcery against jacob, nor soothsaying in rael, Numb. 23. 22. And yet if God sees it to be good for his children, to be tried by possessions or witchcraft, in this case the promise frees them not. For all temporal blessings are promised conditionally, so far forth as they may stand with God's good will and pleasure, and withal may make for the good of his children. Howbeit herein lies the comfort, that though such calamities befall them, yet they shall turn to their good, rather than to their hurt. This point well considered by the way, bewrayeth the great presumption of some, who are not afraid to say, their faith is so strong, that the Devil cannot touch them.  
Thirdly, it must be considered, that the best servants of God, have been in their times molested by the Devil. Christ in his 
Math. 4. 5.  second temptation, was carried by the Devil, from the wildernessé, to a wing of the Temple of jerusalem. The children of job, were destroyed by the Devil, & he himself was filled with botches, and sores. A certain woman, even a daughter of Abraham, that is, one following the faith of Abraham, 
Luk. 13. 16.  was troubled with a spirit of infirmity, eighteen years together. And the daughter of the woman of Canaan, was grievously vexed with a Devil. Math. 15. 21, 22.  
Fourthly, men in this case, aught by faith to lay fast hold upon the promise of life everlasting, and 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 
job 13.  holy Abraham, who did not limit God, but was content to do with Isaac, what the 
Heb. 11 17.  Lord would: and though it was in likelihood, a mean to bereave him of all posterity, yet still he kept himself to the promise.  
Lastly, men must in this case, seek and sue unto God by prayer, either for deliverance, if it may stand with his good will and pleasure, or else for patience, that they may meekly and patiently bear that particular affliction.  
II. In the molestation and annoyance of houses by spirits, two things are to be remembered.  
First, men must not consort together, and abide there, where it is 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 mercy 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, gave thanks 
Gen 8. 20.  to God for his deliverance, and prayed the Lord, to vouch safe 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 
Gen. 1●.  him: and when he was come thither, he built an Altar for the worship and 
Gen. 13. 3.  service of God. The like he did afterward at 
Gen. 59  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 so much touching the second distress.    

CHAP. X.  
Of the third Special Distress, arising of the Tentation of Blasphemy.  
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 
Tentatio f●●a.  man is troubled in 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, or merciful; that he accepteth men's persons: that he hath not knowledge of things, that are done here below, or at least that the 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.  

Sect. 1.  
That we may the better know this Temptation, 
The Cause & Danger.  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 causeless swearing, forswearing, cursing, etc. By these and such like means, is this foul and horrible tentation conua●ed 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, and 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.   

Sect. 2.  
Now for the Curing of this wonderful trouble and distraction of Conscience, two 
The Remedy.  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. Inquirie is to 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 co●e 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 co●…uaied 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 directly against the very light of nature, the sparks whereof are not quite extinct in us by sin. For every man thinks reverently of God by nature. But these cogitations are most wicked and devilish, fastening upon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise from ourselves, 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 〈◊〉 smitten with an extraordinary fear, his flesh is troubled; and oftentimes, sickness and 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, and like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors them as the Devil and Hell itself. Thus even natural men will answer, & that truly.  
After Inquirie thus made, the Remedy is to be applied. And the first and principal remedy, pertains to doctrine, and instruction: in which the party is to be informed of his or her estate; namely, that the foresaid blasphemies, are not his sins, but his crosses. For they are the devils sins, and he shall answer for them: and they are not ours, till we 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 conveyed 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, co●etousnes, and idolatry: which nevertheless were not his sins, because his holy-heart gave not the least approbation to them, but abhorred and repelled, them, and therefore was free from any taint of sin, in or by them.  
This distinction of thoughts must be remembered. 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, & 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, and strove against his corruptions, how did he comfort himself? Mark the words following, v. 20. If I do that I would not: that is to say; if against my general purpose, I sin against God; if I be sorry for it, if I be displeased with myself, because I can not obey God, in that perfection I desire, It is no more I that do it, but sin that dwelleth in me. Fron 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 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 and increased 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 converse with such company, as may afford them matter of speech and conference meet for them, and may exercise their minds with heavenly meditations in the word, and singing of Psalms, and such like fit and convenient recreations. Our first parent Eve was tempted by Satan, when she was apart from Adam: and our Saviour Christ, when he was alone out of company and society, than did the Devil most maliciously assault him, with strong and powerful temptations in the wilderness.  
The fourth point, to be remembered of the party troubled is, that he must as heartily and earnestly repent him, of those his evil thoughts, as of evil words and deeds. For the truth is, because men are loose-minded, and have no more care of their thoughts, then commonly they have; therefore the Lord justly suffers the Devil to plague and torment them, by conveying into their hearts, most vile and damnable cogitations. Furthermore, the said party must labour to be renewed in the spirit of his mind, that is, 
Eph. 4. 23, 24.  to have 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, saith Solomon: that is, above all things see that thou 
Prov. 4. 23.  countergard thy thoughts, desires, motions, and affections.  
That the heart of a man may be guarded, two rules are to be observed. First, that the word of God dwell plentifully in it, by daily meditation 
Coloss. 3. 16.  of the commandments, promises, and threatenings revealed in the same. It is noted by David, as a property of a blessed man, that he exerciseth himself in meditation of the Law of God, day and night, Psal. 1. By this means the heart will be cleansed, and purged from unclean and polluted motions, and so guided & directed, that it serve not from God. This rule is of special use. For therefore do men hatch, and breed evil thoughts in their hearts, because they are not taken up with holy meditations: and 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 might not 
Psal. 119. 1●.  sin against him.  
The second Rule of the keeping of the heart, is to establish our thoughts by counsel. It is the wise man's advise in so many words, Prov. 20. 18. wherein he would teach us, that it is the property of a worldly wise man, in matters of weight, not to trust to his 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 
Psal. 119. 24.  my delight; and my counsellors. And what benefit had he by taking such a course? surely, by the word of God, which was his continual meditation, he got understanding, he became wiser 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 and fearful, as hath been said, & doth often 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.    

CHAP. XI.  
Of the fourth Special Distress, arising from a man's own sins.  
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.  

Sect. 1.  
The violent Distress of mind, shows it 
The violent Distress.  self 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 
The Cure.  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 so●…e 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 
Quo occultins peccatum. con: mai●s 〈◊〉.  distresses: and the more secret the sin is, in regard of the practice thereof, the greater horror of Conscience it bringeth; and open offences do not give so deep a wound unto it, as secret and hidden sins.  
Secondly, the particular sin being known, Inquirie 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: & 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 and ordinarily, must not go alone, but be mingled and tempered, with some terrors of the Law: that being thereby feared, with the consideration of sin, and of the wrath of God due unto the same, 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 apprehendeth 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 
Grounds of possibility of pardon.  is, That the mercy of God is infinite, yea over all his works, Psal. ●45. 9 That the death of Christ is of infinite price, merit, and value before God. That God is much in sparing, Isa. 55. 7. That with the Lord is mercy, and with him is plenteous redemption, Psal. 130. 7. That Christ's satisfaction is not only a 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  price, but a 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counterprice, 1. Tim. 2. 6. able to satisfy for the sins of all men, yea for them that have sinned against the holy Ghost. For that sin, is not therefore unpardonable, because the offence thereof is greater, than the merit of Christ; but because th● 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 
Augustin.  greater than the sins of all men. The mercy of God was very great to Manasses, to Solomon, to Peter, and to many others, though 
2. Chr. 33. 23. 2. 〈◊〉. 7. 14. 15.  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 divine 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 life eternal, in respect of believers are general, and in regard of all and every man indefinite: that is, they do not define, or exclude any person, or any sinner, or any time; only they admit one exception, of final impenitency. Here a question may be moved, How long he that 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, Luc. 15. 11. etc. Now for the better enforcing of this comfort, some texts of Scripture, fitting this purpose must be rehearsed, a● for example, Matth. 9 12, 13. I came not to call the righteous, that is to say, those that 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 all ye that are weary, and heavy laden, and I will refresh you. And Christ saith, it was the end of his coming to preach deliverance to the captives, and to set at liberty them that are bruised. Luk. 4. 18.  
To conclude this point, there remains yet a further question to be resolved, and that is 
The Case of Re●idination.  this. A man after repentance, for some grievous sin, falls into it again, and is distressed more than before: It is a cause somewhat grievous. For we know, that if a man be recovered of an ague, and through distemper in diet, or otherwise, makes a relapse into it 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 and many times, yea as our Saviour Christ saith to Peter, till seventy times seven times, if they return and 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 and 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 don, if they turned unto him. And in Luk. 15. the prodigal child, (by whom I understand one, that after grace received, fell 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.   

Sect. 2.  
The Second kind of this Tentation or trouble of mind, which is more common & 
The Moderate Distress.  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. 23. And indeed there is no child of God, but more or less, one time or other, he feels the stings of sin, and the buffet 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 and order.  
And the Grounds of comfort, whereby the heart may be sta●ed in this sorrow, that it be not immoderate, may be these.  
I. Ground. It is 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, 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, and 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: and so should not Christ be a Saviour properly, but only an instrument, to dispose us, to the keeping of the law, whereby we might save ourselves. But there is one only all sufficient Saviour, Christ jesus: and the beginning, the middle, and the accomplishment of our salvation, is to be ascribed to him alone.  
Thirdly, it is the will 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 buffeted by Satan's temptations, that he might not be exalted out of measure, 2 Cor. 12. 7. 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, ●lying 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, and profit in our obedience.  
For proof hereof, First, 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, & 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. Rom. 7. 1. Tim. 1. 12. Again, for further proof, let it be considered; what it is that makes a man to become a Christian, and servant of God: not this, that he is pure from all sins, and never slides or swar●es from obedience unto God; but because when he sinneth and falleth, he is grieved with himself, and laboureth every day, to mortify his corruptions, which are the matter of sin, in his heart, and life; and suffereth not sin to reign in his mortal body, but crucifieth the flesh, with the affections and lusts thereof.  
Yet here remains a great difficulty. Many a good servant of God, may, and doth truly say of 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 doubtings: 〈◊〉 endeavour to obey, with many slips, and sundry falls: For the staying & moderating of this grief, these rules may further be remembre●….  
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, ●n 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, the Lord accepteth the affection and endeavour for the thing done. Excellent is the saying of an ancient Father, God accepteth that 
Accipit suum, & remittit tu●….  which is his, and forgives that which is thine: his is the grace whereby we are enabled to endeavour to obey in the want of obedience, and that he accepteth; ours i● the sin and weakness in performance of the duty which he requireth, and that he doth in mercy forgive. Herein appeareth the great goodness of God unto us, and we can never be sufficiently thankful for the same. But yet that we may not here delude our hearts with conceits, and 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, Malac●. 3. ●7. God spares them that fear him, ●s a father spares his own child. How is that? though the sick or weak child being com●…ed some business, goeth about it very unhandsomly, and so the deed be done to little 〈◊〉 no purpose: yet the father accepts it as well done, if he see the child yoelde unto his commandment, and do his endeavour, to the uttermost of his power. Even so will God deal with those that be his children though sick and weak in obedience.  
●…r 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 sane 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 ●aile often, and so are ●aine 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, their 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, and 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 Thess. 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 the whole man body and soul, opposed to the flesh, which in a natural man, 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.    

CHAP. XII.  
Of the fifth Special Distress, arising from a man's own body.  
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 being an earthly substance, should trouble or annoy the mind, considering that the mind is not bodily out spiritual: for nothing can work above it own power: and it is against reason, that that which is bodily, should either alter or trouble a spirit. For answer hereunto, these things must be considered.  

Sect. 1.  
First of all, the actions of man, though they be sundry, yet they all proceed from 
How the body troubles the mind.  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 and by which the soul produceth all actions and works.  
Secondly, though all the actions of man come from the soul, yet the most of them are such, as be performed by the body, and the parts thereof, and by the spirits that are seated in the body, as by instruments. Indeed some actions of the soul and mind, are done without the help of the body; but I say, that the most of them, are wrought by the body, and spirits therein contained. And yet notwithstanding the Spirits in themselves, are no agents at all: but the only agent in any 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, come from the soul, but yet they are done and acted in, and by means of the heart and vital spirits. So also the powers of life and nourishment proceed from the soul; and yet they are done and wrought by the liver, and other inward parts, as instruments whereby the soul nourisheth the body. In a word, there is no natural action in man, but for the effecting thereof, the parts of the body are used as it were the hands and instruments of the soul; and all this comes by reason of the union of the body with the soul, whereby they make one person.  
Hence it followeth, that when the body is troubled, the soul is also troubled. Now the body affecteth and hurteth the soul and mind, not by taking away, or diminishing any part thereof: for the soul is indivisible. Nor by depriving it of any power or faculty given it of God: for as the soul itself, and the parts thereof, so also all the faculties of the same, remain whole and entire, without abating or diminishing. But by corrupting the action of the mind, or more properly, by corrupting the next instrument whereby the mind worketh, and consequently the action itself.  
This may be conceived by a comparison. A skilful artificer in any science, having an unfit tool to work withal, though his skill be good, and his ability sufficient: yet his instrument wherewith he worketh being bad, the work which he doth must needs be an imperfect work. Howbeit the tool takes not away the skill of his workmanship, nor his power of working, only it hinders him from showing his skill, and doing that well, which otherwise he should and could do well. In like manner, the body being corrupted, hinders the work of the soul; not by taking away the work of the soul, or the ability of working: but by making it to bring forth a corrupt work, because the instrument which it useth is corrupt and faulty. And thus we must conceive of all the annoyances of the soul by the body.  
The Temptation followeth. The body causeth the trouble of mind two ways, either by Melancholy, or by some strange alterations in the parts of the body, which oftentimes befall men: in what sort we shall see afterwards. For troubles of mind thus caused, are more common, and as noisome as the most of the former.   

Sect. 2.  
Touching that which comes by Melancholy, 
Melancholy.  sundry things are to be considered for our instruction, and for the Remedy of that evil.  
1. And first of all; if it be asked what Melancholy is? I answer, it is a kind of earthy and black blood, specially in the spleen, corrupted and distempered; which when the spleen is stopped, conveys itself to the heart, and the brain; and there partly by his corrupt substance, and contagious quality, and partly by corrupt spirits, annoyeth both heart and brain, being the seats and instruments of reason, and affections.  
2. 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 distempeted. An ancient Divine calls it the devils bait, because the Devil 
Esca Diaboli. Balneum Diaboli.  being well acquainted with the complexion and temperature of man, by God's just permission, conveys himself into this humour and worketh strange conceits. It is recorded in Scripture, that when the Lord took his good Spirit from Saul, whereby he did carry himself well in the government of his people: and an evil Spirit came upon him, he was in so fearful a case that he would have slain him that was next unto him: how so? surely, because God in justice withdrew his spirit from him, and suffered Satan, to enter into the humour of choler, 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, is in the brain and head. For this humour being corrupted, it sends up noisome fumes as clouds or mists; which do corrupt the imagination, and makes the instrument of reason unfit for understanding and sense. 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.  
Examples hereof are well known, I will only touch one or two. One is called the Bestial or Beastlike Melancholy; a disease in the brain whereby a man thinks himself to be a beast of this or that kind, and carries himself accordingly. And here with have all those been troubled, which have thought themselves to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wolves, and have practised wolvish behaviour. Again, it is said of Nabuchadnezzar, Dan. 4. 30. that he was driven from men, and did eat grass as the oxen, that is, behaved himself, and fed as a beast. Now some are of opinion that his human shape was taken from him, and that he was transformed into a beast; at least that he had the soul of a beast in stead of an human soul for a time. But they are deceived. 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 of beastlike Melancholy, whereby he was so bereft of his right mind, that he 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, and the right use of his reason was lost. And the like is true in history, by divers examples, though it were not true in Nabuchadnezzar.  
Again, take another example, that is common and ordinary. Let a Melancholic person upon the sudden, hear or see some fearful thing, the strength of his imagination is such, that he will presently fasten the thing upon himself. As if he see or hear that a man hath hanged himself, or is possessed with a Devil, it presently comes to his mind, that he must do so unto himself, or that he is, or at least shall be possessed. In like manner upon relation of fearful things, presently his fantasy works, and he imagineth, that the thing is already, or shall befall him. And this imagination, when it enters once and takes place, it brings forth horrible and fearful effects.  
The second effect or work of Melancholy, is upon the heart. For there is a concord and consent between the heart and the brain, the thoughts and the affections: the heart affecting nothing but that which the mind conceiveth. Now when the mind hath conceived, imagined, and framed within itself fearful thoughts; then comes affection and is answerable to imagination. And hence proceed exceeding horrors, fears, and despairs, even of salvation itself, and yet the Conscience for all this untouched, and not troubled or disquieted.  
3. 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 an other: 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, and not the Conscience. Secondly, the Conscience afflicted, hath a true and certain cause, whereby it is troubled, namely, the sight of sin, and the sense of God's wrath; 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 other matters: but the Melancholic man fears every man, every creature, yea himself, and hath no courage 〈◊〉 all, but fears, when there is no cause of fear. 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.  
4. Fourthly, the way to cure Melancholy is this. First, the person troubled must be brought to this; that he will content himself, to be advised and ruled by the judgement of others, and cease to rest upon himself touching his own estate: and by this shall he reap much quiet and contentation.  
Secondly, search and trial must be made, whether he hath in him any beginnings of grace, as of faith and repentance, o● no. If he be a carnal man, and wanteth 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 him: and he must be exhorted, 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. Chr. 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, and 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.   

Sect. 3.  
The Second means whereby the body 
Strange alterations besides Melancholy.  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, the reason corrupted, the heart terrified, the man distracted in the whole body. Thus from the trembling of the heart, come many fearful imaginations and conceits, whereof a man knows not the cause. The same is procured by the swelling of the spleen, by the rising of the entrails, by strange cramps, convulsions, and such like.  
The remedy hereof is this. First, it is still to be considered, whether the party thus troubled, hath the beginnings of true faith & repentance, or no. If he hath, it is so much the better. If he hath not, (as usually such persons are mere natural men,) then the first duty is, to use all means, to stir up in him some godly sorrow for his sins, to bring him to the exercises of invocation, and to some confidence in God's mercy for pardon.  
Secondly, this being done, means must be used to take away the opinion conceived, which will be done by giving him information of the state of his body, and what is the true and proper cause of the alteration thereof. This being known the grief or fear conceived, will easily be stayed. For take away the false opinion, and inform the 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 rest himself 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 God's will & appointment.  
And thus much touching the distinct kinds of distresses of mind: whereunto I add this one thing further, that if we make examination of the estate of persons as are troubled with any of these five temptations we shall not usually find them single, but mixed together, especially Melancholy, with terror of Conscience or some other temptations.  
For the distraction of the mind will often breed a distemper in the body, and the distemper of the body likewise will sometimes cause distraction of mind. Again, Melancholy will oftembe an occasion, (though no direct cause) of terror of Conscience; & in the same manner the conscience touched and terrified with sense of the heinousness of sin, and the Heaviness of God's wrath, will bring distemper of body by sympathy, and cause Melancholy.  
In this Case, if Question be made, what is to be done, I answer, that for mixed distresses, we must have recourse to mixed Remedies, using in the first place the best means for the rectifying of the mind the principal grounds whereof have been before delivered; and then taking the seasonable advise of the Physician, whose calling and service God hath sanctified for the cure and relief of the body in case of extremity.  
And so much of the first Sort of Questions, concerning Man simply considered in himself.    
The end of the first Book.   

THE SECOND AND THIRD BOOKS OF THE CASES OF CONSCIENCE, CONCERNING MAN STANDING IN RELATION to God and man..  
Wherein are handled the Questions touching the worship of God, and the practice of Christian virtue.  
Now newly added unto the former, and carefully examined according to the Authors own briefs, and published for the common good by T. P. Bachelor of Divinity.  
Rom. 14. 23.  
Whatsoever is not of Faith, is sin.  
ALMA MATER CANTA BRIGIA  
PRINTED BY JOHN LEGAT, Printer to the University of Cambridge. 1606.   

TO THE RIGHT HONOURABLE, EDWARD LORD DENNIE, BARON of Waltham, etc.  
RIght Honourable. It was not without special cause, that the famous Apostle of the Gentiles, entering into a serious meditation of the Calling and w●…ke of the ministery, and growing at length to some issue of his thoughts, crieth ●ut (as it were) in terms of Complaint; And who is sufficient for 
2. Cor. 2. 16.  these things? For if ●nquirie be made into the reason of his demand, th● Scripture shall answer for him; That Ministers are the Angels of the Lord of Hosts; the Interpreters 
Mal. 2. 7. job 3●. 23. Math. 5. 13, 14.  of his will; th● Salt of the earth; the Light of the World, And their Calling is, to carry the Embassage of Reconciliation; to manifest unto man the pleasure of the Highest; to season the corrupted heart instrumentally with grac●; to enlighten the darkened mind, by the dispensation of saving knowledge, as the Sun doth the Air by the brightness of his beams.  
Now these high Titles and greatworkes, evidently declaring the weight and worth of that Honourable Commission, are not either given or assigned, only in respect of public and ordinary duties, wherein by Divine ordinance they be made the mouth of God unto Man by preaching, 
jerem. 15. 19 Nehem. 8. 7.  and again of Man unto God by prayer. For these are determined upon certain times and places, when and where they are to be put in execution, according to the laudable Constitutions and Canons of particular Churches: But in a further regard, as they have received from God the Tongue of the Learned, and are endued with knowledge and ability, to inform the Consciences of men touching every action, whether personal appertaining to particular states, or relative employed in the worship of God, and practise of Christian virtues, A gift, as no less necessary, so of a far larger extent than the other, and consequently performable without limitation of time or place, in season, out of season, whensoever the mind requireth resolution in Case of doubt, or Comfort in distress. The light of this candle is therefore erected up on high, and set in open view, that it may communicate itself not to all in gross, but to every one in person. The Lord's Interpreter in this sense, is to dispense his will in every place & 
Matth. 5. 15.  time, to the poor widow of Sarep●a at her own home; to the Noble ●…uch of Ethiopia in his travel; to David, 
2. king. 17. 9 Act. 8. 30. 2. Sam. 12. Math. 26. 75.  that he may be drawn to Confession of his sin; to Peter, for his restoring after his fall; to the weak, that they may be supported; to the strong, that they may stand; to th● Wavering mind for resolution; to the Troubled soul for comfort and relief.  
Hence it is apparent, that this Messenger of God must be (as Paul saith) a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  complete man, in every respect, armed 
2. Tim. 3. 17.  and 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  well appointed with necessaries appertaining, for all purposes, to the honour of his Lord, and the credit of his Calling. He should be not only a learned Text-man, mighty in the Scriptures; a positive Divine, established in the truth; a man provided ad oppositum, to withstand and con●… the Adversary; but a skilful Casuist, ready at all assays upon good grounds of knowledge and observation, to give a Rule, to yield a Reason, to speak a word in time to him that is weary.  
Which last property, to omit the rest, being so essential (as it is) to the Calling and condition of a Minister; yea of that importance (as heretofore I have declared to your Lords●.) it seemeth strange, at least in my poor conceit, that among so many grave and learned discourses, published by way of Definition and Disputation in matter of Religion, ●ew or none have been framed and contrived to this purpose; that in this flourishing estate both of our Church and Commonwealth, none have employed their endeavours in the unfolding and displaying of this Subject; yea, whereas they of the Popish Church have been so plentiful, or rather lavish in their 
a joannis de Thabia. Angel de Clavasio. Raymundi, etc.  Sums, 
b Martini Azpilcust. Navarri, etc.  Manual's, 
c Emanuelis Sa. etc.  Aphorisms, 
d Franci●. Tolet. etc.  Instructions, 
e jacobi de Graphii● à Capua, etc.  Determinations, etc. for direction of their Confessors in Case-points; that our Protestant Divines for the most part, have been so sparing and silent in speaking or writing of this Argument.  
Howbeit, the Lord in his most wise providence, hath not wholly denied this benefit unto our Church. For notwithstanding so great silence and forbearance in matter of Devotion, as touching the rectifying of the Conscience, there hath been of late years trained up to this end, a 
* M. R. Green. ha●.  special Instrument of his glory, who being in time thoroughly grounded in the principles of one part of the Coses; by many grave Counsels, and comfortable directions, fetched from the word, and gathered by long observation, hath cured the wounds of many a distressed soul. And those divine Tracta●es of his, now gathered together since his death, and communicated to the Church of God, are full of heavenly meditations to that purpose. And as himself desired to leave unto posterity, some memory of his knowledge in that kind, so the talon he received was not buried in his grave, but again revived in the person of that faithful Minister of Christ, the Author of this Book, a man both for learning and pity deservedly reverenced and renow●…ed in the judgements of all those that love and embrace the Truth. Who happily attempting the same course, and referring the whole body of his labours in preaching and writing thereunto principally; proceeded with much advantage, added unto the Cases of Distress other Heads of Questions, and in his latter time reduced them into such a Frame and Order, a● might best serve for an Introduction of Case-divinitie, for the help and encouragement of others.  
The first Part of which Frame being formerly commended by me to your Hon. I have again emboldened myself to present you with the rest, that so the whole may have the freer passage from you, to the common use of others. Wherein I have taken up no new ●●shion, but kept my self to the commendable custom of writers in auncient●r ti●es, who have betrusted the Church of God with the fruits of their endeavours, under the patronage of Honourable and virtuous Nobility. 〈◊〉 namely of that renounned 
* Coloss 4. 14. Hieron. pro. log. in Lu● & 〈◊〉 Catalogue. Scriptor. Ecclesiast. Nicep. l. 6. c. 16. Luc. 11. Act. 1. 1. 2. Io●. 1.  Physician of Antioch, and of S. 〈◊〉 who dedicated their sacred writings, the one to the Noble Theophilus, the other to the elect Lady and her children.  
And that which moved these holy penmen of Scripture to this practice, hath also encouraged 〈◊〉 upon the same respects, to offer this Treatise to your Honourable favour: First, because your Lordship hath been long 
* So was Theoph. with Luke's copies. Act. 1. 1.  acquainted with th● person, life, and labours of this man, and well grounded in t●● truth of Religion, the main subject of all his discourses. Secondly; the Lord hath enlarged your heart by his grace, to yield 
* So did Theop. Luc. 1. 1. 4. and the Lad● and ●ers. 2. joh. v. 4.  entertainment to that truth which he did teach and write: and the manifestation of your willing mind to accept of any Treatise compiled by him, giveth sufficient proof of this point, ●uen i● mine own knowledge. Thirdly, you have not contented yourself to be barely informed in the knowledge of the truth, but have further desired 
* This was also Theoph. his desire. Luk. 1. 4.  confirmation and assurance in the same. One instance hereof I must needs remember in this place: Tha● sundry years since, it pleased you to set him a special Task, the interpretation of that golden Text touching the Gain of the greatest commodity in the world, (Phil. 3. 8.) for your further understanding of the same, as himself reporteth to your great commendation: And great reason, you should taste both of his former and 
Epist. dedicat. before the True Gain.  Latter fruits, who by your motion was encouraged to take the pains, and no doubt rewarded for his labour by a plentiful measure of your love.  
Upon these motives, I have now at length exhibited unto your Lordship the remainder of this present Introduction, my debt by bond of promise, and your due, by special right of patronage. If I be haply challenged of slack payment thereof to this time, I desire to be holden excused. First, for that the total Sum which remained behind unpaied, was the greatest part, and thereupon required further respite, that it might be more easily collected, and more fully defrayed. For though it be but one entire heap, yet it consisteth of sundry particulars, all which were to be thoroughly examined, that upon the Account, there might be a mutual agreement of the whole and the parts. And further, it was my desire, that seeing the debt must needs be discharged, and that to an Honourable person, it might be tendered in pure and Currant Coin, which might bear the trial of the touchstone: A thing necessary in these times, wherein so much corrupt stuff in this kind, passeth abroad from hand to hand.  
And thus heartily wishing that these holy Rules of Religion and virtue, may be perused at your Lordship's best leisure, and entertained in practice for your daily comfort and direction: cra●ing also your Honourable acceptation of my careful endeavour in publishing them to the common view of the world, I most humbly take my leave: Beseeching the Almighty, who hath already graced you with the true rewards of Virtue, Honour, and Nobility, to establish the same both in your person and issue in this world, and after this life ended, to give you that eternal inheritance of honour and happiness, in the kingdom of glory. From Eman. Coll. in Cambridge. Novemb. 20. 1606.  
Your Honours in all Christian duty to be commanded, Thomas Pickering.   

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

CHAP. I.  
Of the order of the Questions.  
HItherto I have spoken touching the first sort of Questions of the Conscience, which concern Man simply considered in himself as he is a man.  
In the next place come to be handled and resolved the Questions concerning Man, as he stands in relation. Now man standing in a twofold relation; either to God, or to man: according to this relation, the Questions come to be considered in their several places. And first we are to treat of the Questions of Conscience touching man standing in relation to God; to wit, as he is a Christian. All which for order sake may be reduced to four heads.  

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

CHAP. II.  
Of the Godhead.  
Touching the Godhead, there are two main Questions.  

I. Question. Whether there be a God?  
BEfore we come to answer the Question, this one caveat must be remembered, that it is a main Ground and Principle in all Religions whatsoever, not to be doubted of, or called into question, That there is a God. Heb. 11. 6. He that cometh to God, must believe that God is. As for those that are commonly termed Atheists, which deny that there is a God, they are to be punished with death, as not worthy to live in human society; and the greatest torment that can be devised by the wit of man, is too good for them. For if those be holden as Traitors to an earthly Prince, and are most deservedly adjudged to death, that revile his person, and deny his lawful authority: then they that call into question the Godhead; are much more worthy to be esteemed traitors to God, and consequently to bear the just punishment of their rebellion, death itself.  
For this cause I do not mean to dispute the question, whether there be a God or no; and thereby minister occasion of doubting and deliberation in that which is the only main Ground and pillar of Christian religion: But rather my purpose is, in showing that there is a God, to remove, or at least to help an inward corruption of the soul that is great and dangerous, whereby the heart and conscience by nature denieth God and his providence. The wound in the body that plucks out the heart, is the most dangerous wound that can be: and that opinion that takes away the Godhead, doth in effect rend and pluck out the very heart of the soul. This Caveat premised, I come now to the point in hand, to show that there is a God.  
And for our better knowledge and assurance of this truth, we are to remember thus much, that God hath given unto man a threefold light: the one of nature, the other of grace, and the third of glory. And by these, as by so many degrees of knowledge, the mind being enlightened by God, receiveth direction in the truth of the Godhead, both for this present life, and for that which is to come.  
〈◊〉 If it be demanded, in what order God hath revealed this light unto man: I answer, that the light of nature serves to give a beginning and preparation to this knowledge: the light of grace ministers the ground, and gives further proof and evidence: and the light of glory, yields perfection of assurance, making that perfectly and fully known, which by the former degrees was but weakly and imperfectly comprehended. Of these three in order.  

Sect. 1.  
The light of nature is that light, which the 
Arguments from the light of nature, and Creation.  view and consideration of the creatures both in general and particular, affordeth unto man. From the light of nature, there are five distinct arguments, to prove that there is a God: the consideration whereof will not be unprofitable, even to him that is best settled in this point.  
I. The first is taken from the creation and frame of the great body of the world, and the things therein contained: Rom. 1. 20. The invisible things of him, that is, his eternal power and Godhead are known by the Creation of the world being considered in his works. And out of this excellent frame of the world, the truth of the Godhead may be sundry ways proved and maintained.  
First, I would ask this question: This goodly frame of the world, had it a beginning, or no beginning?  
Let either part, or both be taken. Let it first be said, it had no beginning, but is eternal, as the Atheist holdeth. Then I reason thus: If it had no beginning, the world itself is God, and all the creatures that are therein, from the greatest and highest, to the least and basest; yea, every drop of water in the sea, and every corn of sand by the sea shore, are Gods. The reason is, because according to this opinion, they have their being of themselves without beginning; and that which is a substance of itself, & hath no beginning, is very God.  
Again, if the world had no beginning, than it hath also no ending. For that which is without beginning, is without ending. Now all things in the world are liable to corruption, and consequently are subject to an end. For whatsoever is corruptible, the same is finite: therefore the world had a beginning.  
Now if it had a beginning; then I demand, how it was made? did it make itself? or was it made of nothing? If it be affirmed, that it made itself, than the world was before it was. If it be said, it came from nothing: that also cannot be. For nothing brings forth nothing: and that which is nothing in itself, cannot bring forth something: therefore it is absurd in reason to say, that nothing brought forth this world. And hereupon it must needs remain for a truth, that there was some substance eternal and Almighty that framed this goodly Creature the World, besides itself.  
If a man comes into a large forest, and beholds therein goodly fair buildings, and sundry kinds of herbs, and trees, and birds, and beasts, and no man: he will presently reason thus with himself: these buildings are the workmanship of some man, they were not from all eternity, they did not rear themselves, neither did the herbs, the trees, the birds, or the beasts build them: but of necessity they must have some first ●ounder, which is man. In like manner, when we consider this world, so goodly a creature to behold, though we see not the maker thereof, yet we cannot say that either it made itself, or that the things therein contained made it, but that the Creator of it, was some uncreated substance, most wise, most cunning, and everlasting, and that is God.  
Secondly, from this frame of the world and the consideration thereof, I reason thus. In the world there are four sorts and kinds of creatures. The first bare and naked substances, that have neither life, sense, nor reason in them: as, the sun, the moon, the stars. The second that have substance and life, but no sense nor reason: as, plants, trees, and herbs. The third that have no reason, but both substance, life, sense, and power to move themselves: as, the beasts of the land, and fishes of the sea. The fourth are such as have all, namely substance, life, sense, and reason: as men.  
Now these four sorts of creatures excel one another in properties and degrees. For the first of them which are mere substances, do serve those that have life, as the trees and the plants. The trees & the plants serve the creatures that have sense & life, as the beasts and the fishes. The beasts and the fishes serve man, that hath substance, life, sense, and reason. And amongst them all we see that those which have more gifts are served of those which have less, as, the sun and moon serve the plants, the plants and herbs serve the beasts, and the beasts serve man, and that creature that hath most gifts is served of all. Man therefore excelling all these must have something to honour and serve, which must be more excellent than the other creatures, yea than himself, and that is a substance uncreate, most holy, most wise, eternal, infinite, and this is God.  
Thirdly, all particular creatures whether in heaven or in earth are referred to their certain particular and peculiar ends, wherein every one of them, even the basest and meanest is employed, and which they do all accomplish in their kind. And this is a plain proof, that there is one that excelleth in wisdom, providence, and power, that created all these to such ends, and hath power to bring them thereunto: and who is this but God?  
II. The second sort of arguments drawn 
Arguments from the government of the world.  from the light of nature, are taken from the preservation and government of the world created; and these are touched by the Holy Ghost, when he saith, that God left not himself 
Act. 14. 17.  without witness, in that in his providence he did good, and gave rain from heaven, and fruitful seasons, filling our hearts with joy and gladness.  
The particulars drawn from the government of the world are these.  
First, our food whereby we are nourished, is in itself, a dead food, void of life, and yet it serves to maintain and preserve life: whereas in reason, it is more fit to choke and stuff our bodies, then to feed them.  
Secondly, our garments which we wear, are in themselves cold, and void of heat, and yet they have this use to preserve heat, and to sustain life in the extremity of cold. Therefore there must needs be an omnipotent and divine power, that gives unto them both such a virtue, to feed and preserve the life and health of man.  
Thirdly, the rain falling, and the sun shining upon one & the same plot of ground, causeth it to bring forth in his season a hundred several kinds of herbs and plants, whereof every one hath a several, and distinct ●●ower, colour, form, and savour: whence comes this? Not from the rain, for it hath no life in itself, and besides it is in itself all one: nor from the sun, or the earth: for these also in their kind are all one, having in them no such power, whereby they should be the authors of life: therefore the differences of plants in one ground, may convince our judgements and teach us thus much; that there is a divine and heavenly power above, and beside the power of these creatures.  
Fourthly, take an example of the bird and the egg. The bird brings forth the egg: the egg again brings forth the bird. This egg considered in itself, hath in it neither life nor soul, and the bird can give it neither; for all that the bird can do is to give it heat, and no more. Within the shell of this egg is made a goodly creature, which, when it comes to some perfection, it breaks the shell. In the shell broken, we shall see the nibbe, the wing, the leg, and all the parts and members of a bird. Now let this be considered, that the egg brought not forth this goodly creature, nor yet the hen. For the egg had no such power or virtue in itself; and the hen gave but her heat; neither did man do it: for that which was done, was within the egg, and within the shell. It therefore was some other wonderful power and wisdom that made it, and brought it forth, that surpasseth the power of a creature.  
Again, consider the generation of the silkworm, one of the least of the creatures, and from it we have a notable demonstration of a divine providence. This little worm at the first, is but a small seed like unto linseed. The same small seed breeds it and brings it forth. The worm brought forth, and growing to some bigness, at length weaves the silk; having woven the silk, it winds itself within it, as it were in a shell: there having lodged for a time, it conceives a creature of another form, which being within a short space p●rfited, breaks the shell and comes forth a fly. The same fly, like a dutiful creature, brings forth the seed again, and so continues the kind thereof from year to year.  
Here let it be remembered, that the fly having once brought forth the seed, leaves it and dies immediately: and yet the seed itself, though exposed to wind and weather, and utterly neglected of man, or any creature, at a certain time within few months becomes a worm. Whence should all this proceed, but from a creator infinitely powerful and wise, who by his admirable power and providence, dispenseth life, being, and propagation, even to the least things in their particular sorts and kinds?  
III. The third sort of Arguments from th● light of nature, are taken from the soul of man. This soul is endued with excellent gifts of understanding and reason. The understanding hath in it from the beginning certain principles, whereby it knows and discerns good and bad, things to be done, and things to be left undone. Now man cannot have this gift to discern between good and evil, of, or from himself: but it must needs proceed from another cause, which is power, wisdom, and understanding itself, and that is God.  
Again, the conscience, another gift of the soul of man, hath in it two principal actions; testimony, and judgement: by both which the truth in hand is evidently confirmed.  
Touching the testimony of conscience: let it be demanded of the Atheist, whereof doth conscience bear witness? he cannot deny, but of all his particular actions. I ask then, against whom, or with whom doth it give testimony? the answer will easily be made, by the heart of any man, that it is with or against himself. Furthermore, to whom is it a witness? Neither to men, nor to angels: for it is unpossible that any man or angel, should either hear the voice of conscience, or receive the testimony thereof, or yet discern what is in the heart of man. Hereupon it follows, that there is a substance, most wise, most powerful, most holy, that sees and knows all things, to whom conscience bears record, and that is God himself.  
And touching the judgement of conscience; let a man commit any trespass or offence, though it be done in secret, and concealed from the knowledge of any person living: yet Conscience, that knoweth it, will accuse him, terrify him, cite him before God, and give him no rest. What or where is the reason? man knows not the trespass committed: and if there be no God, whom shall he fear? and yet he fears. This also necessarily proveth, that there is a just and mighty God, that will take vengeance upon him for his sin.  
IV. The fourth argument from nature, is this: There is a ground or principle written in every man's heart in the world, none excepted, that there is a God. Reasons for proof hereof, may be these.  
First, the Gentiles worshipping Idols, made of stocks and stones, do acknowledge herein thus much, that there is something whereunto honour and service is due. For man by nature is proud, and will never yield to bow the knee of his body before a stock or a stone to adore it, unless he think and acknowledge that there is in them a divine power, better than himself.  
Secondly, the oath that is taken for Confirmation, commonly termed the assertory oath, is used in all countries. And it is, for the most part, generally taken to be a lawful means of confirming a man's word, when it is bound by the oath taken. jacob and Laban being to make a covenant, jacob swears by the true God, Laban by his false gods, and by that both were bound to stand to their agreement, and not to go back: therefore neither of them did, or durst break their oath. And among the Gentiles themselves there are few or none to be found, that will falsify their word given and avowed by oath. Whereupon it is a clear case, that they acknowledged a Godhead, which knows and discerns their hearts, yea that knows the truth, and can and will plague them for disgracing the truth by lying.  
Thirdly, we are not lightly to pass over the usual terms and ordinary speech of all nations, who are wont upon occasion to say: it rains, it thunders, it snows, it hails. For, saying this, one while they rejoice and are thankful, otherwhiles they fear and are dismayed. They say not, nature or heaven rains or thunders: for than they would neither rejoice nor tremble. In that therefore they speak this commonly sometimes rejoicing, sometimes fearing, it may probably be thought, that they acknowledge a divine power, which causeth the rain to fall, and the thunder to be so terrible.  
Again, for better proof hereof, it is to be considered, that since the world began, there could not yet be found, or brought forth; any man that ever wrote, or published a discourse, more or less, to this purpose, that there was no God.  
If it be said, that some histories do make mention of sundry, that have in plain terms denied there is a God, and that this is no less dangerous, then if a treatise of that subject should be written, and set forth to the open view of all.  
I answer, indeed in the writings of men, we do read of some that blasphemed God, and lived as without God, and they have always been properly and deservedly termed Atheists. Others have denied, that made and feigned gods, that is, Idols, are gods. And amongst the heathen that lived only by the light and direction of nature, all that can be brought is this, that some men in their writings have doubted whether there were a God or no, but none did ever positively set down reasons to prove that there was none.  
V. The fifth and last argument from nature, is that which is used by all Philosophers. In the world there is to be seen an excellent wise frame and order of all things. One creature depends upon an other by a certain order of causes: in which, some are first and above in higher place, some are next and inferior, some are the basest and the lowest.  
Now these lowest are moved of those that are superior to them, and always the superior is the cause of the inferior, and that whereof the inferior depends. Something than there must be that is the cause of all causes, that must be caused by none, and must be the cause of all. For in things wherein there is order, there is alway some first and sovereign cause: and where there is no first nor last, there the Creatures are infinite. But seeing all creatures are finite, there must be somewhat first, as well as last. Now the first and the last cause of all is God, which moveth all, and to whom all creatures do tend, as to their end, and which is moved of none.  
Notwithstanding all these reasons grounded in nature itself, it may be some man will say, I never saw God, how then shall I know that there is a God? Ans. Why? wilt thou believe no more than thou seest? Thou never sawest the wind, or the air, and yet thou believest that there is both. Nay, thou never sawest thine own face but in a glass, and never out of a glass, and yet this contenteth thee. Why then may not this content thy heart, and resolve thee of the Godhead, in that thou seest him in the glass of the creatures?  
True it is, that God is a spirit invisible that cannot be discerned, by the eye of flesh and blood, yet he hath not left us without a means, whereby we may behold him. For look as we are wont by degrees to go from the picture to the painter, and in the picture to behold the painter himself: even so by the image of God, written (as it were) in the face, and other parts of the creatures in the world, may we take a view of the wisdom, power, and providence of the Creator of them all, who is God himself. And these are the principal proofs of the Godhead, which are revealed in the book of nature.   

Sect. 2.  
The second ground of proofs, is taken from the light of grace. And it is that light 
Arguments fró the light of Grace.  which God affordeth to his Church in the writings of the Prophets and Apostles, and this gives a further confirmation than nature doth. For the light of nature, is only a way or preparation to faith. But this light serves to beget faith, and causeth us to believe there is a God.  
Now in the scriptures of the Prophets and Apostles, we shall see amongst the rest three distinct proofs of this point.  
First, express testimonies that do in plain terms, note unto us the Godhead.  
Secondly, express prophecies and revelations of things to come, even many hundred and thousands of years, before they came to pass. Yea things that are to come are foretold in the word of God, so and in that very manner, that they shall be in the time, wherein they are to be fulfilled. Now there is no man able of himself to know or foresee these things to come; therefore this knowledge must rest in him alone, who is most wise, that perfectly understandeth and beholdeth things that are not, and to whom all future things are present, and therefore certain.  
Thirdly, the word of God revealeth many miracles, which do exceed and surpass whole nature, yea all natural causes: the doing and working whereof, is not in the power of any mere creature in the world. As for example: the making of the sun against his natural course, to stand still in the firmament; of the waters, which are naturally flowing, to stand as a wall, and the bottom of the sea to be as dry land. The main end whereof is, to show that there is an absolute and almighty power: which is the author of nature itself, and all natural things, and ordereth both it and them, according to his pleasure.   

Sect. 3.  
The third ground of proofs, is fetched 
A●…ments f●ó the light of Glory.  from the light of glory. And this is that light which God affords unto his servants after this life ended, in the kingdom of heaven, wherein all imperfection of knowledge being taken away, they shall see God face to face, and have a full and perfect knowledge of the Godhead.  
To this purpose the Apostle saith, that in the world we know in part, & we see as it were in a glass. The comparison is worth the marking. 
〈◊〉. Cor. 13.  For there he compareth our knowledge of God, that we have in this life, to a dim sighted man, that can see either very little, or nothing at all, without his spectacles. And such is our sight & comprehension of God, dark and dim, in that we cannot behold him as he is, but only as he hath manifested himself unto us, in and through the glass of the word and Sacraments, and by the spectacles of his creatures. But the time will come, when the scales of our eyes shall be washed off, and they shall be made as clear as crystal, when the imperfection and weakness of our understanding shall be clean removed, and then we shall be enabled to see God clearly and fully face to face. Thus the first Question is answered, that there is a God.    

II. Question. Whether jesus the son of Mary, be the son of God, and Redeemer of the world?  
BY propounding this Question (as in the former) I mean not to make a doubt touching the godhead of Christ, which is one of the principal grounds of our religion, but to take away, or at least, prevent an inward corruption of the heart in them, that are weak in knowledge; whereby they may be brought sometimes to make doubt and question of the divinity of Christ, and therefore have need to be resolved in the truth hereof.  
Now for the proof of this point, that Christ is God, I will lay down these grounds.  
I. The sum & substance of the Bible is to conclude, that jesus the son of Mary, is the son of God, and the Redeemer of mankind; and it may be concluded in this syllogism.  
He that shall come of the seed of Abraham and David, and in time shall be borne of a Virgin; that shall preach the gladtidings of the Gospel, satisfy the law, offer up an oblation of himself for the sins of them that believe: overcome death by his death and resurrection, ascend into heaven, and in fullness of time come again to judge both the quick and the dead, is the true Messias and Saviour of the world:  
But jesus of Nazareth the son of Marie is he in whom alone all these things shall come to pass:  
Therefore he only is the true Messias and Saviour of the world.  
The proposition or first part of the argument, is laid down in the old Testament: the assumption or second part, in the New. The conclusion is the question in hand, the scope and drift of them both.  
II. Ground. In Daniel 9 24. it was prophesied, that after the time of 70. weeks, that is, 490. years, the Messias should be exhibited.  
By which prophecy it is manifest, that the Messias is already come into the world. For from that time till now, there are at the least 2000 years, as may plainly be seen by human histories, and by the motions and course of the heavens. It is also plain from hence, that having been exhibited and come in the flesh, he hath made satisfaction by his death to the wrath of God for sin. Hence it follows, that he is the very true Messias and Redeemer of the world, because from that time there was never any to whom this title, and the forenamed properties, might so truly agree, as to this jesus the son of David.  
III. Ground. jesus the son of Mary did teach, profess, and dispute, that he was God, that he and his father were one, and he took unto himself the honour of God, joh. 7. and 8. An evident argument that he was so, as he professed and preached himself to be. For never any creature challenged to himself the honour of God falsely, but was discovered and confounded.  
Adam for affecting and aspiring to it, was cast out of Paradise. And Herod for it died miserably, Act. 12. And divers Popes are recorded in Ecclesiastical stories, to have taken this honour unto themselves: and there was never any sort of men in the world, that had more fearful judgements upon them, than they. But Christ challenged this to himself, and prospered: and God did most severely revenge his death both upon Herod and Pilate, as also upon the jews, and Emperors of Rome, that persecuted the Church.  
IV. Ground. Christ while he was on earth, before he ascended into heaven, promised his Disciples to send his spirit unto them, so to assist them, that they should be able to do greater works, than himself did, joh. 14. 12. etc. Now when Christ was ascended, the event was strange, and yet fully answerable to his promise. For the disciples were but few, twelve in number, and all unlearned, and yet they preached in the name of Christ, and by bare preaching (without human eloquence, and the gifts of nature) converted many nations, yea, the whole world. And though themselves were but weak men, and preached things absurd to the corrupt reason of man: yet they won many souls to God, and converted the world.  
V. Ground, is borrowed from the testimony of the Heathen, who have recorded in their writings, the very samethings touching Christ which are revealed in the scriptures. josephus a jew, and an enemy to Christ, in his eight book of antiquities, Chap. 4. speaks the same things of Christ, that Matthew doth, that he was a most worthy man, that he wrought many miracles, and that he rose from the dead. Others affirm, that he was crucified under Pilate in the time of Tiberius, and that Tiberius would have put him in the number of his gods. Again, heathen writers 
Tacit. lib. 5. 20.  report, that at his death, under the reign of Tiberius, all the oracles of the world ceased, 
Plutarch. de ●…rit. ●●ac.  and the great god Pan (as they say) then died.    

CHAP. III.  
Of the Scriptures.  

The second main question, is touching the truth of scripture, Whether the scriptures be the true word of God?  
THe answer is, that they are. And the grounds of this assertion, may be reduced to six heads.  

Sect. 1.  
The first, is taken from the causes, namely, the author and writers of the scriptures.  
Touching the Author, the scripture referreth 
The Authors and penmen of Scripture.  itself unto God. Therefore he alone is the true and undoubted author thereof, and none but he. The sufficiency of this consequence, stands upon these grounds.  
First, if god were not the author of scriptures, there would be no one book in the earth so fabulous and so full of error as it, which to say, is blasphemy. For it speaks such things, as never any could speak, but God.  
Secondly, if it were not the book of God, than all Gods will should be hidden, and God should never yet have revealed his will to man.  
Thirdly, if it had not been the word of God, the falsehood thereof would have been detected long agone. For there hath been nothing falsely said of God at any time, which he himself hath not at some time or other, opened and revealed. Even as he did detect and discover the falsehood of the false prophet Hanan● jer. 28. 16. and Gods heavy hand, no doubt; would long since have been upon the Ministers and preachers of this word, if they had unjustly and wrongfully fathered it upon him.  
Again, for the writers and penmen of scripture, Moses, the Prophets, and Apostles in their writings, do not set forth their own glory, nobility, or virtues: but all with one consent, have acknowledged directly and plainly their own errors, and faults; yea such faults as may be disgraceful to themselves, and their posterity, and yet they have done it. A plain proof, that they were not carried by policy, and natural reason, but were holy men, guided by the Holy Ghost. For if they had been guided by reason, they would never have written that, which would have tended to their own disgrace: but would rather have commended themselves, their name, stock, and lineage. Again, human authors in their discourses, do commonly write of the praises and virtues of men, of whom they write. But the penmen of scripture, with one consent, give all to God; yea, when they speak of commendation due to men, thy give it all to God in men. God is in their writings, the beginning, the end, & all.   

Sect. 2.  
A second head of reasons, is taken from 
The Matter of Scripture.  the Matter, and Contents of the Scriptures, which are manifold. The principal are these.  
First, the Scripture doth that, which no other books can do. For it sets out the corruption of man's nature by sin; the fountain of this corruption; & the punishment of the same, both in this life, and the life to come: it discovereth sinful man's particular thoughts, lusts, and affections, which never any book hath done beside it. No Philosopher was ever able to make so true record, and so plain declaration of the thoughts, motions, and affections of the heart. The reason of man cannot discern them by nature, unless it receive a further light by grace, than it hath naturally in itself. Yea the Scripture sets down things, that no man's heart can imagine, & yet are true by experience. For example: that it is an evil thought to think there is no God, man by nature cannot imagine, but yet it is true in experience, & by the light of the word. And therefore David saith, The 
Psal. 14.  fool hath said in his heart, there is no God.  
Secondly, the main Contents of this book, are sundry articles of faith, all which are far above the reach of human reason, and yet they are not against it; but at least some of them may be proved by it.  
For example, that there is a Redeemer of the world, is an article of faith, above reason: yet not against the same. For in natural understanding, God is not all justice, and no mercy. But if there were no redeemer, then should God be all justice, without mercy. Now because he hath revealed himself to be as well merciful, as he is just, reason concludes, there is a redeemer. Again, that this Redeemer should be God and man, is above reason; yet not against it. For reason teacheth, he must be God, that he might satisfy the infinite justice of God for sin; which none but God can do. Again, that he must be man, because man having sinned, man must be punished for the sin of man.  
Thirdly, in the scripture there are sundry predictions made before hand particularly, which notwithstanding were not to come to pass till an 100, 200, 300 years after, & all these predictions in the same manner as they have been foretold, have been fulfilled.  
jacob in his will foretold, that the sceptre should not depart from judah till Shiloh, that is, the Messias came. This was verified, even as it was foretold. For a little before Christ's birth, the sceptre was taken from the jews, and translated unto the Roman Empire. And Herod put the whole college of the jews, called their Sanedrim, to the sword, in which college was the heir apparent of the King's blood.  
Again, Balaam Num. 24. 24. foretold that Kittim, that is, the Grecians and the Romans, should subdue Eber, the people of the East, and that also was afterward verified. For the Hebrews and Assyrians, were afterward overcome by the Grecians, and Cilicians.  
The Apostle Paul in his time foretold the destruction of the Roman Empire, and the revealing of Antichrist, 2. Thes. 7, 8. etc. which prophecy was shortly after fulfilled. For Antichrist grew from those times by little and little, till at length he came to sit in the emperors throne. Men indeed may foretell things to come, but things foretold by them are present in their causes, and so they know and foretell them, not otherwise. But God foretelleth simply, and the scriptures foretell simply, therefore they are the word of God.  
Fourthly, the law, a part of the scripture, is propounded most purely & perfectly without exception or limitation. Whereas, in all men's laws some sins are condemned, but some be tolerated and permitted. But in God's law every sin is condemned, & none either forborn or excused.  
Lastly, the style and speech of the Scripture is plain and simple without affectation, and yet full of grace and majesty. For in that simple style, it commandeth the whole man, body and soul; it threateneth everlasting death, and promiseth everlasting life: and it doth more affect the heart of man, than all the writings in the world whatsoever.   

Sect. 3.  
The third reason to induce us to receive the scriptures, as the word of God, is taken 
Effects of Scripture.  from the Effects: whereof I note only two.  
I. The doctrine of Scripture in the Law, and specially in the Gospel, is contrary to the corrupt nature of man. Whereupon Paul saith, The wisdom of the flesh, is enmity against 
〈◊〉. 8. 〈◊〉.  God. And yet the same word, being preached by the Minister appointed by God, converteth nature, and turns the heart of man unto it, in such sort, as in this last age it hath won a great part of the world, to the embracing thereof. Now in reason this is impossible, that a thing which is so flat against man's corrupt nature, should notwithstanding prevail with it so far, as to cause man to live and die in the profession & maintenance thereof. We are wont to reject the writings of men, if they please not our humours; whereas this word of God, is of force to move and ●●cline our affections, though never so much censured, crossed, and controlled by it. And this shows that God is the author thereof, from whom the word of creation came, to which every thing at the first yielded obedience.  
II. The word of God hath this effect, to be able to minister comfort and relief, in all distresses of body or mind, yea in the greatest and most desperate troubles, and vexations of the Conscience. And when the helps of human learning and Philosophy (which are of great use and force in other cases) have done all that they can, to the very utmost, without effect or success: even than the sweet promises of the Gospel, will revive and raise up the heart, and give it full contentment and satisfaction. Expetience shows this to be a confessed truth in particular cases: and it teacheth, whence and from whom this word proceedeth, wherein these promises are contained, namely, from God. For when he sets the Conscience upon the rack, the Word that relieveth and refresheth the same, must needs proceed and come from him alone.   

Sect. 4.  
The fourth reason, is taken from the Properties 
Properties of Scripture.  of Scripture. I will name only two.  
The first, is Antiquity, which most plainly appears in the history, though the doctrine itself be as ancient. The Scripture contains a continued history, from age to age, for the space of 4000 years before Christ, even from the beginning. human histories, that are of any certainty or continuance, begin only about the time of Ezra, and Nehemiah. As for those which were written before, they are only fragments, and of no certainty.  
The second property, is Consent with itself, in all parts, both for the matter, scope, and end. The writings of men do dissent from themselves, by reason of ignorance, & forgetfulness in the authors. But the word of God, agrees with itself most exactly, and the places that seem to disagree, may easily be reconciled; which shows that holy men, by whom it was penned, were not guided therein by their own private judgement, but were directed by the wisdom of the spirit of God.   

Sect. 5.  
The fifth reason, is drawn from the Contraries. The Devil and wicked men, are in 
Contraries.  judgement and disposition, as contrary to scripture, as light is to darkness. I prove it thus. Let a man read any book of Philosophy, and labour to be resolved of any one point therein, he shall never be tempted to infidelity. But if the same man, read the books of Scripture, and labour to understand them; he shall have within himself, many motions and temptations, not to believe, and obey it. Now what should be the cause thereof, but that these books are the word of God, which the Devil laboureth to oppugn with might and main?  
Again, consider the same in the practice of wicked men. They will not brook the rebuke of their sins, namely, their Idolatry, blasphemy, and other notorious crimes, by scripture; but will seek the blood and life of him, that shall sharply tax, and reprove them. And hence it was, that wicked Kings so persecuted the Lords Prophets. Yea further, let it be marked, that these wicked men, that are tainted with these horrible crimes, and cannot abide the word, nor teachers thereof to the death, have commonly fearful ends. Now the opposition of Satan, and wicked men to the word shows the scriptures to be a most holy word, and indeed the very word of God.   

Sect. 6.  
The sixth reason, is taken from sundry 
Testimonies.  testimonies.  
First, of holy Martyrs, in the Old and New testament, who have given their lives for the maintenance of this word, and sealed the same with their own hearts blood; yea suffered the most horrible and exquisite torments, that the wit of man could devise, and that most patiently and willingly, not being daunted or dismayed. The stories of Martyrs in all ages, confirm this truth, especially of those that suffered before, in, and after the times of the ten bloody persecutions. And. unless they had been supported by a d●●ine power, in so good a cause, they could never, so many of them, have suffered in such manner, as they did.  
The second, is the testimony and consent of Heathen men, who have recorded the very same things, at lest many of the principal, that are set down in the Bible. If this were not so, man should have some colourable excuse of his unbelief. And these things which they record, were not all taken out of the Scripture, but were registered to memory by Historiographers, that lived in the times, when they were done. Such are the stories of the Creation, and Flood, of the tower of Babel, of the Ark, of Abraham and his possessions, of Circumcision, of the miracles of Moses, of the birth of Christ, and the slaughter of the young children, of the miracles of Christ, of the death of Herod, Agrippa, and such like. And these we take for true in human stories: much more than ought we to do it in the word of God.  
The third testimony, is of Miracles. The doctrine of scripture was confirmed by miracles, wrought by the teachers thereof, the Prophets and Apostles, above all power & strength of nature, and such as the Devil can not counterfeit; as the staying of the sun, and the raising of the dead, etc.  
The fourth, is the testimony of the Holy Ghost, which is the argument of all arguments, to settle and resolve the Conscience, and to seal up the certainty of the word of God.  
If any shall ask, how this testimony of the Holy Ghost may be obtained, and being obtained, how we may discern it to be the testimony of the Holy Ghost, and not of man: I answer, by doing two things.  
First, by resigning ourselves to become truly obedient to the doctrine taught. joh. 7. 17. If any man will do my father's will, (saith Christ) he shall know of the doctrine whether it be of God. Secondly, by praying unto God for his Spirit, to certify our consciences, that the doctrine revealed, is the doctrine of God. Ask (faith our Saviour Christ) & it shall be given you seek, and ye shall find: knock, and it shall be opened unto you. For he that asketh, receives. Mat. 7. 7, 8. Again, Your heavenly father will give the Holy Ghost; to them that desire him, Luc. 11. 13. And, If any man lack wisdom, let him ask it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given him. jam. 1. 7.   

Sect. 7.  
Now having set down the proofs of this 
Objections against the Scriptures.  point, before I come to the next Question, some special Objections against this doctrine, are to be answered, and resolved. For there have not been wanting in all ages, both Atheists, and others, who have professedly excepted against it, and of set purpose, have undertaken to call the written word of God into Question. Such were Celsus, Lucian, julian, porphery, Apelles, and others. From whom some of latter times having received the poison of Atheism, and profaneness, have not ceased as much as in them lieth, to oppugn sundry parts and portions of holy scripture. Their principal reasons and exceptions, I will propound, and answer one by one.  
And first, they except against that which is written, Gen. 1. 16. where it is said, God 
object 1.  made the sun the fourth day. Now, say they, the sun is the cause of the day; and therefore there could not be three days, before the sun was created, considering that the effect is not before the cause, but the cause before the effect.  
I answer. First, we must put a difference between cause and cause. For of causes, some be the highest, some subordinate unto them. The highest and first cause, of all creatures, is God himself, from whom all things at the first immediately flowed, without any relation to their causes in nature. And thus were the first, second, and third days created and appointed immediately from God, and distinguished from the night, by an intercourse of light, ordained by him for that purpose.  
But the subordinate and inferior cause of the day, in order of nature, was the sun, and that by the same appointment of God: and this cause was not set in nature, as the cause of the day, before the fourth day of creation; for than it pleased him to make it his instrument, to distinguish the day from the night, as also for other ends and uses. And therefore it is no marvel, though the day was created before the sun, the instrumental cause thereof: considering that it was created before the sun was set in the heaven, by the Creator himself.  
Secondly, we must distinguish of times: which are either of creation, or government: and there is one regard to be had of things while they were in making, and another after they were created. Now it is true, the sun is the cause of the day and the night, in the time of the government of the world, but it was not so in the time of the first making of all things. For in the three first days of the world, there was day and night without the sun, by a vicissitude of light and darkness, which the Lord made, and nature could never have found out, had not the word revealed it.  
But since the creation, in the time of government, the sun is but an instrument appointed by God to carry light, and he that made the light, can now in the government of the world, if it pleased him, put down the sun from this office, and by some other means distinguish the day from the night; therefore no marvel though he did so in the beginning.  
The second Objection, is touching the light of the Moon. Moses saith, it is one of 
object 2.  the great lights which God made. Now, say they, in all reason according to human learning, it is one of the least of the planets, and less than many stars.  
Answ. It is true which the holy Ghost saith by Moses, and yet the Moon is less than the Sun, yea then many of the stars. For one and the same star, in a divers and different respect, may be termed greater and lesser. And in that place the Scripture speaks of the Moon, not in regard of other stars greater than it: but in respect of our se●se, because it appeareth greater in quantity, and really communicateth more light; yea, it is of more operation and use to the earth, than any of the stars in the heaven, saving the Sun.  
The third Objection Moses saith, Man & 
object 3.  Beast were made of the earth, and Fishes of the waters. But all human learning avoucheth, that the matter of every creature, consisteth of all the four Elements, earth, water, fire, and ●●re.  
Ans. Moses speaketh only of two, which were the principal, and in them includes the other; because they are impure, & mixed with the other since the fall. Again, some learned avouch, that all creatures are made of earth & water only, as being the two main material principles of the all; and not of air, nor of fire. And this accords with Moses, and is no doubt, a truth, that he speaks only of the principal matter of these creatures: & yet the fire and air, are and may be called elements, or beginnings, because they serve to form, preserve, and cherish the creatures.  
The fourth Objection. Gen. 3. it is said, that 
Object. 〈◊〉.  Eve before her fall, was deceived by the Serpent. Now this, saith the Atheist, is absurd. For even in the estate of corruption, since the fall, there is no woman so simple, that will either admit speech, or suffer herself to be deceived by a Serpent; much less would Eve, in the estate of her innocency.  
Answ. Though Adam and Eve in their innocency, had excellent knowledge, yet they had not all knowledge. For than they should have been as God himself. But in that estate, ignorance befell Eve in three things. For first, though Adam himself was a Prophet, in the time of his innocency, yet both he and she were ignorant of the issue of future things, which are contingent. Secondly, they knew not the secrets of each others heart. For to know the event of things contingent certainly, and the secrets of the heart, belongs to God only. Thirdly, though Eve knew the kinds of creatures, yet she knew not all particulars, and all things that were incident to every kind of creature, but was to attain unto that knowledge, by experience and observation.  
Neither may this seem strange: for Christ as he was man, had as much, yea more knowledge than our first parents had in their innocency: and yet he knew not all particulars, in all singular creatures. For, seeing a figtree by the way as he went to jerusalem, he thought it had borne fruit, and yet coming towards it, he found none thereon. And in like manner, Eve might know the serpentine kind, and yet be ignorant, whether a serpent could speak. Besides that, the naming of the creatures, which argues knowledge of them, was not given to Eve, but to Adam. And therefore it was not so strange, that Eve should be deceived by a serpent, considering that to know that a serpent could speak, or not speak, came by experience, which she then had not.  
I● will be said, that all ignorance is sin: but Eve had no sin: and therefore she could not be ignorant. Answ. Ignorance is twofold; some ignorance 
Ignorantia pravae dispositionis.  ariseth of an evil disposition, when as we are ignorant of those things which we are bound to know, and this is sin properly. But there is another ignorance, 
Ignorantia 〈◊〉 privationis vel negationis p●●●.  which is no sin, when as we are ignorant of those things, which we are not bound to know. And this was in Christ: for he was ignorant of the figtrees bearing fruit: and he knew not the day of judgement as he was man. And this also was in Eve, not the other.  
The fifth objection; is about the Ark, Gen. 
object 5.  6. 15. God commanded Noah to make an Ark of 300 cubits long, of 50 cubits broad and of 30 cubits high. This Ark, saith the Atheist, being so small a vessel, could not possibly contain two of every sort of creatures, with their food, for the space of a year.  
The first author of this cavil, was Apelles the heretic, that cavilled with Christians about the Ark. And the answer is as ancient as the heresy: namely, first, that the cubit of the ark must be understood of the Egyptian cubit, which is with some, six foot, and with others, nine foot, by which measure the Ark would be in length half a mile at the least. And by this means, any man may see a possibility in reason, that the Ark might contain, and preserve all creatures, with their fodder, and room to spare.  
The second answer is, that as the jews had a shekle of the sanctuary, which was greater than the ordinary shekle, so they had beside the ordinary cubit, a sacred cubit, the cubit of the sanctuary, where of mention is made in the prophecy of Ezekiel, Chap. 40. and that was bigger by the half, than the ordinary cubit. And by this measure, some say, the Ark was made. But both these answers are only conjectural, without good ground in the scripture.  
To them therefore I add a third. In the days of Noah, the stature of man was far bigger than it is at this day. And look as the stature of man was great and large, so was the cubit proportional thereto; containing the length of the arm, from the elbow to the longest fingers end. And this being considered, that the Ark was built by that measure, and not by the ordinary cubit, as it is now; it will appear, that the Atheist hath greatly deceived himself, and abused that part of God's word that declares the story of the Ark.  
Again, the length of this vessel, being 300. cubits, it is plain that it was five times the length of Salomon's temple, which contained only 60. cubits. The breadth being 58. it was twice and a half the breadth of that, which was but 20. broad.  
Besides that, it is to be remembered, that in the Ark were three lofts or stories, one above another, whereof each contained 10. cubits in height, and a chamber or flore of square measure, 15000. cubits.  
As for the creatures that were put into it: the Fowls of the air, though they were of many sorts, yet the biggest fort of them, being the Eagle and his kind, they could not take up any very large place for their residence. The Water creatures, as some fowls, the fishes, etc. kept the waters, and were not lodged in the Ark. And the beasts of the earth, such being excluded, as were bred either by accidental generation, as Mules; or by putrefaction, as serpents, and other creeping things, which might afterward be restored in other creatures that were preserved, though for multitude and greatness they excelled the rest, yet (as some write) there are of them in all not above an 150 distinct kinds. And though there were as many more not known, yet in probability, they could not be either many, or great. And of those that are great, there are thought not to be above 40 kinds.  
Now though it be granted, that there were in the Ark 300 distinct kinds of beasts, yet this number compared with the room, it will easily appear, that there might be allotted to every kind, in one only story 50 square cubits, which in all likelihood might well suffice them all one with an other, specially seeing all were not of an equal greatness: and therefore some might have that or more space, and some less. All these things duly considered, the vessel being of such capacity, might comprehend all those beasts, and many more together with their provision for a longer time than a year. Other doubts touching this history, of less moment, I omit, and pass to the next.  
The sixth allegation, is out of Gen. 21. 9 
Object. 〈◊〉.  where Ishmael is said to mock at Isaak when he was waned, at which time Ishmael was fifteen years of age at the least. For he was borne when Abraham was 86 year old, Gen. 16. and Isaac was borne, when Abraham was about a hundred, Gen. 21. 5. both which put together, make 14 years: whereto one year being added, before Isaac was waned, makes up the age of Ishmael, as before. And yet afterward in that chapter, v. 14. Hagar is said, to carry the child in her arms, and to cast him under a tree, when he and his mother were cast out of Abraham's house, which argues him to have been but a little child: whereas before he was said to be 15 years old.  
Ans. A foolish cavil, which blind Atheists do draw from the error of some translation. For the text is plain, that Ishmael with his mother Hagar, by reason of extreme heat, and drought, was almost dead, wandering in the wilderness of Beersheba: and being in this extremity, she carried him not, but v. 18. led him in her hand, and set him down under a tree, and there left him to die. For in those countries, men for want of water, were at death's door: as we may see in the example of Sisera, judg. 4. 19 and Samson, chap. 15. 18.  
The seventh Allegation. Gen. 43. 8. judah Joseph's brother, calls his brother Benjamin 
object 7.  a lad, or a boy, Send the boy with me, etc. and yet this lad (saith the Atheist) the year following, when he went down into Egypt, with jacob his father, is said to have ten children Gen. 46. 21. How can these two stand together?  
Ans. This cavili ariseth from the gross ignorance of the Atheist, in the original text. For Benjamin is called jeled, which word commonly signifies a child; but sometimes also a young man. Thus Ishmael that was 15 years old, is called jeled, a lad, Gen. 20. 15. And so Gen. 4. 23. Lamech saith, I will stay a man in my wound, and [jeled] or a young man in my hurt: that is, If a man should wound me, and a young man hurt me, I would slay him. Now it is not like, that a child could hurt Laniech. Neither must this seem strange: for the most valiant men that David and Ishbosheth had, are called hannegna●im, the boys of Abner & joab, 〈◊〉. Sam. 2. 14. And the like phrase is used in other languages. For the Grecians do call young men by the name of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] and the Latins by the name of [pueri.] boys, or children.  
The eight Allegation. Exod. 7. it is said 
object 8.  v. 19 that all the waters in Egypt were turned into blood, by Moses and Aaron: and yet v. 22. it is said, that the Magicians of Egypt turned water into blood also: which seems to imply an absurdity, considering that all the waters were turned into blood before.  
Ans. Some answer thus: that the water which the Magicians turned, was newly digged out of new pits, and therefore they understand the former of all the waters that were seen, and that they only were turned into blood. Others answer more fitly, that the waters which the Magicians changed, were fetched out of Goshen, from amongst the Israelites, where the waters remained pure, and were not turned, as the other were. Either of these answers may satisfy, but specially the latter.  
The ●inth Allegation. Exod. 9 6. Moses saith, that all the beasts in Egypt died of the 
Object 9  mu●…, and yet v. 25. in the seventh plague, it is said, the beasts were killed with thunder, and hail, and lightning: both which cannot be true.  
Ans. First, we must put a difference between a common plague, or judgement; and an universal. A common plague is, when●●o sort or kind s●apeth, but all sorts are smitten, and such was the murrain. For no man's cattle were free, no kind of cattle were saved. But the universal is, when no particular of any kind is exempted, but all destroyed. Such was not this plague, but some escaped, and were reserved for other judgements that followed. The ground of this distinction, is this: The word [all] in Scripture is often taken indefinitely for many. Thus the Prophet Esay speaks, cap. 66. 23. From month to month, and from Saboth to Saboth, shall all flesh come to worship before me: that is, many or great multitudes. And so in the new Testament, Matth. 4. 23. Christ healed all diseases, that is, many and of all kinds some. And in like manner the text before alleged, must not be taken generally to include all without exception, but indefinitely for many or the most part of the cattle that were in the land of Egypt.  
The tenth Allegation. Exod. 10. 22. we 
object 10.  read that one of the plagues was a palpable darkness, and so great, that for three days together, no man either saw an other, or rose up from the place where he sat. And yet v. 23. Moses is sent for, and called to come before Pharaoh. How should this be, seeing no man could stir from his place, nor have any light to go before him: for there was none to be had, the darkness was so palpable, and the air was so thick.  
Ans. I take it the word [Then] v. 24. is to be meant thus, that Pharaoh sent for Moses after the darkness was ended, not by candle or or other light in the time of darkness. And this answer may very well stand without further exception.  
The eleventh Allegation. judg. 16. 29. The 
object 11.  Atheists make a mock at the history of Samson, as fabulous, where it is said, that all the Philistims came together in one house, to make sport with him, and on the roof sat about 3000 persons to behold him while he played, and yet there were but two pillars whereupon the whole house stood, and those also standing in the midst so near together that a man might reach them both with his arms. This, say they, is most absurd and impossible.  
Ans. Although the full resolution of this cavil, belongs to them that have skill in Architecture; yet thus much may be said in way of answer: That the house might be capable of so many persons, and they also that stood above might well see and behold Samson. For first, the whole house was not sustained by two pillars only, but by many more, whereof two were the principal. For in likelihood the middle part whereon the whole building was knit together, from the bottom to the top, being the weightiest of all, was supported by two master-pillars. The other which was more outward, and less weighty might be upholden by lesser props, which Artificers in that kind call by the name of false-pillars. Hence it appeareth, that the two main ones standing so nigh together, being shaken, the whole 
joseph. Antiq. judaic. 〈◊〉. 5. c. 10. fin●.  house together with them must needs fall. Neither will this seem strange, that two pillars should bear up a building of such capacity; if we do but consider what is recorded of Curio the Romance, who devised 
Plin. nat. hist. lib. 36. c. ●5.  the frame of a great amphitheatre, the two parts whereof were supported only by two hinges, and yet was so large, that it contained the whole people of Rome. Secondly, old buildings in those countries were made for the most part, with open roof. Again, they were full of windows on every part like unto great gates: and that they might be the more fit for sight from above, they were reared up in some sort after the manner of the Egyptian Pyramids, wider below, and narrower above towards the top. And by this means it is probable, not only that they might contain a great company, but that all those which stood about the sides, and upon the roof, might very well behold what Samson did below; specially considering that he stood in the midst of the Theatre, between the two middle pillars.  
The twelfth Allegation. Sam. 16. 19 etc. it 
object 12.  is said that David played before Saul, and that Saul knew him. But chap. 17. 55. when he was to fight with Goliath, Saul knew him not. Here is a plain contradiction in the Atheists judgement.  
Ans. This sort of men do still bewray their gross ignorance, both in the matter and in the order of Scripture. For the word of God doth not alway set down things, as they follow in order of time just one after an other: but sometime it doth anticipate, putting such things in former histories, as are already done and accomplished, which in regard of their event should be related afterward. Sometime again it useth by recapitulation to declare things as following in order of time, which do properly belong to a former narration. An example of the latter (to omit many other that might be brought) is the text alleged. For that part of the 16 chap. from the 19v. to the end, should by order of history follow the 17, as will easily appear by comparing the place. And the like displacing of things said and done is elsewhere to be found in the Scriptures. Which being considered, the Atheists supposed Contradiction, falls to the ground. For David was to fight with Goliath before he played before Saul, and though he was then not known, yet Saul after that time took better knowledge of him.  
The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plays the 
Object. ●3.  right Atheist, in going about to improve the original copies. There (saith he) jehosaphat is called king of Israel, when as indeed he was king of judah, and so is he called in the former book of Chronicles. In like manner Ahaz is termed king of Israel, 2. Chron. 28. 19 whereas the truth is, he was king of judah.  
Answ. After the death of Solomon the kingdom was divided, and the ten tribes were called Israel, and the other two judah and Benjamin did bear the name of judah. Now after the division, for some time the name of Israel common to both sides, was given to either, and both were named after it. And in this respect jehoshaphat and Ahaz may be termed kings of Israel. Again, the name of Israel sundry times in Scripture, and namely in the prophets, is taken only for the two Tribes, which bore the name of judah after the defection. And thus also might Ahaz have that name given unto him, though he were king of judah. Furthermore, the word Israel, is sometimes put for a true worshipper of God, that is, for him that is a jew not without but within, not in the letter, but in the spirit, Rom. 2. 29. Thus our Saviour saith of Nathaniel, joh. 1. 48. Behold a true Israelite in whom is no guile, that is, a man of an upright heart, that serveth God in spirit and in truth. And in this sense jehoshaphat might be termed king of Israel, because he was a king and patron of all true worshippers of God. For even then the Israelites sorted themselves together, and the godly among them came to live under him in judah, though the distinction of the kingdoms did still remain.  
The fourteenth Allegation is out of Act. 
Object 1●.  7. 16. where the Papists and Atheists allege the Scripture to be contrary to itself: in that there it saith, Abraham bought a field of Emor, when as Gen. 33. 19 the same field was bought by jacob.  
Ans. 1. Some say that there is a fault, because Abraham's name is put for jacob. Yet not a fault of the Bible, but of them that wrote out the Bible. Neither doth this diminish the authority of scripture, though the penmen did err and slip in writing, so long as we may find out the truth by scripture.  
2. Ans. That this field was bought twice: First by Abraham, and then afterward recovered by jacob, that he might maintain his father's possession.  
3. Answ. That Abraham's name is here put for his posterity, as Israel's name is otherwhere given to his children, yea not only to his children, but also to his father's Isaac, & and Abraham. For Exod. 12. 40. it is said, The abode of the children of Israel while they dwelled in Egypt, was 430. years, which cannot be true unless the abode of Abraham and Isaac be therein included. Now if the name of the successor may be given to his ancestors, much more may the name of the ancestors be given to the posterity.     

CHAP. IV.  
Of Religion.  
THe third Question concerning man, as he stands in relation to God, is touching Religion, where it is demanded, What is that Religion, that is due unto the true God?  
Answ. The name Religion, is not always taken in one and the same sense. For sometime it is used, to signify the whole body of doctrine, revealed in the written word, that teacheth and prescribeth, whatsoever is to be believed or practised, as necessary to salvation. Otherwhiles it is put for the inward virtue of the mind, where the same doctirne is believed, and the duties therein required, practised, and performed to the Majesty of God. And being thus taken, it is called by the name of Piety or Godliness, in the Scripture. And in this second sense I take it in this place.  
Now Religion or Piety, hath two distinct parts. The first, is knowledge of God; the second, the worship of God. These two are notably described by David, in his last will and Testament, wherein he commends unto Solomon his son before all other things, the care and jove of Religion and Piety; the sum whereof, he reduceth to these heads; the knowledge of God, and worship of God. 1. Chron. 28. 9 And thou Solomon my son KNOW thou the God of thy father, and SERVE him with a perfect heart, and with a willing mind.  
According to this difference of heads, are the Questions concerning religion to be distinguished, and these are principally two. First, how God is to be known, and then how he is to be worshipped.  

I. Question. How God is to be conceived in our minds, when we perform any service or worship unto him?  
FOr answer hereunto, this ground is first to be laid, that we must not, neither can possibly know or conceive God as he is in himself. For God in himself is infinite, and therefore incomprehensible in regard of us. But we are to conceive him so, as he hath & doth reveal himself to us in his creatures, principally in his word. The truth hereof may appear in this one example, (to allege no more) when Moses desired to see the glory & Majesty of God, for a further confirmation and assurance of his calling, answer was made him by God, that he could not see his face, but he should see his back parts, as he passed by him. The meaning of this answer is, that God would manifest his glory unto him by his effects, by which as by a glimpse or imperfect representation, he might discern some part of his Majesty, so far forth as he was able in the infirmity of flesh and blood, to behold the same. But the perfect and full sight thereof, no creature was ever able to attain unto, it being reserved for the life to come; when (& not before) they shall see him as he is in himself face to face.  
This Ground being laid, the full answer to the Question I propound in four rules.  
I. Rule. When we are to pray, or to worship God, we must not conceive him, in the form of any earthly or heavenly, bodily, or spiritual creature whatsoever: for thus not to conceive him, is a degree of conceiving him aright.  
II. Rule. God must be conceived of us, not by his nature, but by his attributes, & works. By his attributes, as that he is infinite in mercy, justice, goodness, power, etc. By his works of creation, and government of the world, of redemption, etc. Thus the Lord revealed himself to Moses, Exod. 6. 14. I AM hath sent me unto you: that is, one which hath his being in himself, and of himself, that gives being to all creatures by creation, and continues the same by his providence: one that gives a being and accomplishment, to all his merciful promises. When the Lord appeared to Moses, he showed not his face unto him, but passed by him with a voice, The 
Exod. 34. 6.  Lord, the Lord, strong, merciful, and gracious, long suffering, and plenteous in goodness and truth. In which place, the Lord proclaims his name, by his attributes. So in the prophecy of jeremy, I am he that shows mercy, judgement, 
Icr. 9 24.  and justice in the land. The same, Daniel confesseth in his prayer, when he saith, O Lord God, which art great and fearful, keeping 
Dan. 9 4.  covenant and mercy toward them that love thee, & keep thy commandments. And lastly, the author to the Hebrews, He that comes to God, must believe that God is, and that he is a rewarder 
Heb. 11. 6.  of them that seek him.  
III. Rule. God must not be conceived absolutely, that is, out of the Trinity: but as he subsisteth in the person of the Father, Son, and the Holy Ghost, so he must be known and conceived of us. The ancient rule of the Church is, that the unity must be worshipped in Trinity, and the Trinity in Unity.  
By this do the protestant Churches, differ from all other assemblies of worshippers. The Turk conceives and worships a God, creator of heaven and earth, but an abstracted God, which is neither Father, Son, nor Holy Ghost. The jew worshippeth God, but out of Christ, and therefore a feigned and Idol God. The Papist in word acknowledgeth and so worshippeth God, but indeed makes God an Idol, because he worships him not in a true but in a feigned Christ, that sits at the right hand of the father in heaven, and is also in the hands of every masspriest, after the words of consecration. But the Protestant knows God as he will be known, and consequently worships him as he willbe worshipped, in Father, Son, and Holy Ghost.  
IV. Rule. When we direct our prayers, or any worship to any one person, we must include the rest in the same worship; yea further, we must retain in mind the distinction and order of all the three persons, without severing or sundering them; for so they are 
Matt. 28. 19 1. joh. 5. 7.  named, and propounded in the Scriptures. The reason is, because as they are not severed, but conjoined in nature, so they neither are, nor must be severed, but conjoined in worship. For example the man that prays, to God the Father for the forgiveness of his sins, must ask it of him for the merit of the son, and by the assurance of the Holy Ghost. Again, he that prays for remission of his sins, to God the Son, must pray that he would procure the Father to grant his pardon, and withal assure it by his spirit. He also that prays for the same to God the Holy Ghost, must pray that he would assure unto him the remission of his sins, from the father, by, and for the merit of the Son.    

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

II. Question. How God is to be worshipped and served.  
FOr the full answer hereof, we must remember that the worship of God is twofold; inward or outward. Inward is the worship of the mind, the heart, the conscience, will, and affections; for man by all these jointly and severally performeth worship and service to his creator. The outward is that worship whereby the inward is testified outwardly in the speech and actions. The former of these two, is the spiritual worship of the inward man, and the very ground and foundation of all true worship of God: for God is a spirit and therefore must be worshipped in spirit, 
joh. 4. 24.  that is, in the the mind, conscience, will, and affections. Indeed all the worship of God is spiritual, even that which we call outward; yet not of itself, but by virtue of the inward, from which it proceedeth.  

Sect. 1.  
The heads of Inward worship are two. 
Adoration.  Adoration of God, and cleaving to God. For as they are two different actions of the heart, so they may fitly be termed two distinct parts of God's worship. This distinction is in some part propounded by Moses, where he exhorteth the Israelites, to fear jehovah their 
Deut. 10. 20.  God, to adore him, to cleave unto him, and to swear by his name.  
Adoration, is that part of God's worship, whereby a man, upon a vile and base estimation of himself, as being but dust and ashes, submits & subjects his soul to the glory and Majesty of God.  
This hath two principal grounds in the heart, which if they be wanting, there can be no true worship of God. The first is Abnegation or denial of ourselves, when we esteem ourselves to be merely nothing. The second is exaltation, or Advancement of God's majesty, above all the things in the world. Examples of these we have many in the scriptures, as of Abraham, who called God his Lord, 
Gen. 8. 27.  and himself dust and ashes: of the Angels, whom in a vision the Prophet saw standing 
Esa. 6. 〈◊〉,  before God, with one wing covering their feet, which signified the abasing of themselves; and with another covering their faces, which betokened their adoration of the majesty of God. Of Daniel, when he confesseth, To thee, O Lord, belongeth righteousness 
Dan. 9 7.  itself, but to us shame and confusion of face. Lastly, of the woman of Canaan, who calls Christ Lord, and herself, a dog. 
Matth. 15. 27.   
Now in Adoration, there are four Virtues; Fear, Obedience, Patience, Thankfulness.  
Fear, is a great part of the worship of God, which I prove by two places laid together. Esa. 29. 13. Matth. 15. 8, 9 wherein Fear and Worship, are taken for one and the same thing: for that which Esay calls Fear, Matthew calls Worship. Now in this fear, there be two things that serve to distinguish it from all other fears.  
First, it is absolute: for by it God is reverenced absolutely. Saint Paul exhorteth to yield tribute, fear, and honour to the 
Rom. 13. 7.  Magistrate, not for himself, but for God, whose minister he is. And our Saviour saith, Fear ye not them which kill the body, and are not 
Matth. 10. 28.  able to kill the soul, but rather fear him which is able to destroy both soul and body in hell. As if he should say, I allow and command you to fear men, only for God, who hath set them over you, but fear God for himself.  
Secondly, it makes a man, first of all, to fear the offence of God, and then the punishment and judgement. For it is not a fear of the offence alone, but of the offence and punishment together, and of the offence in the first place: Mal. 1. 6. If I be a Lord, where is my fear? And where it is said in Matthew, but rather fear him that is able to cast body and 
Matth. 10. 28.  soul into hell fire; there is commanded a fear of God, in regard of his anger. We fear the sword of man, and that lawfully, why then 
Rom. 13. 4.  may we not fear the punishment of God? If it be said, this is a servile fear, to fear the punishment, and agrees not to God's children: I answer, slavish fear is, when a man only fears the punishment, & not the offence of God, or at least the punishment more than the offence.  
The second virtue of Adoration, is inward Obedience of the hidden man of the heart. The Lord prefers this obedience before all sacrifice, 1. Sam. 15. 22. This standeth in two things. First, in yielding subjection of the Conscience to the commandments, threatenings, and promises of God, so as we are willing, that it should become bound unto them. Secondly, when the rest of the powers of the soul, in their place and time, perform obedience unto God. And by this means do we bring into captivity, every thought unto the obedience of Christ, as Paul speaketh, 2. Cor. 10. 5.  
The third virtue of Adoration, is Patience; which is, when a man in his afflictions, submitteth his will to the will of God, and quieteth his heart therein, because God sendeth afflictions. This was David's counsel, Be silent before the Lord, and always wait upon his pleasure. And his practice, when in trouble he resigned 
Psal. 37. 7.  himself into the hands of God, and said, Lord, if I please thee not, lo I am here, do with me as seemeth good in thine eyes. This patience 
1. Sam. 15. 26.  is a part of God's worship, because it is a kind of obedience.  
The fourth virtue of Adoration, is Thankfulness to God, which shows itself in two things. First, in an acknowledgement of the heart, that ourselves and whatsoever we have, is Gods, and proceedeth from his blessing alone. Secondly, in a consecration of our bodies, souls, lives, callings, and labours to the honour and service of God. Thus much of the first head of Inward worship, or the first action of the heart, standing in Adoration.   

Sect. 2.  
The second Action of the heart in Inward 
Cleaving to God.  worship, or the second part thereof, is Cleaving unto God. Now we cleave unto God by four things: by Faith, Hope, Love, and inward Invocation.  
By Faith, I mean true justifying faith, whereby we rest upon God's mercy for the forgiveness of our sins, and life everlasting: and upon his providence, for the things of this life. Thus Abraham, being strengthened in this faith, and relying by it upon God's promises made unto him, gave glory unto God, Rom. 4. 20. This Saving faith, is the very root, and beginning of all true worship. For Love, which is the fulfilling of the Law, must come from it. 1. Tim. 1. 5.  
The second is Hope, which follows and depends upon faith: and it is that grace of God, whereby with patience we wait the Lords leisure, for the performance of his promises, especially touching redemption, and life eternal. If we hope (saith Paul) for that we have not, we do with patience expect it, Rom. 8. 25.  
The third, is Love of God; which hath two effects in the heart. First, it makes the heart to cleave unto God, and to be well pleased with him simply for himself. In this manner God the father loving Christ, testifieth that he was well pleased in him, Matth. 3. 17. Secondly, it moves the heart to seek by all means possible, to have true fellowship with God in Christ. This the Church notably expresseth in the Canticles.  
The fourth, is Inward prayer, or Invocation of the heart; and it is nothing else, but the lifting up of the heart unto God, according to his will, by desires and groans unspeakable. Or, it is a work of the heart, whereby it flies unto God for help in distress, & makes him a rock of defence. When the children of Israel were afflicted, They remembered that God was their strength, and the most high God their redeemer, Psal. 78. 35. Of this kind of prayer Paul speaks, when he saith, pray continually, 1. Thess. 5. 17. For solemn prayer conceived, and uttered in form of words, cannot always be used: but we are to lift up our hearts unto God, upon every occasion, that by inward and holy motions and affections, they may be (as it were) knit unto him.  
Now to conclude this point touching Inward worship, we must remember that it alone is properly, simply, and of itself, the worship of God; and the Outward is not simply the worship of God, but only so far forth as it is quickened by the Inward, and grounded upon it. For God is a Spirit, and therefore the true worship that is done unto him, must be performed in spirit and truth, joh. 4. 24.     

CHAP. VI  
Of the outward worship of God, and the first head thereof, Prayer.  
THus much of the Inward worship of God. The Outward is that, which is performed by the body externally, either in word or deed. To this belong many particulars, which I will reduce to eight several heads.  

I. Prayer.  
II. The hearing of the word preached.  
III. The use of the Sacraments.  
IV. Outward Adoration.  
V. Confession.  
VI An Oath.  
VII. Vows.  
VIII. Fasting.   
Touching Prayer conceived and uttered by the voice, there are many Questions of Conscience; the principal whereof are four.  

I. Question. How shall a man make a 
Lawful prayer.  lawful and acceptable prayer to God?  
Ans. The word of God requires many conditions in making prayer to God: they may all be brought to three heads. Some of them go before the making of prayer, some are to be performed in the act of prayer, some after prayer is ended.  

Sect. 1.  
Conditions to be observed before prayer, are three. 
Conditions before prayer.   
First, he that would make such a prayer as God may be pleased to hear, must repent. Esa. 1. 15. God would not hear the prayers of the jews, because their hands were full of blood: that is, because they had not repent of their oppression and cruelty. joh. 9 31. God hears not sinners: that is, such as live and lie in their sins, and turn not unto God by true repentance. 1. joh. 3. 22. By this we know that God hears our prayers, if we keep his commandments. I add further, that the man which hath beforetime repent, must again renew his repentance, if he desire that his prayers should be accepted. For the very particular sins of men, whereinto they fall after their repentance, do hinder the course of their prayers, from having access unto God, if they be not repent of. And for this cause, the worthy men of God the Prophets in the old Testament, do usually in the beginning of their prayers, still humble themselves, and confess their sins; as we may see in the example of Daniel, chap. 9 v. 5, 6, etc. and of Ezra, chap. 9 v. 6. etc.  
Secondly, before a man make a prayer, he must first (if need require) be reconciled unto his brother. If thou bring thy gift to the altar and there remember'st that thy brother hath aught against thee, leave there thine offering and go thy way, first be reconciled to thy brother, & then come and offer thy gift, Matt. 5. 23. When ye shall stand and pray, forgive, if ye have any thing against any man, etc. Mark. 11. 25.  
Thirdly, he that is to pray must prepare himself in heart and mind, as one that is to speak familiarly with God.  
In this preparation, four things are required. First, the mind is to be emptied of all carnal & worldly thoughts. Secondly, there must be in the mind, a consideration of the things to be asked. Thirdly, a lifting up of the heart unto the Lord, Psal. 25. 1. Fourthly, the heart must be touched, with a reverence of the majesty of God, to whom we pray. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God. For the neglect hereof, the Lord threateneth to bring a judgement upon the Israelites. Esay. 29. 13. 14.   

Sect. 2.  
The second sort of Conditions, are those that are required in prayer, and they are in 
Conditions in prayer.  number eight.  
I. Every petition must proceed from a lively sense, and feeling of our own wants, and of our spiritual poverty. For without this, no prayer can be earnest and hearty; and consequently become acceptable unto God. For example, when we pray that God's name may be hallowed, we must in making that petition, have in our hearts a sense of the corruption of our nature, whereby we are prone to dishonour the name of God.  
II. Our prayer must proceed from an earnest desire of that grace which we want: and this desire is indeed prayer itself. Moses uttering never a word, but groaning in the spirit unto God, in the behalf of the Isralites, is said, to cry unto the Lord. Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit itself maketh request for us with sights, that cannot be expressed. Rom. 8. 26.  
III. The petition must proceed from saving and true justifying faith. The reason is, because without that faith, it is impossible that either our persons, or our prayers, or any other action we do, should please God, Heb. 11. 6.  
IV. Every petition must be grounded upon the word of God, and not framed according to the carnal conceit and fancy of man's brain. And this is the assurance that we have in him, that if we ask any thing ACCORDING TO HIS WILL, he heareth us. 1. joh. 5. 14. Now we have a double ground of our prayer in God's word; a commandment to make the prayer, either general or particular; and a promise that our requests shallbe granted.  
Here we must remember two rules. First, Things to be asked are either spiritual, or temporal. Spiritual are such, as concern God; whereof some are more necessary to salvation, as remission of sins, faith, repentance, and such like: some are less necessary, as hope, joy in the feeling of God's mercy in distress, etc. Temporal things are such, as belong to this life, as meat, drink, clothing, preferment, and such like.  
Now touching things spiritual, that are more necessary to salvation, we are to pray for them absolutely, without any exception or condition. But for things less necessary to salvation, and for temporal blessings, we must ask them at god's hand with this condition; if it be his will and pleasure, and so far forth, as he in his wisdom shall judge to be most expedient for us. Herein we must follow the example of Christ, who in his agony prayed to his father to take that cup from him, yet with this condition, Not my will, but thy will be done. The reason is this: Look how far forth God commands us to ask, and promiseth that we shall receive, so far forth are we warranted to ask, and may hope to receive. Now God commands us to ask, and promiseth us the first sort of spiritual things, freely and simply, without any condition or exception. But the other sort of spiritual things, that are less necessary, and temporal blessings, he promiseth us with condition; and therefore in like sort ought we to ask them.  
The second Rule is: We must not in our prayer; bind God to any circumstances of time, place, or measure of that grace, or benefit, which we ask.  
V. Our prayers being thus framed, (as hath been said) are to be presented and offered to God alone, and to none but him. For first, none else can hear all men, in all places, at all times; and help all men, in all places and at all times, but only he. Again the spirit of God makes us to pray, and in prayer to call him Abba, father. Furthermore, all prayer must be grounded upon the word; wherein we have not the least warrant, either expressly setdowne, or by consequent implied, to prefer our suits and requests to any of the creatures.  
VI Prayer is to be presented to God, in the name, merit, and mediation of Christ alone. For we ourselves are not worthy of any thing, but shame and confusion. Therefore we cannot pray in our own names, but must pray only in the name of Christ. Our prayers are our sacrifices, and Christ alone is that Altar, whereon we must offer them to God the father. For this Altar must sanctific them, before they can be a sacrifice of a sweet smeiling savour unto God. Hence it is, that not only our petitions, but all other things, as Paul wisheth, are to be done in the name of the Lord jesus, Coloss. 3. 17. And Christ himself saith, Whatsoever you ask the Father in my name, he will give it you, joh. 16. 23.  
VII. There must be in prayer, Instancy and Perseverance. The heart must be instant, not only in the act of prayer; but afterwards till the thing asked, be granted. This Instancy, is commended unto us in the parable of the widow, and the unrighteous judge, Luk. 18. 1. Hereunto the Prophet exhorteth, when he saith,— keep not silence, and give the Lord no rest, etc. Esa. 62. 7. And S. Paul in like manner wisheth the Romans, to strive with him by prayers to God for him, Rom. 15. 30.  
VIII. Every true prayer, must have in it some thanksgiving unto God for his benefits. In all things let your requests be showed unto God, in prayer and supplication, with giving of thanks, Phil. 4. 6. Christ himself, gave direction touching this, in that form of prayer which he taught his Disciples, For thine is the kingdom power and glory.   

Sect. 3.  
The third sort of conditions, are those which are required after prayer; and they are 
Conditions after prayer.  specially two.  
The first is, a particular faith, whereby he that prayeth, must be assured that his particular request shall be granted. Mark. 11. 24. Whatsoever ye desire when ye pray, BELIEVE that ye shall have it, and it shall be done unto you. And that he may have this particular faith, he must first have that whence it ariseth, namely, true justifying faith, standing in a persuasion of his reconciliation with God.  
The second is, that a man must do and practise that, which he prays for; and he is not only to pray for blessings, but also to use all lawful means that he can, whereby the blessings he asketh, may be obtained. For example. As thou prayest for the pardon of thy sins, so thou must leave thy sins, and use all good means, whereby the same may be mortified and crucified. And the like is to be done in all other things, which we ask of God.  
Thus we have the first Question of conscience resolved touching Prayer; that then the prayer is acceptable to God, when he that prayeth observeth, as much as in him lieth, all these conditions before, in, and after prayer.    

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

Sect. 1.  
For answer to this, we must mark and observe sundry distinctions, and differences.  
First, we must distinguish between the cause, and the person that defends and maintains the cause. The evil cause which an evil man defendeth, is to be condemned of us; & we may always, and that lawfully, pray against it; but we may not in like sort, condemn and pray against his person.  
Secondly, we must distinguish of the persons of our enemies; Some be private enemies, some public. Private, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Public are those, which are not only our enemies, but the enemies of God, of his kingdom, of his truth, and relion. Now we may not pray against private enemies: we may (as before) pray against their evil cause, but not against their persons; Math. 5. 44. Bless them that curse you, do good to them that hate you, and pray for them which hurt you and persecute you. And we are commanded to love our enemies, as ourselves.  
Again, public enemies of God and his truth, are also of two sorts, either Curable or Incurable. Curable are such, as offend of ignorance, or some other human frailty, so as there is some hope of their conversion, and repentance. We must not pray against the persons of these, but only against their dealings and bad causes, and pray for their persons, and for their conversion. Thus Christ prayed for those that crucified him; Father, forgive them: and Stephen, Act. 7. for them that stoned him. uncurable, are those that sin obstinately, and of malice, so as there is no hope of their amendment and conversion.  
And further, for the better answering of this Question, we must mark another distinction. There are two sorts of men, that are to make prayer unto God. Some that have extraordinary gifts, as the Prophets and Apostles. Now he that is an extraordinary man, hath and must have these two gifts; namely, first a spirit of Discerning, to discern and judge whether the person against whom he prays, be incurable or no: and secondly a pure Zeal of God's honour and glory. The extraordinary man, that is qualified with these two gifts, may pray not only against the cause of him, that is an enemy to God, but against his person. Thus David did, especially in the 109. Psal. which Psalm is full of terrible curses, against his particular enemies, and typically, against judas. For he had the spirit of discerning, by which he knew that they were incurable enemies, and a pure zeal of the glory of God, which made him break out into such imprecations. So Paul prays, Gal. 5. 12. that they might be cut off which troubled the Church, etc. 2. Tim. 4. 14. he prays directly against the person of Alexander the coppersmith, that had done him much wrong, The Lord reward him according to his works. Which must not seem strange: for Paul had in that imprecation; the Spirit of prophecy, and consequently both the spirit of discerning, and of pure zeal: and therefore he might pray against him as he did.  
But for Ordinary men, such as have nothing but ordinary gifts, and want the spirit of discerning, and have also a zeal mingled with choler, stomach, anger, and hatred; they may use no extraordinary prayer against the person of any man. All that they may do, is to pray, that God would restrain their malice, hinder their bad practices, and turn them to his glory, and the good of his Church. Therefore Act. 4. 29. when there had been a Council holden at jerusalem, against the Apostles Peter, and john; in the first beginning of the great persecution of Christians, in the primitive Church, it is said, that they departed from the assembly, and prayed together with the rest of the Church, in this manner; And now, O Lord, behold their threatenings, etc. Wherein they prayed not against the Council, nor against the men that sat in counsel, but against their proceedings, courses, devices, and threatenings. And their practice, may be a pattern for ordinary men to follow. In Luk. 9 54. the Disciples ask our Saviour Christ, whether they should call for fire from heaven, to destroy his enemies, he sharply reproveth them, for their intemperate heat against the Samaritans, and tells them, that they had not that extraordinary Spirit, to effect such a thing, because they were but ordinary men. Ordinary men therefore may not pray against the persons of God's enemies. The Pope at this day is a professed enemy to Christ, and his Gospel, yet no man may pray against the person of the Pope, but only against his state, kingdom, and regiment, which is Antichristian; whereby he sets himself against God, and his kingdom.   

Sect. 2.  
Upon the answer to this question, there followeth an other. Sundry Psalms of David are Psalms of imprecation, wherein David curseth his enemies fearfully, especially in the 109. Psalm; now all these psalms were penned for our use: It may therefore be demanded, how we may use these, and such like, when we read or sing them?  
Ans. I. We must not use them as David did, namely, as prayers against the persons of our enemies, but only as prophecies against the enemies of God, wherein the punishment of incurable men, that were enemies to God and his truth, is foretold. For we have not, as David had, an extraordinary spirit, or a pure zeal: therefore we cannot pray as he did.  
II. I answer, whereas these Imprecations were directed against particular enemies, we may use them in some sort as prayers, but how? as general prayers against all the incurable enemies of God, not against any particulars among the jews, Turks, or Papists. As therefore as we may use these Imprecations as prayers, so we must use them without any particular application, to the persons of any particular men.    

III. Question. What be the particular Circumstances 
Of the Circumstances of Prayer.  of Prayer?  
Ans. There are chiefly four. I. The voice, or speech. II. The gesture. III. The place where. IV. The time when.  

Sect. 1.  
Concerning the Voice, this Question may 
Of the Voice in prayer.  be moved;  
Whether a Voice or words, are ●o be used in prayer, or no?  
Ans. Prayer is either Pub●cke, or Private. In public prayer, a form of words must always be used, in a known, plain, and distinct voice. The reasons are these. First, the Minister is the mouth of the whole Congregation in prayer, as he is the mouth of God to the people in preaching. Now as the Minister is their mouth to God in prayer, so the people must give their assent, and approbation to his prayer, by the word, Amen. But there can be no professed and public assent, without a voice. Secondly, God is the Creator, not only of the soul of man, but also of his body; and we bless God, not only with the heart, but also with the 
jam. 5. 9  tongue: therefore the whole man must pray in public.  
Now in private prayer, made in private and secret places, by private persons, the Voice is profitable, but not simply necessary. It is profitable, because it stirreth up the affections of the heart; it serveth also to keep the wandering mind in compass, to express the affection, and to procure attention of the heart to the prayer. Yet it is not simply necessary. For a man is not bound in conscience, to use a form of words, in all his prayers. Moses prayed, he spoke never a word, and yet it was a prayer: for the Lord says unto him, Exod. 12. 15. Why criest thou? Anna praying in the Temple, her lips did move only, her voice was not heard, and yet she is said to pray, 1. Sam. 1. 13. Again, the Spirit is said to pray in the Elect, with groans that cannot be uttered, and yet the Holy Ghost gives them the name of prayers, Rom. 8. Paul bids us pray continually, which is not to be understood of a continual use of a form of words, but of the groans and sighs of the heart, which may be made at all times.  
Out of this Question ariseth another;  
Whether it be lawful, when we pray, to read a set Form of prayer? for some think that to do so, is a sin.  
Ans. It is no sin; but a man may lawfully, and with good conscience do it.  
Reasons. First, the Psalms of David were delivered to the Church, to be used and read in a set form of words, and yet the most of them are prayers. Secondly, to conceive a form of prayer, requires gifts of memory, knowledge, utterance, and the gifts of grace. Now every child and servant of God, though he have an honest heart, yet hath he not all these gifts: and therefore in the want of them, may lawfully use a set form of prayer; as a man that hath a weak back, or a lame leg, may lean upon a crutch.  
It is alleged, that set forms of prayer, do limit and bind the Holy Ghost.  
Ans. If we had a perfect measure of grace, it were somewhat, but the graces of God are weak and small in us. This is no binding of the Holy Ghost, but a helping of the spirit, which is weak in us, by a crutch to lean upon: therefore a man may with good conscience, upon defect of memory and utterance, etc. use a set form of prayer.   

Sect. 2.  
The second Circumstance, is the Gesture. 
Of Gesture in prayer.  Concerning which it is demanded, what kind of gesture is to be used in prayer? whether kneeling, standing, sitting, or the holding up the hands, or head to heaven, or bowing the body to the earth?  
Answ. God in his word hath not prescribed any particular gesture of the body: and therefore our consciences are not bound to any in particular. Besides that, Religion stands not properly in bodily actions, and gestures. Yet touching gesture, the word of God gives certain general rules to be observed in prayers, both public and private.  
In Public prayer, these rules of Gesture are prescribed. First, when public prayer is made in the congregation, our gesture must always be comely, modest, & decent. Secondly, all gesture used publicly, must serve to express, as much as may be, the inward humility of the heart without hypocrisy. Now these kinds are manifold. Some concern the whole body, as the bowing thereof, the casting of it down upon the ground; some again concern the parts of the body, as lifting up of the head, the eyes, the hands, bowing the knees, etc. Touching these, the scripture hath not bound us to any particulars; but in them all, we must have regard, that they serve alway to express the humility of our hearts before God. Thus have the Holy men of God behaved themselves; yea the Holy Angels standing before the Ark, do cover their faces, in token of reverence of the majesty of God, Esay. 6. 2. Thirdly, we must in public prayer, content ourselves to follow the laudable fashion, and custom of that particular Church, where we are. For, to decline from customs of particular Churches, in such cases, often causeth schism and dissensions.  
In private prayer, done in private and secret places, there is more liberty. For in it we may use any gesture, so it be comely, and decent, and serve to express the inward humility of our hearts. An ancient writer is of opinion, that it is an unreverent, and unlawful thing, to pray sitting. But both the learned before, in, and after his time, have judged his opinion superstitious; specially considering that Religion stands not in the outward gesture of the body, and it skills not much what that is, so the inward humility of a sincere heart be expressed thereby.   

Sect. 3.  
The third Circumstance, is the place. Where 
The Place of prayer.  Question is made, In what place we must pray? Answ. In regard of conscience, holiness, and religion, all places are equal, and alike in the New Testament, since the coming of Christ. The house or the field, is as holy as the Church; And if we pray in either of them, our prayer is as acceptable to God, as that which is made in the Church. For now the days are come, that were foretold by the Prophet, wherein. a clean, offering should be offered to God in every place. Mal. 1. 11. which Paul expo●…ds, 1. Tim. 2. 8. of pure and holy prayer, offened to God in every place. To this purpose, Christ said to the woman of Samaria, joh. 4. 25. that the time should come, when they 〈◊〉 not worship in jerusalem, or in Samaria, but the true worshippers of God, should worship him in spirit and in truth, wheresoever it be.  
Yet nevertheless, for order, decency, and quietness sake, public prayer must be made in public places; as Churches and Chapels, appointed for that use. And private prayer, in private houses and clozets, Mat. 6. 5.  
Now the opinion of the Papist is otherwise: For he thinks that in the new Testament, hallowed Churches are more holy than other places are, or can be; and do make the prayers offered to God in them, more acceptable to him then in any other; and hereupon they teach, that private men must pray in Churches, and private prayers must be made in Churches, if they will have them heard. For proof hereof, they allege the practice of some particular persons in the Scriptures. Of Anna, who prayed privately in the temple, Luk. 2. 37. Of David, who in his exile, desired greatly to have recourse unto the temple. And of Daniel, who is said to look out at the window, toward the temple, and pray. Dan. 6. 10.  
Answ. These places are abused by the Popish Church. For there is great difference between the temple at jerusalem in the old Testament, and our Churches in the new. That was built by particular commandment from God: so were not our Churches. That was a type of the very body, and manhood of Christ. Heb. 9 11. And of his mystical body, Col. 2. 7. Again, the Ark in the temple was a pledge, and signification of the covenant, a sign of god's presence, a pledge of his mercy, and that by his own appointment: 
1. Sam. 7.  for it was his will there to answer his people: but the like cannot be showed of our Churches or chapels.  
It will be said, that the Sacrament is a sign of God's presence, for in it God is present after a sort. Ans. It is true, Christ is present in the Sacrament, but when? not always, but then only when the Sacrament is administered. And the Administration being once ended, Christ is no more present in the Elements of bread and wine. And in the very act of celebration, he is not carnally but spiritually present.   

Sect. 4.  
The fourth Circumstance, is the Time. 
The Time of prayer.   
Quest. What are the times, in which men are to make prayers unto God?  
For answer to this question, it is first to be considered, that there is a twofold manner of praying, and consequently two kinds of prayer. The first, is the secret and sudden lifting up of the heart to God, upon the present occasion. The second, is set or solemn prayer. The first sort of prayers, have of ancient time been called Ejaculations, or the darts of the heart. And the time of this kind of prayer, is not determined, but is and may be used at any time, without exception. This point I make plain by these reasons.  
The first, is the commandment of God, 1. Thess. 5. 17. Pray without ceasing. Eph. 6. 18. Pray always, with all manner of prayer and supplication in the Spirit, and watch thereunto with all perseverance— for all Saints. In both these places, by prayer and supplications, Paul understandeth the sudden lifting up of the heart unto God.  
Secondly, whatsoever we speak, think, or do, we must do all to the glory of God. Now God is glorified, when we do in all things, from our hearts acknowledge his power, wisdom, justice, mercy, providence, and goodness. And these we do acknowledge, when we daily and hourly lift up our hearts to him, in petition, for some blessings, and in thanksgiving for his mercies.  
Thirdly, we are subject to innumerable infirmities, frailties, and wants, so as we cannot of ourselves, so much as think one good thought; therefore we are every day and hour, to lift up our hearts to God, partly in prayer, partly in giving of thanks, that he would make a daily supply by his grace.  
Fourthly, Satan seeks by all means to overthrow our souls continually; and in that regard it behoveth us always and upon every occasion, to lift up our hearts to God, for his merciful protection.  
Fiftly, the gift of faith must grow and increase in us day by day. And the means whereby it groweth and thriveth in us, are the exercises of faith, not seldom and rare, but daily and continually used. Now of all the exercises of faith, none is more exceilent, than Invocation and Thanksgiving.  
The Second kind of prayer, is set and solemn; when a man sets himself apart, to pray unto God usually and fervently: or, when men come reverently and solemnly together into the congregation, to call upon the name of the Lord. The word of God appoints no set time for this kind, but leaves it to the liberty, wisdom, and discretion of men. And the ground of this Liberty is this; There is now no difference between time and time, in regard of Conscience, for performing the worship of God, and the duties of religion, (the Saboth only excepted:) but the principal and only difference, is in regard of outward order and conveniency, whereby one time may be thought fitter than an other, and that must be discerned by the wisdom of men. In the New testament, the distinction of days, and hours, is taken away. Paul was afraid of the Galatians, because they made difference of days, times, months, and years, in respect of holiness and religion, Gal. 4.  
By this doctrine, we may see what to judge of the Roman religion, touching set times of prayer. They prescribe certain hours, which they term Canonical; and they distinguish them in this manner. The first, they call the Matutine, before the sun rising. The second, the Prime, from the first hour of the day, to the third. The third from thence to the sixth hour. The fourth from the sixth to the ninth. The fifth from the ninth to the twelfth, which they call the None. The fixed is in the evening about the sun-setting. The seventh and last, is after the sun-setting, which they call the Completorie. Now in these seven prescribed hours, by the doctrine delivered, I note three notable abuses.  
First, in that the Popish Church binds men in Conscience to observe them, upon pain of mortal sin. Whereas in regard of Conscience, there is no difference of times. Secondly they bind the masspriest, the Deacon, Subdeacon, and the Beneficed man only, to Canonical hours, whereas those hours differ not from others in regard of performance of God's worship, neither are these men more bound to pray in them than others. Thirdly, that a man may say and read his Canonical hours this day for the morrow, and in the morning or after dinner for the whole day; wherein we may see their gross superstition.    

IV. Question touching prayer is, How their minds are to be pacified, which are troubled by sundry accidents, that fall out in their prayers.  
These Accidents are principally three.  
First, when they should pray, they cannot frame or conceive a form of prayer, as other men do.  
For removing of which trouble, let them remember this one thing. That the unfeigned desire of the touched heart, is a prayer in acceptance before God, though knowledge, memory, and utterance, to frame and conceive a form of prayer in words, be wanting. Ps. 10. 17. God hears the desire of the poor, that is, of humbled persons, and them which are in distress. Psal. 145. 19 God will fulfil the desire of them that fear hi●: he also will hear their cry and will save them. Rom. 8. 26. We know not how to pray as we ought, but the Spirit of God, that is, the spirit of adoption, maketh requests for us by groans & sighs, which cannot be uttered. Where we may observe, that the prayer of the Holy Ghost which must needs be an excellent prayer, is made by groans which cannot be uttered in words.  
The second Accident is, that they find themselves full of heaviness and deadness of spirit, and their minds full of by-thoughts, and wandting imaginations.  
This trouble may be removed upon this ground; that the defects of our prayer shall never condemn us, if we be heartily displeased with ourselves for the same; and by prayer and other good means, do struggle and strive against them. Rom. 8. 1. There is no condemnation to them that be in Christ. In which place it is not said, They do nothing worthy of condemnation; but thus, There is no condemnation to them being in Christ, though they deserve it never so much.  
The third accident is, that though they pray, they receive not the fruit of their prayers. For the remooveall of this distress, we may consider these four things.  
I. The man that is thus troubled, is to examine himself, whether he hath made his prayer to God aright or no? For if he pray amiss, he may pray long, and never be heard. Our Saviour would not grant the request of the sons of Zebedeus, because they asked they knew not what. Matt. 20. 22. jam. 4. 3. Ye ask & receive not, because ye ask amiss, that ye might consume it on your lusts. Paul prayed three times, and had the repulse, because he asked things inconvenient for him to receive: therefore answer was made, My grace is sufficient for thee, 2. Cor. 12. The man therefore that would make a prayer aright, must have respect unto the matter and form thereof, as also to the disposition of his own heart. If he fail in any of these, than God will not hear; or if he doth, he hears in justice.  
II. Though men make lawful prayers unto God, & ask things that are to be asked, and which God will grant, yet God will sometime defer the accomplishment of their prayers, and not give ear unto them at the first. David prayed night and day, and yet was not heard. Psalm. 22. 2. Again, his eyes failed, his throat was dry, while he waited for his God by prayer, Psal. 69. 3. The Angel Gabriel said to Zacharie, Luk. 1. 13. Thy prayer is heard. Now in all likelihood, that prayer of Zacharie was made long before, even in his youth, yet it was not granted him till he was old.  
The Lord defers the grant of our requests upon good reason. For hereby he stirreth up the dullness of our hearts, and quickeneth our faith and hope. Again, he makes us when we enjoy the blessings desired, to have them in higher estimation, and to be more thankful unto him; yea in the want thereof, to strive the more earnestly with him by prayer for them. The woman of Canaan, was repulsed and called a dog, by our Saviour Christ, not for that he intended to reject her prayer, but to stir up her faith, to make her more earnest in ask; as also more thankful for the benefit, when she had received it.  
III. The Lord useth to grant our petitions, two manner of ways. First, by giving the very thing we ask; Secondly, by giving something answerable thereto, when he granteth not the thing itself. Thus Christ was heard in that, which he feared. Heb. 5. 7. He prayed to be delivered from that cup, which notwithstanding he drank of: How then was he heard? Though he had not that which he asked, yet God granted him the thing which was proportionable to his request, namely, strength and power, whereby he was enabled to overcome the woeful pangs of that death.  
IV. We must think this sufficient, that we can, and do pray unto God, though we never have any request, in this world granted. For by whose grace have we always continued in prayer, but by the gift and grace of God? Paul in the like case, was answered by God, My grace is sufficient for thee: that is, thine infirmity shall not be removed; content thyself in this, that thou art in my favour, and hast received my grace, by which thou dost withstand this Temptation. To this purpose S. john saith, If we know that he heareth us, whatsoever we ask, we know that we have the petitions granted which we desired of him, 1. joh. 5. 15. His meaning is, if we can perceive, and discern that God listeneth to our prayers; hereby we may assure ourselves that he grants our requests. Now by this we may perceive that he doth listen, and give ear to us, because the grace whereby we pray, is from him alone.    

CHAP. VII.  
Of the second head of God's worship, the hearing of the word preached.  
THus much touching the first head of Outward worship, namely, Prayer. Now follows the next, which is the Hearing of the Word preached.  
The Questions concerning this point, are of two sorts. Some concern the Preachers of the word, and some the Hearers. The first sort I omit, and reserve them, to a more proper place.  
For the second sort, concerning Hearers, one Question may be moved;  

How any man may profitably, to his own comfort and salvation, hear the word of God?  
The necessity of this Question appears, by that special Caveat, given by our Saviour Christ, Luk. 8. 18. Take heed how ye hear.  
Ans. To the profitable hearing of God's word, three things are required; Preparation before we hear, a Right disposition in hearing, and Duties to be practised afterward.  
I. In Preparation, sundry Rules of direction are to be observed.  
First Rule. We must be swift to hear, jam. 1. 19 And this we shall do, by disburdening ourselves of all impediments, which may hinder the effectual hearing of the word. These Impediments are especially three; all which are named by the Apostle james, together with their several remedies.  
The first, is Presumption; when the hearer presumes of his wisdom, knowledge, and ability to teach, (if need were) his teachers. The remedy hereof is, to be slow to speak: that is, not to presume of our own gifts, thinking ourselves better able to teach others, then to be taught by them. For so the Apostle afterwards expounds himself, when he saith, My brethren, be not many masters, jam. 3. 1. let not private persons take upon them to become instructors of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seem to be wise, let him be a fool, that he may be wise: that is, let him be willing to learn, even of his inferiors. And in this regard, let him follow the practice of Naaman, who submitted himself to the advise and counsel of his maid.  
The second Impediment, is troubled affections, specially rash anger, either against the Teacher, or others. The remedy of this also is laid down, in the place before alleged, Be slow to wrath, v. 19 The third is, superfluity of maliciousness, that is, the abundance of evil corruptions and sins; which hearers shall by experience find in their own hearts and lives. This Impediment hath many branches, principally three. 1. Hardness of heart, noted by the stony ground, in the parable of the lower, Matth. 13. 20. 2. The Cares of the world, signified by the thorny ground, v. 22. 3. The itching ear, 2. Tim. 4. 3. when a man will hear no other doctrine, but that which is suitable to his corrupt nature; not being willing to frame his heart to the word, but to have the word framed to his wicked heart.  
The remedies of this Impediment, are these. First, every hearer of the word, must lay apart all superfluity of maliciousness, that is, cut off, as much as in him lieth, all corruptions both of heart and life. Hence it is, that God speaketh thus to the wicked man, Psal. 50. 16. What hast thou to do, to take my word in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? To this purpose, the Prophet jeremy exhorteth the jews, to be circumcised to the Lord, and to take away the foreskins of their hearts, etc. jer. 4. 4. And Moses by God's commandment, was to sanctify the people three days before they came to hear the Law delivered by himself in Mount Sinai, Exod. 19 11. Again, every man will and aught to have a care, to prepare himself more or less, to the receiving of the Lords Supper: which duty is as well to be performed, before the hearing of the word, considering that in substance it differeth not from the Sacraments, they being the visible, and preaching the audible voice of God. Secondly, every hearer must receive the word with meekness, that is, with quietness subject himself to the word of God, in all things. Esa. 57 15. I dwell with him, that is of an humble spirit, to revive the spirit of the humble, etc.  
The second Rule of Preparation. We must lift up our hearts in prayer to God, that he would give us the Hearing ear. This hearing ear, is a gift of God, enabling the heart, when it heareth, to conceive and understand the doctrine taught, and to yield obedience thereunto.  
The third Rule. The hearer must in hearing, set himself in the presence of God. Now therefore (saith Cornelius to Peter, Act. 10. 33.) are we all here present before God, to hear all things commanded thee of God. The reason is, because God is always in the congregation where the word is preached.  
II. The second thing required to profitable hearing, is a right disposition. Wherein two rules are to be observed.  
First, when the word of God is in delivering, every hearer must hear with judgement. But some will say, many preachers bewray faults and infirmities in their preaching. To this Paul answereth notwithstanding, Despise not prophecy, 1. Thess. 5. 20. Yea but what if they deliver untruths? Paul answers again, in the next verse, Try all things, and keep that which is good: and Saint john to the like purpose, 1. joh. 4. 1. Believe not every spirit, but try the spirits whether they be of God.  
Her●… by the way, we must remember one caveat. There be three kinds of judgement. The one is a private, whereby every private person may judge of the doctrine which is taught: For he must not hear, hand overhead, but judge of that which he heareth. Of this Saint Paul speaks to the Corinth's, judge ye what I say. 1. Cor. 10. 15. The second is, the judgement of the Prophet or minister: And this is a surer kind of judgement than the former, proceeding from a greater measure of God's grace. The third is the judgement of the Holy Ghost in scripture; and this is sovereign and absolute. For the Holy Ghost judgeth all, and is judged of none. These three kinds of judgement are set in this order. The first depends upon the second, the second upon the third, and the third is absolute and judged of none.  
Upon this caveat, two things do follow; First, that a private hearer, though he may judge of doctrine delivered, yet he may not censure the Teacher, or his ministry. Ministers are to be judged; but their spirit is not subject to every private man; but to the prophets. For the spirit of the prophet; that is, the doctrine which the prophets bring, being inspired by the Holy Ghost, is subject to the Prophets. 1. Cor. 14. 32. Secondly, a private man, is not to publish or broach any point of doctrine, but that which is plainly propounded in the word, and taught by the ministers thereof. This is a necessary rule; and the want of observation thereof, is the cause of many schisms and heresies in the Church. The Lord commands the people, Mal. 2. 7. to require the law at the mouth of the priest in all main points of faith and manners.  
The second Rule to be observed in hearing. Every hearer must have care that the word of God be rooted, and grounded in his heart, like good feed, in good ground: which Saint james expresseth, jam. 1. 21. Receive with meekness the engrafted word. Here generally it is to be remembered, that not only ignorant people, but even the most learned, aught to be hearers of the word preached. For the preaching thereof serves not only for the increasing of knowledge, but also for the reformation of the affection, which may be inordinate, where knowledge doth abound.  
Now for the rooting of the word of God in our hearts, sundry things are required.  
First, a true & right understanding thereof.  
Secondly, it must be mingled with faith, Heb. 4. 1. For the word is as wine, or water of life: our faith is the sugar that sweeteneth it, and gives it a pleasant relish. The word therefore must be tempered, and mixed with our saith, that it may become profitable unto us. Now in this mixture, there is required a double faith; the first general, whereby we believe the doctrine delivered to be true, so as we never call the same into question; Our Gospel to you (saith Paul) was in much assurance, 1. Thess. 1. 5. The second special, whereby we apply the word preached unto ourselves, for the humbling and comforting of our hearts.  
Thirdly, we must labour to be affected with the word. Thus josiah his heart is said to melt at the reading of the law, 2. Chro. 34. 27. And the people rejoiced greatly, because they understood the word which the Levites had taught them. Neh. 8. 12. The hearts of the two disciples that went to Emmaus, burned within them when Christ opened unto them the scriptures, Luc. 24. 32. And the jews at Peter's sermon, were pricked in their hearts, and said, Men, and brethren, what shall we do? Act. 2. 37.  
Fourthly, the word of God must dwell plenteously in us, Coll. 3. 16. This is doth, when it rules, and bears the greatest sway in the heart, and is not overruled by any corrupt affection.  
III. The duties to be performed after hearing, are these.  
First, the doctrine delivered, must be treasured up in the heart, and practised in life. Psal. 119. 11. I have hid thy word in my heart, that I might not sin against thee.  
Secondly, a man must meditate on the word which he hath heard, with lifting up of his heart unto God. The beasts that were cloven footed, and chewed the cud, were fittest both for meat unto man, and for sacrifice to God, Levit. 11. It was the old and ancient opinion of the Church, that this chewing the cud, signified holy meditations. And he that hears the word, must do as the beast doth, fetch up the meat out of his belly again, and chew it over a new. The man that doth so, is the fittest for the Lords use.  
Thirdly, he must have experience of the word of God in himself. Psal. 34. 8. Taste and see how gracious the Lord is.  
Fourthly, he is to examine himself after he hath heard the word. Thus David saith of himself, Psal. 119. 59 I have considered my ways, and turned my feet unto thy testimonies.  
Fiftly, he must be obedient unto it, and testify his obedience, though not at all times, yet whensoever occasion is offered. jam. 1. 22. Be ye doers of the word, and not hearers only, deceiving your own selves.   

II. Question touching hearers is, How are they to be comforted, who after long hearing of the word, either profit very little, or not at all?  
For resolution of this Question, the Causes of not profiting, are distinctly to be considered. And they are of two sorts.  
The first sort of Causes, are the sins of the hearers. And that sins are the causes of not profiting, it will appear by this sign; if the memory, understanding, and other parts of the mind in common matters, be strong and pregnant, but dull and weak in apprehending, and retaining the doctrine taught. Now these sins are principally two.  
First, Hardness of heart, when a man is not inwardly moved and affected with the word preached, but remains in the same state he was before. This is set forth by the hard ground, that is by the high way side, and by the stony ground, Math. 13. 4, 5. And such is the heart that is not moved nor affected either with joy, sorrow, fear, or consolation. The hardness of heart, ariseth from a custom in sinning and from that the deceitfulness of sin, Heb. 3. 13.  
Secondly, worldly Cares, that is, a heart possessed with desire of profits, pleasures, honours, preferments, and such like; which be as thorns that choke the seed of the word, and suffer it not to grow and fructify: yea that fill the heart full of wandering imaginations, which steal away the mind from attending to the word preached. Those that are thus hindered from profiting, are rather to be reproved, then comforted: for that the cause of their non-proficiency, is in, & from themselves. They are therefore to use all good means for the remooveall of their sins, that of hard hearted and carnal, they may become good and profitable hearers of the word. The means are these.  
First, they must labour to be touched in heart, with sense and feeling, of their spiritual poverty, and want of God's favour and mercy in the pardon of their sins. The reason is given of David, Psal. 25. 9 The Lord teacheth the humble his ways. And by Marie, in her song, Luk. 1. 35. He hath filled the hungry with good things, and the rich he hath sent empty away. The second means is, to hear the word of God with an honest heart, joined with a constant purpose of not sinning. The third, to be as careful to bring good affections, as a good understanding. For affections are the feet that carry the heart, and Solomon bids us to take heed to our feet, when we enter into the house of God, Eccl. 4. 17. They are the very key of knowledge and memory; and therefore David says, The secret of the Lord is revealed to those that fear him, and his covenant is to give them understanding: Psal. 25. 14. And that which he saith of Fear, may be said also of other good affections.  
The second sort of Causes, are ordinary and usual defects of natural gifts; as of capacity, or conceit, of memory, and understanding. For all men have not the like gifts of nature, and therefore all men cannot reap benefit by the word preached. These wants may be discerned thus; If the mind and memory be weak or wanting, as well in common worldly matters, as in divine things that belong to god's kingdom. And to this kind of men which are thus troubled for not profiting, there belongeth comfort; Yet not simply, but upon these conditions. First, if they know the principal grounds of religion. Secondly, if they have care to profit and increase in knowledge. Thirdly, if they live according to the measure of their knowledge, in obedience to Gods will. These being observed, such parties are to comfort themselves in this, that God in mercy will accept of their endeavour, forgive their ignorance, and bear with their infirmities. This is to be seen in the example of Peter, whose faith was highly commended by Christ, when he said, the gates of hell should not prevail against it. Matt. 16. 16. And yet at that very time, Peter was ignorant of many main points of Religion, as of the death, resurrection, and ascension of Christ. And in his person, the other discisples are commended also for their faith, because they held Christ to be the Messias and Saviour of the world, though they were ignorant of the manner of his redemption, thinking he should have been an earthly king. Act. 1. Again, the want of knowledge in such as have natural defects, may be supplied by good affection, if they be not wanting in an honest heart, and careful endeavour of godly life. Thus the Church of the jews in the old Testament, did far exceed the Church of the new, in good affection, though it came far short of it in knowledge and apprehension.    

CHAP. VIII.  
Of the Sacraments in general, the reeeiving, and use of them.  
IN the next place, follow the Questions of conscience touching the third part of God's Outward worship, namely, the Sacraments; and these concern either the administration, or the receiving of them. The Administration I will here let pass, and handle those Questions only, that concern the receiving and use thereof, both in general and in particular.  
Touching the receiving of the Sacraments in general, there is one only Question  

Whether the Sacraments ministered by Heretics, idolaters and unsufficient ministers be Sacraments or no?  
For answer hereunto, we are to know there be three sorts of men that may administer the Sacraments. Some are true & lawful ministers, lawfully called by God & men to that function, keeping the right form of the Sacrament according to the institution. Some again, are more private persons, that have no authority at all to administer, whom we may oppose to the former sort as contrary to them in this action. Others again be admitted to stand in the room of lawful ministers by the acceptation & consent of men, or by custom, though corrupt, and these are in a mean between the two former sorts. Of the first there is no question. But the Sacrament administered by the second is in truth a mere nullity; because they have no calling thereto, neither can they do it of faith: forasmuch as they have neither precept nor example out of the word of God. Now for the third sort, though they be not indeed lawful pastors; yet being in the place of such, by the consent, allowance, and custom of men, though corrupt; their action is of force, and the Sacrament which is administered by them, is in deed a true Sacrament; which I prove by these Reasons.  
First, the preaching of the word, and administration of the Sacraments are all one in substance. For in the one the will of God is seen, in the other heard. Now the word preached by Heretics, is the true word of God, and may have his effect. The Scribes and pharisees, great Doctors of the jews, were not all of the Tribe of Levi, but descended from other Tribes. Again, even the principal of them lived by extortion and bribery, and were wicked men, yea Heretics and Apostates, deposed & excommunicated persons. And yet because they occupied the places of good teachers, and sat in the chair of Moses, that is read the doctrine of Moses Law, Christ bids his disciples to hear them. Matt. 23. 3. Provided only that they took heed of the leaven of their false doctrine, and wicked life. Now if the word taught by their ministry was powerful, why may not the Sacraments ministered by the Heretics standing in the room of true ministers be true Sacraments? In the days of Paul, Phillip. 1. 15. Some preached Christ through envy and strife, and some of good will: what was the Apostles judgement in this case? Himself answereth, v. 18. What then? yet Christ is preached all manner of ways, whether it be under a pretence or sincerely, and I therein joy, yea and will joy.  
Secondly, this point is plain by examples. The levitical priests under the Law, were Heretics, and taught after a sort the breach of the moral law. Yea they held justification by works, Rom. 10. 3. and yet Circumcision by them administered, was in force; neither was the passover, celebrated by them, or the sacrifices which they offered, any other than the true Passeover and true sacrifices. judas was a very hypocrite, yea Christ calls him a Devil, joh. 6. 70. and yet he preached the word at Christ's commandment, and baptised with the rest of his Disciples, joh. 4. 1, 2.  
Thirdly, the Sacrament, if it be administered in the name, and by the power of Christ, is the ordinance of God, being received by faith, yea a true Sacrament of Christ; and the force and efficacy thereof, doth not depend upon the worthiness of the Minister, but upon Christ. The letters or epistle sent from one man to an other, are authentical, and serve fully to express the mind of the author, though the messenger or carrier be a wicked or a naughty man. And in like manner, the sin of any man that stands in the room of a lawful Minister, doth not nullify the Sacrament, and therefore not heresy, or unsufficiency. S. Cyprian who lived 300. years after Christ, was of this opinion, that Sacraments administered by Heretics, were no Sacraments. But the Churches of Africa in those times concluded the contrary against him, according to the doctrine that hath been delivered.  
The Use. I. By this doctrine they are justly to be blamed, who would have their children rebaptized, which were before baptised by Popish priests; because the Sacrament, though administered by a Papist, if he stand in the room of a true Pastor, & keep the form thereof, is a true Sacrament. II. Others by this doctrine come to be reproved, that refuse to receive the Sacraments at the hands of unpreaching ministers. For though the minister be unsufficient, & preach not, yet if he be called by the Church, he hath the place of a lawful Pastor, his administration is warrantable, and the Sacrament by him administered a true Sacrament.  
If it be said, that then the true Sacraments may be out of the true church, as in the church of Rome at this day; because Heretics and such like Ministers are not of the church. I answer, that there is in the church of Rome, the hidden church of God, and the Sacraments are there used, not for the Romish church, but for the hidden church which is in the midst of Papacy; like as the lantern beareth light not for itself, but for the passengers: yet hence it followeth not, that we should communicate with Idolaters, Heretics, and wicked persons.  
And so much of the Administration of the Sacraments in general. I come now to the Particular Sacraments.    

CHAP. IX.  
Of Baptism.  
THe first Sacrament in order, is Baptism. And the Questions touching it I reduce to five heads.  

I. Question. Whether Baptism be necessary to salvation, or no?  
For answer to this Question, we must rightly distinguish of necessity. A thing is said to be necessary two manner of ways; either absolutely and simply, or in part. Absolutely necessary is that, which is in all respects necessary, and the contrary whereof is utterly unnecessary. Necessary in part is that, which in some respects, or upon certain causes and considerations, is necessary. This distinction premised, I answer:  

Sect. 1.  
First, that Baptism is necessary the second 
How Baptism is necessary, & why?  way, in part and respectively, that is, in divers and sundry regards.  
I. As the lawful use thereof is a note, whereby the true church of God is discerned, and distinguished from the false church. Not that the church of God cannot be a church, without this Sacrament. For it may want Baptism for a time, and yet remain a true church; as well as the church of the jews in ancient times, wanted circumcision, for the space of forty years, josh. 5. 6. and yet ceased not to be a true church, and loved of God.  
II. As it serveth for necessary uses and purposes, to men of years, that are to be baptised: as first, to testify unto the church and themselves, that they are received into the body of Christ, which is the company and society of the faithful. Secondly, to testify their obedience to God's commandment, & their subjection to his ordinance appointed by him for their good. Thirdly, to be a necessary prop, to uphold their weakness, a seal to confirm their faith in the covenant of grace, and an instrument to convey Christ unto them with all his benefits.  
III. It is necessary to Infants, as it serveth to enter, and admit them into the visible Church, and withal to signify their interest in the covenant of grace, and consequently their right and title to Life everlasting.   

Sect. 2.  
Secondly, I answer that Baptism is not 
How Baptism is not necessary, and why?  absolutely or simply necessary, so as the party that dies without it, remains in the state of damnation, and cannot be saved. My reasons are these.  
I. Baptism is appointed by God, to be no more, but a seal annexed unto, and depending upon the covenant; therefore we must put a difference between it, and the covenant.  
The Covenant of grace, and our being in Christ is absolutely necessary: for no man, woman, or child, can be saved, unless they have God for their God. But the sign thereof is not. For look as to the essence of a bargain, the consent and agreement of the parties alone, is of mere necessity required; and this being yielded, the bargain is a bargain, though it be neither sealed, subscribed, nor confirmed by witnesses; so likewise a man may be saved, if he be within the covenant of grace, though he have not received the seal and sign thereof, the Sacrament of Baptism.  
II. The bare want or privation of Baptism (when it cannot be had) is pardonable, & doth not condemn the party unbaptised. The thief upon the cross was saved, though he was never baptised, Luk. 23. And sundry Martyrs in former times, who were God's dear children, and died for the maintenance of his truth, though they wanted the outward and visible baptism, yet by God's mercy they were not destitute of the inward, and consequently were not condemned but saved. And so many children under the law died before the eight day, uncircumcised. Yea when any among them were weak, and could not endure to have the foreskin of their flesh cut, in probability their circumcision was deferred, and some of them died in the mean time, which nevertheless being borne of believing parents, were undoubtedly saved, according to the promise of God made to Abraham, I will be thy God, and the God of thy seed. For as Christ saith of the Sabaoth, so may we say of Circumcision; It was made for man, and not man for it. And it were a judgement both rash and uncharitable, to think that all the males of the children of Israel that died before circumcision, were condemned.  
Yet on the other side, the wilful contempt, and careless neglect of this ordinance, when it may conveniently be administered and received, is deadly and damnable. And to them that are guilty of this sin, is the threat of God justly denounced, Gen. 17. 14. Even that person shall be cut off from his people.  
III. The grace and mercy of God is free, and not tied or bound to the outward elements. joh. 3. 8. The wind bloweth, where it listeth, that is, God gives grace, and vouchsafeth favour, to whom, where, and when it pleaseth him. And hence it is, that they, whom he would not have perish but come to eternal life, shall be saved, though they be not partakers of this Sacrament.  
IV. Infants, borne of believing parents, are holy before baptism, and baptism is but a seal of that holiness, 1. Cor. 7. 14. The children of believing parents are holy. Rom. 11. 16. If the first fruits be holy, so is the whole tumpe, and if the root be holy, so are the branches. Yea to them belongs the kingdom of heaven as well as to others. Christ saith, Suffer little children, etc. for to them belongeth the kingdom of heaven, Mark. 10. 14.  
It is alleged, that those which are sanctified have faith, which infants have not. Ans. God saith, I will be thy God and the God of thy head. By virtue of this promise, the parent lays hold on the covenant, for himself, and for his child; and the child believes, because the father believes.  
It is objected again, that infants are born in original sin, and therefore cannot be borne holy and sanctified. Answ. Every believing parent sustains a double person. First, as he is a man, descending of Adam, by corrupted seed; and thus, being himself corrupted and unclean, his children also are corrupt and impure. Secondly, as he is a holy and believing man, engraffed by faith into Christ the second Adam. And thus by his faith, comes his child to be in the covenant, and partaker of the benefits and privileges thereof: and by the same faith he being a believer, the guilt of original corruption, which is in the Infant new borne, is not imputed unto him to condemnation. And for these causes, the Sacrament of Baptism, is not absolutely and precisely necessary to salvation, but so, and in that sort, as hath been declared.  
Against this Doctrine it is objected, that Christ saith to Nicodemus, Except a man be borne of water and the holy Ghost, he can not enter into the kingdom of God, joh. 3. 5.  
To this objection, sundry answers are given. First, if the place be understood of Baptism, than the words may carry one of these two senses. First, that our Saviour directs this speech principally against Nicodemus, who was a timorous professor; and remained ignorant, and had long neglected his baptism. Secondly, that the kingdom of heaven, is here put, not for everlasting happiness, but to signify the visible estate of the church of the new Testament; and then the meaning is, No man can be admitted into the Church, and made a visible member thereof, but by the water of baptism; neither can any man be made a lively member of Christ jesus, but by the spirit, that is, by regeneration, which alone makes the party that is entered into the Church by baptism, to be a living member of the body of Christ. Secondly, others answer, that this place is to be understood not of Baptism, but simply of regeneration, and that Christ alludes to the sayings of the Prophets, which speak of clean water, and expounds the same in 
Exod 36. 25.  this sort; Thou Nicodemus, art by profession a Pharisie, and usest many outward washings, but know this withal, that unless thou be washed inwardly by clean water, that is, be regenerated and renewed by the holy Ghost, thou canst not enter into God's kingdom. Lastly, it is answered, that the necessity of salvation lies not in both, but only in the new birth by the holy Ghost; as if Christ should say, Except ye be regenerate & borne a new of the spirit, which as clean water, purgeth and cleanseth you from your sins, ye cannot be saved.  
The Use. By this doctrine touching the necessity of Baptism, are justly challenged two sorts of men.  
The first is the Popish sort, who build the absolute necessity of Baptism upon false and unstable grounds. For they teach in their writings, that all men are borne in sin and corruption, and unless they be cleansed from it, they can never be saved. Now Baptism (they say) is appointed by God, as the only remedy and sole means whereby they may be purged from sin, and come to salvation. And this they show by a comparison of Baptism with the brazen Serpent: which as it was the only remedy for the cure of those which were stinged by serpents, so is this Sacrament the only means, set apart by God, to keep them that are partakers thereof, from the sting of death and eternal destruction.  
But the answer is plain out of the former doctrine. That though all men be conceived and borne in sin, and cannot enter into the kingdom of heaven, except they be cleansed; yet baptism is not of absolute necessity for this purpose. For it is not appointed by God, as the only remedy of this evil, but only to be a sign and signification of the purging and cleansing of sin, by the blood of Christ. Now those that are within the covenant, may have their sins remitted by the mercy of God, and that according to the form of the covenant, though they receive not the sign thereof; so be it they do not wilfully contemn or neglect the same when it may be had. Again, the serpent lifted up by Moses, in itself, and by it own virtue was a bare sign, and was no remedy to cure the diseased Israelites: but they were cured by their faith in the word of Gods promise annexed unto the sign: according to which David saith, He sent his word and healed them, Psal. 107. 20. And to the same effect Augustine saith, That the cure and health of the Israelites, came not from the Serpent, 
Lib. de mirab. Script. cap. 33. Non in serpent, said in Domini imperio & promisso, etc.  but from God's commandment obeyed, and his promise believed. And so is Baptism a remedy, and no otherwise.  
The second is, the common ignorant sort of people, who think that an Infant dying without baptism, dies without christendom; and that it cannot possibly be a christian, unless it be baptized. This their opinion is very erroneous. For by it they make baptism, the seal of the covenant, to be as necessary, as the covenant itself. Whereas on the contrary, baptism is not simply and absolutely necessary, so as the party dying without it, can not be saved, but only in part, as it serves to distinguish the true church from the false, to be a necessary sign of our admission and entrance into the church, yea to confirm our faith in the promise of God. Neither is baptism of force to make a Christian, but only to signify and declare a man to be a Christian, by being within the covenant of grace.    

II. Question. Whether witnesses which we commonly call Godfathers and Godmothers be necessary?  
To this there are given two answers.  
First, that the use of Godfathers and Godmothers, is not simply necessary to the Sacrament of Baptism. For first, it seems that of ancient times, the parents of Children which were Heathen, and newly converted to Christian Religion, were either ignorant and could not, or careless and would not bring up their children agreeably to the word of God, and the Religion which they newly professed. And hence it was thought meet, that some persons of good knowledge and life, should be called to witness the Baptism, & promise their care for the children's education. But now Parents amongst us being better taught and qualified, the other is not of such necessity. Secondly, Christ hath instituted and ordained in his word, all things fit, convenient, and necessary unto lawful Baptism amongst all which, he hath not any where expressly prescribed the use of Sureties. Thirdly, the whole congregation assembled together at the administration of this Sacrament, do present the child to the Lord, and are witnesses that the child is admitted into the Church, and is externally in the Covenant. And therefore, I take it to be a fault, when the Congregation doth depart before the child be baptised. Fourthly, that which is required of them to promise and perform, may, ye must and aught to be performed of the parents of the baptised; who are by the word of God to bring up their children in the fear of God.  
The second answer is, that though such persons are not necessary to the essence of Baptism, yet they are not simply to be rejected; this alway presupposed, that they be fit men and well qualified. Their fittenes stands in four things.  
First, that they be of years of discretion, sufficient to undertake such a charge. And therefore it is a fault, when children are called to be Godfathers, and Godmothers, which neither are come to years of discretion, nor able to consider what they do or aught to do.  
Secondly, that they have at least some knowledge and understanding not only in general, of the principles and grounds of religion, but also of the nature and end of the Sacrament, and of the substance of the promise wherewith they bind themselves, in the behalf of their God-childrens. It was in ancient times, required of such persons as were to be witnesses, that they should know and understand the Creed and the Lords Prayer. Therefore those are justly to be blamed, that call such persons to be witnesses to their children, which though they have years sufficient, yet they have little or no knowledge of the grounds of the Catechism, or of the bond whereby they oblige themselves for the good and godly education of the infants in time to come.  
Thirdly, they be known to be of an honest and reformed life, not justly chargeable of impiety, incivility, or dishonesty, that by their example the children may in time to come be drawn to holiness of life & conversation. For how can he that is of a dissolute and wicked life, be able to bring others committed to his charge to the embracing of true religion.  
Fourthly, that they be careful to perform theirpromise made in the face of the Church for the good education and instruction of the child in the fear of God, specially when the parents be negligent and careless in that behalf.  
Nor the reasons why these sureties are not to be simply rejected, if they be qualified, as hath been said, are these. I. Because this custom though it be not directly grounded upon scripture, yet it is not repugnant thereunto. For being righty used and kept, it tendeth to the furtherance of religion and Godliness in particular families, and consequently to the edification of the Church. II. It is no new thing but an ancient commendable practise, continued in the Church of God above the space of 1200. years. III. Because these parties do supply the defect of natural parents when they be wanting, either by death or by negligence while they live; if they be answerable to their promise made in the behalf of the children, touching the things that belong to their salvation.  
Yet further touching these persons three Questions are moved.  
I. Q. What duty are they to do in the behalf of the party baptised?  
Ans. Papists teach, that the principal and proper act of the surety is, the taking of the infant baptised from the hands of the priest, into his own arms and custody. But this, though it be an action neither good nor evil; yet considering it may as well be done by another, as by him, and the doing of it by another, is no whit prejudicial to the end, for which such persons were first appointed in the Church; namely, the good education of infants baptised; it cannot be the principal duty of the surety.  
But the things required of them, are especially these.  
I. To be special witnesses of the admission and entrance of the party baptised, into the church of God.  
II. To bind themselves by solemn promise, in the name of the child, before the whole church assembled, that they will be careful so soon as he comes to years of discretion that he be brought up in the fear and service of God, and be instructed in the principles of faith and repentance, and acquainted with the promise made by them in his behalf, that he may frame his life thereafter.  
III. To have special care of the performance of their promise; that by all good means which God hath appointed, both public, as hearing the word, and receiving the Sacraments; and private, as exhortations and admonitions, in time to come he shallbe moved and incited to forsake the Devil, etc. and to pay his vows made at his Baptism.  
II. Q. Whether children baptised, come to be of spiritual kindred with the whole Church, by reason of their Godfathers and Godmothers?  
The Papists answer yea, and they explain their answer in this manner. Look as by carnal propagation, a man hath a natural being; so by the Sacrament of Baptism, he hath a spiritual being in the state of grace, according to which he is born again. Now, as by carnal propagation, ariseth a bond of kindred between one man and an other: so by the receiving of Baptism, there ariseth a bond of kindred between the members of the Church; by means whereof, the sureties become as Fathers and Mothers to the parties baptised.  
We on the other side answer negatively, that persons baptised, do not by their Baptism become spiritually akin to the Church. Now that this is the truth, & the contrary doctrine of the Papist erroneous, will appear by these reasons.  
I. The Sacrament itself, doth not give a spiritual being, to any man that is partaker thereof: neither is it of force to make a man a Christian, or a member of the invisible Church of God. But that which doth this, is the Covenant of grace, wherein is promised remission of sins, and life eternal, in and by Christ. And the Sacrament, is only a seal of that covenant, and no more.  
Now if baptism cannot make a Christian, much less can it give unto him, a spiritual being in the body of Christ, and consequently any such spiritual alliance, whereby one member may be allied unto another.  
II. There is not the same reason of Baptism, that is of carnal propagation or birth. For Baptism is not regeneration itself, but the Sacrament, that is, the sign and seal of regeneration. And therefore though natural kindred comes by carnal seed and birth, yet spiritual kindred, cannot come to any by baptism. III. The scripture mentions only two sorts of kindred, and no more; the one which ariseth properly, from society and communion of blood, which we call Consanguinity; the other, which comes by carnal conjunction of man and woman, in the estate of marriage, commonly termed Assinitie. And besides these, the scripture acknowledgeth none.  
If it be said, that God is the father of all believers, and that they are his sons and daughters, and Christ their elder brother: and therefore there must needs be a spiritual alliance between them all. I answer, it is true: but that this kindred hath his original from baptism, and beginneth with that relation, that is between the Sureties and their god-childrens in that Sacrament, it is a Popish invention, devised by the wit of man, without ground or warrant in the word of God.  
III. Q. But be it, that the Papists opinion were true, than a further Question may be moved.  
Whether spiritual kindred contracted by baptism, can be a just impediment of marriage between the witnesses themselves, or their children?  
The Papists in their writings answer, that spiritual alliance, being far more excellent 
Lib. sent. 4 dist. 41. quest. 2. impedit contrahendum matrimonium, & diti nit contractum.  than carnal, is of much more force, both to hinder a man from marriage, before he marry, and to break off marriage, when it is consummate.  
But this doctrine (as the former) is not warrantable. For first, they themselves affirm, that this impediment doth not depend 
Bell. de matr. lib. 1. c. 30.  upon the law of nature, but upon the judgement of the Church. But the estate of marriage, stands by God's ordinance, who hath given liberty of entrance into it, to all men, that are out of the degrees forbidden in his law, without exception: and therefore the laws and constitutions of men, cannot prejudice, or take away any man's liberty in that behalf.  
Secondly, all believers are brethren and sisters in Christ, and therefore are spiritually allied each to other. Now if this spiritual alliance be polluted by marriage, or maketh marriage undertaken, a mere nullity; then no believer shall marry in the Lord: for Christians by this means must never match with Christians, but with Pagans and Infidels.  
Thirdly, this impediment is a superstitious invention of Popish Canonists, only to increase the Treasury of their Church, by their multitude of dispensations. And it seems that they are either ashamed of it, or weary to bear the imputation thereof. For some of their own Canons are against it, 
Decr. Greg. lib. 4. tit. 11. c. 1.  which do allow Godfathers children to marry, and a man to marry his godfathers wife. And the Council of Trent, hath drawn 
Concil. Trid. sess. 24. decrer. de reformatione Matrimony, cap. 2. etc.  this affinity into a narrower compass, which before was so far enlarged, allowing the Witnesses themselves to be man and wife, not urging all the three kinds of kindred, but only some degrees of compaternitie.   

III. Question, touching Baptism. Whether children of excommunicate persons, which are cast out, and not holden as members of the Church, have right to Baptism?  
For better resolving of this Question, the ground of the answer is first to be laid down, and then the answer directly to be made.  
There are two texts of Scripture commonly alleged, concerning the force and use of Excommunication. The first, is Matth. 18. the second, is 1. Cor. 5. The scope of them both is, to show, that the man which is excommunicated, is barred from the kingdom of heaven. For he is not to be holden a true member of the church, but as a Heathen and a Publican: and therefore is put out of God's kingdom, and delivered up to Satan. Of this weight is Excommunication.  
Now in Excommunication, there are three judgements to be considered. The first, of God: the second, of the Church: the third again, of God.  
The first is, when God doth hold any obstinate sinner, guilty of his offence, and consequently guilty of condemnation, unless he repent. This is the first sentence. The second, is the judgement of God's church upon the offender, after that God hath holden him guilty. For the judgement of the church, followeth the judgement of God, and doth indeed nothing, but pronounce the party guilty, and subject to condemnation. And the difference between them both, is only this; That God holds the offender guilty, and the Church declareth him so to be. Now the second judgement is not to be given absolutely, but with condition of repentance, and so far forth, as man can judge by the fault committed, as also by the word, which gives direction, how to discern of the impenitency of the sinner. The third and last judgement is Gods, whereby he ratifies and confirms that in heaven, which the Church hath done on earth: and this in order follows the second.  
This ground being laid down, I come now to the Answer.  
First therefore, the parties excommunicate, are in some respects no members of Christ's body, and in some respects they are.  
They are not, in two regards. First, in that they are cut off from the company of believers, by lawful excommunication, and so have no participation with them, either in prayer, hearing the word, or receiving the Sacraments. The reason is: for that the action of the Church stands in force; God ratifiing that in heaven, which the Church doth upon earth. Secondly, because by their sin, they have (as much as in them lieth) deprived themselves, of the effectual power of God's spirit, which might rule and governo them.  
But in other respects they are members, as will appear, if we consider the divers sorts of members.  
Some are members not actually, and in present, but in the eternal counsel of God, and are to be in time when they shall be called. Thus was Paul before his conversion, and therefore he says of himself, that God had separated him from his mother's womb, and called him by his grace. Gal. 1. 15. Also of himself and other believers he says, when we were enemies, we were reconciled to God, by the death of his son. Rom. 5. 10. Some again are members, only in show and appearance; of which sort are hypocrites, which seem by their outward profession, to be that they are not indeed, wherein they resemble the wooden leg, that is cunningly fastened to the body, but indeed is no leg, nor part of the body, whereto it is adjoined. A third sort are lively members, which are united unto Christ by faith, and have fellowship with God in him, being justified, sanctified, governed and preserved by his spirit; and withal do feel, and show forth the power of the same spirit dwelling in them. Of these Paul speaketh, Rom. 8. 14. As many as are lead by the spirit of God, they are the sons of God. The fourth sort are decayed members, which though they belong to God's election, and are plants truly engrafted into the vine Christ jesus, yet for the present, have not a lively sense of the power, and virtue of the spirit of Christ in them. These may fitly be resembled to the leg of a man, or some other part, that hath the dead palsy, which though it remain for some time, without feeling, and uncapable of nourishment, yet being joined to the body, it may by virtue of some strong medicine, be recovered, and made whole as the other.  
Of this sort, are excommunicate persons. For in regard of their engraffing, they are true members, and can not be quite cut off from the body of Christ, joh. 10. 28. though otherwise, they are not holden so to be, in a threefold respect.  
One, in regard of men, because they are excluded, from their holy communion with the faithful, by the Church's censure. The second, in regard of God, because that which the Church rightly bindeth on earth, is bound in heaven. The third, in regard of themselves, because for a time, they want the power, and efficacy of the Spirit, until they be thoroughly touched with repentance, and begin (as it were) to live again.  
Now, though in these respects, they be not esteemed members of the church, yet the truth is, they are not wholly cut off, from the society of the faithful. For the seed of faith remaineth in them, and that knits the bond of conjunction with Christ, though the sense thereof be lost, until they repent.  
In this case, the party excommunicate is, as a free man in bonds, who until he get out of prison, hath no use of his freedom, and yet continues a free man still, though he remain in prison. So also the children of God, may still be the children of God, though excluded from the congregation of the church, for some offences.  
From this that hath been said, ariseth the Answer to the Question propounded; namely, that the children of such persons, as are excommunicated, are (notwithstanding their excommunication) to be baptized, because they are indeed, and in the judgement of charity, true members of the body of Christ, though in some other regards, they are not in present holden so to be.  
Yet further besides the former grounds, consider these reasons.  
First, children of parents, that are professed members of the church, (though cut off for a time, upon some offence committed) have right to baptism, because it is not in the power of man, to cut them off from Christ, though they be excommunicated. Secondly, the personal sin of the parent, may not keep the blessing from the child: and therefore not deprive him, of participation of the ordinance of God. Thirdly, we must alway put a difference between them, which do not make separation from the church, and yet are grievous offenders: and open Apostates, that join themselves with the enemies of the Church, to the ruin and overthrow of the truth of the Gospel. Fourthly, we must put a difference between those, that have given up their names to Christ, though fallen grievously; and Turks, and Infidels, that are forth of the Covenant, and never belonged to the Church. Lastly, if the mercy of God enlarge itself to thousands, yea to infinite generations: why should man be so hard hearted, as to make question, whether such Infants belong to the Covenant? and consequently keep them from the Sacrament of Baptism.  
Out of this Question, ariseth a second;  
Whether children borne in fornication, have right to baptism?  
Ans. They are not to be kept from it. For the wickedness of the parent, ought not to prejudice the child, in things that belong to his salvation.  
Yet in this case, some Cautions are carefully to be observed; as first, that the parent hold the true faith and religion: secondly, that he be by the Minister exhorted, to a true humiliation of himself, and to earnest repentance for his sin committed, and that before the child be baptised. Thirdly, that their be some appointed, to answer for the Infant, besides the parents; and to make solemn promise openly to the Church, that it shall be carefully brought up, and instructed in the faith. And the same is to be observed and practised, before the baptizing of the children of parents excommunicate.   

IV. Question. How men are to make a right use of their baptism, when they become to years?  
The not observing hereof, is the cause of many sins and corruptions in the lives of men. It is commonly holden a great fault in civil matters, for a man not to keep his covenants. Much more is it a heinous sin before God, not to keep the promises, and pay the vows, made unto him.  
For answer therefore to the Question, we must first take this for a ground; That baptism both for signification, force, use, and fruit, continues not for a moment of time, but for the whole course of a man's life; It doth not respect only the time past or present, but that which is to come, yea, that whole time, that a man hath to spend, from the very act of his baptism to his death. Again, baptism is the true Sacrament of Repentance, for remission of sins; which being once received, remaineth a perpetual 
Mark. 1. 4. Luk. 3. 3.  testimony and pledge of the everlasting covenant of God, and of the continual washing away of sin in the blood of Christ.  
This Ground premised, I come to the use of baptism, which is two fold.  
The First is, that it serves to be a token, and pledge of God's favour towards us, and that principally three ways.  
First, in that it sealeth and confirmeth to us, the free pardon and forgiveness of our sins. Thus Cornelius was baptised of Peter, after he had heard the Gospel preached, and received the Holy Ghost; that it might be unto him a pledge, of the remission of his sins, Act. 10. 48. And in like manner, doth Peter exhort the converted jews, to repent them of their sins, & to receive the Sacrament of Baptism, as a seal and pledge of God's mercy, in the forgiveness thereof by Christ, Act. 2. 38.  
In regard of this use, baptism is of great force, to relieve the heart in distress. For when any child of God, feels himself laden with the burden of his sins; the consideration and remembrance hereof, that God hath pardoned them all, and given him a special, and certain pledge of his pardon in baptism; will serve to stay and support his soul. Yea though his sins were of force, to make a separation between God and him. Yet remembering, that his name is written in the Covenant of God, and that he hath by God's mercy received the seal of the Covenant, he shall not need to be much dismayed. When Satan tempteth him to doubt of his own estate, in regard of his corruptions; even then let him have recourse to his baptism, and think of the earnest and pledge of God's favour, which he hath received. Let him draw out his evidences, signed with the seal of God's covenant, made unto him in jesus Christ; and that shall be sufficient to stop the mouth of Satan, and to repel his temptations.  
Secondly, Baptism is as a pledge of the virtue of Christ's death. Do you not know, says Paul, that all we which have been baptised into jesus Christ, have been baptised into his death? Rom. 6. 3. For they that believe, are by baptism conformed to Christ their head, because they are by it, buried together with him into his death. vers. 4.  
This point is of excellent use in our lives. For it teacheth a man, when his own corruption moveth him to sin, and he is now even in the Combat, (the Spirit lusting against the flesh, and the flesh against the Spirit;) even then, to call to memory his baptism, wherein it pleased God, to seal unto him the mortification of his sin, by the power of Christ's death: and consequently to pray earnestly unto him, for the continuance of the same power in his his heart, for the continual crucifiing of the old man; and the utter destroying of the body of sin, Rom. 6. 6.  
Thirdly, baptism is a pledge unto us, of the Life of Christ, & of our Fellowship with him therein. For look, as he being dead in the grave, raised himself to life, by his own power; even so, and more than so, being now in heaven glorified, doth he by the power of his Deity, raise up us his members, from death to life, Rom. 6. 4. A certain pledge whereof, he hath given us in this Sacrament. Which also affordeth singular comfort and joy unto a man, even in his greatest extremity. True it is, that man by nature is dead in sin; yet God of his mercy, sealeth unto him in baptism, his rising from the death of sin, to newness of life. True it is again, that all men must die. Yet this is our comfort, that in baptism God hath sealed to us, even our rising from the grave to life everlasting; and all by the virtue and power of Christ's resurrection. This is a comfort of all comforts, able to uphold the soul of man, even in the hour of death.  
The second Use of Baptism is, that it serves to be a notable means, of our death unto sin, and that three ways.  
First, by putting us in mind, of mortifying the flesh, and crucifying our own corruptions. For if we be baptised into the death of Christ, as Paul saith, Rom. 6. 3. then ought we not to continue in sin, but to labour by all means, as by prayer, by fasting, by the word preached, and by avoiding all occasions of offence, to kill and destroy the corruption of our nature, and the wickedness of our hearts, Gal. 5. 24.  
Secondly, it causeth us to dedicate ourselves wholly, unto God and Christ; remembering, that we once offered ourselves to be baptised, (in the presence of the whole congregation) in token that we should ever afterward, consecreate our souls and bodies unto the Lord, and wholly renounce, and forsake the flesh, the world, and the Devil.  
Thirdly, it causeth us to labour, to keep and maintain peace and unity with all men; but specially with God's people. For Baptism is a solemn testimony, of the bond of mutual love and fellowship, both of Christ with his members, and of the members one with another. To this end Paul saith, that we are all by one spirit, baptised into one body, 1. Cor. 12. 13. yea, and Baptism is one of those things, whereby the unity of the Spirit is preserved in the bond of peace, Eph. 4. 5.   

V. Question. Whether a man falling into sin, after he is baptised, may have any benefit of his Baptism?  
Answer. He may if he repent. And the reasons are these.  
First, his Indentures and Evidences remain whole, in respect of God, & his name is not put out of the covenant. Which is otherwise in the Evidences of men. For if they be once canceled, a man cannot have his name put into them again,  
Secondly, Baptism is indeed (as hath been said) the Sacrament of Repentance; and (as it were) a plank or board to swim upon, when a man is in danger of the shipwreck of his soul. Therefore if a man repent, and be heartily sorry for his sins committed, he may have recourse to his baptism, wherein was sealed unto him, the pardon of all his sins past, present, and to come; he standing to the order of his baptism, believing and repenting.  
Thirdly, to them that fall even after Baptism, there is hope of repentance, and consequently of the favour of God, if they be touched in heart with true remorse, and sorrow for their offences. For hence it was, that Paul calls the Galatians (fallen after they had been baptised) to the remembrance of the favour of God, promised unto them in the Covenant, and sealed in their Baptism, Gal. 3. 3. 19 27. In the same manner, doth john call the Churches of Asia, that had left their first love, to repentance & conversion, Apoc. 2. 5. 16. And the said john, in Ecclesiastical 
Euseb. Eccles. Hist. l. 3. c. 23.  history is said, to have reclaimed a young man, who had most grievously fallen after his Baptism.    

CHAP. X.  
Of the Lord's Supper.  
THus much concerning the Sacrament of Baptism. Now we come to the Sacrament of the Lords Supper; concerning the use whereof, there are two principal Questions moved.  

I. Question. How far forth men have liberty, to use or not use the Lords Supper?  
For the answering hereof, I propound three Rules.  
The First. Every man of years, living in the Church, and being baptised, is bound in conscience by God's commandment, to use the Lords supper. In the institution of the Supper, the Lord gave a Sacramental Word; whereof there be two parts; a Commandment, & a Promise. The Commandment is expressed in these terms; Take, eat, drink, do ye this. And it binds all men in the Church that are baptised, to the use of the Lords Supper.  
The second Rule. Every man of years baptised, is to receive it often. 1. Cor. 11. 26. As oft as ye shall drink it in remembrance of me. The reason is, because we have need continually to feed on Christ. And herein the Lords Supper differeth from Baptism; because by Baptism, a man is once only graffed into Christ; but being in Christ, he hath need often and continually to be fed in him, to life eternal. And this often nourishment of the believer, is sealed unto him, by the often use of this Sacrament.  
The third Rule. Every man is to receive, and use the Lords Supper, according to the laudable custom of that Church, whereof he is a member, unless there be a just impediment. A just impediment is that, which bars a man from the use of the Supper, as Suspension, Contagious, and incurable sickness, Absence upon a just and weighty cause, as when a man is in his journey, and such like.  
The reason of the Rule is; first, if any man refuse to receive it, when he may conveniently, having no just Impediment; so doing, he neglects and contemns the ordinance of God. Secondly, for a man to abstain, when he is called to receive it, though happily he may be excused, in regard of some reason inwardly known to himself; yet his abstinence is a bad example, and may give offence to others. Thirdly, the man that may receive, and yet will not, doth in effect, suspend and withhold himself, from the benefit of this holy Sacrament.  
Now these three Rules, as they serve directly to answer the Question in hand, so they do plainly discover some errors & faults, in the practice of sundry persons in these days. Some there be, that think it sufficient to receive the Communion once by the year, namely at Easter time. Whereas on the contrary, it is to be used, as oft as may be; considering that it is nothing, but the showing forth of the Lords death till he come: which is not once or twice in the year, but often, yea continually to be remembered. Others there are, that take liberty to themselves, to come to this Table, & abstain at their pleasure; as if it were a thing arbitrary to themselves; which notwithstanding the Lord hath enjoined by express commandment, as hath been said.  
But some allege for this their practice, that they are at variance with such and such persons, that have done them wrong, and whom they cannot forgive; and in this respect, they were better abstain, then come unprovided. To whom it may be said; that their unfitness in this and other respects, aught to be a strong motive to induce them, at least to use all holy endeavour, to prepare themselves every day, rather than a means to keep them back. For if a man should abstain upon every occasion of variance, discontentment, and infirmity, he should never receive, and so consequently have no benefit by this ordinance of God. Daily preparation therefore, is the more necessary, that when they be called, and have opportunity, they may come as welcome guests, unto that heavenly banquet.   

II. Question. How may a man rightly use the Lord's Supper, to his comfort and salvation?  
Ans. Three things are required thereunto; A right preparation; a right Receiving, and a right Use of it afterward.  

Sect. 1.  
That Preparation is needful, the commandment of the Apostle plainly shows, which is directed to all Communicants without exception. 1. Cor. 11. 28, Let a man, that is, let every man examine himself.  
Now that a man may be rightly prepared, he must bring with him four several things.  
First, Knowledge of the foundation of Religion, specially of the use of both the Sacraments. That this is necessary to Preparation, it appeareth by that, which Paul requireth in a good Communicant, 1. Cor. 11. 26. to wit, the showing forth of Christ's death, which is done by confession and thanks giving; and these two cannot be performed without knowledge.  
The second thing required, is Faith For all Sacraments are seals of the righteousness of faith, Rom. 4. 11. Now Faith is hereby discerned; when the heart of the believer, contents itself only with Christ, in the matter of salvation; and doth believe, not only that there is a remission of sins in general, but that his sins are forgiven to him, in particular.  
The third, is Repentance, standing in a hearty sorrow for sins committed, in a hatred and detestation of the same, and in a resolved purpose of amendment, and obedience for time to come.  
Here we must remember, that renewed Repentance for sins committed, is principally required before the Sacrament. For the Apostle chargeth the believing Corinth's, with unworthy receiving, because they came in their sins, without renovation of their repentance.  
The fourth, is Charity towards man. For this Sacrament is a Communion, whereby all the receivers, jointly united together in love, do participate of one and the same Christ. And therefore, as no man in the old law, might offer his Sacrifice, without a forehand agreement with his brother; so no Communicant may partake with others at this Table, without reconciliation, love, and charity.  
Now further touching Preparation, there are three Cases of Conscience to be resolved.  
I. Case. What shall a man do, if after preparation, he finds himself unworthy?  
Ans. There are two kinds of unworthiness; of an evili conscience, and of infirmity. Unworthiness of an evil conscience is, when a man lives in any sin, against his conscience. This we must especially take heed of. For it is proper to the Reprobate; and he that comes to the Table of the Lord unworthily, in this sense, questionless he shall eat his own judgement, if not condemnation. The unworthiness of infirmity is, when a man truly reputes and believes, and makes conscience of every good duty, but yet sees and feels wants in them all, and in regard hereof, himself unfit to the Supper. Such unworthiness cannot justly hinder a man, from coming to this Sacrament, neither is it a sufficient cause to make him to abstain. The reason is, because the Lord requires not therein, perfection of faith, and repentance; but the truth & sincerity of them both, though they be imperfect.  
If it be demanded, how the truth of faith and repentance may be known? I answer, by these notes. I. If our faith be directed upon the right object, Christ alone. II. If there be a hungering and thirsting, after his body and blood. III. If we have a constant and serious purpose, not to sin. IV. If there follow a change in the life. Thus we read, that many of the jews, in the days of Hezekias, came to jerusalem, and did eat the Passeover, which had not cleansed themselves, according to that which was written in the Law. And yet, for those among them, that had prepared their whole hearts, to seek the Lord, the text says, that God heard the prayer of Hezekias, and healed the people, though they were not cleansed, according to the purification of the Sanctuary, 2. Chron. 30. 18, 19, 20.  
II. Case. Whether it be requisite to preparation, that a man should come fasting to this supper?  
Ans. It is not necessary. For in the Primitive Church, Christians did first feast, and at the end of their feast, received the Lords Supper. And if receivers bring with them, attentive minds, reverent and sober hearts, it matters not, whether they come fasting or not. The kingdom of God, stands not in meats, and drinks, as Paul saith, Rom. 14. 17.  
III. Case. Whether such persons, as are at contention, and go to law one with an other, may with good conscience, come to the Lords table? The reason of the Question is, because men think, when they go to law, that they do not forgive.  
Ans. There be three kinds of forgiveness; of revenge, of the penalty, and of judgement. Ofrevenge, when men are content to lay aside, all hatred and requital of evil. Of penalty, when being wronged, they are content to put the matter up, and not proceed to revenge by inflicting punishment. Of judgement, when a man is willing, to esteem and judge things badly done, as well done; and to judge a bad man, no evil person, nor an enemy, though he be an enemy.  
Of these three, the first is always necessary. A man is bound in conscience, to forgive the revenge, and leave that to the Lord, to whom Vengeance properly belongeth. But to the forgiveness of penalty and judgement, we are not alway bound. We must shun and decline injuries offered, as much as possibly we can; but when they be offered, we may with good conscience, seek a remedy of them, and use any lawful means, to defend ourselves.  
Therefore I answer to the Question thus: That if a man, going to law with an other, forgives him in regard of revenge, when he comes to the Lords table; he doth his duty. For doing that, he is not bound to the other, as hath been said.   

Sect. 2.  
The Second thing, in the right use of the Lords Supper, is the right Receiving of it. Wherein there be two things required.  
First, the renewing of our Knowledge, or General Faith. And then secondly, the renewing of our Special Faith in Christ.  
Let the reason of both be observed. This Sacrament contains many particular Signs; as not only the bread and wine, but the actions about the same. The Signs may be thus distinguished. Some of them are representing signs; some are signs applying.  
Representing signs are such, as do lively set forth unto us Christ, with his benefits; as the bread and the wine, the breaking, and the pouring. Applying are those, that do appropriate the same; as, the giving, and receiving of the bread and wine. The first sort serves properly to renew our knowledge: The second, to confirm the sane by application.  
Now answerable to the scope of the Sacrament, must be our right Receiving, which consisteth, in renewing of our knowledge and faith, in the mystery thereof.  
Our Knowledge is renewed principally, by meditation in the use of the Supper, after this manner.  
First, when we see two signs to be received, we must call to mind that Christ is our perfect Saviour, that is, both bread and water 
Heb. 7. 25.  of life.  
Secondly, when we behold the bread and wine, set apart by the Minister, and consecrated, by repeating the promise, and prayers made for that end; we must remember, that Christ was ordained and appointed by God, to be our Mediator and Saviour. joh. 6. 27. Act. 2. 23. 36.  
Thirdly, when we see the bread broken, and wine powered out; we are to meditate of Christ, that was crucified for us, and broken, both by the first death, and pains of the second, whereby life and righteousness was procured unto us.  
Fourthly, the giving of the elements into the receivers hands, offers unto our meditation, thus much; That God doth truly and really give Christ, with his merits and efficacy, to every believing receiver.  
On the otherside, our Faith is renewed, by apprehension and application, in this manner. When the Minister gives the bread and wine, and the communicant receives them; at the same time, are we to lift up our hearts to heaven, to apprehend Christ by faith; believing him, with all his benefits to be ours; that he was made man for us, that he suffered, and died for the remission of our sins. For these outward symbolical or sacramental actions, serve to no other end, but to signify unto us, these inward actions of the mind and will, whereby we apprehend and receive Christ, to our salvation.  
Here by the way, two Cases are propounded.  
I. Case. What is to be done, if a man, after often receiving, still doubteth, whether he hath faith or no?  
Ans. He must strive against doubting, and endeavour to believe; being heartily sorry for the weakness and infirmity of his faith; And let him withal consider and remember, that God hath not only given his promise, but set apart this Sacrament, to be a special sign and pledge of his mercy contained in the promise, for the upholding & strengthening of man's faith.  
But some man will say; Mine endeavour is nothing, if doubting prevail. Ans. It is not so. For if a man can be heartily sorry for his infirmity; if he strive to believe; if in heart he hungereth and thirsteth after Christ, faith is begun, and he in some sort doth apprehend Christ. The poor beggar by the high way side, enjoyeth the alms that is given him, though he receive it with a lame and leprous hand. The stomach that loathes physic, if it receives into it at the first, but one drop of the potion prescribed, and that in very weak and fainting manner, it will be able at length to take benefit by a greater quantity, and in the mean time it receives good. The man that is in close prison, if he sees but one little beam of the Sun, by a small crevisse; by that very beam he hath use of the Sun, though he seeth not the whole body of the Sun. In like manner, though our faith, the hand of our soul, be mingled with weakness and corruption; though we feel never so little measure of God's grace in us; yea though our knowledge be never so small; yet it is an argument, that the Spirit of God begins to work in our hearts, and that we have by God's mercy, begun to lay hold on Christ.  
It will be said further; If I feel not Christ given unto me by God, I do not, nay, I cannot believe. Answ. In Nature it is true, that Experience begins first, and then follows Assurance; but in Spiritual and Divine things, there is a contrary course to be taken. For here, we must begin with faith, and in the first place, simply believe God's promises; and afterward we come, by the goodness of God, to feel and have experience of his mercy. This point was notably practised by jehosaphat, who being in a great extremity, and seeing no way to escape, practised his faith in the first place, and said, Lord, we know not what to do, but our eyes are towards thee. 2. Chro. 20. 12. And the like he taught the people at the same time, ver. 20. Put your trust in the Lord, and ye shall be assured. Thus Abraham is said, above hope, to believe under hope the promise of God, even against sense, reason, and experience, Rom. 4. 18.  
II. Case. If in the very instant of receiving, a man feel his heart so hard, that he cannot lift it up unto God, what is then to be done?  
Ans. First, hardness of heart is two fold, sensible, and insensible. The Insensible hardness of heart, is a great and dangerous judgement. But the Sensible and felt hardness, which is in God's children, and which they feel and bewail in themselves, is rather a blessing, than a curse. Of this, the people of God complained, Esay. 63. 17. And it must not discourage any Communicant, but rather comfort him, because it is a sign of grace. For if there were no grace in the heart, corruption & hardness could not be felt.  
Secondly I answer, that the benefit of the Sacrament, is not tied to the very instant of receiving; but if before and after, a man lift up his heart to God, he shall find comfort, though for the present, he hath not so lively sense and feeling thereof, as he desireth. This alway provided, that the same party be displeased with himself, that he cannot do that which he would, and aught, nor in that measure, that is required. And such a one, must consider this to his comfort, that though he do not apprehend Christ, yet Christ apprehendeth and accepteth him.   

Sect. 3.  
In the Third place; After the receiving of 
Right use after Receiving.  the Sacraments, two things are required.  
First, that Thanks be given unto God, not only in word, but in every action of our life, for Christ, and all his benefits. Secondly, that not only for the present, but ever afterward, still we renew our faith, repentance, and obedience.  
But what is a man to do, if after receiving, he find no comfort? Ans. First he must examine, whether he hath truly believed and repent, yea or no; If he hath not, than the fault is in himself, and not in God's ordinance. If he hath, let him not be dismayed, for the joy of the Spirit is sown in his heart; and though it lie hid for a time, yet at length it will show itself. Psal. 97. 11.     

CHAP. XI.  
Of Adoration.  
THe Fourth Head of the outward worship of God, is Adoration; wherein we consider two things. First, what it is? Secondly, what be the Questions propounded concerning it?  

Sect. 1.  
For the former. Adoration in general, is an outward Worship, signifying and testifying 
What Adoration is.  the inward worship of the heart. More specially, by it we must conceive, the bowing of the head, and knee; the bending and prostrating of the body; the lifting up of the hands, eyes, and such like.  
Adoration is twofold; Religious, or Civil.  
Religious Adoration, is that worship of God, in which Religion and Godliness is exercised, expressed, and signified. In it there be two things always joined together, and yet distinctly to be considered. The first and principal, being the foundation of all the rest, is the intention of the mind, whereby God is conceived, as an absolute and omnipotent Lord, knowing all things, yea the heart of man: hearing the prayers of all men, in all places, at all times; the author, preserver, and giver of all good things. The second, depending upon the former, is the Outward prostrating of the body, as the bowing of the knee, and such like, for this end, to testify our subjection unto God, as our absolute Lord, etc. This is it, which makes Adoration a true religious worship.  
The other kind of Adoration, is Civil, pertaining to the second Table, termed by some social; because it is the adoration or worship, that fellow-creatures give one to another. And this (as the former) hath in it two things. The one is, the Intention of him, that performeth it, which must be this; That the creature worshipped, is induced with excellent gifts of God; Or, that he hath a power of government over us. For one of these two, is ever the Ground of Civil Adoration. The other is, the Action or Outward Gesture of the body; in token that the creature worshipped, is endued with excellent gifts, and graced with authority beforenamed: Here we must remember, that the bowing of the body, etc. and in general, all bodily gesture performed, is one and the same, both in Religious, and Civil worship; and the distinction standeth only in the intent of the mind.   

Sect. 2.  
Now the Questions about Adoration, are two.  

1. Question. To what things is Adoration due, and in what manner?  
Ans. We must distinguish the things that are; and they be of three sorts, or ranks. In the first rank, comes God the Creator; in the second, the Creatures: in the third, the Work of the creatures.  
For the first; Adoration that is due to God the Creator, must not be social, (for we are not Gods mates and companions,) but only Religious. Yea, all religious worship is due to God, and to him alone; which I prove thus. The Devil when he tempted our Saviour, desired no more of him, but the prostrating of his body; Yet upon this ground, that he was the giver and disposer of all the kingdoms of the earth, But Christ denies it, and answers, Thou shalt worship the Lord thy God, and HIM ONLY shalt thou serve, Math. 4. 10. Again, the very scope of Religious Adoration, is to acknowledge the Godhead, and the properties thereof. And hereupon, it must be given to God alone, and consequently not to the creature, unless we will acknowledge a Godhead in the creature.  
Here we are to remember two Caveats, touching Religious Adoration.  
First, if Adoration be given to the true God, with a false and erroneous intention, it makes him an Idol. For example; If the body be bowed, with this intent, to worship God out of the Trinity, as the Turk doth; or if he be worshipped out of the Son, with the jew; thus doing, we worship not the true God, but an Idol. The reason is, because God is so to be conceived of us, as he hath manifested himself in his own word, and no otherwise. If otherwise, God is not conceived, but an Idol or fiction of the brain; and the Adoration is not done to God, but to the Idol.  
Secondly, to worship God in, at, or before an Image, is Idolatry & superstition; and God so worshipped, is made an Idol. For he that thus whorships him, bindeth his presence, operation, and grace, to those places, to which God never bound himself, or his presence, etc. God hath not appointed Images, to be pledges of these things, either by promise, or commandment. Hence it followeth, that the man, which worships God, otherwise than he would be worshipped, or looks to be heard, when God will not be heard, is an Idolater. Again, God expressly forbids the the worship of his Majesty, in, at, or before any creature in heaven or in earth. Deut. 4. 16. 17. 18. 19  
But the Idolater in excuse of his sin, is wont to pretend many things.  
First, that when he worshippeth, he intends not to worship the Image, but God in the Image. To this we answer, that it matters not what his meaning is. For let him intend what he will, if God detesteth that manner of worship, it is not to be tendered unto him, in any sort. The Israelites worshipped not the calf itself, but God in the calf, Exod. 32. 8. Yet than Moses saith, that they worshipped an Idol.  
Secondly he allegeth, that in the old Testament, God was worshipped before the Ark; and that there he promised to hear the prayers of his people. Ans. The reason is not alike. For they had an express commandment, given them by God, touching Adoration before the Ark; and a promise, that they should be accepted and heard. But the Idolater hath no such commandment, or promise.  
Thirdly, he objecteth, that Subjects do kneel down before the chair of estate in the absence of the King or Queen, in token of subjection due unto them; and therefore much more may they to the Images of God, and Saints in heaven glorified. Answ. This reason is also insufficient. For the kneeling before the chair of estate, is a mere civil Testimony of civil worship, and being referred to this end, to show loyalty and subjection to lawful Princes, it stands in force by the commandment of God. But there is no such warrant from God's word, for bowing to Images; neither is it his will, that they should be tokens, and pledges of his presence.  
The second sort of things that be, are the creatures, which must be distinguished into four kinds. I. Wicked Spirits. II. Good Angels. III. Living men. FOUR Men departed.  
Touching wicked Spirits or Devils, the Question is, What is the Adoration that is due unto them?  
Ans. They are the enemies of God, and accursed of him; therefore no honour or service belongs unto them, by his will and appointment. And for that very cause, we are to have no dealing with them at all. Nay, we are utterly to renounce, and abandon, whatsoever things come from the Devil, or his instruments; as namely all Spells, Charms, Enchantments, etc. which serve to the working of wonders, and yet have no such virtue given them from God for that end, either by creation, nature, word, or institution.  
Now concerning the good Angels; If they did now appear unto us, and we had certain knowledge thereof, we might adore them. But how? only with civil and social worship. For so we read Gen. 19 1. that Lot seeing two Angels coming towards Sodom, rose up to meet them, and bowed himself with his face to the ground. By which example it appeareth, that though Angels may be adored, yet not with Religious, or that which is mixed with Religious worship, but with worship purely & merely civil. Whereupon it was, that the Angel refused the worship done unto him by john, saying, See thou do it not: I am thy fellow servant, and one of thy brethren, etc. Rev. 19 10. I add moreover, that sith at this day, the Angels appear not unto us; we may not worship them at all, either in civil or religious manner, albeit we must ever have a reverent estimation of them.  
As for living men, Adoration merely civil is only due unto them, and that in respect of the gifts of God, which we see to be in them, as also of their authority and place, which they have amongst men. This is expressly enjoined in the fist Commandment, Honour thy father, etc. and confirmed also by the example of Abraham, who stood up, and bowed himself, before the people of the land of the Hittites, Gen. 23. 7. Provided always, that this Adoration, be according to the laudable custom of the country, where they live.  
But for worship, either simply religious, or mixed, it is in no sort to be yielded them. Thus Peter (when Cornelius met him, and fell down at his feet) refused to accept of the honour done unto him; which notwithstanding was not a divine, but a mixed kind of worship, performed unto Peter, in a reverent opinion of his person, as being more than an ordinary man, Act. 10. 25, 26. In like manner, Mordecai the jew denied to worship Haman, because the honour which the King appointed to be given unto him, was an excessive honour, having some divine worship in it, such as was done to himself. Of the same sort, is the kissing of the Pope's feet, which indeed is civil worship, but mixed with religious. For it is tendered unto him, as to the Vicar of Christ, and one that cannot err; the like to which, is not done to any Emperor or Potentate on earth.  
Lastly, touching dead men, or Saints departed, as Peter, Paul, and the rest; all the worship we owe unto them, is no more, but a reverent estimation of their persons, and imitation of their ●…es. Religious or civil Adoration due unto them, we acknowledge none; because neither we have to deal with them, nor they with us. Therefore Romish Adoration of them we renounce, as flat Idolatry; considering it gives unto them a Divinity, making them present in all places, to know our hearts, and hear our prayers at all times, which is the prerogative of God alone.  
Now for unreasonable creatures, no Adoration at all appertaineth to them, but only a reverent, and holy use of them. For Adoration, is a sign of Subjection of the inferior to the superior; but man is their superior, and therefore he is to do them no worship or service. And hereupon, we justly condemn the Adoration of the relics of Saints, of the bread and wine in the Sacrament, etc.  
The Third sort of things, is the Work of the Creature, to wit, Images. Where if it be demanded, what Adoration is due to them? I answer, None at all. Reasons. 1. We have an express inhibition to the contrary, in the third Commandment, Thou shalt not bow down to them, nor worship them, etc. 2. The superior must perform no adoration to the inferior. Now though it should be granted, that they were the Images of God, yet man is a more excellent Image than they, and they are inferior not only to him, but even to the base sort of creatures. The wo●…e is one of the basest creatures upon the earth, yet it is a work of God. The Image is a work not of God, but of man. Man therefore may as well in all reason, and better, worship the worm, than the Image.     

CHAP. XII.  
Of outward Confession.  
THe fifth Head of God's outward worship, is Confession. I mean not the Ordinary or Ecclesiastical Confession, but that which is made before the Adversary. Concerning which, there be many Questions commonly made.  

I. Question. Whether Confession of faith be necessary, and when?  
Ans. That Confession is necessary, it appears by manifest testimonies of Scripture. 1. Pet. 3. 15. Be ready to give an answer always to every man, that asketh you a reason of the hope that is in you. Here is a flat Commandment for Confession. Again, Rom. 10. 9, 10. If thou shalt confess with thy mouth, and believe with thy heart, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. And, Mark. 8. 38. Whosoever shall be ashamed of me, in this adulterous generation, of him shall the son of man be ashamed also, when he cometh in the glory of his Father, with his holy Angels. This is granted of all Divines, save only of some pestilent Heretics.  
The second part of the Question is, When Confession is to be made?  
For answering whereof, this must be remembered for a Ground, that there is a distinction to be made, between Commandments affirmative, and negative. The Negative bindeth at all times, and to all times. For it is not lawful at any time, for a man to do evil. The Affirmative binds at, and in all times, but not to all times. For it commands a duty to be done, which nevertheless is not at all times to be done. For example: To give alms, is prescribed by an affirmative commandment, and yet alms are to be given only at fit times, and occasions. Hereupon it pleased the Lord, to propound part of the Moral Law, in negative terms, because negatives are of greater force. Now Confession; being commanded not by a negative, but by an affirmative commandment, we are not bound thereunto, at, and to all times, but when just occasion is offered.  
What then (may some say) are the especial times, in which, Confession is to be made before the Adversary?  
Ans. There are two principally, to which all the other may be reduced. The first is, when we are examined touching our Religion, by them that are in authority, as by Magistrates, Princes, judges, etc. For at such time we are lawfully called to make confession of our faith, and may do it with boldness. Thus much the place beforenamed importeth, where we are enjoined to be ready to give an account, etc. 1. Pet. 3. 15. that is, not to every Examiner; but to those alone, who have power and authority given them by God, for that purpose. And the same is implied in Christ's speech to his Apostles, Math. 10. 19 And ye shall be brought before governors and Kings for my sake, in witness to them and to the Gentiles. And in this case, not to make profession of our faith, is in effect to deny Christ; to scandalise the Church, and greatly to prejudice the truth. The second time of Confession is, when in the want thereof, God's glory is directly impeached, the salvation of men hindered, and our neighbour offended. And then we are necessarily to confess, though no examination be made.  
If it be here asked, How we may be able to discern of this time? The answer is; by Christian wisdom, which teacheth us, that when by our silence, wicked men are emboldened to speak evil of God's word, and weak ones occasioned to fall from the faith, then is the fittest time, to stand in the defence and maintenance of the truth. Out of these two times and cases, Christians have liberty not to confess, but may lawfully conceal their faith; nay (which is more) their persons; by changing their habit and attire, upon this ground, because the affirmative commandment doth not always bind.  
Here it is objected. First, that we are saved only by faith, and therefore confession is not necessary? Ans. We must consider faith two ways. First, as an instrument created in the heart, whereby we apprehend, and apply Christ with his benefits to ourselves, for our justification and salvation. Secondly, faith must be considered more largely, as it is a way, to bring us to life everlasting. Now in the first acception, it may truly be said, that we are saved by faith alone. For there is no grace of God, where by we take hold of Christ, but faith. But if we take it in the second sense, as a way to life, than we may truly say, that it alone saveth not, but hope, love, repentance, good works, and all divine virtues. In this sense Paul saith, we are saved by hope, Rom. 8. 24. because by it we wait for our salvation; and hope is the way, in which all must walk that look to be saved. Again he saith; Momentany afflictions do work unto us an eternal weight of glory. 2. Cor. 4. 17. But how? Not as causes, but as ways, signs, and marks, that give us direction to our journeys end. And thus, The woman is said to be saved by bearing of Children, 1. Tim. 2. 15. Which bearing and bringing up of children, is no cause, but only a way wherein she must constantly walk to glory. And though in man's judgement, that may seem a way of misery and death, yet indeed it is otherwise, if the Children continue in faith, love, and holiness with modesty. Again, the Apostle james saith, that Abraham's faith wrought together with his works, jam. 2. 2. which are likewise not to be understood, as working causes, but as testmonies and evidences, declaring and manifesting that he was just in the sight of God.  
Secondly it is objected, that confession of our faith to God is sufficient. For so Saint Paul seems to say; Rom. 14. 22. Hast thou faith? have it with thyself before God: Therefore confession before man is not needful. Ans. The Apostle speaks not of that faith, whereby we are justified and saved, but of that which standeth in a persuasion, of the use or not use of things indifferent. And this a man may keep to himself, that is, he may so use it, as he shall not thereby offend his brother. That commandment was given by Paul for those times, when men were not fully persuaded of the use of God creatures, as meats, drinks etc. but to these times it is not.   

II. Question. Whether it be lawful for a man being urged, to go to idol-service, and hear Mass, so as he keep his heart to God?  
Ans. It is not, and I prove it by the scope of the eight and tenth Chapters of the first Epistle to the Corinthians, where the Apostle disputes the Question, whether the Corinthians might go into the temples of Idols, and eat of meat offered unto them, in the mean time, not partaking with Idolaters in the worship of the Idols? This he avoucheth to be utterly unlawful, & for that purpose tells the Corinthians, That they cannot drink of the cup of the Lord, and of the cup of Devils. Now as this was unlawful for them, so it is unlawful for any Protestant, to go to any Popish assembly, to hear Mass. Again, God is the Creator of the Body and Soul; therefore he is to be worshipped in both; & consequently we rob him of his due, when we reserve our hearts to him, and give our bodies to Idols. To this purpose Paul exhorteth the Romans, to give up their bodies a living sacrifice, holy, and acceptable unto God, Rom. 12. 1. Which place utterly condemneth the error of some, who think, that God will be content with the soul, and that they may bestow there body, in the service of the Devil.  
But against this Doctrine sundry things are alleged. The first is, the example of Naaman, 2. Kings 5. 18. 19 who said to the Prophet, when I bow myself in the house of Rimmon, the Lord be merciful to me in this thing. To whom Elisha answered, go in peace. Here (say some) the Prophet gives leave to Naaman, to worship in an Idols Temple.  
To this, there be sundry answers given. Some affirm, that Naaman speaks only of Civil, and Politic worship; and not of Religious. For his office was to kneel down in the Temple, that the King might lean upon his shoulder, when he worshipped the Idol. And Naaman makes open protestation, v. 7. that he will worship no God, but the God of Israel.  
Others answer, and that more truly, that Naaman doth acknowledge it a sin, to go to the house of Rimmon, and therefore he craves pardon for it, at the hands of God, twice together, ver. 18. and withal makes a vow, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other God, save only to the Lord, and hereunto Elisha answereth, Go in peace.  
Yet further it is answered, that Naaman requesteth the Prophet, to pray for him, that he might be constant in the service of the true God. And (in case he were drawn against his purpose, by human frailty, to bow again before Rimmon, with his King;) that the Lord in mercy would pardon his offence. And to this the Prophet yieldeth, saying, Go in peace. As if he should say, Go to; I will pray for thee, to this end and purpose. This text therefore gives no warrant for bodily presence, in Idolatrous assemblies.  
The second Objection. jehu openly professed the worship of Baal, and yet he dissembled, meaning nothing less: 2. king. 10. 18. And the Lord commends him, for his diligent execution of that, which was right in his eyes, vers. 30.  
Ans. jehu is commended, not for his dissembling, but for his diligence in destroying Achabs' house, his religion, & the Priests, with all that belonged unto them; though in other matters belonging to the service of God, he departed not from the sins of jeroboam.  
The third objection. Dan. 3. 6. Nabuchadnezzar made a decree, that whosoever would not fall down and worship the golden Image, should the same hour be cast into the midst of an hot fiery furnace. Now we do not read, that any more refused to obey but three, and therefore it seems, that Daniel did worship the Image, as well as others.  
Ans. Daniel was not accused as the three children were, and for that cause, there is no mention made of his refusal. Again, put the case he had been accused, yet the King took no knowledge of his accusation, because he was in favour, both with him, and the people.  
The fourth Objection. Paul together with four men, that had made a vow, yielded to purify himself, according to the law of Moses, because he would not offend the weak jews, Act. 21. 24. And yet that Law concerning purification, as also the whole body of Ceremonies, was abrogated in the death of Christ. Now if he might do that, which was unlawful, for the avoiding of offence; why may not a man go to Mass, and so prevent the scandal, which may be taken on the behalf of the Papists?  
Ans. It is true, that there was an end put unto the Ceremonial law by Christ's death; yet it was not at the first wholly to be abolished, but by little and little. Again the use of ceremonies, remained as a thing indifferene in itself, till the Temple of jerusalem was destroyed by Titus, and the Church of the New Testament thoroughly planted. And till both these were accomplished, the use of the Ceremonial law was no sin; provided, that it were not holden, or urged, as a thing necessary to salvation.  
Now whereas it is said, that we may be present at the Mass, for the avoiding of offence; it may further be answered: first, that we are to do our duties, though men be never so much offended: for it was the rule of Christ in like case, Let them alone, they be the blind leaders of the blind, Matth. 15. 14. Secondly, we ought not to do evil, that good may come thereof.  
The fifth Objection. The Mass is God's ordinance, appointed by Christ, though now it be corrupted by men. Ans. It is a most damnable Idol, yea worse than any Idol of the Gentiles; and the adoration performed therein, is most abominable, and hath more affinity with gross Gentilism, then with the Institution of our Saviour Christ.   

III. Question. Whether any man, especially a Minister, may with good conscience fly in persecution? and if he may fly, when?  

Sect. 1.  
This Question consisteth of two parts. 
Whether it be lawful to flies  Touching the first. Sundry men are of opinion, that it is utterly unlawful to fly in persecution; as Tertullian, who hath written a whole book of this argument: and besides him, certain Heretics, named Circumcelliones, in that part of Africa, which we now call Barbarit, and some also of the sect of the Anabaptists. But the truth is, that sometimes it is lawful to fly, though not always. For proof whereof, consider these reasons.  
First, Christ's commandment, Matth. 10. 23. When they persecute you in one city, fly into an other. If it be said, that this commandment was limited to the times, wherein the Apostles preached in jewry, and therefore is temporary. I answer, No; for there cannot any text of Scripture be brought, to show that it was ever yet repealed. And the Apostles (who had received this commandment, even after Christ's ascension, and the giving of the holy Ghost,) being persecuted, did fly from one place to another, as we may read, Act. 9 2. Cor. 11. If it be alleged, that if this be a commandment to fly, than all must ●●ie; I answer again, that though the commandment be general to all persons, and therefore every Christian may lawfully shun apparent danger: yet the same is particular, in regard of circumstances, of time and place. For though all may fly, yet there be some places and times, wherein men may not use that liberty, as shall appear afterward.  
The second reason, is taken from the example of many worthy men recorded in Scripture. jacob the Patriarch fled from the presence of his brother Esau into Haran, to Laban, Gen. 27. and again, from thence to the land of his fathers. Gen. 31. Moses, after he had slain the Egyptian, fled out of Egypt into Madian, where he lived 40. years, Exod. 2. And this was no rash flight, but a work of faith, Heb. 11. 27. Obadiah the governor of ahab's house, hid a hundredth men of the Lords Prophets, by fifty in a cave, and fed them with bread and water, when jezabel would have destroyed them, 1. King. 18. 13. Eliah being in fear of his life, fled from jezabel into Mount Horeb, 1. King. 19 3. Again, in the N. Testament, our Saviour Christ being in danger, withdrew himself, john 10. 39 and that sundry times, till the hour of his passion was come. Paul, when the jews took counsel together to kill him, was let down by the brethren in a basket through a wall in Damascus. Act. 9 25. And when the Grecians went about to slay him, he was brought by the brethren to Caesarea and sent to Tarsus, ver. 29. 30. Again, being in danger, he used Christian policy to save himself. For, by saying he was a Pharisee, he made a division between his accusers, the pharisees and Sadduces, and so escaped. Act. 23. 6. 7. And if that were lawful for him to do, then is it also lawful for a man, by flight to save himself, in case of danger, whether he be a private man, or a Pastor.  
Yet for the better clearing of the Answer, some allegations to the contrary, are to be examined.  
Objection I. Persecution is a good thing, and that which is good, may not be eschewed. Ans. Good things, are of two sorts. Some are simply good, in, and by themselves; as virtues, and all moral duties: and these are not to be eschewed. Some again, are good only in some respects. Of this sort are things Indifferent, which he neither commanded nor forbidden, but are good or evil, in respect of circumstances. And these may be eschewed, unless we know that they be good for us. Now persecution being of this kind, that is to say, not simply good, but only by accident, may be avoided; because no man can say that it is good or bad for him.  
Object. II. Persecution is sent of God, for the trial and good of his Church. Ans. First, evil things sent of God, may be avoided, if he show a mean or way, how they may be avoided. For example: God sendeth sickness, famine, the plague and sword; he sends also means, and remedies for the preventing, and removing of them, as physic and food, etc. And these we may lawfully use for the said purposes: and in like manner may persecution be avoided, if God offer means of escape. Secondly, there is a twofold Will of God, his revealed, and his secret will. By his Revealed will, he hath appointed, that in case of present danger, when means of escape be offered, they may be used. Now because they that fly lawfully, are assured of Gods revealed will, therefore in obedience thereunto, they use the means to save themselves from danger. As for his Secret will, because it is unknown, and therefore uncertain unto us, we may not rashly presume thereof, and against his express will, refuse the means offered, but use them rather, till God reveal the contrary.  
Object. III. To fly in persecution, is a kind of denial of Christ, and against confession: he therefore that flies, seems to make no confession, but rather to deny Christ.  
Ans. Christian confession is double, open, or implicit. Open confession is, when a man boldly confesseth his faith, before the Adversary, even to the death. This is the greatest and highest degree of confession; and in it the holy Martyrs in former times, continued even to the loss of their lives, undergoing the punishment of death, inflicted upon them by the Adversaries of Christ jesus, for the maintenance of the truth. Implicit is, when a man to keep his Religion, is content to forsake his country, friends, and goods. This is a second degree, inferior to the former, and yet it is a true Confession, acceptable to God. And under this kind, comes Flight in persecution. Whence it appeareth, that lawful flight in times of danger, is no denial of Christ, nor yet against Confession. For sometimes it pleaseth God, to call men to profess his name and truth openly, by suffering: sometimes again, not openly by suffering, but by flying: & this latter way, though it be not so high a degree, as is the former, yet it is indeed and in truth, in the measure, a true profession of Christ, and pleasing unto God.  
Object. IV. Our Saviour Christ commands us, Fear not them that can kill the body, Matth. 10. 28. Now if a man must not fear them, than he must not fly.  
Ans. The text speaketh not of all fear, but of such fear, as tendeth to Apostasy, and causeth men to renounce faith, and good conscience. Again, it speaks of that fear, whereby man feareth man more then God. Thirdly, it speaks of such fear, as by which a man is urged to tempt God, by doing some thing that is repugnant to his will, and that out of his calling. Now when the Question is of Flight in persecution, we understand not such a flight, as tendeth to Apostasy, or argueth the fear of man, more than of God, or that is repugnant to Gods will; but that alone, whereby we use the means offered, according to his appointment; lest we should seem to tempt him, and bring upon our selves unnecessary danger. And thus the first part of the Question, is answered.   

Sect. 2.  
The second is, concerning the Time; when a man may fly, Minister, or other? And for better resolution thereof, we are to remember, that there be eight Conditions required in Christian Flight, especially that, which pertains to the Minister.  
The first is, if there be no hope of doing good, by his abode in that place, where the persecution is. But while he conceives any hope of doing good, by teaching preaching, or otherwise, he may not fly. This, the Minister shall easily: discern in Christian wisdom. To this purpose Paul, Act. 18. 10. having a while preached at Corinth, and finding that the jews detested him, and his ministery, intended a present departure thence. But the Lord appearing unto him, by night in a vision, warned him to stay: for (saith he) I have much people in this city: that is, many that are to be converted, and brought unto the faith. Every Minister in his place, must have a special care of furthering Gods kingdom, whether it be by flying, or not flying.  
The second Condition. Consideration must be had, whether the persecution be personal, or public. Personal is that, which is directed against this, or that man's person. Public, which is raised against the whole Church. If it be directed against the person of the Pastor, he may use his liberty. For it may be, that his flight will bring peace to the Ch●….  
But what if the people will not suffer him to fly? Ans. They should be so far, from hindering of him in this case, that they ought rather to succour and relieve him. Thus, when Demetrius had raised a tumult against Paul, under pretence of Diana, & he would have presented himself unto the people, in the common place; the Disciples suffered him not, Act. 19 30. And what care they had of his preservation, the same aught the people to have of their Pastor, in case of like peril. But, if the persecution be common to the whole Church, than he is not to fly. For it is necessary, at such times especially, that those which are strong, should support and confirm the weak.  
The third Condition. If there be in the Pastor a moderation of mind. For he must take heed of these two extremities, that he be neither overcome with excessive fear, nor through overmuch confidence, run headlong into apparent danger. And that he may avoid these extremities, he must first pray unto God, for wisdom, courage, and constancy: and secondly, use the consent and advise of the Church, for his direction in this behalf; that all things may be done in wisdom.  
The fourth Condition of lawful flight is, that the Minister withdraw himself only for a time, & not utterly forsake his charge, and calling. Yea, if he be principally aimed at in the persecution, he may lawfully go apart; and it is the duty of the Church also, to see him conveyed away in safety, till the persecution be over. And thus doing, he neither forsakes the Church, nor his calling; but only useth the means of his preservation, for the keeping of faith, and a good conscience. This warrant, our Saviour gives to his Apostles, Matth. 10. 23. When they persecute you in one city, fly into another. The end of that commandment was, that the Apostles might preserve themselves in safety, till they had preached the Gospel, to all the cities of Israel, as the next words do declare.  
The fifth Condition. If after due trial and examination, he find not himself sufficiently armed with strength, to resist or bear the extremity. For than he may retire himself, into some place of safety; where he may live to the glory of God, keeping faith and a good conscience.  
The sixth Condition is, If he be expelled, or banished by the Magistrate, though the cause be uniuft. For subjection is simply to be yielded, to the punishments and corrections of Magistrates, though we do not always tender Obedience to their commandments.  
The seventh is, If God offer a lawful means, and way of escape; and doth (as it were) open a door, and give just opportunity to fly. In this Case not to fly, (especially if he have not strength sufficient to stand out) is a tempting of God.  
The eight condition. If the danger be not only suspected, surmised, and seen a far off; but certain and present. Otherwise the Pastor falls into the sin of jonah, who forecasted dangers in his calling, and therefore prevented them by flying to Tarsus.  
These conditions being observed, it may be lawful both for Pastor and people to fly in times of persecution.   

Sect. 3.  
In the next place it may be demanded, 
When a man may fly?  When a Pastor, or other may not fly?  
For answer hereunto, the Signs of unlawful flight are to be considered, and they are principally four.  
The first is, when God puts into a man's heart, the Spirit of courage and fortitude, whereby he is resolved to abide, and stand out against the force of all enemies. Thus Paul, Act. 20. 22. went bound in the Spirit to jerusalem. Where, though he knew that bonds and afflictions did abide him, yet he would not be dissuaded, but uttered these words of resolution. I pass not at all, neither is my life dear unto myself, so that I may fulfil my course with joy, and the ministration, which I have received of the Lord jesus, to testify the Gospel of the grace of God. This motion of the Spirit is not ordinary, yet in the time of hot persecution, it hath been found, in many worthy instruments of God's glory, as may be seen in the Histories of sundry Martyrs, in the days of Queen Mary. But one especially, (of whom I was credibly informed) that having this motion, not to stand out, and yet flying: for that very act, felt such a sting in his conscience, that he could never have peace till his death.  
The second sign is, when a man is apprehended, and under the custody of the Magistrate. For than he is not to fly, because he must, in all his sufferings, obey the Magistrate.  
Here a Question is moved, Whether a man that is imprisoned, may break prison?  
To this, Popish Schoolmen answer, that he may; if the cause of his imprisonment be unjust. And suitable to this assertion, is the common practice of Papists. We on the contrary say, and that truly, that no man being in durance, may use any unlawful or violent means to escape; for we may not, at any hand, resist the Magistrate in our sufferings. Servants are commanded, to subject themselves with patience, unto the unjust corrections of their Masters, 1. Pet. 2. 19 And this reason is given; For it is thankeworthy, if a man, for conscience toward God, endure grief, suffering wrongfully. The Apostles, being in prison, used no means to deliver themselves; but when the Angel of the Lord had opened the prison doors, than they came forth, and not before, Act. 5. 19 And that which Peter and the other Apostles did, must Pastors and other men also do, in the like case, for Religion sake.  
The third sign, When a man is bound by his calling and ministery, so as in it, he may glorify God and do good to the church by preaching; them he must not fly. For, the duties of a man's calling, must be preferred before any worldly thing whatsoever, whether body, goods; friends or life, etc.  
The fourth sign. When God in his providence, cuts off all lawful means and ways of flying, he doth then (as it were) bid that man stay and abide. I say, lawful means; because we may not use those that are unlawful, but rather rest contented, and resign ourselves wholly to Gods will and pleasure. We must not do any evil, that good may come thereof; and of two evils, not only not the less, but neither of both is to be chosen. So much of Confession.     

CHAP. XIII.  
Of an Oath.  
THe sixth head of God's worship is, an Oath; concerning which, three Questions are to be handled.  

I. What an Oath is?  
II. How an Oath is to be taken?  
III. How far forth it bindeth, and is to be kept?   

Sect. 1.  

I. Question. What is an oath?  
An Oath, is a religious, and necessary 
The nature of an Oath.  confirmation of things doubtful, by calling on God, to be a witness of truth, and a revenger of falsehood.  
First, I call it, a Confirmation; for so the Holy Ghost speaketh, An oath for confirmation, is among men an end of all strife. Heb. 6. 16.  
Secondly, I term it a religious confirmation, because an Oath is a part of God's Religion and worship; Yea it is sometimes put for the whole worship of God; Esay. 19 28. In that day, shall they swear by the Lord of hosts, that is, they shall worship the true God.  
Thirdly I add, a necessary confirmation, because an Oath is never to be used, in way of confirmation, but only in case of mere necessity. For when all other human proofs do fail, than it is lawful, to fetch testimony from heaven, and to make God himself our witness. In this case alone, and never else, it is lawful to use an Oath.  
Fourthly I say, in which God is called upon, as a witness of the truth, and a revenger of falsehood. This is added in the last place, because herein alone, stands the form and life of an O●the; that in things doubtful; we call God as a witness of truth, and a just revenger of the contrary. There be sundry kinds of confirmation, as the affirmation, the asseveration, and the obtestation. And by this Clause, an Oath is distinguished from them all; because in it, we call upon God to give witness to the thing avouched, but in the other three we do not.  
Now touching this last point, of the form and life of an Oath, three Questions are to be answered, for the better clearing of the whole doctrine.  
I. Question. Whether an Oath taken by Creatures be a true Oath, and to be kept?  
Ans. An Oath by creatures, is an Oath, though unlawful. For though there be not in it, a direct invocation of God for witness, yet when we call the creature to give testimony, we do then indirectly call upon God, because he is seen in them; and look how many creatures there be in the world, so many signs are they of God's presence. This answer Christ himself maketh, Matth. 23. 21, 22. He that sweareth by heaven, sweareth by the throne of God, and by him that sitteth thereon, that is, by God himself.  
II. Question. Whether an oath by false gods, be a true oath or no? for example, the oath of the Turk by Mahomet; the oath of Laban, by the gods of Nachor, that is, by his Idols: when as in them, there is no invocation of the true God of heaven and earth.  
I answer as before; though it be not a lawful oath, yet it is in value & effect an oath. For though that thing be a false god indeed, by which it is taken; yet it is the true God, in the opinion of him that sweareth. Thus Mahomet is to the Turk, in stead of the true God, and is honoured of him as God: and therefore his oath by Mahomet, is a true oath. Thus when jacob in the covenant that he made with Laban, swears by the fear of his father Isaak, and Laban by the Idols of Nachor; jacob accepted the oath which was tendered to him, in the name of a false god; which he would not have done, if it had not been an oath at all. And hence the Case is plain, that swearing by a false god, is an oath: and therefore bindeth the swearer in Conscience, thought it be unlawfully taken.  
III. Question. If in every oath, God ought to be cited as a witness, how then can God swear by himself, seeing none can witness unto him?  
Ans. This description of an oath, whereby the creature sweareth, includes not that oath, whereby God sweareth. For the end why God sweareth is, to bind himself (as it were) with a bond unto man, whereby he would have man to repute him a liar, and no God, if he fails and keeps not his promise. Thus the Lord swears in his wrath, Hebr. 3. 11. If they shall enter into my rest. The words of the oath, are to be understood with this clause, If, etc. then let me be holden as no God, or as a false god. And in this manner is God said to swear, when he manifesteth to man, that he is content to be counted no God, if that which he avoucheth by oath, be not performed.  
Furthermore in every Oath, there be four distinct things. First, an Asseveration of the truth; which should be avouched, though there were no oath taken. Secondly, a confession or the omnipotent presence, wisdom, justice and truth of God; whereby we acknowledge, that he is the searcher and knower of the heart; yea that he is both witness, judge, and revenger of falsehood and lying. Thirdly, Prayer and Invocation, whereby God is called upon, to give testimony to the conscience of him that sweareth, that he speaks nothing, but the truth. These two actions, of Confession and Invocation, do make an oath, to be no less a true and proper part of God's worship, than prayer itself. Fourthly, Imprecation, in which a man acknowledging God the the just revenger of a lie, binds himself to punishment, if he shall swear falsely, or speak an untruth wittingly or willingly.  
Now, though these be the distinct parts of an Oath, yet all of them are not expressed in the form of every oath; but sometimes one, sometimes two of the principal, and the other concealed, but yet always understood. For example. The Prophet jeremy teacheth the people of Israel a form of swearing, Thou shalt swear, The Lord liveth, jerem. 4. 2. In which, there is expressed only the second part, Confession, and in that, the rest are to be understood. Again, the words of Ruth to Naomi, The Lord do so to me, and more also, if ought but death depart thee and me, are only an Imprecation, in which the other parts are enfolded. So, the oath which God maketh, Heb. 3. 11. If they shall enter into my rest, is expressed only by imprecation, and the other parts understood, though they be not mentioned. In common speech between man and man, it is usually avouched, (though most wickedly,) If it be not thus or thus, let me be banged, I would I were dead, I would I might never move hence, etc. Now this avouchment, howsoever it may be taken, is indeed a form of swearing, in value and force all one with the oath of God, when he saith, If they enter into my rest, let me be no God, but a deceiver.  
Sometimes two parts of the four, are expressed, and the rest understood. 2. Cor. 1. 23. Now I call God to record unto my Soul. Here Invocation with Imprecation, is uttered in speech, and the other two conceived in the mind. By these particulars, we see it usual in Scripture, to propound forms of swearing, by expressing some one, or two particular parts in stead of the rest, yet so, as the parts concealed be all understood, for otherwise the oath is not formalland entire.    

Sect. 2.  

II. Question. How an Oath is to be taken in a good and godly manner?  
For the answering hereof, two Rules are to be remembered.  
The first Rule. He that will take an Oath by the name of God, must swear in truth, in judgement, in righteousness. jerem. 4. 2. Here three virtues are required in a lawful Oath.  
First, that it be made in truth. And we must know, that there is a double truth, the one, of the thing spoken, the other, of the mind wherein it is conceived. Truth of the thing is, when a man's speech is framed according to the thing, as it is indeed, or as near as possibly may be; and that because God is truth itself: This is called by Schoolmen, Logical verity. Sometimes by reason of men's frailty, this truth is wanting, because we know not things as they are. The truth of the mind is, when a man speaks or swears as he thinketh, or is in conscience persuaded of the thing; and this the Schoolmen term, Moral verity. Now, though the first of these two be wanting, yet the latter must necessarily be in an oath, lest we fall into perjury.  
The second virtue is judgement, that is, prudence or wisdom. This judgement requires discretion, and consideration, principally of five things. First, of the thing in question, which is to be confirmed. Secondly, of the nature of the oath, that is taken. Thirdly, of the mind, and true meaning of him that sweareth. Fourthly, of the particular circumstances, of time, place, & persons, when, where, and before whom he sweareth. Fiftly, of the event or issue of the oath. All these are duly to be regarded, that we swear not rashly, or unadvisedly.  
The third is justice, wherein also care must be had of two things. First, that the point to be confirmed, be lawful. And it is then lawful, when it may stand with piety, and charity. Secondly, that the occasions of taking the oath, be also just; and they be chiefly four. I. When it may further Gods glory and worship: or serve to prove some doctrine of salvation, in whole or in part. II. When it may tend to the furtherance of brotherly love; or to the preservation of our neighbour's life, goods, or good name: or further, to the confirmation of some league, covenant, or contract made between parties, upon good ground, and for good and necessary purposes. III. When it serveth, to relieve a man's own private necessity; as when one swears to maintain his own good name, goods, or life; to confirm his own faith and truth in contracts. An example hereof we have in Paul; who to confirm the Romans, in the persuasion of his love and care of their salvation, saith, God is my witness (whom I serve in my spirit, in the Gospel of his Son) that without ceasing, I make mention of you, Rom. 1. 9 And again, to keep his own credit and good name, among the jews, I say the truth in Christ, I lie not, my conscience bearing me witness, in the holy Ghost, Rom. 9 1. IV. When the Magistrate doth exact it, by order of justice. This, though it be a just occasion, and warrant of an oath, yet three Caveats are in it to be observed.  
First, that the oath be administered lawfully, not against piety or charity. Secondly, he which takes an oath, tendered by the Magistrate, must swear according to the mind and meaning of the Magistrate who exacts the oath, and not according to his own private intent. Thirdly, he must not swear ambiguously, but in a simple sense, so as the words of his mouth, may be agreeable with that, which he conceiveth in his heart. Psal. 15. 2. And whatsoever oath is taken without observation of these Caveats, the same is not taken in truth, but in fraud and deceit. Popish teachers affirm, that in some cases, they may swear in a doubtful meaning: And this they practise in time of danger, when being convented before the Magistrate, and examined, they answer Yea in word, and conceive a negation, or No in their minds. A practice most impious, and flat against this excellent Rule of the Prophet, that a man should swear in truth, judgement, & justice.  
The Second Rule is, That the form in which the oath is propounded, must be a plain, simple, and direct form, wherein God is directly called to witness. For his worship is directly to be given to him: and therefore the oath also, being an Invocation of his name, and a part of his worship, is directly to be made.  
That the meaning of this Rule, may the better appear, one Question is to be answered; Whether in the Form of an oath, a man may not swear, directly by creatures, and indirectly by God?  
Most of the Popish sort, and some Protestants hold, that he may. But the truth is otherwise. I say unto you (says our Saviour) swear not at all: neither by heaven— nor by the earth— nor by thy head, etc. Matth. 5. 34. In which words, he forbids all indirect oaths, whereby men swear directly by creatures, and indirectly by God: for so did the pharisees. Again, if a man might swear by creatures, and conceal the name of God, it would diminish his Majesty and authority, and much deceit might be used: for the swearer might say, that he swore not, but only used an obtestation.  
Against this it is objected. I. That joseph swore by the life of Pharaoh, Gen. 42. 25. therefore it may seem, that oaths by creatures are not unlawful. Ans. First, it may be said, that joseph sinned in so swearing: for therein he imitated the Egyptians, who swore by the life of their King. Secondly, it may be answered, that joseph doth only make an asseveration, and not an oath.  
Object. II. The Church in the Canticles takes an oath, by the Creatures. Cant. 2. 7. I charge you, daughters of jerusalem, by the roes, and by the hinds of the field, etc. Ans. It is no oath, but an obtestation, whereby the Church calls the creatures, to witness her earnest affection to Christ. The like is made by Moses, De●●. 30. 19 when he saith, I call heaven and earth to record against you this day. And by Paul, in his charge to Timothy, 1. Tim. 5. 21. I charge thee, before the elect Angels. In which, and the like speeches, there is no swearing, but a kind of citation, or summoning of the Creatures as witnesses. And there is great difference between an oath, and an obtestation. In the Obtestation, there is no more, but a calling of the creature to give testimony, the matter being already apparent and manifest. But in an Oath, where the matter is not so manifest, God is made not only a witness, but also a judge and revenger.  
Object. III. Saint Paul swears by his rejoicing in Christ, 1. Cor. 15. 31. which rejoicing was a created passion, or a creature. Ans. That was also an obtestation, or a word of avouchment, and asseveration; and not an oath. For it is all one, as if he had said thus; My sorrows and afflictions, which I endure for Christ, would testify (if they could speak) that as certainly as I rejoice in Christ, so certainly I die daily.  
Object. IV. Abigail swore to David by the creature; As the Lord liveth, and as thy soul liveth, 1. Sam. 25. 26. Ans. The former part of her speech, may be called an oath, but the latter is only an obtestation, or earnest avouchment, joined with an oath.  
Now, although it be in no sort, lawful to swear by creatures, yet when a man sweareth directly by God, he may name the creatures in way and form of an oath; specially if he make them as his pawns, and pledges, set before God, that he may in justice, be revenged upon him in them, if he lieth and sweareth not a truth.    

Sect. 3.  

III. Question. How farforth doth an Oath bind, and is to be kept?  
The answer to this Question is large, and 
When an oath binds?  therefore for order's sake I distinguish it into two parts, and first I will show when an oath binds, secondly when it bindeth not.  
For the first; An Oath taken of things certain, lawful, and possible, is to be kept, yea and binds always, though it be tendered even to our enemies; To this purpose God hath given special Commandemennt in sundry places. Numbers. 30. 3. Whosoever sweareth an oath, to bind his soul by a bond, he shall not break his word, but shall do, according to all that proceeds out of his mouth: Mat. 5. 33. Thou shalt not forswear thyself, but shalt perform thine oaths unto the Lord: Exod, 20. 7. Thou shalt not take the name of the Lord thy God in vain; that is, lightly and rashly. But God's name is taken in vain, when an oath made of things lawful and possible is not kept; David, at the humble request of Shimei, (who had before cursed him) pardons his fault for the time, & swears to him that he should not die, 2. Sam. 19 23. David made conscience of this oath, knowing himself to be bound thereby, and therefore till his death he kept it; only he charged Solomon not to count him innocent. 1. King. 2. 9  
Now for the better clearing of the answer, we are to consider four particular cases touching this point.  
I. Case. What if a man take an oath by false Gods, whether is he bound to keep it, yea or no?  
Ans. He is, and the reasons are these; First from the like. There was a question among the Scribes and pharisees, Matt. 23. 16. whether a man swearing by the creature were a debtor or no? The Pharisees taught, that if a man swore by creatures, the oath did not bind; But Christ vers. 20. affirmeth, that he that swears by the Temple, or by the Altar or by heaven, swears by God indirectly, & so takes an oath, though not a lawful oath; and thereupon remains bound, and is a debtor; now by propotion he that swears by false Gods, swears by God indirectly, because the false God is, in the opinion of him that swears, a true God, and so his oath bindeth, and is to be kept. Secondly, Abraham accepts the oath that Abimelech tendereth unto him in the name of a false God, Gen. 21. 23 So doth jacob accept of the oath made unto him by Laban, Gen. 31. 53. which they would not have done, if their oaths had not been sufficient bonds, to bind them to observation, and performance.  
It will be said; He that admits of an oath by an Idol, doth communicate in the sin of him that sweareth. Ans. In case of necessity, a man may admit of such an oath, without sin. A poor man, being in extreme want, borroweth of an usurer upon interest. It is sin to the usurer to take it; but it is not so in the poor man, who is compelled by the usurer to give interest: Thus the poor man doth use well the iniquitio of the usurer: So it is in an oath; A Godly man may well use, and take benefit by the wicked oaths of Idolaters, so far forth as they shall serve for the ratifying, and confirming of lawful covenants.  
II. Case. If a man take an oath, and afterward endure hurt or damage by it, whether is he then bound to keep his oath or no?  
Ans. If the loss he but temporary and private, (the oath being made of a thing lawful) it must be endured. For David reckoneth it among the properties of a good man, That he sweareth, and changeth not, though it be to his hurt, Psal. 15. 4.  
And here a difference is to be made between a promissory oath, and a single promise. A single promise may be reversed by the will, and consent of him, to whom it is made; but a promise made by an oath, is to be kept, though losses and hindrances ensue thereupon. For the reverence we bear to the name of God used in the oath, aught to be of greater force with us, than any private hindrance or inconvenience, which may befall us, upon the performance of the same.  
III. Case. Whether doth an oath bind conscience, whereunto a man is drawn, by fraud and subtlety?  
Ans. If the oath be of things lawful and possible, it bindeth and is to be kept, though we were induced to it by deceit. joshua deceived by the Gibeonites, was brought to make Covenant of peace with them, and to bind it by an oath: Now perceiving after three days, that they had wrought it by craft, he would not touch them, in reverence of the oath, that he had taken. josh. 9 18, 19, 20. And about 300 years after, when Saul had slain certain of the Gibeonites, the Israelites for that fact, were punished with three years famine; which could not be stayed, till seven persons of Saul's house were hanged up in Gibeah. 2. Sam. 21.  
IV. Case. What if a man take an oath by fear and compulsion, is he to keep it, yea or no? For example. A man falling into the hands of thieves, for the safety of his life, is urged to take a solemn oath, that he will fetch and deliver them some portion of money, and withal never disclose the parties. The oath being thus taken, the Question is, whether he be bound to keep it?  
Ans. Some Divines are of opinion, that the oath is to be kept, and some say no: but generally it is answered, that it must be kept, because this fear did, not abolish the consent of his will. But if it be alleged, that in so doing, he shall hurt the Commonwealth: Answer is made, that if he do not swear secrecy, he may in probability bring greater damage to the weal public, in depriving it of a member, by the loss of his own life. But it will be said, by this means he maintains a thief. Ans. Be it so: yet he remains excusable, because that was not his intent, but only to preserve his own life, to the good of the Commonwealth.  
Thus the most and best Divines do hold. But for my part, I leave it in suspense; though it seems in likelihood that the party which swears silence, doth after a sort maintain theft, and communicate with the sin of the robber: and further gives occasion, that others may fall into the like hazard and jeopardy of their lives. And so much of the first part of the Answer.  
The second part of the Answer to this third main Question follows: namely to 
When an Oath binds not?  show, when an oath binds not. An oath doth not bind in six Cases.  
I. When it is against the word of God, and tends to the maintenance of sin. The reason is, because when God will not have an oath to bind it must not bind: For an oath must not be a bond of iniquity. Hereupon David having sworn a rash oath, to destroy Nabal and his house, and being stayed from it by the Lord in the means of Abigail; he praiseth God in this manner: Blessed be the Lord God of Israel, which sent thee this day to meet me, and blessed be thy counsel, and blessed be thou, which hast kept me this day, from coming to shed blood. 1. Sam. 25. 32, 33.  
II. If it be made against the wholesome laws of the Commonwealth; because every soul must be subject to the higher powers. Rom. 13. 1.  
III. If it be taken of such persons, as want reason; as of children, madmen, or fools; because they know not what they swear: and there can be no binding of Conscience, when he that sweareth wanteth reason to discern what he doth.  
IV. If it be made by those, who are under the tuition of their superiors, and have no power to bind themselves; as by children which are under the government of their Parents: For these are part of their parents goods, and therefore not fit to undertake an oath, without their consent. Neither are they to choose a calling, or make any contract of themselves, but only by the direction and advise of their parents; though some of the Popish sort do erroneously teach, that a child may bind himself by oath, to become a Monk of this or that order, without Consent of Parents.  
V. If it be made of things impossible: for than it is a vain oath.  
VI If at the first it were lawful, and afterward become impossible and unlawful. For such oaths God himself may be said to reverse. Thus if a man bind himself by oath to live in single life without marriage, and after finds that Godhath not given him the gift of continency; in this case, his oath becomes impossible to be kept, and therefore being reversed by God, and becoming unlawful, it may be broken without impiety.  
To these six, the Papists add two other. The first, when the oath is made upon custom. And they put this example; If two men going out of a door or over a bridge, the one swears by God that he will not go first; likewise swears the other: yet at the last after contention, one of them goes first. In this case, says the Papist, the oath binds not. Ans. Custom cannot make that, which is sin, to be no sin, or perjury, to be no perjury: but rather doubles the sin, & makes it above measure morevile & abominable: and they that give themselves to this usual, and customable swearing, cannot but oftentimes become guilty of flat perjury.  
The Second Case is, when the Superior power, that is, the Pope, or other inferior Bishops, give order to the contrary, by relaxation or dispensation. Ans. It is false. For in every lawful oath there is a double bond; one of man to man, the other of man to God. Now if in the oath taken, man were only obliged to man, the oath might be dispenseable by man: But seeing man, when he sweareth to man, sweareth also to God, and thereby is immediately bound to God himself; hence it followeth, that an oath taken, cannot have release from any creature. Therefore our Saviour Christ's commandment is, Thou shalt not forswear thyself, but shalt perform thy oaths, to whom? to the Lord. Math. 5. 33. And the oath that passed between David and jonathan, is called The Lord's oath, 2. Sam. 21. 7 and 1. Sam. 20. 8. God will have the oath to bind, as long as seemeth good unto him; yea and cease binding, when it pleaseth him. And that which himself bindeth, or will have to be bound, no creature can loose; The things which God hath coupled, let no man separate. Math. 19 6. And herein the Pope shows himself to be Antichrist, in that he challengeth power to dispense with a lawful oath, made without error or deceit, of things honest and possible.  
Out of this answer, another Question may be resolved; namely, when doth a man commit Perjury?  
Ans. 1. When a man swears that which he knows to be false. 2. When he swears that, which he means not to do. 3. When he swearing to do a thing, which he also means to do, yet afterwards doth it not. In these three, the not performing of an oath made, it flat perjury.  
That we may yet be informed, concerning the sin of Perjury, one Question of moment is to be scanned. In Societies & Corporations, there be Laws and Orders; to the keeping whereof, every one admitted to an office, takes a corporal oath: Afterward it falls out upon occasion, that he breaks some of the said Statutes: The Question is, whether he be not in this case perjured?  
Ans. Statues are of two sorts. Some are principal or fundamental, which serve to maintain the state of that body or Corporation. Others less principal, or mixed, that serve for order or decency. In the statutes principal, the lawmaker intends obedience simply; and therefore they are necessary to be kept. But in the less principal, he exacts not obedience simply, but either obedience, or the penalty; because the penalty is as much beneficial to the state of that body, as the other. The breach of the former makes a man guilty of perjury; but it is otherwise in the latter, so be it the delinquent party be content to bear the mulct if it be imposed. Thus, students and others belonging to such societies, may in some sort excuse themselves, from the sin of perjury, though not from all fault, in breaking some of the lesser local statutes, else few could live in any society without perjury.  
Yet one more Question is propounded touching perjury, whether a man may exact an oath of him, whom he fears or knows will forswear himself. Ans. A private man must not; but a Magistrate may, if the party offer to take his oath, (not being urged thereto,) and be first admonished of the greivousnesse of the said sin of perjury. In the execution of Civil justice, Magistrates must not stay upon men's sins: Moses expected not the Israelites repentance, for their Idolatry; but presently proceeded unto punishment. Neither must the public good of the Common wealth be hindered, upon the likelihood or suspicion of a man's perjury.     

CHAP. XIIII.  
Of Vows.  
THe Seventh head of the Outward worship of God, is concerning a vow. All the Questions whereof may be reduced to these four.  

I. Question. What is a Vow?  
Ans. A Vow, is a promise made to God of things lawful and possible. I call it a promise, to distinguish a vow from a single purpose. For a purpose may be changed, but a vow lawfully made cannot. Again, there is great difference between these two: for in a vow, there is first, a purpose to do a thing: secondly, a binding of ourselves to do that we purpose. For this cause I term it a promise, because it is a purpose with a bond, without which there can be no vow made.  
In the next place I add, a promise made to God; not to Saint, Angel, or man.. The reasons are these. First, a vow is properly the work of the heart, consisting in a purpose. Now God alone knows the heart, and he alone is able, to discern of the purpose and intent of the same which no Angel, Saint, or other creature can possible do. Secondly, when the vow is made, none can punish and take revenge of the breach thereof, but God. Thirdly, in the old Testament, the jews never vowed, but to God; because the vow was a part of God's worship: Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God, thou shalt not bestack to pay it; for the Lord thy God, will surely require it of thee, and so it should be sin unto thee. Where by the way, we may take notice, of the superstition of the popish Church, that maketh vows to Saints and Angels, which is in effect to make them gods, & to worship them as the jews worshipped God in the old Testament.   

II. Question. Whether a vow, be now in the new Testament, any part of Religion, or God's worship?  
The answer is threefold.  
First, if a vow be taken for a promise of moral obedience; the answer is, that a vow is indeed the worship of God, and so shall be, to the end of the world. For as God (for his part) promiseth mercy, in the covenant of grace, so we in Baptism, do make a vow, and promise of obedience to him, in all his commandments; and therefore Peter calleth Baptism a stipulation, that is, the promise of good conscience to God. This promise once made in Baptism, is renewed so oft as we come to the Lords Supper, and further continued in the daily spiritual exercises of Invocation, and Repentance.  
But it may be said, we are already bound to the obedience of the Law by order of divine justice; therefore we cannot further bind ourselves. Ans. He that is bound by God, may also bind himself. David though he was bound by god in conscience, to keep the Law, yet he binds himself freely by oath, to help his own weakness, & to keep himself from falling, when he saith, I have sworn, and will perform it, that I will keep thy righteous judgements, Psal. 119. 106. And the same bond is no less necessary and behooffefull for us, if we consider how prone and ready we are to fall from the worship of God.  
The second Answer. If a vow be taken for a promise of some ceremonial duty, as of Sacrifices and Oblations, or of giving house, lands, and goods to the Temple; then we must put a difference between the Old Testament and the New. In the Old Testament, the vow of such duties, was part of God's worship; but in the New it is not, and that for these Reasons.  
First, The jewish ceremonies were to the jews, a part of God's worship, but to us Gentiles they are not; considering they are all in Christ abolished, and none of them do now stand in force by God's Law to us. Thus the Passeover was a ceremony, or service, appointed by God to be observed of the Israelites and their posterity, Exod. 12. 24. 25. and therefore stood as a part of God's worship to them for a perpetual ordinance. But to us in the new testament, both it and other Legal ceremonies are abrogated, and we have only two Sacraments to be administered and received, as seals of the Promises of God, and parts of his worship, Baptism, and the Supper of the Lord.  
Secondly, that which is not commended unto us by God, in the name of worship, is no worship to us. Now, the ceremonies of the jews, are nowhere commended unto us in that name; and therefore it is a vain thing for any man to vow the observation thereof.  
Thirdly, vows of ceremonial duties, did, in a peculiar manner, and upon special respects, pertain to the jews. Hereupon, when they vowed House, Lands, Goods, etc. to the use of the Temple, this they did, as being the Lords Tenants, of whom alone they held their possessions: and hereby they acknowledged and also testified their Homages and Services due unto him. And this particular respect concerneth not the Church and people of the New Testament: whence it followeth, that they are not tied by the same bond, to perform worship unto God, by the vows of Ceremonies, gifts, oblations, and sacrifices.  
The third and last part of the Answer. If a vow be taken for a promise, of some bodily and outward work, or exercise; as fasting, giving of alms, abstaining from certain meats and drinks, etc. then it is not any part of God's worship, but only an help, stay, and furtherance of the same. For first, we have liberty of conscience in Christ, to use or not to use, all indifferent things. Now God's worship is not a thing of that nature, but absolutely necessary. Secondly, Paul, 1. Tim. 4. 8. affirmeth, that bodily exercise profiteth little, but godliness is profitable for all things: In which words, he opposeth godliness to bodily exercise, and therefore godliness, or the worship of God, consisteth not in them.  
But the words of David are alleged to the contrary, Psal. 76. 11. Vow and perform unto the Lord your God. Where we have a double command, one to make Vows, another to pay them. To which I answer: first, if David speaketh of the vow of all moral duties, than the Commandment concerneth every man; because the thing commanded, is a part of God's worship. For it is as much as if he had said, Vow thankful obedience unto God, and perform it. Again, if the place be meant, of the vow of ceremonial duties, than it is a commandment peculiar to the old Testament, and so binds the jews only: howbeit not all of them, but only such as had just cause to make a vow: for otherwise they had liberty to abstain from vowing, Deut. 23. 22. When thou abstainest from vowing, it shall be no sin unto thee. Of one of these two kinds, must the place alleged necessarily be understood, and not of the third, which is of bodily exercise: for than it should reverse Christian liberty in the use of things indifferent, which no Commandment can do.  
By light of this Answer, we may discern the error of the Popish Church, which maketh Vows a part of Religion, and the Worship of God. Nay further, it teacheth that some vows, as namely those of Poverty, Continency, Regular Obedience to this or that Order, are works of merit and supererogation, tending to a state of perfection, even in this life; and deserving a further degree of glory in heaven, than the work of the Moral Law.   

III. Question. When a Vow made, doth bind, and when not?  
Before I give answer to the Question, I will lay down this Ground.  
In making of a lawful Vow, four Conditions are to be observed.  
The first, concerneth the person of him that voweth; that he be a fit person. His fitness may be discerned by two things. First, if he be at his own liberty, (as touching the things whereof he makes his vow,) and not under the government of a superior. Thus in the Old Testament, if a daughter had made a vow, without the consent or allowance of her father, it might not stand in effect. Numb. 30. 4, 5. Secondly, if the party keep himself within the compass of his calling general and particular. Hence it follows, that Vows of going a Pilgrimage, to worship this or that Idol, in this or that place, (for example, S. james of Compostella, and the Lady of Loretto, etc.) are utterly unlawful; because such persons, by this practice, do leave their calling and condition of life, and take upon them a calling, not warranted by the Lord.  
The second Condition is, concerning the Matter of a Vow. It must be Lawful, Possible, and Acceptable to God. Hereupon it follows, that there be four things, which cannot be the matter of a Vow. The first, is sin.. Thus the jews bound themselves with a Vow, that they would neither eat, nor drink, till they had killed Paul, Act. 23. 12, 14. This their vow was nothing else, but a threatening of God himself: and therefore utterly unlawful. Secondly, Trifles, and light matters; as, when a man voweth, not to take up a straw, or such like. And this is a plain mocking of God. Thirdly, things impossible; as to fly, or to go on foot to jerusalem. Fourthly, things merely necessary; as to die, which cannot be avoided.  
The Third, is touching the Form of a Vow. It must be voluntary, and free. And that it may be so, three things are necessarily required. First, that it be made in judgement, that is, with reason and deliberation. Next, that it be done with consent of will. And thirdly, with liberty of conscience.  
Hence it appears, that the Vows of children, madmen, and fools, or such as are taken upon rashness, or constraint; also the vow of perpetual abstinence from things simply indifferent, are all utterly unlawful. For, the first sort are not done upon judgement, the next without due consideration, and the last are greatly prejudicial to Christian liberty.  
The fourth concerns the End; which is, not to be a part of God's worship, but only a stay and prop to further and help us in the same. Now there be three particular Ends of a vow. First, to show ourselves thankful to God for blessings received: secondly, to prevent sin to come, by keeping so brietie and moderation: thirdly, to preserve and increase our faith, prayer, repentance, and obedience.  
This Ground being laid, the Answer to the Question propounded is this. When in vowing, we observe the conditions praerequired, the vow is lawful, and consequently binds the party vowing, so as if he keep it not, he dishonoureth God. But when the said Conditions, do not concur in the action of vowing, it becomes unlawful, and the party remaineth free, and not bound to performance.  
Here by the way, a Question of some moment is made; Whether jephte upon his Vow, did offer his Daughter in Sacrifice or no? considering that it is plain, even by the light of Nature, as also by the doctrine before taught, that a man is bound by the vow which he maketh.  
This Question admitteth sundry answers, according to the divers opinions and judgements of men, upon the place written, judg. 11. And my purpose is not to examine that which others have brought in way of resolution, but briefly to deliver that which I take to be the truth. I answer therefore that jephte did not offer his Daughter in Sacrifice upon his vow; but only dedicated her unto God, after the manner of the Nazarites, to the end of her days; to lead her life apart in a single estate. The truth of this answer will appear by these reasons.  
First, in the 37. verse of the chapter, the daughter of jephte craves leave of her father, to go apart into the mountains, for two months space, to bewail her virginity. Where it may be observed, that she went not to deplore the loss of her life, but her future estate and condition, because she was (upon her father's vow) to live a perpetual single life. And why? surely, because (as the text saith, vers. 39) she had not known a man; & it was accounted a curse in judea, for a woman always to live unmarried.  
Secondly, in the last verse it is said in our common English translation, that the daughters of Israel went year by year, to lament the daughter of jephte: But I take it, it may be as well, or better translated out of the Hebrew, they went to 
* Le-thannoth So it is expounded by the Hebrew Doctors. Quintil. in jud. 11. 40.  talk or confer with her, and so to comfort her: and that this interpretation may not, seem strange, the very same word is observed in this sense, judg. 5. 11. there shall they 
jethannu.  talk or confer of the righteousness of the Lord. Now if they went year by year to comfort her, than she was not put to death.  
Thirdly, jephte is commended by the holy Ghost, for the excellency of his faith, Heb. 11. 32. and that out of the same history. Now the commendation of his faith, and the unnatural murder of his daughter, cannot stand together.  
But it will be said, that jephte vowed, that whatsoever came out of his doors to meet him should be the Lords, & he would offer it for a burnt offering, v. 31. Ans. The words may more truly be read thus; or I will offer it in sacrifice. And the meaning of the vow was this: That thing which first meeteth me, if it be a thing to be sacrificed, I will sacrifice it: if not. I will dedicate it to the Lord. For it seems to consist of two parts, whereof the latter is coupled to the former, by a discretive conjunction, as the Grammarians speak. In this manner, the word is else where taken, so as it may either way be expounded. In the fourth commandment, Exod. 20. 10. in our common translation it is read, thou and thy son, and thy daughter, but out of the Ebrwe, it may be translated either and, or or.  
It will be said again, that jephte rend his clothes, because his daughter met him, when he returned from the victory. Ans. That was in regard of her vowed virginity: which was a curse among the jews. And beside, he had but one daughter, and by this means of sacrif●ing her all hope of posterity after him was cut off.  
But it seems, that Monastical vows of virginity, by this example are lawful. Ans. Indeed the custom of vowing virginity began in those days, but they thought it not a state of perfection, but rather an estate of misery, as may appear, in that he rend his clothes, when she met him, and the daughters of Israel went to comfort her, as being now in a woeful and miserable estate.  
Upon these Reasons, I conclude, that jephte did not offer up his daughter in sacrifice, but only set her apart, to live a single life, to the honour and service of God. And jephte might know even by the light of nature, that it was a fin to vow h●… daughter's death, and a double sin to kill her.   

IV. Question. Whether Monastical, or Monkish vows bind or no?  
To this the Papists answer affirmatively, placing the greatest part of their Religion, in practice and observance of these vows.  
That we may know them the better, they are in number three. The first is, the vow of continency, whereby a man renounceth Marriage for ever, and voweth unto God perpetual virginity. The second, of Voluntary Poverty, which is, when a man giveth over all property of his goods, and binds himself to live by begging. The third is, of Regular obedience, when a man resigns himself in conscience, to be ruled by another, and to keep some devised order, in all actions and duties pertaining to religion.  
Now the Question being, whether these vows bind or no? I answer in a word, they do not, and that for these reasons.  
I. First, they are flat against the law of God, which I make manifest in the particulars. The vow of perpetual chastity, is expressly against God's commandment. 1. Cor. 7. 9 If they cannot abstain, let them marry: for it is better to marry then to burn. To this text the Papists answer, three ways.  
First they say, that this place of scripture, is only a divine permission, and not a commandment: we reply again directly, that it is a plain commandment: For the intent of the Holy Ghost in that text, and in the whole Chapter is, to ordain a necessary remedy for incontinency, which Paul calls burning, and for the avoiding of fornication, which brings destruction to the soul. And for that purpose, he speaks not in permitting manner, but in imperative terms, Let them marry.  
Secondly, they answer, that the words concern only incontinent persons, that commit fornication. We on the other side affirm, that they are not only given to them that live incontinently, but to all persons, which are subject to burning, which burning may be without incontinency.  
For the better understanding whereof, let it be considered, that there be three distinct degrees of lust in man. The first is, when the temptation is first received into the mind. The second, when the same temptation prevaileth, though with some resistance & trouble of the mind & conscience, which also (though no outward offence as yet follow) is a degree of burning. The third is, when the temptation so far prevaileth, that the heart & will are overcome, and the duties of religion for the time utterly hindered: This is the highest and worst kind of burning. And if we consider these degrees well, it will easily appear, that there may be burning without incontinent living.  
Thirdly, they answer; that this text speaketh not of persons that are free, but of those alone, who are bound from Marriage by solemn vow: we chose affirm and hold, that the words are general, and plainly directed to all persons, bound by vow or otherwise; and that appears by vers. ●…5. where he says, I speak not this to tangle you in a snare. These words do show, that Paul's mind was, touching the vow of perpetual virginity. For he leaves every man according to God's ordinance, to his own liberty, willing none by vow to bind himself from the use thereof.  
Now for the vow of Regular Obedience, that also is against the word of God. 1. Cor. 7. 27. Ye are bought with a price, be not the servants of men. Where the Apostle forbids us, to subject our hearts and consciences, to the laws and ordinances of men, in matters of Religion; and consequently overthroweth the vow of Regular obedience. For in that a man binds himself to be ruled (in all things belonging to God's worship) according to the will and pleasure of his Superior, yea to eat, drink, sleep; to be clothed. etc. according to a certain rule given and prescribed by him; whereas in regard of conscience we are bound only unto God.  
Lastly, the vow of voluntary Poverty, is also a plain abuse of Gods own ordinance and appointment, Deut. 15. 4. that there should be no beggar in Israel.  
But it may seem, that this law is not perpetual. For in the New Testament we read, that there were beggars, as namely one, that was laid at the gate of the Temple, daily to ask alms, Act. 3. Ans. This Law neither was then, nor is now abrogated by God, but the observation of it (at that time, and since) was much neglected. And the neglect of provision for the poor, is the cause of begging; and the vow of perpetual poverty, still remains as a manifest breach of God's holy ordinance, notwithstanding any thing that may be pretended to the contrary.  
II. The second reason follows. Monkish vows, as they are against God's commandment, so are they also against the Liberty of Conscience, which we have by Christ touching the use of the creatures, and ordinances of God: as riches, marriages, meats, drinks, and apparel. Stand fast, saith the Apostle, in the liberty wherewith Christ hath made you free, Gal. 5. 1. Again, Let no man judge you in meat, or in drink, or in respect of an holy day, Coloss. 2. 16. In these places, there is granted unto man, a free use of all things indifferent, so it be not in case of offence.  
Now in Monkish vows, those things which God hath made indifferent, and put in our liberty, are made necessary: whereas no ordinance of man, can make things simply necessary, and parts of God's worship, which he himself hath made indifferent, and left free to the will of man. And hence it was that the forbidding of meats and marriage, were termed by the Apostle, The doctrine of Devils, 1. Tim. 4. 1.  
But (will some say) doth not the civil Magistrate in our Commonwealth, forbid the use of some meats? Ans. He doth. But by his commandment he takes not away the liberty that we have in the use of things indifferent, but doth only moderate it, for the common good, which he may do lawfully.  
III. The third reason. Some of them are out of the power and ability of him that voweth; as the vow of perpetual chastity in single life. For our Saviour saith, All men cannot receive this word, but they to whom it is given, Matth. 19 11. that is, Continency is a gift of God, whereof all men are not capable, but those only to whom he giveth it, when, and as long as it pleaseth him; neither is it denied unto some, because they will not, but because they are not able.  
Against this, the Papist objecteth, that we may receive any good gift of God, if we pray for it: for Christ hath said, Ask, and ye shall receive, Matth. 7. 7. Ans. It is false. God's gifts are of two sorts. Some are common to all that believe, and necessary to salvation; as Faith, Repentance, Obedience, the Fear of God. Some again are special gifts, not given to all, nor needs full to salvation, but peculiar only to some; as health, wealth, continency, single life, etc. Now the promise of our Saviour, Ask, and ye shall receive, is meant of things necessary to salvation, and not of particular and special gifts. For some may pray for them, and yet never receive them. Thus Paul prayed thrice, that the prick in his flesh, the messenger of Satan, might be removed from him, yet he was not heard, nor his petition granted. And why? Because that which he prayed for, was not a common gift necessary to salvation, but a special grace, for the time of the temptation, wherewith he was presently assaulted; whereupon Answer was given, My grace is sufficient for thee.  
And hence we learn, in what manner, to ask things at the hands of God, when we pray. Such as are necessary to salvation, we may ask absolutely and simply; but things that are less necessary, with this condition; If it may stand with the good will and pleasure of God.  
Again, the Papist allegeth an example of two married persons; the one whereof being smitten by the hand of God with the dead palsy, the other must needs pray for the gift of continency. Ans. In this case a married party may ask it, and by God's mercy obtain it, because now there remains unto him or her no other remedy. But it is not so with single persons, considering that they have an other remedy, which is Marriage: and therefore they may not look, or hope to obtain such a gift.  
Thirdly, they say, God hath given to all men sufficient aid and strength, that if they will use the means, they may have the gift of chastity. For sufficient grace is given to all, though not effectual. Ans. It is false: there is neither sufficient, nor effectual grace given to all, to live a single life; but it is a rare and special gift given only to some. Paul to Timothy, willeth younger women, not to endeavour to forbear, when they have not the gift, but in want thereof to marry, 1. Tim. 5. 14. Where he takes it for granted, that they had no such power given them of God, to live in perpetual chastity, though they would.  
IV. The fourth Reason. Popish vows do abolish that order, which God hath set in the Society of mankind, to wit, that men should not only serve him in the duties of the first Table, out in the duties of the second, by serving of men, Gal. 5. 13. By love serve one another. Again, Rom. 13. 10. Love is called the fulfilling of the Law; because the law of God is practised, not apart by itself, but in and with the love of our neighbour. From this order it followeth, that every man, beside the General calling of a Christian, must have some particular kind of life, in the which he must walk, and therein do service to men: Which if he refuse to do, he must not eat, according to the Apostles rule, 2. Thess. 3. 10.  
Now these vows make a separation between these two: for they bring men into a general calling, but they utterly frustrate and make void the particular, and the duties of it; so as a man keeping them, cannot be serviceable to man, either in Church or Commonwealth. Besides, by the vow of poverty, the Apostles rule is disannulled, 1. Tim. 5. 16. which is, that if a man be able to maintain himself, or have any kindred able to do it, he should not be chargeable to the Church; and so there might be sufficient alms to them that are truly poor.  
V. The fifth Reason. They bring in again judaism: for jewish religion by God's appointment, stood in bodily rites, and outward ceremonies, actions, and gestures, yea in outward things, as garments, meats, drinks. And their rule was, Touch not, taste not: from all which we are wholly freed by Christ.  
VI Sixtly, these vows are Idolatrous and superstitious: for they are made and observed with an opinion of God's worship, of merit, and of the state of perfection: whereas nothing can be made God's worship, but that which himself commandeth. And bodily exercises are unprofitable, as Paul saith, and therefore they can not be meritorious. And further, to dream of a state of perfection beyond the Law of God, is to make the Law itself imperfect: whereas chose, the Law of the Lord is perfect, righteous, and pure, Psal. 19 7, 8.  
VII. Lastly, these vows are against the preservation of Nature: for by them, specially that of perpetual chastity, men are brought to destroy even their own bodies and lives, which they are bound to preserve and maintain. Ephes. 5. 29. No man ever yet hated his own flesh, but nourisheth and cherisheth it. The Apostle, even in his days, noted it as a fault, in the voluntary religion, that was then taken up by some; that for the maintenance thereof, they spared not their own bodies, Coloss. 2. 23. And like unto that, is the practice of Popish Votaries, which tendeth to the ruin and overthrow of nature, and life itself.  
These be the Reasons. In the next place, we are to consider the Allegations that are commonly made, in the favour and defence of Popish vows.  
And first it is objected: In the Old Testament, Vows were a part of God's worship: therefore they are so to be held in the New. Ans. There is great difference between them. For first, they had their warrant out of God's word; these have not so: nay there be express testimonies of scripture against these Vows.  
Secondly, in their vows, there was always right reserved to superiors, to reverse them, if they liked them not. But in Monastical vows, all right is taken from superiors. For children are permitted to vow; and their promises must stand against parent's consent. And wives (according to Popish doctrine) may vow, against the express consent of their husbands.  
Thirdly, they were not perpetual, but ceased with the ceremonial Law. But these are supposed to have a perpetual equity, that must continue till the end of the world.  
Secondly, they allege that which is written, Matth. 19 12. Some have made themselves chaste for the kingdom of heaven. Ans. The meaning of the text is not, that some have vowed single life, but that there are some, who being assured that they have the gift of continency, upon that gift, do endeavour to maintain their present estate, that so they may the better serve God, and advance his kingdom, both in themselves and others.  
Thirdly, they object, 1. Tim. 5. 12. where Paul speaks of certain young women, which have damnation, because they have broken their first faith: that is, (as they interpret it) their vow of single life. Ans. The words are not to be understood, of the faith of the vow; but either of that faith and promise, which was made to God in their Baptism, or the faith and promise of service and relief to be performed to the poor; and for the breach of either of these, they may be said to incur damnation.  
Fourthly, they say, Christ himself was a beggar, and therefore why may not we also be beggars? Ans. Though Christ was poor, yet was he no beggar. For he kept a family, and had a treasure. judas was the steward of his family, and bore the bag, joh. 13. 29. Again, there is mention made of 200 pence, joh. 6. 7. which in likelihood was in the bag that judas kept: yea, of the money which he had, the Disciples are said to buy meat, joh. 4. 8. And though it were granted, that Christ was a beggar, yet it follows not, that we should be so. For his poverty was expiatory, and part of his sufferings. So saith the Apostle, He being rich, for our sakes became poor, that we through his poverty might be made rich, 2. Cor. 8. 9  
Fiftly, they allege, that the Disciples forsook all, and lived in poverty; and their example is propounded for our imitation. Ans. They forsook all indeed, yet how? not for ever, but for a time; and that not by vow, but only in affection and disposition of their hearts. For after they had forsaken all, we read, that they came to their nets and boats again, joh. 21. 3. Again, the Apostle Paul speaks of himself and the rest, when he saith, Have we not power to lead about a wife being a sister? 1. Cor. 9 5. By which it is plain, that they put not away their wives.  
Sixtly, Mat. 19 21. If thou wilt be perfit (saith Christ to the young man) go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. Here (saith the Papist) our Saviour prescribes perpetual poverty, by express counsel. Ans. The words are no counsel, but a special Commandment of trial, directed to this young man. And the end of it was, to discover unto him, his secret pride, and hypocrisy, in that he boasted, that he had kept all the commandments, when as indeed he knew not what they meant.  
Lastly, they object the example of the Recabites, who according to the commandment of their father jon adab, would drink no wine, nor dwell in houses, nor build, nor plant, nor sow, jerem. 35. and the Lord approveth their practice. Ans. They did obey their father's command in these things, as being things indifferent, but not as parts of God's worship in the doing where of they placed Religion. And they obeyed it carefully, for this end, that they might enure themselves unto hardshippe. Secondly, this their obedience, touching these things, stood not by any vow, much less was it perpetual. For than they should have observed all the things which they vowed, equally, which they did not; for they dispensed with their father's voluntary injunction for dwelling in Tents; and as we read vers. 11. They came up, for fear of the Chaldeans, that were in the land, and dwelled at jerusalem.  
And so much touching Popish Vows, whereof to conclude, this may be said; That they are all, but a mere will-worship, standing upon no ground or warrant of God's word, and therefore of no force, to bind the consciences of men, but are to be holden, as they are in truth, wicked and abominable.    

CHAP. XV.  
Of Fasting.  
THe eight Head of the outward worship of God, is Fasting.  
By Fasting I understand, the Religious Fast, which is joined with the duties of Religion; and namely, the exercises of Prayer and Humiliation. Touching it, there are three principal Questions to be handled in their order.  

I. Question. What is a Religious Fast?  
Ans. It is a voluntary and extraordinary abstinence, taken up for a religious end; what this end is, we shall see afterward.  
First, I call it voluntary, because the time, and particular manner of Fasting, is not imposed, or determined, but left free to our own liberty. Again, I term it extraordinary, to distinguish it from ordinary fasting; which stands in the practice of temperance and sobriety; whereby the appetite is restrained, in the use of meats and drinks, that it do not exceed moderation. Now this kind of fast is to be used of all Christians, at all times; whereas the extraordinary is not daily and ordinarily to be practised, but upon special occasions, and at special times, in as much, as it is a more straight and severe abstinence than the other.   

II. Question. How a Religious Fast is to be observed?  
Ans. For the observation of it, three things are required.  

I. A just and weighty cause.  
II. A right manner.  
III. Right ends.   

Sect. 1.  
Fasting is then to be used, when a just and 
The just cause of a fash  weighty cause or occasion thereof is offered. There be two just causes of a fast.  
The First is, when some judgement of God hangs over our heads, whether it be public, as Famine, Pestilence, the Sword, destruction, etc. or private. The Prophet joel in the name of the Lord, calls the jews to a straight and solemn fast; and that upon this just occasion, because the Lord had sent a great dearth upon the land, joel 2. 14, 15, etc. Hester and her company fasted, when she had heard news of the intended destruction of the jews, Ester. 4. 16. The people of Nineveh, which were not jews, but foreigners in regard of the Covenant, when the Prophet came, and denounced destruction unto them for their sins, they gave themselves generally to fasting and prayer. jon. 3. 5. 8.  
The second cause of fasting is, when we are to sue, & seek by prayer to God, for some special blessing, or for the supply of some great want. Thus, when Daniel desired to obtain the deliverance of the children of Israel, out of captivity in Babylon, he gave himself to fasting, Dan. 10. 3. Thus, Christ fasted, and spent the whole night in prayer unto God, before he chose his twelve Apostles, Luk. 6. 12. And in like manner, Paul and Silas when they were to found and plant Churches, used prayer and fasting, Act. 14. 23. because in these matters of so great importance, they looked for special direction from God himself. Lastly, Anna, that she might be more fervent in prayer, fasted night and day in the Temple, Luc. 2. 37.   

Sect. 2.  
The second point, is the Right manner of fasting, which stands in three things. 
The right manner of fasting.   
The Frist is, Abstinence from meat and drink: for therein consisteth the very nature of a fast; and if that be wanting, it is no fast at all. Thus Ester commanding the jews to fast for her, bids them neither eat nor drink for three days, Ester. 4. 16.  
The Second is, an abstinence from all delights, which may any way cheer and refresh nature. In this sort Daniel fasted three whole weeks of days, abstaining from all pleasant bread, flesh, wine, and ointments, Dan. 10. 3. So when David fasted, it is said that he lay all the night upon the earth, that he neither washed, nor anointed himself, nor changed his apparel, 2. Sam. 12. 16, 20. In the solemn fast of the jews, the bridegroom and bride must come out of their chambers, joe. 2. 15, 16. By these places it is manifest, that in a true fast, there is required, not only abstinence from meat and drink, but from all delights, recreations, & other things that might refresh the nature of man. By this the Popish Fasting is justly reproved; wherein, though men are enjoined to abstain from flesh, yet there is given liberty to use other delicates.  
The Third thing in the manner of a Fast, is, so far forth to abstain from meat, and other delights, as the body may be thereby afflicted. Ezra proclaims a fast, and he gives a reason thereof, that himself and the people might afflict themselves, Ezra 8. 2. This Afflicting of a man's self; is expounded by Paul, 1. Cor. 9 27. where he saith, I beat down my body, and bring it in subjection. Now, though we must humble and afflict our bodies by fasting, yet we ought not to weaken, abolish, or destroy nature; or do that whereby the strength of nature may be taken away. For such afflicting is forbidden, Coloss. 2. 23. And chose, we are commanded by Christ, to pray for daily bread, that is, such food as is fit to sustain our substances; and therefore we may by such exercises, overthrow the same.  
Yet for the better understanding of the manner of Fasting, three Questions are to be answered.  
I. Question. How long the fast must continue?  
Ans. The beginning and end of a Fast, is left unto our liberty. But it is so long to be kept, as the principal actions of the fast, that is, humiliation and prayer, do continue, And though the beginning and end thereof be free to us, yet it is most meet & convenient, that solemn fasts should begin in the Morning, and last till the Evening. This was the usual custom of the Church in the old Testament.  
II. Question. Whether in the day of a solemn fast, a man may eat any thing or no? and if he may, what? and how often?  
Ans. We may eat, and that (if need require) once or twice. Yet here we must take with us two caveats. First, concerning the quantity of our meat; it must be less than ordinary, and only that which is necessary to preserve nature, and no more: for if it be otherwise, we abolish our fast. Secondly, concerning the quality of that we eat; it must not be dainty and pleasant, but the meanest food, and such as hath least delightsomnes and delicacy in it. Thus Daniel fasted for three weeks of days, from morning to evening: in which time he ate but a small quantity of meat, and that which was none of the daintiest, Dan. 10. 3.  
These caveats observed, a man may lawfully take some sustenance, even in the time of a solemn fast. For there is no kind of meat but may then be eaten, quantity and quality being observed. In the old Testament, no clean beast was forbidden to be eaten, in the day of a fast. And in the New, To the pure, saith Paul, Tit. 1. 15. all things are pure. And the kingdom of God, stands not in meats and drinks, but in righteousness, peace, and joy in the holy Ghost, Rom. 14.  
III. Quest. Whether all persons, are bound to keep the form prescribed, in the day of the solemn fast?  
Ans. All that are able, and can abstain, are bound. Yet because God's worship stands not in eating or not eating, some persons are here exempted.  
First, all those that are weak, as children, aged persons, and those that are sickly. Secondly, they that, by reason of the constitution of their bodies, do find themselves unfit to pray, and hear the word cheerfully, when their stomachs are empty. These persons may eat in the day of a solemn fast, so that they observe the caveats before remembered. It is not with us in these countries, as it was with the jews: They could fast one, two, or three days together, without any inconvenience; we cannot do the like. And the reason is plain. Men that live in those hot countries, have cold stomachs, and so may fast the longer; but in colder climates, such as ours is, in respect of theirs; men being of hotter stomachs, are not able to continue fasting so long as they.   

Sect. 3.  
The third point is, concerning the Right 
The right ends of fasting.  ends of a religious fast; and they are four.  
The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subjection to the will and word of God. By eating and drinking, the body is made heavy, the heart oppressed, the senses dull; and the whole man unfit for the duties of humiliation, prayer, and hearing of the word, Luk. 21. 24. That therefore this unfitness may be taken away, not only the body itself, but the unruly lusts of the flesh are to be mortified and subdued, by this exercise of fasting.  
The second end is, to stir up our devotion, and to confirm the attention of our minds in hearing and in prayer. To this purpose, in the Scripture, fasting and prayer are for the most part, if not always, joined together; because, when the stomach is full, the body and mind are less able, to do any good duty; and chose, when abstinence is used, the heart is lighter, the affections in better order, the whole man more quick and lively in the service of God. For this very cause Anna is said, to worship God night and day with fasting and prayer, Luk. 2. 37. And the intent of the Holy Ghost there, is to commend her for the fervency of her prayer, which she testified in that by such exercises, she stirred up and increased the attention of her mind.  
The third end is, to testify the humility and contrition of our hearts, that is to say, our inward sorrow and grief for sin, and our repentance and effectual turning unto God. Without this end, the fast is but a vain ceremony. And therefore the Prophet joel calls upon the people, to turn unto the Lord with all their hearts, with fasting, weeping, and mourning; to rend their hearts and not their garments, etc. joel 2. 12, 13. The Prophet Esay in like manner, reproveth the jews, because when they fasted, they would afflict their souls for a day, and how down their heads as a bulrush, and lie down in sackcloth and ashes: But made no conscience to turn from their evil ways. Esay. 58. 5, 6. Therefore their outward humiliation was but hypocrisy.  
The fourth end of a fast, is to admonish us of our guiltiness before the Lord, and to put us in mind of the acknowledgement of our sins, whereby we become unworthy of any blessing, gift, or mercy; yea unworthy to go upon the ground, to breath in the air, to eat, drink, sleep, or enjoy any other benefit. In a word, that we have deserved by our sins all the plagues and punishments threatued in the Law against sinners. The Malefactor in the day of Assizes, cannot give greater testimony of the true confession of his guiltiness, then by coming before the judge, with the rope about his neck; neither can we bring a more notable sign, of our true humiliation before God, then by coming before him, in the day of the solemn fast, with open confession and Proclamation of our guiltiness, both of sin and punishment. Hence it was, that in the fast of Nineveh, not only men but even the beasts were forbidden to feed or drink water; for this very end, that the Nivevites might acknowledge their sins to be so great, and heinous in the sight of God, that in regard thereof, not only the reasonable creatures themselves, but also the beasts of the field, for their sakes, were unworthy of life and nourishment.    

III. Question. Whether Popish Fasts be lawful, and approved of God?  
Ans. They are wicked, and therefore neither approved of God, nor to be observed by man; and that for three special causes.  
First, the patrons & maintainers of them, do appoint set times of fasting, which are, necessarily to be kept, upon pain of mortal sin. And abstinence from flesh (with them) is made a matter of conscience. Now to prescribe set times necessarily to be observed, is contrary to that liberty, which the Church of God and the governors thereof have for this purpose, only upon special occasion. When the question was moved to our Saviour, by john's Disciples, Why they and the pharisees fasted often, whereas his fasted not; Answer was given in this manner, Can the children of the marriage chamber mourn, as long as the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast, Mat. 9 15. From whence we may gather, that times of fasting must be, according to the times of mourning. For Christ gives them to understand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enjoined a set time for fasting; but must be left to the liberty of the Church, to be prescribed, as God shall give occasion. Again, the Apostle reproveth the Church of Galatia, for observing set days, and months, & times, and years, in way of Religion. Gal. 4. 10. Montanus the Heretic is thought (in 
Euseb. Hist. Eccl. l. 5. c. 17.  Ecclesiastical stories) to have been the first, that made laws for set-fasting. And the Churches of God in ancienter times, fasted of their own accords freely, not enforced by law or commandment, but as time and occasion served.  
It is alleged, that this doctrine seems to challenge the Church of England of Heresy: for it appointeth and observeth set times of fast. Ans. Nothing less. For our Church enjoineth and approveth these times, not upon necessity, or for religions sake, but for civil and politic respects: whereas the Romish church, holds it a mortal sin, to put off a set fast appointed, so much as till the next day following.  
The second reason. They of the Church of Rome make a distinction of meats. For they wholly forbid flesh to be eaten upon days of fast, and allow whitmeates only then to be used; and that of necessity. Now this difference of meats is partly impious, partly absurd and foolish.  
Impious it is, because they make it for Religion's sake. For since the coming of Christ, there is a liberty given to all men whatsoever, to eat of all kinds of meats, without any distinction: commanding abstinence from nothing, which God hath created, to be received with thanksgiving. It is true indeed, we hold a difference between meat and meat, but how? not in way of religion, but in regard of temperance & health, for civil and politic uses, and respects. As for the other, we rest upon the word of God, & hold it with Paul, a doctrine of Devils, to command forbearance of meats, in regard of conscience, 1. Tim. 4. 3.  
But to this place of Paul, they give answer, and say, that it is spoken of Heretics, such as the Manichees, & Novatians &c. were, that held meats in their own nature unclean. We on the other side reply, and say, that this text condemns those that make meats any way unclean. And that the Papists do put this difference, in way of Religion, and conscience; as appeareth by their straight prohibitions of flesh as unclean, and that for conscience sake. And this text they shall never be able to shift off: for it plainly condemneth any such distinction; seeing to the pure, all things are pure; and every creature of God is good, and nothing to be refused, so it be received with thanksgiving, 1. Tim. 4. 4.  
Furthermore, this difference of meats is also foolish. For first, the light of nature and common sense teacheth, that in such meats, as they permit, there is as much delicacy, pleasure, and contentment, yea as much (if not more) strength: for example: in some fish, fruits, and wines, as is in flesh by them forbidden. Yea S. Paul ascribes flesh unto fishes, 1. Cor. 15. 39 There is one flesh of men, an other of beasts, an other of fishes, etc. Secondly, I call it foolish, because in their set Fasts they forbid flesh, but permit divers wines, and the daintiest iuncates that the Apothecary's shop can afford: whereas in a solemn fast, all meats, drinks, and all other delights, of what kind and nature soever, are to be forborn. For this was the practice of the Church in former times, to forbear not only ordinary food, but soft apparel, sweet ointments, and whatsoever it was, that served to refresh and cheer the heart, as hath been showed.  
The third Reason. The Church of Rome giveth to their fastings, false and erroneous ends; as namely, to merit something at the hands of God thereby, to satisfy his justice for sin, and to be true and proper parts of his worship. And that these are false and erroneous, I prove by these reasons.  
First, they do wholly frustrate the death of Christ, which is the only thing in the world appointed by God, to be meritorious and satisfactory.  
Secondly, Fasting of itself, is a thing indifferent, neither good nor evil. For though it be referred to a religious end, which is the humbling of the soul; yet it is not good in itself, but only in regard of the end. Neither is it any part of God's worship, being so referred; but only a prop and furtherance, serving (in the right use thereof) to make a man more fit for the duties of God's service.  
Thirdly, these ends if they be well considered, cannot be the true ends of fasting, as will appear by this example. A beggar at our doors, entreats an alms, we give it, and he receives it. But will any man say, that by begging he doth merit or deserve his alms? In like manner we are all beggars, that have nothing of our own, neither food nor raiment, nor any other blessing we do enjoy, but all we have, cometh unto us only from God. Well, upon just occasion we give ourselves to fasting, we pray earnestly unto him for mercy, in the pardon of our sins. In this case, is it not great madness to think, that we by begging mercy can merit mercy at the hands of God? But prayer (saith the Papist) as it is prayer, merits nothing, but as it is a good work. Ans. Prayer as it is a good work, is no other than begging; and than it is unpossible, that it should be meritorious, unless it be granted, that begging is meritorious, which cannot be.  
These reasons considered, I conclude, that Popish fasts, which stand in force among them at this day, are wicked and damnable, and consequently to be abolished, if it were no more, but for the blasphemous ends, which they make of them.  
And thus much touching this point of Fasting, as also concerning the other Heads of Gods outward worship.    

CHAP. XVI.  
Of the Sabbath day.  
THe fourth main Question touching man, as he stands in relation to God, is concerning the Time of God's worship. Wherein certain particular questions are to be resolved touching the Sabbath day.  
The First, and most principal of all the rest is this.  

Whether it be in the liberty of the Church of God upon earth, to alter the Sabbath day from the seventh day, to any other?  
In answering to this Question I will not resolutely determine, but only propound that which I think is most probable.  
First therefore, I answer negatively. That it is not in the Church's liberty, to alter the Sabbath, from the Seventh day. The reasons are these.  
I. Reason. The substance of the fourth commandment is unalterable. Now the sanctifying of a rest upon the seventh day, is the substance of the fourth commandment. Therefore the sanctifying of the rest of the seventh day, is unalterable in regard of any creature.  
That the truth of this reason may appear two things are to be considered. First, what is changeable and temporary in the Sabbath: and then, what is moral and perpetual.  

Sect. 1.  
The things which are temporary and ceremonial 
What is Ceremonial in the Sabbath.  in the Sabbath day, are these.  
I. That rigorous and precise rest, prescribed to the jews, which stood in the straight observation of three things.  
First, the jew might not on the Saboth go forth, or take a journey any whether, for any matter or business of his own. For of this, there was a special commandment given, Exod. 16. 29. Tarry every man in his place: let no man go out of his place the seventh day, namely, to do any work, or business of his own whatsoever.  
Secondly, the jew might not kindle a fire upon the Sabbath day. For so saith the Lord by Moses, Ye shall kindle no fire throughout your habitations; etc. Exod. 35. 3. It will be then said, How did they for meat and fire in winter? Ans. They prepared and dressed their meat the day before: as they were commanded, Exod. 16. 24. And for fires in winter, if they had any upon the Sabbath, it was necessary (as I suppose) that as they dressed their meat the day before, so they should then begin their fire also, which being then begun, might be preserved on the Sabbath.  
Thirdly, the jew might not carry a burden. This the Lord did expressly forbid them by the Prophet jeremy, Thus saith the Lord, Carry no burdens upon the Sabbath day, neither bring them in by the gates of jerusalem, etc. jer. 17. 21. And Nehemiah charged the men of judah, with the profanation of the Sabbath in that kind, Neh. 13. 15, 16, 17. In these three particulars, stood the strict observation of the jewish rest; which is altogether temporary, and doth not concern the times of the New Testament; because it was only typical, the Sabbath being (in regard of that manner of rest) a figure of the most strict spiritual rest from all sin, in thought, word, and deed, required of every true believer.  
II. Again, in the Sabbath this was ceremonial and temporary, that it was a special sign between God and his people, of the blessings that were propounded & promised in the Covenant, Exod. 31. 13. And these were principally two. First, it was a sign of their sanctification, to teach them, that as the Lord had set apart a day of rest, so he did and would sanctify the observers thereof unto himself, by forgiving their sins, and receiving them into his favour, in and by the Messias to come. Secondly, it was ordained by God, to figure and signify the everlasting rest of God's children, in the kingdom of heaven. Of this the Prophet Esay speaks, when he saith, that from month to month, and from Sabbath to Sabbath, all flesh shall come to worship before God, Esa. 66. 23. And the author to the Hebrews, There remaineth therefore a Sabbatisme, or rest to the people of God, Heb. 4. 9  
III. Furthermore, this was temporary in the Sabbath, that it was to be observed upon a set day, namely, the seventh from the Creation, and that with set rites and ceremonies. So saith Moses, The seventh day is the Sabbath, Deut. 5. 14. Again, On the Sabbath day, ye shall offer two lambs of a year old, without spot, and two tenth deals of fine flower, for a meat offering mingled with oil, and the drink offering thereof: and the burnt offering of every Sabbath, beside the continual burnt offering, and the drink offering thereof, Numb. 28. 9, 10.  
IV. This also was Ceremonial, that it was to be observed, in remembrance of their deliverance out of Egypt Remember that thou wast a servant in the land of Egypt, and the Lord thy God brought thee out thence, by a mighty hand and stretched out arm: therefore the Lord thy God commanded thee to observe the Sabbath day, Deut. 5. 15.   

Sect. 2.  
Now, as there were some things temporary and Ceremonial in the Sabbath: so there are some things in it perpetual & Moral, and those I take it are three especially.  
First, that there should be a day of rest, in which man and beast might be refreshed after labour.  
Secondly, that this day should be sanctified; that is, set apart to the worship of God. These two first, are therefore moral, because they are expressly mentioned in the Commandment touching the Sabbath.  
Thirdly, that a seventh day should be sanctified to an holy rest, and that this holy rest should be observed in a seventh day. I say not, in this or that seventh day, but in one of the seven.  
Now that this also is moral, it appears by these reasons.  
First, the Sabbath of the seventh day, was instituted and appointed by God in Paradise, before the fall of man, and the revealing of Christ; yea even then, when there was one condition of all men. This is plainly set down in Gen. 2. as also in the fourth Commandment. And upon this ground it is manifest, that a Sabbath of a seventh day cannot be a Ceremony simply, considering the ordination thereof was in time long before all Ceremonies. If it be objected, that it was made a Ceremony afterward. I answer, that the reason is nought. For Matrimony was ordained in Paradise, and afterward made ceremonial, to signify the spiritual union between Christ and his Church, and yet Matrimony is perpetual: and so is a Sabbath of a seventh day. If it be again 
**  alleged, that God did then keep a seventh day in his own person, and afterward enjoined it to man by his commandment. I answer, that the institution of the Sabbath in Paradise consisted of two parts, Blessing, and Sanctification: and the meaning of the Holy Ghost is, that God did both bless it in regard of himself, because he kept it in his own person, and hallowed it also in regard of man, by commanding it to be sanctified and kept in performance of holy duties.  
Secondly, the reasons of the fourth Commandment are general, and the equity of them is perpetual, and they have this end, to urge the rest of a seventh day. Let them be considered in particular. The first, in these words, Six days shalt thou labour. Which some take to be a permission: as if God should have said thus; If I permit thee six, thou shalt allow me a seventh. But they may be also taken for a commandment, enjoining labour in the six days; first, because they are propounded in commanding terms; secondly, because they are an exposition of the curse laid upon Adam, Thou shalt eat thy bread in the sweat of thy face, namely, in the six days: and thirdly, because idleness, the spoil of mankind, is there forbidden. This being so, there must needs be a seventh day, not only of rest, to ease them that labour in the six days, but also of an holy rest, that God might be worshipped in it. The second reason is taken from God's example: For in six days, the Lord made heaven and earth, etc. That which the Lord himself hath done in person; the same must man do by his commandment. But the Lord himself in six days laboured, and rested the seventh. Therefore man must do the same. This reason made by God to the creature, must stand in force, till he reverse it, which yet he hath not done, nor doth. If then these reasons do not only enforce a rest, and an holy rest but a rest on the seventh day; then this lest on the seventh day, is a part of the fourth Commandment: and consequently the Church can not alter it from the Sabbath day, because they can not alter the substance of that Commandment which is eternal.  
II. Reason. The Sabbath day in the new Testament, (in all likelihood) is tied to that, which we call the Lords day, and that (as I take it) by Christ himself. The Reasons thereof are these.  
I. The sabbath day of the new Testament, is called the Lord day, Apoc. 1. 10. Now I suppose, (for in these points still we must go by likelihoods) it's called the Lord's day, as the last Supper of Christ, is called the Lords Supper, for two causes. First, as God rested the seventh day after the Creation, so Christ having ended the work of the new creation, rested on this day from his work of redemption. Secondly, as Christ did substitute the last supper in room of the passover, so he substituted the first day of the week in room of the jews Sabbath, to be a day set apart to his own worship.  
II. The Church of Corinth every first day of the week, made a collection for the poor, as we may read, 1. Cor. 16. 2. and this collection for the poor in the primitive church followed the Preaching of the word, Prayer, and the Sacraments, as a fruit thereof, Act. 2. 42. For these be Sabbath exercises, that went always together in the Apostolical Church. But it will be said, that collecting for the Saints, is a matter of indifferency, and may be done upon any day, as well as upon the Sabbath. To this I answer, that Paul commands the Corinth's to do it, as he had ordained it in the Church of Galatia: whereby he makes it to be an Apostolical, and therefore a divine ordinance. Yea, that very text doth in some part manifest thus much, that it is an ordinance and institution of Christ, that the first day of the week should be the Lords day. For Paul commandeth nothing, but what he had from Christ.  
III. Christ and his Apostles, kept the first day of the week as the Sabbath. For Christ rose again, the first day of the week, and appeared to his disciples, joh. 20. 19 and eight days after, he appeared again to Thomas, ver. 26. which was the next first day of the week. And this hath been the opinion of sundry ancient divines. 
a Cyrill. lib. 12. in johan. cap. 58.  Cyrill upon john, says, that this eight day was without doubt the lords day, and so ought to be kept, because it is likely Christ himself kept it holy. And the same is affirmed and taught by 
b Ad Casulanum. Epist 86. add januarium. Epist 119. c. 13.  Augustine and 
c Sermon. 5. de res●●rect.  Chrysostome. Again, the Apostles also kept it. For when the Holy Ghost descended upon them, they were again assembled upon this day, Act. 2. v. 1. which I prove thus. The day of Pentecost was the first day of the week; for the jews were commanded to bring a sheaf of their first fruits, the morrow after the Sabbath in the passover, Levit. 23. 10. etc. and betwixt that and Pentecost, they were to reckon fifty days. Hence it followeth, that the day of Christ's resurrection, falling the morrow after the jews Sabbath, which is the first day of the week; Pentecost must needs fall on that day: and therefore the Apostles met that same day, and not they only, but also the whole Church gathered themselves together, and celebrated this day with preaching of the word, and administration of the Sacraments, Act. 20. 7. And according to this institution of Christ, and the examples of his Apostles, hath been the constant practice of the Church, from their times until now.  
IV. That which was prefigured, in that it was prefigured was prescribed: but the Lord's day was prefigured in the eight day, wherein the children of the jews were circumcised: therefore it was prescribed to be kept the eight day. Thus the ancient fathers, by name Cyprian and Augustine have reasoned and taught. Again, the day of Christ's resurrection was prefigured by that day, wherein the stone which the builders refused, was made the head of the corner, Psalm. 118. v. 24. and in that it was prefigured it was appointed by God. For then it appeared to be true which Peter saith of Christ, that god had made him both Lord and Christ, Act. 2. 36. And the same may be said of the Sabbath of the new testament, that it was in the figure preordained, and therefore limited and determined by our Saviour Christ unto the Lord's day. Other reasons might be added, but they are only conjectures: these be the principal.  
III. Reason. God is Lord of times and seasons, and therefore in all equity, the altering and disposing thereof is in his hands, and belongs to him alone. Act. 1. 10. Times & seasons the father hath kept in his own hand. Again, Christ is called the Lord of the Sabbath. And Autiochus Epiphanes is condemned by the Holy Ghost, because he took upon him to alter times. Dan. 7. 25. Besides that, Daniel saith, that it is God alone that changeth times and seasons, Dan. 2. 21. Now if it be proper unto God, as to create, so to determine and dispose of times, than he hath not left the same to the power of any creature. And therefore as the knowledge thereof, so the appointment, and alteration of the same, either in general or particular, belongs not to the Church, but is reserved to him. The Church then, neither may nor can alter the Sabbath day. And this is the first part of the answer.   

Sect. 2.  
The Second is this, If the Church had liberty to alter the Sabbath, than this alteration must be made within the compass of the week, to the sixth, or fifth, or fourth, or second, or third, or first day, and not to the eight, or ninth, or tenth days without the compass of the week. The reason is plain. The Church of the New Testament, hath more knowledge and more grace, than the people of the old Testament had; and in that regard, aught to have more zeal, and greater alacrity in the worship of God than they had, that it may exceed the jews according to the measure of grace received. And thus, the first and principal question touching the Sabbath, is answered and resolved.   

Sect. 3.  
Now, before I come to the next, let us in 
Objections.  the mean while see and examine the Reasons, that are brought against the answer presently made. First therefore it is alleged, that in the new Testament there is no difference of days. For if we have or make difference of days, we are in truth no better than jews. That there is no distinction of days, they prove out of two places. The first is, Col. 2. 16. where the Apostle says, Let no man condemn you in respect of an holy day, or of the new moon, or of the Sabbath day. The second, Gal. 4. 10. where the same Apostle reproves the Galatians, for observing days, and months, and times, and years.  
To this I answer, that both the places speak of the Feasts of the jews, and of difference of days, that stands in force by the jewish Ceremonial law. Paul to the Colossians, warns them to give no occasision to others, whereby they might justly condemn them, for observing of days in superstitious manner, upon opinion of holiness and necessity, as if men's consciences were bound to such observation. And he reproves the Galatians, for observing days (as it is likely they did) not only in the jewish, but also in the Heathenish manner. To which purpose Paul saith, v. 11. He is afraid of them. His meaning was, because they placing their salvation (in part) in their jewish observation of days, after they had been informed touching their liberty in Christ, did thereby mix the Gospel with the Law: and therefore he feared, least by that means Christ should become unto them unprofitable, and so his preaching to small or no purpose.  
Again, they allege, Rom. 14. 5. where Paul saith, One man esteems one day better than an other, and an other man counteth every day alike. In which words the Apostle blameth not them, which think all days as one.  
Ans. In the New Testament, all days be as one, in regard of the aptness thereof to the worship of God: and yet there may be a difference of days in regard of order: and this Paul no where condemneth. That we may the better conceive this distinction, we must consider a difference between the jews Sabbath and ours, which is this; That the jews Sabbath was both the time of the worship of God, and also a part of his worship. But the Sabbath of the new Testament, though it be a necessary time of God's worship, yet it is not a part thereof. If it be said, that it is commanded, therefore 〈◊〉 must needs be a part of God's worship: I answer: It is commanded, not as God's worship for substance, but in respect of the duties of the worship, that are to be kept and performed in it. And hence it is manifest, that in regard of God's worship, there is no difference of days in the new Testament, but in regard of order.  
Thirdly, they object, that Paul kept the jews Sabbath, as well as the Lords day. For he and Barnabas came to Antiochia, and went into the Synagogue on the Sabbath day, Act. 13. 14. And again, he and Timothy converted Lydia upon the same day. Act. 16. 13.  
Ans. The Apostle did this upon very good ground, not because he held the observation of it as necessary as the other; but in regard of the weakness of the Gentiles and jews newly called. For the Church that consisted of such persons in those days, was not yet fully persuaded and resolved of the abrogation of th●●e wish Sabbath: and therefore, for the time, he yielded to their weakness, and observed it as well as the other. But afterward, when they were confirmed in that point, he forbore that liberty, & taught the full abolishment both of it, and other Ceremonies.  
Fourthly, Act. 18. 3, 4. Paul is said to come to Corinth to Aquila and Priscilla, and to work with them in their trade of tentmaking: and further, it is said, that he disputed in the Synagogue every Sabbath day, that is, on the jews sabboth's, and exherted the jews and Grecians: Hence it is gathered by some, that Paul did only keep the Sabbath of the jews, and that both on the Lords day, and on the week days, he wrought with Aquila and Priscilla.  
Ans. First, we must remember this Rule, That Charity and Necessity, do dispense with the Sabbath, and with Ceremonies. If a Town should be on fire, or if a City or country should be presently assaulted by the enemy, in the time of the word preached, on the Sabbath day; the preaching of the word, in these cases, must cease for a time, till by convenient help the fire be quenched, and the enemy be taken or driven back. Now whereas Paul in the ordinary days of the week made tents, and on the seventh too, not observing it, but the jews Sabbath; we must know, that he did it upon necessity, for the salvation of the jews. For Priscilla and Aquila were Iewes unconverted, and Christ was not yet revealed unto them. And if Paul had but once named Christ, he could have done no good among them. Yet afterward, when he saw better opportunity, at the coming of Silas and Timotheus from Macedonia, than he could no longer contain himself, but burned in the spirit, and testified to the jews, that jesus was the Christ, vers. 5. Now if there was cause why he did not speak of Christ for the time, then was there cause also why he did not make profession of a Sabbath. Secondly I answer, though Paul did not then openly sanctify the Sabbath; yet it is to be supposed, that he kept it privately by himself, reserving some special time for that purpose: and the contrary cannot be showed.  
The Second Question touching the Sabbath.    

How the Sabbath of the New Testament is to be observed?  
Ans. In observing a Sabbath of the new Testament, there are two things required; a Rest, and a Sanctification of the same rest to an holy use. This Answer is made out of the very substance of the fourth Commandment, which is moral, and hath nothing ceremonial in it. And the fourth Commandment (for substance) consists in a ceasing from labour, and a holy dedication of our rest to holy use, that is, to the worship and service of God.  

Sect. 1.  
Now touching the first point, the Rest of the Sabbath; there are three several Opinions, 
Rest.  whereof two are contrary, and the third is a mean between both.  
The first Opinion is, that we are bound as strictly to keep the outward rest of the Lords day, as the jews were to keep the Sabbath: and sundry men are of this mind. But I take it, this opinion is not warrantable. For (as we said before) the jewish manner of keeping the Sabbath in straightness, is a Ceremony. And if we be bound to keep it as straightly as the jews did, than judaism must still remain, and the ceremonial Law (at least in some part) must still be in force.  
But in favour of this opinion, it is alleged. First, that the fourth Commandment is a Law, given as well to Christians as to jews, and therefore it binds both alike. Ans. The fourth Commandment bindeth Christians to keep a seventh day for the Sabbath, both in respect of Rest, as also in regard of Sanctification thereof; but that it bindeth them to the same straight manner of keeping the rest, as it did the jews, we utterly deny.  
Secondly, That the reasons used to inforc▪ the Commandment, do equally bind all: therefore the Commandment itself. Ans. It is true for the duty commanded, but not for the manner of performance. Again, the reason alleged doth not follow: for sometimes the holy Ghost useth a reason that is perpetual, to enforce a Ceremony. That Levi should have no part, nor inheritance among his brethren, was a Ceremony commanded by God; and yet the Lord enforceth it, with a reason that was perpetual, namely, because himself was the part and inheritance of Levi, among the children of Israel, Numb. 18. 20.  
Thirdly, that the Sabbath is a sign (to believers in the new Testament) that God is their God, and they his people; and the same it was to the jews: therefore the bond is as strict to the one, as to the other. Ans. 1. Believers under the Gospel, have two only signs of the Covenant, Baptism and the Lords Supper, and no more. 2. The Scripture restraineth the Sabbath, as a sign, only to the jews. It is a sign between me and you in your generations, Exod. 31. 13. Again, v. 16. the children of Israel shall keep the Sabbath— for an everlasting covenant. 3. The Sabbath was not a sign in the first institution in Paradise. For the Covenant of grace was made after the fall of man, and the sign thereof must needs be appointed after it: considering that before the fall, Ceremonies signifying sanctification had no place. And this is the first Opinion.  
The second Opinion touching the Rest of the Sabbath, is flat contrary to the former; namely, that on the Sabbath day, (after the public worship of God is ended, and the Congregation dissolved,) men have liberty either to give themselves to labour, or to honest pleasures and recreations. This Opinion doth quite abolish one of the Commandments of the Decalogue. For it presupposeth all days to be alike, this only provided, that the public worship of God be solemnly kept. Now this may be done in any day of the week; and there will be no need of appointing a set time for God's service, if all days be equal, without any difference or distinction. But the fourth Commandment (for substance) is eternal, and requireth (upon pain of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holiness & religion. And if it command abstinence from ordinary abour, then much more from pleasures and recreations.  
The third and last Opinion, holds the mean between the two former extremities, and that I take to be the best and safest. The substance hereof consists of these two conclusions.  
1. That upon the Sabbath day of the new Testament, men are to rest from the ordinary labours of their callings. Thus much is commanded in the fourth commandment. For the rest itself was not a ceremony, (as I said before) but the strait & precise manner of resting. Again, it is most necessary, that religion and the power thereof, should be maintained amongst God's people, which cannot possibly be, unless men (at sometimes) set themselves apart unto it. The student that desires learning, doth not attain unto knowledge, unless he do daily consecrate and devote himself to the study thereof. In like manner, religion cannot be preserved and maintained in the Church, except men do wholly and continually employ themselves in the practice of the same. Furthermore, it is the liberty that God's law gives to servants, yea and to beasts, that they shall not be oppressed with labour by working on the Lord's day; & this liberty is grounded upon the law of nature, & common equity.  
Here the common sort are wont to reply and say. If we must rest from the labour of our callings the whole day, we shall not be able to maintain ourselves and our families. To which it may be answered, that they which gathered Manna only in the six days, had as much as they, that gathered it on the seventh day; & that which they gathered the seventh day, did not remain sweet, but stank and perished. They therefore which rest on the Sabbath day, must not be distracted with needless cares, but live by by faith, and depend upon God's providence for meat, drink, and clothing. And the labour of the calling then used, when it is expressly forbidden by God, bringeth rather a curse with it, than a blessing. Again, such persons must remember, that Godliness hath the promises of this life, and the life to come. 1. Tim. 4. 8. and if they will first seek the kingdom of God and his righteousness, all things necessary shall be cast unto them in way of advantage, Mat. 6. 33. Therefore, if they keep his commandment, and rest upon the seventh day, God will in mercy give a blessing, and they shall no less receive from him their daily bread, in that day, then in any other.  
II. Conclusion. In this Rest, sundry kinds of works may be done, and that with good conscience; principally two.  
The first are works both holy, and of present necessity. And they are such, as cannot be done before or after the Sabbath. These are likewise of two sorts. The first are those, that do necessarily pertain to God's worship, so as without them God cannot be worshipped. Of this kind is the Sabbath days journey, Act. 1. 12. allowed among the jews to the people, to go and hear the word preached. Thus we read, that the Shunamite went ordinarily upon the Sabbath and new Moon, to the Prophet, to hear him. For when she demanded leave of her husband, to go to the Prophet, he asks her, Why wilt thou go, seeing it is neither new Moon, nor Sabbath day, 2. King. 4. 23. Of the same sort, were the kill and dressing of sacrificed beasts, in the time of the law; whereof our Saviour saith, Have ye not read in the law, how that on the Sabbath days, the Priests in the temple break the Sabbath, and are blameless, Mat. 12. 5. The next sort of works of present necessity, are those that belong immediately, to the preservation of the temporal life of man and beast, or that serve to the good estate of them both. Such are works of mercy: as, the watering of cattle, Mark. 12. 11. the drawing of a beast out of a pit, Luc. 14. 5. and such like.  
The second kind of works, that may be done upon the Sabbath, are works of Christian liberty, out of the Case of necessity. These were such as the jews might not do, and yet we in the new Testament may do them. For example: provision and dressing of meat, making fires, and carrying of burdens. Yet upon this liberty, men ought not to gather, that they may do what they will, because they must cease from the ordinary execution of the works of their callings. For the word of God giveth no such warrant: men are in this case, to submit themselves to his will expressly revealed, and to use their liberty according to the same.  
Here two Cases are propounded.  
I. Case. Whether we may not lawfully use recreations on the Sabbath day, as shooting, bowling, hunting, hawking, wrestling, & c?  
Ans. I take it, we are not denied to rejoice and solace ourselves upon this day. For to some men, at some times, recreation may be more necessary than meat, in case of weakness, for present preservation of health. And though not in that regard, yet being well used, it may be a furtherance to men, in the performance of the duties of godliness, as well as in the duties of their calling. But this rejoicing must be such as was the rejoicing of the jews, Nehem. 8. 12. which was only spiritual, and in the Lord. For they rejoiced only for this, that they understood the law of God, that was taught them.  
But as for the recreations and pastimes aforenamed, as bowling and such like, they are not at this time to be used. My reason is this. That which is the more principal and necessary, namely labour in the execution of a man's calling, is forbidden: recreation therefore which is for labour, must cease on that day when labour ceaseth. Again if the duties of the ordinary vocation, otherwise lawful and commendable, be therefore forbidden, because they destroy the rest commanded, and take up the mind, that it cannot be freely employed in the affairs of God, then much more are works of pleasures forbidden, because they do the same things much more, though otherwise in themselves they be not unlawful. Object. servants must have recreation, otherwise how shall they be able to work in the week day? Ans. True; but their recreation must be granted them in the days of labour. For recreation pertaineth not to rest, but to labour, and is therefore used, that a man by it may be made more fit to labour.  
II. Case. Whether men upon any occasion, may not do a work of their callings, in the morning or evening of the Sabbath day, as Tradesmen, for example I answer that they may, so be it they observe four caveats. I. That the work done, be no scandal to any person. II. That it withdraw not the mind of the worker or any other, from sanctifying the Sabbath, either publicly or privately. III. That it be not a work of gain, but a work of mercy, or tend to a work of mercy. IV. That it serve for the immediate preservation of life, health, or goods. Of life; thus Elias continued his flight from jezabel many sabboth's together. 1. King. 19 8. And the reason is good: the Sabbath was made for man (saith Christ) that is, not for the hurt, but for the good of man. Of health; and thus our Saviour Christ visited the sick. joh. 5. 3. and cured the blind man upon the Sabbath. joh. 9 14. By whose example, the Physician & the Chirurgeon may lawfully go, not only to give necessary counsel, but to minister necessary physic and do cures. Lastly, of goods which are in present danger of losing. Thus Christ would have the ox presently pulled out of the pit, Luk. 14. 5. and the ship on the shore full fraught with wares, requires present help, if it be in apparent danger of sinking. Thus much concerning the first thing, required in the observation of the Sabbath.   

Sect. 2.  
The second thing, required in the hallowing of the Sabbath of the new testament, is 
Sanctification of Rest.  the Sanctification of rest, which is nothing else, but the dedicating of it to a religious use, that is, to the practice of divine worship. This sanctification, is either public or private.  
The public, is the solemn performance of spiritual works, commanded in the second and third Commandments, and tending to public worship. And this may be reduced to four principal heads. I. The reading or preaching of the word, when the Minister publicly in the Congregation assembled, doth faithfully deliver unto the people pure and sound doctrine, and applies the same as necessity requireth, and occasion serveth, to the edification and salvation of all and every hearer in public audience: and the people on the otherside, do reverently and attentively hear the same word read and preached. II. The administration of the Sacraments according to God's institution, by the Ministers of the Church lawfully called. III. Public prayer, wherein the Minister calleth upon the name of the Lord, & the whole congregation, in fervent affection, lift up their hearts unto him, and in mind give assent to the prayers made in the name and behalf of them. IV. Collection and giving of alms for the relief of the poor, whether they be captives and strangers, or those that dwell among us, the sick, the needy, orphans and widows, and such like. Upon these four heads, doth stand the whole public worship of God. For proof and declaration hereof, read these places, Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. etc.  
Private sanctification, (which serveth to answer the second opinion) stands in these things. I. That every man in the beginning of the Sabbath, in the morning, do privately prepare himself to the public service that followeth, by private prayer, by examination and humbling of himself before God, in respect of his particular sins. This the wiseman exhorteth unto, when he saith, Take heed to thy foot when thou interest into the house of God, Eccles. 4. 17. and his meaning is, that before a man betakes himself to the public congregation, there to perform service and worship unto God, he should look into his heart, and examine his affections and thoughts, that he come not unprepared, which duty though it be always to be done, yet principally on the Sabbothday. The children of Israel rose up early in the morning on the Sabbothday, to offer up burnt offerings, & peace offerings to an Idol, Exo. 32. 5. 6. much more ought we, etc. And it is said of our Saviour Christ, that he arose very early in the morning before day, and went into a solitary place to pray; and the day following was the Sabbath, when he preached in the Synagogues, Mar. 1. 35, 36. II. That when the congregation is dissolved, we spend the rest of the Sabbath; in meditation and conference of the word before preached, and of the creatures. Thus it is said of some that heard Paul preach, that they received the word with all readiness, and searched the Scripture, whether those things were so, Act. 17. 11. And the whole 92. Psalm was penned, that it might be a song of the Sabbath, and it contains nothing but a meditation of the works of God. III. That men privately exercise themselves, in the works of charity and mercy; as in visiting the sick, in making peace between those that are at discord, in relieving the poor, in teaching and instructing the ignorant, in comforting those that are distressed and comfortless. Neh. 8. 12. Then all the people went to eat and to drink, and to send par● abroad to the poor, and to make great joy.  
The Tthird Question touching the Sabbath.    

When the Sabbath doth begin?  
To this some do answer, in the evening, and some in the morning. My answer is this, that the Sabbath of the new Testament amongst us, is to begin in the morning, and so to continue t●l the next morrow, & not in the evening, till the evening.  
The reasons be these. 1. The Sabbath is to begin, when other ordinary days begin, according to the order and account of the Church wherein we live. 2. It was the practice of Christ and the Apostles. For Christ (as it hath been thought of ancient times) consecrated the Sabbath, in that he rose from the dead early in the morning, when the first day of the week began to dawn, Matth. 28. 1. and therefore it is fit that the Sabbath day should then begin when he rose, for as much as it is kept in remembrance of his resurrection. The same was the practice of the Apostles. For Act. 20. 7. the first day of the week the jews came together at Troas in the morning, & there Paul preached from that time till midnight, being the next morning to depart, having stayed there as is plain out of the 6. v. seven days. In that text I no●e two things. First, that the night there mentioned was a part of the seventh day of Paul's abode at Troas. For if it were not so, than he had stayed at least a night longer, and so more than seven days, because he should have stayed part of another day. Secondly, that this night was a part of the Sabbath which they then kept. For the Apostle keeps it in manner of a Sabbath, in the exercises of piety and divine worship, and namely in Preaching. Yea further he continues there till the rest was fully ended: He communed with them till the dawning of the day, and so departed. vers. 11. Besides this text, David saith in his Psalm of the Sabbath, that he will declare God's loving kindness in the morning, and his truth in the night, Psal. 92. 2. making the night following a part of the Sabbath.  
Against this doctrine it is alleged, first, that the Sabbath is to begin in the evening, because in the first of Gen. it is said, fix several times, the evening and the morning made the first day, and so the second, and third, etc.  
Ans. First; in that text when it is said, the evening and the morning, made such & such days, by the evening is understood the night and by the morning the day, and the evening was the end of the day, and the morning the end of the night. This exposition is ancient, and yet in Scripture we find not one place where the evening is put for the night, Secondly, I answer that the collection from that place is of no force. For thus the reason must needs be framed. That which God did in appointing of days, the same must we do in using of them. But God in appointing of days, began the day at the evening. Ergo, etc. The consequent is false. For the case is otherwise in the constitution of time, than it is in the use of time constituted: and there is not the same reason of things in doing, as there is of the same things in being and use. Thirdly, this did not bind the jews. For they in all likelihood began their sabboth's in the morning. Indeed their solemn feasts, as the Passeover and such like, began and were kept from evening to morning, as we may read Levit. 23. 5. But their ordinary Sabbath was kept from morning to morning. Whence it is that Saint Matthew calls the dawning of the first day of the week, the end of the Sabbath of the jews, Matth. 28. 1. and there is nothing (I take it) that can be brought to the contrary.  
It is objected that Moses saith, Leuit. 23. 32. From even to even shall ye celebrate your Sabbath. Ans. The words must be understood of the feast of reconciliation, being the tenth day of the seventh month, which was solemnized and kept from even to even. And it is called a Sabbath, because it was by special commandment appointed to be kept as the Sabbath day and that in two respects. First because it was to be kept holy by the jews, in humbling themselves and offering Sacrifices, vers. 27. Secondly, because upon that day it was not lawful to do any servile work upon pain of death, vers. 25. 30.  
Again, it is alleged that joseph of Arimathea could not embalm Christ, by reason that the Sabbath was at hand, and this was the evening. I answer, that the jews Sabbath there meant, concurred with the day of their passover, and hence it was that their Sabbath began in the evening.  
By this that hath been said, the answer to the third Question is plain, to wit, that in the new Testament the Sabbath is to begin at the morning, and so to continue to the next morning, and not as some suppose to begin at the even, and continue till the next even. And thus much touching the special Questions of God's worship, as also generally concerning those that belong to Man as he stands in relation to God.    
The end of the second Book.   

THE THIRD BOOK of the Cases of Conscience, concerning Man, as he stands in relation to man.  

CHAP. I.  
Of the Nature and Differences of Virtue, and the Order of the Questions.  
THUS far we are proceeded in the handling of two sorts of Questions, whereof some do concern man as he is considered apart by himself, without respect unto another: some again concern man, as he stands in the first relation, namely to God.  
Now we come by order, to speak of the third and last head of Cases, propounded by the Conscience of man, as he stands in the second relation, to man. And under this Head are comprehended all those Questions of Conscience, that are incident to the lives of men; and which do belong unto man, as he is a member of some Society, whether it be the Family, the Church, or the Commonwealth.  
For the better and more orderly proceeding in this Discourse, some convenient Subject or Matter is to be propounded, whereunto all the Questions that follow may fitly be reduced. Now of all other, the most convenient Subject in this kind is Virtue, and therefore according the differences of Virtue, we will distinguish the Questions into three several sorts.  
But before we proceed to particulars, it shall not be amiss to speak somewhat generally of Virtue, so far forth, as the knowledge thereof may give light to the things that follow.  
Touching Virtue, two things are briefly to be remembered: first, what it is; and then, what be the distinct kinds thereof.  
Virtue is a gift of the Spirit of God, and a part of regeneration, whereby a man is made apt to live well.  
I call it first, a gift of the Spirit of God, because in whomsoever it is, whether in Christians or in Heathen men, it hath the nature of a gift that floweth immediately from the spirit of God. And this I put in the first place, to confute the received error of the wisest Heathen Philosophers, which call Virtue an habit of the mind, obtained and confirmed by custom, use, and practise.  
Secondly, I call it such a gift, as is also a part of regeneration; and this is added for two causes.  
First, that we may put a difference between Christian and Heathen virtues. For, howbeit the same virtues in kind and name, are and may be found, both in them that profess Christ, and those also that are ignorant of the true God; yet they are in them after a divers manner. For in Heathen men they are the gifts of God, but not parts of regeneration and new birth: but in those that be true Christians, they are indeed not only the gifts of God's spirit, but also essential parts of regeneration.  
That we may the better yet conceive this difference, we must understand, that the grace of God in man, is twofold; restraining, and renewing.  
Restraining is that, which bridleth and restraineth the corruption of men's hearts, from breaking forth into outward actions, for the common good, that Societies may be preserved, and one man may live orderly with another. Renewing grace is that, which doth not only restrain the corruption, but also mortifieth sin, and renews the heart daily more & more. The former of these is incident to Heathen men; & the Virtues which they have, serve only to repress the act of sin in their outward actions: but in Christians, they are graces of God, not only bridling and restraining the affections, but renewing the heart, and mortifyin▪ all corruption. And though those virtues of the Heathen be graces of God, yet they are but general and common to all: whereas the virtues of Christians, are special graces of the spirit, sanctifying and renewing the mind, will, and affections. For example, chastity in joseph was a grace of God's spirit, renewing his heart; but chastity in Xevoerates was a common grace, serving only to curb and restrain the corruption of his heart. And the like may be said of the justice of Abraham; a Christian, and of Aristides, a Heathen.  
Secondly, I add this clause, to meet with an error of some learned Philosophers, who taught, that the very nature of Virtue stands in a mean, or mediocrity of affections. This that they say is true in part, but not wholly. For the mediocrity, of which they speak, without renovation of affections, is nothing: and therefore all virtues, that are not joined with a renovation and change of the affections, are no better than sins. This point the Philosophers never knew, and hence it was, that they stood only upon a mediocrity, defining a man to be truly virtuous, that did wisely observe a mean between two extremes.  
Lastly, I say that this gift of God, makes a man fit to live well. In which clause standeth the proper effect of Virtue; which is, to make those in whom it is, to lead their lives well. And by this we are advertised, to take heed of the opinion of Philosophers, concerning some particular virtues. For in their moral discourses, they give both the name and the nature of Virtue to those things, which are either false & counterfeit virtues, or indeed none at all. For example, Aristotle makes Urbanity a virtue, which is indeed a sin, being nothing else, but a dexterity in mocking and descanting upon reens persons and names: & so it is reckoned by Paul amongst grievous sins and vices, which are to be avoided, Eph. 5. 4. Again, the Philosopher calls Magnanimity (whereby a man thinks himself worthy of great honours, & thereupon enterpriseth great things) a Virtue; which notwithstanding is to be holden a flat vice. For by the law of God, every man is to range himself within the limits of his calling, and not to dare, once to go out of it. Whereas on the contrary, the scope and end of this virtue (as they term it) is to make men to attempt high and great matters above their reach, and so to go beyond their callings. Besides, it is directly opposite to the virtue of humility, which teacheth that a man ought always to be base, vile, & lowly in his own eyes. The Prophet David clears himself of this sin, Psal. 131. 1. when he saith, Lord, I am not high minded, mine eyes are not haughty, I have not walked in things that be great, and above my reach. Furthermore, no Virtue must make us to forsake good life, but every one serveth for this end, to make us fit to live a godly life.  
The next point to be considered is, What be the kinds of virtue.  
Virtue is either in the mind of man, or in the will. The virtue of the mind, is Prudence. The virtue of the will, is that that order's man's will; and it is twofold: for it respecteth either ourselves, or others.  
That which respecteth ourselves, is conversant about two main things in the heart of man, the revenging, and the lusting power. That which respecteth the revenging power, is Clemency; which standeth in the ordering and reforming of the raging power of Anger. The next, which respecteth the lusting power, is Temperance.  
Virtues that do respect others, are either concerning courtesy, as Liberality; or concerning Equity. And these consist partly in doing of equity, as justice; partly in defending and maintaining it, as Fortitude.  
Now according to this distinction of virtues, the Questions of Conscience are to be distinguished, in this sort. Some of them concern Prudence; some concern Clemency; some Temperance; some Liberality; some also concern justice, and some Fortitude. Of all which in order.   

CHAP. II.  
Of Questions concerning Prudence.  
THere are two main Questions of Conscience, which concern Prudence.  

I. Question. How a man should practise Prudence or Wisdom?  
This I acknowledge, is a high point in the life of man, and such, as cannot be resolved, as it ought, without great deliberation; notwithstanding I will do mine endeavour to answer something.  
Concerning Prudence, there are sundry things to be considered.  
First, what is the beginning of the practice of this virtue: and that in a word, is the Fear of God. This fear standeth principally in two things; the first is, a reverent awe of the Majesty of God in all places, & at all times, whereby we are resolved, that wheresoever we are, we are in his presence, and whatsoever we think, speak, or do, it is wholly and perfectly known unto him. The second is, a resolved care to walk as in the presence of God: that is, to keep his commandments, and to yield obedience unto his Majesty in all things. Now that this fear is the beginning of wisdom, it appears by sundry places of scripture. Psal. 111. 10. The beginning of wisdom, is the fear of jehovah. Pro. 3. 7. The beginning of knowledge is the fear of the Lord: fools despise wisdom and understanding. Moses telleth the children of Israel that herein stood their wisdom and understanding before the eyes of all people, that they observe and practise all the ordinances and judgements of God, which he had commanded them, Deut. 4. 6. And David professeth of himself, that by his daily meditation in the law of God, and keeping his commandments, he became wiser than his enemies, Psal. 119. 98. Yea of more understanding than all g●● teachers, ver. 99 yea further, more prudent than the ancient, ver. 100  
Secondly, we must consider the rule of prudence; and that is, spiritual understanding, whereby we are enabled to know and conceive spiritually truth and falsehood, good & bad. This Saint Paul wished unto the Church of Coloss. when he saith, we cease not to pray for you, and desire, that ye might be fulfilled with knowledge of his will, in all wisdom & spiritual understanding, Col. 1. 9 And the same Apostle exhorting the Romans, to give up their bodies a living sacrifice, holy & acceptable unto God, and not to fashion themselves like unto this world; he makes the ground of his exhortation, and consequently the rule of their obedience thereunto, the renovation of their minds or understandings, to this end, That they might prove, what is the good will of God, acceptable and perfect, and answerably do and perform the same, Rom. 12. 2. And his reason is good, because though prudence be the rule of all virtues, as the ancient Philosophers among the heathen have affirmed, yet itself must be ruled by a higher rule; which they knew not, namely, by spiritual understanding and knowledge, according to the word of God.  
Thirdly, we are to consider what is the Practice of Prudence; and wherein it consisteth.  
In the practice thereof, two actions are required; the one, is Delil●ration, whereby according to spiritual understanding, we advise what is good and bad, what truth and falsehood, what is to be embraced and done, and what not. The other is Determination, whereby we resolve upon former deliberation, to embrace, to do, to follow, and pursue the best things in every kind. And therein stands the very nature and form of true Christian prudence, when a man (upon due consideration of things and actions, together with their properties and circumstances) proceeds to a holy and godly resolution according to the rule aforesaid. Now the practise of Prudence in these two actions is very large, and consisteth of sundry branches. I will only touch● the principal, and propound them in these Rules following.  
The first Rule is this. A man must, in the first place, and above all things in the world, carefully provide for the forgiveness of his sins, and the salvation of his soul. This our Saviour Christ commandeth as a special duty, Matth. 6. vers. 33. Seek ye first the the kingdom of God and his righteousness. And sinners and unrepentant persons, are sundry times in scripture termed fools, as in many other respects, so principally in this, because they fail in this first point of wisdom, going on in their sin without repentance. The five virgins in the Gospel are for this very cause pronounced foolish, or fools, because they provided not for the oil of Faith, but did only content themselves with shining lamps, that is, a naked profession of religion and virtue; and for want of wisdom and prudence in this point, they were justly deprived of access into the bedchamber. Thus, the rich man, that had great revenues and abundance of worldly wealth, is notwithstanding termed by God himself a fool, because he gathered riches to himself and was not rich in God; that is, he minded earthly things, and placed his chief felicity in vain and transitory riches, not once forecasting, how to come into the favour of God, that he might be saved.  
To this Rule I add that, which Paul by way of caveat commendeth to the Ephesians, Eph. 5. 16. Take heed that ye walk circumspectly, not as unwise, but as wise, redeeming the time. As if he should say, Play the part of wise men; take time while time serves, lay hold of the means of salvation, use no delays in heavenly matters, defer not your repentance from day to day: for the days are evil, and you may be surprised in your sins before you be aware.  
II. Rule. We must use continual watchfulness against our enemies, but specially against our spiritual enemies. This watchfulness our Saviour commandeth often in the Gospel, but specially in Mark. 13. 33. Take heed, watch, and pray. 35. Watch therefore, for ye know not, etc. 37, Those things that I say unto you, I say unto all men, Watch. And S. Peter exhorteth in like manner, Be sober, and watch: for your adversary the Devil as a roaring lion, walketh about, seeking whom he may devour. 1. Pet. 5. v. 8.  
Now this duty stands principally in two things. First, that we diligently observe the danger, wherein we are, by reason of temptations. Secondly, that we daily labour to search and find out the secret counsels, practices, and enterprises of our enemies, and withal seek to prevent them. To this purpose, we must watch against the corruptions of our hearts, the temptations of the Devil, and the day and hour of our death, that we be not found unprepared. For our own sins are many; Satan is strong and subtle in his suggestions, and temptations; & death, though of all other things it be most certain, and cannot be avoided, yet it is most uncertain in regard of the time when, the place where, and the manner and kind, of what and how a man shall end his days.  
III. Rule. Every man must measure himself by his own strength, and do nothing beyond his ability. This Rule is set down, though expressed in other terms, Rom. 12. 3. No man must presume to understand, above that which is meet to understand, but aught to be wise according to sobriety, as God hath dealt to every man the measure of faith. An example of the transgression of this Rule, we have in David's three Worthy's, who broke into the host of the Philistims, to fetch David the king water from the well of Bethlem, 2. Sam. 23. ●6. Which act of theirs, was a rash enterprise, and such a one, as David himself condemneth in that Chapter, because they went beyond their strength, to encounter with a whole garrison of men, they being themselves but few, namely three in number.  
IV. Rule. We must distinguish between the necessary works of our callings, that pertain to us, and other works that are out of our callings, and pertain not unto us: and we must do the other, though we leave these undone. This Rule is propounded in 1. The. 4. 11. Meddle with your own business, that is, do the necessary works of your callings that belong to you, though you leave the other for the time undone. The contrary to it, is to live or to behave himself inordinately, 2. Thess. 3. 7. And we have an example of the transgression hereof in Peter, joh. 21. 21. whom when Christ had commanded to follow him, he would needs ask him what john should do; Christ's gives him this answer, what is that to thee? In which words, he teacheth that not only Peter, but also every man must attend upon the necessary and proper works of his own vocation, and not deal with other men's business; which because Peter did, he is by that answer secretly repooved, and justly condemned of curiosity in that behalf.  
V. Rule. We must put a difference between things honest and of good report, and things unhonest and of bad report, and these we are to let pass, and only to do the other. Phil. 4. 8. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, if there be any praise, think on these things. To 
E duobus malis non minimum, sed n●ntrum eligendum.  this may be added one caveat, that, Of two evils which are both sins, we must not only not choose the les, but we are to choose neither. For their damnation is just, who affirm that men may do evil, that good may come of it as the Apostle saith, Rom. 3. 8.  
VI Rule. Things of profit and pleasure, must give place to things that belong to virtue and honesty. This conclusion the light of nature teacheth. Worldly men say, who will show us any good? But David's prayer is, Lord lift thou up the light of thy countenance upon us, Psal. 4. 6. Godliness is the great gain: therefore all gain must give place to godliness, 1. Tim. 6. 6.  
VII. Rule. We may not trust men upon fair pretences, that they make unto us, without further trial. This point was practised by our Saviour Christ, who, though many believed in his name, when they saw the miracles which he had done; yet he did not commit himself unto them, because he knew them all, joh. 2. 24. And it is also verified by the common proverb, First try, and then trust.  
VIII. Rule. We must give place to the sway of the times, wherein we live, so far forth as may stand with keeping faith, and a good conscience. We may not be temporizers, and change our Religion with the times: but yet we may and must give place to times, as we give place to the stream, so that it be done with keeping of true religion, and good conscience. This Rule was practised by Paul, Act. 28. 11. who living among the Heathen, was constramed to speak as they, and therefore he says, that he departed in a ship to Rome, whose badge was Castor and Pollux, Act. 19 10. Again, he was three years in Ephesus an idolatrous place, where the great goddess Diana was worshipped; yet in all that time he contained himself, and spoke nothing in particular against Diana, but only in general against false gods, saying, that they be no gods that are made with hands, v. 26. Nay. Alexander could not charge him with this, that he had in all that while, blasphemed their goddess Diana. Paul therefore was fain to yield to the sway of those times, that so he might do some good in Ephesus by his ministery. Whereas, if he had spoken against Diana directly, it had not been possible for him, to have done that good by preaching, which otherwise he did. Again, in the Primitive Church, the Apostles for the weakness of the jews, did yield to the use of Circumcision, and permitted abstinence from blood, and that which was strangled, etc. so far forth, as it stood with pure religion, and good conscience: and if they had not so done, they should not have won the jews to the faith as they did.  
IX. Rule. If we cannot do the good things that we desire, in that exquisite manner that we would, we must content ourselves with the mean; and in things which are good, and to be done, it is the safest course to satisfy ourselves in doing the less, lest in venturing to do the more, which cannot be, we grow to the extremity, and so fail or offend in our action. It is a good and wise counsel of the Preacher, to this purpose. Eccl. 7. 16. Be not just overmuch: and his meaning may be this; Be not too strict or curious, in effecting that which thou intendest, exactly, when thou canst not; but rest contented in this, that thou hast done thine endeavour; and take to the less, when the greater cannot be effected. In some countries, Popish Images erected in Churches, do stand undefaced. The good desire of the people is, that they may be pulled down; but this cannot be brought to pass. What then are they to do in this case? they must not grow to extremity, and pull them down themselves; but they must entreat the lawful Magistrate for their remooveall, and pray to God, that he may be moved so to do; and in the mean time, rest content with that they have done, and wait the Magistrates pleasure. In the judicial law, by reason of the hardness of the jews hearts, sundry sins could not utterly be taken away, as divorcements, polygamy, usury. Hereupon, the Lord makes a law of Toleration, without approbation; and did not remove them quite away, for that was not possible, in regard of man, for the time: but restrained the evil, that could not be quite off and abolished otherwise. And herein appeared the great wisdom of God, in making a Law not to allow of, nor yet utterly to take away, but to moderate the practice of these sins in the jews, for the hardness of their hearts. In like manner, in this our land there is the practice of Usury, a sin that cannot, nor ever shall be rooted out utterly. For this cause, the States of this kingdom, have out of their wisdom, provided a Law for the toleration thereof after a sort, and that upon special cause. For if the Magistrate should have enacted a Law utterly to abolish it, it would before this (in likelihood) have grown to great extremity. The same was the practice of the Apostles in their times, who yielded to bear with the use of Circumcision for a time, when they could not otherwise utterly cut it off.   

II. Question. Whether a man may lawfully and with good conscience, use Policy in the affairs of this life?  
Ans. There be four principal Caveats, which being observed, Policy may be used, and is not against Christian religion. I Nothing must (in policy) be said, done, or intended, to prejudice the truth, specially the truth of the Gospel. II. Nothing is to be said done, or intended, against the honour and glory of God, either in word, in deed, or in show. III. Nothing must be wrought or contrived against justice that is due to man. IV. All actions of policy, must be such as pertain to our calling, and be within the limits and bonds thereof. For if any action whatsoever, be done out of that calling wherein God hath placed us, or at least be not answerable thereunto, though it be plotted and attempted in never so great wisdom and policy, it is unlawful and not warrantable.  
These Caveats observed, it is not unlawful to use that which we commonly call Policy. And the reason is this: when any business is to be done, we must make a twofold inquiry. First, into the thing to be done, whether it be good or bad, lawful or not lawful, commanded or forbidden. Secondly, into ourselves, whether the work in hand be agreeable to the calling of the doer, or answerable to that duty, which he oweth to God and man. Now because both these are grounded upon the former cautions, therefore we conclude, that whatsoever business is taken in hand, and not suited unto them, it hath not good warrant, and so cannot be done with good conscience.  
Yet for better clearing of this answer, let us a little consider the Scriptures, and the examples there recorded, touching this policy. In josh. 8. 5. we shall find that joshua useth Martial policy in the besieging of Ai, placing one part of his army in an ambush, and causing the other part to fly: for by that means, the men of Ai coming out of the city, and pursuing those that fled, the soldiers that lay in ambush, took the city and destroyed it. In 2. Sam. 5. 23. David being to make war against the Philistims, asketh counsel of God, and God teacheth him policy; he therefore in his own example allows policy; and more especially those wise and prudent shifts in war, which we call Stratagems or policies of the field. We have also the example of Paul for this purpose, who Act. 21. 26. feigns himself to have made a vow to be a Nazarite, that he might yield somewhat to the weakness of the jews, who were not sufficiently informed in the doctrine of Christian liberty. This practice was warrantable, neither was it a sin in Paul: for he did it by the counsel of the Church at jerusalem, v. 20, 24. And Paul himself never made mention of this, as of a sin, which he would undoubtedly have done, had it been sin Again, Act. 23. 6. when he was brought before Ananias the Priest, and the council at jerusalem, being in some danger, he useth policy: for he pretended that he was a Pharisie, and by that means raised a dissension between the pharisees and the Sadduces. And this was no sin in Paul: for he spoke no more but the truth, only he concealed part of the truth.  
Now if it fall out otherwise, that policy be used, and any of these four Caveats be not observed, than it loses both the name and nature of true Policy, and becomes fraud, craft, and deceit, and so is condemnable. Example hereof we have in David, 1. Sam. 21. 14. who when he came to the court of Achish king of Gath, and saw himself in danger, he feigns himself mad. Which though he did to save his own life, yet his politte was not to be allowed of: for it tended to his own disgrace, (he being King of Israel:) and it was also dishonourable unto God, who had appointed him to be the king of Israel. Again, that which is commonly called the policy of Machiavelli, is here to be condemned. For it is not answerable to the Cavears before remembered. Besides that, it is not only against the written law of God, but even against the law of Nature. And the very foundation. thereof, standeth only in the practice of lying, swearing, forswearing, in fraud, deceit, and injustice.    

CHAP. III.  
Of Questions concerning Clemency.  
Clemency or meekness, is a virtue, that serves to moderate wrath and revenge.  
Touching Clemency there be three Questions.  

I. How a man is to carry himself, in respect of injuries and offences done unto him?  
II. When Anger is a sin, and when not?  
III. How a man should remedy his rash and unjust anger?   

I. Question. How may a man carry himself, in respect of injuries and offences done unto him?  
Aus. That a man may behave himself so as becometh a Christian in these cases, he must in the first place, inquire into the nature and quality of the wrong done.  
Now, Offences that are done to us by others, are of three sorts.  
The first sort, and the least are, when some things are done to us, that do only displease us, but bring no loss or hurt to us. These be light offences; and of this kind are common infirmities, as hastiness, teastinesse, frowardness, slowness and dullness of nature; of this kind also, are reproaches of unskilfulness, ignorance, baseness, poverty and such like. The first degree then of Clemency is, not so much as to take notice of these sleight offences; but to let them pass, and bury them in oblivion. Solomon saith, A man's understanding deforreth his anger, and it is his credit to pass by an offence, Pro. 19 11. his meaning is, that when small offences are done, which cannot be avoided, then in discretion a man should with hold his anger, and not take notice of them, but pass by them and let them go: for this shall be a far greater ornament unto him, then if upon the deed done, he should have hastily proceeded to revenge.  
The second sort of Offences, are small injuries, such as doc not only displease us, but with all bring some little hurt to us, either in our goods, life, or good name. Now, the second degree of meekness is, to take notice of these, but withal to forgive them and put them up. The reason is, because always greater care must be had of peace and love, then of our own private affairs. Read the practice hereof, joh. 8. 49. It was objected to Christ wrongfully, that he was a Samaritan, and had a Devil. Christ takes knowledge of the wrong, and saith, you have reproached me; but withal he puts it up, only denying that which they said, and clearing himself, I have not a Devil, but I honour my father. David had received great wrong, at the hands of joab and Shimei, as appears in the history of his life; but principally, when he came first to be King of Israel, a. Sam. 3. and yet he takes not a hasty course, presently to be revenged upon his adversaries: but proceeds in this order. First, he takes notice of the fact, and commits his cause to God, ver. 39 and then afterward, as opportunity served, gave the parties their just desert. The reason was, because being newly invested in the kingdom, his adversaries were strong, and himself weak, even by his own confession, & therefore not able at the first, to redress the injury done unto him. But when he had once established himself, than he doth not only begin, 2. Sam. 19 14. but proceeds to full execution of punishment upon them, as we read 1. King. 2. ver. 5. 6. 34. 35.  
The third sort of Wrongs, are greater injuries; such as are not only offensive to our persons, but withal do prejudice our lives, and bring a ruin upon our estates, both in goods and good name. These are the highest degree of Injuries, manifested in open and apparent wrongs. And therefore answerable to them, is required the third and highest degree of Clemency, which stands in three things. First, in taking notice: secondly, in forgiving them: thirdly, in a just and lawful defending ourselves against the wronging parties. This is the sum and substance of the answer.  
For the better conceiving whereof, sundry Questions are further to be propounded and resolved.  
First in general; it is demanded, how a man should and ought to forgive an injury?  
Ans. In forgiveness there be four things.  
The first is forgiveness of Revenge, that is of requiting evil for evil, either by thought word or deed. This must always be practised. For vengeance is not ours, but the Lords, and great reason then, that we should evermore forgive, in regard of revenge and hatred. This the Apostle teacheth, when he saith, 1. Cor. 13. 5. Love is not provoked, it never thinketh, much less speaks or does, evil.  
The second is forgiveness of private punishment; which is, when men return punishment for injuries done, in way of requital; and this must always take place with us, because as vengeance itself, so also punishment in way of revenge, is Gods alone.  
The third is, forgiveness of judgement, when we judge an inurie done to be an injury. This judgement we are not bound to forgive unto men. For we may with good conscience, judge a sin and a wrong to be as they are. And yet notwithstanding, if a man make satisfaction for the wrong done, than there ought to be forgiveness, even in regard of iudgemen.  
The fourth is forgiveness of satisfaction. This we are not alway bound to remit, but we may with good conscience, alway require satisfaction where hurt is done.  
Secondly, for the further clearing of this general Question, we are to answer some particular Cases usually propounded in the lives of men, and namely five.  

I. Whether a man may defend himself by law?  
II. How he may defend himself by law?  
III. Whether a man may defend himself by force?  
IV. How?  
V. Whether a man may defend himself by Combat?   
I. Case. Whether a man may, with good conscience and a meek Spirit, defend himself by law, for wrongs that are done unto him?  
I answer affirmatively: A man may, with good conscience, defend himself against great injuries, by the benefit of law. For Magistracy is God's ordinance, for the good of men. Rom. 13. 4. and therefore men may use the benefit of the authority, judgement, and jurisdiction of Magistrates, without breach of conscience. Again, it is the express law of God, that when a false witness riseth up against a man, to accuse him of a trespass; that both the accuser and the accused, should stand before God, that is, before his Priests and judges for the time being, and have remedy at their hands. An example of which judicial defence, we have in Paul, who in case of wrong, makes his appeal to the judgement seat of Rome. Act. 25. 10.  
But it is alleged out of Scripture, to the contrary, Luk. 6. 29. To him that smiteth thee on the one cheek, offer also the other, Mat. 5. 40. If any man will sue thee at the law, and take away thy coat, let him carry thy cloak also.  
Ans. These places are spoken of private persons, that want the defence and assistance of the public Magistrate; and such must rather suffer wrong upon wrong, blow upon blow, and loss upon loss, then right their own wrongs, by revenging themselves.  
Again, it is objected, that Paul says, Lawing is a fault, 1. Cor. 6. 7. There is utterly a fault among you, because ye go to law one with an other, etc.  
Ans. We must distinguish between things themselves, and the manner of doing them. When Paul says, it is a fault, he condemneth not lawing absolutely in itself, but the Corinthian manner of going to law: which was this. First, they went to law with scandal, before the Tribunals of Heathenish and unbelieving judges, and so made the Gospel to be slandered and reproached. Secondly, they went to law upon light causes, and for small injuries, which they might well have put up, & easily brooked. Thirdly, in lawing they fell into rash and violent passions of rage, and envy, so as they could not temper themselves, but must needs go to law in the first place; which should rather have been the last and the desperatest remedy of all. And this bad manner of suing one another at the law, is it which Paul rebukes as a fault. And it is to be observed, that Paul notes their fault by a word, that signifies 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Weakness or impotency of their affections, whereby it came to pass, that being overcome by the strength of their own desires, upon injuries offered, they were unable to bear them in any degree of Christian moderation, and there upon hastily proceeded to the Courts of Heathen judges, for determination of controversies and contentions among them.  
It is further alleged, that when a man is any way wronged, it is Gods will it should be so, and therefore he ought not to seek redress, but to rest himself in the will, of God.  
Ans. It is Gods will we should have diseases, and yet it is no less his will, that we should use good means to be cured of them. So is it in wrongs and injuries done unto us. As his will is, we should be afflicted, so also hath he willed our deliverance, by such means, as himself hath appointed.  
But our Saviour would have his Disciples, to be as sheep among wolves, and therefore we ought to endure all wrongs without revenge. For the sheep takes all wrongs, and doth not so much as defend itself against the wolf.  
Ans. So Christ commandeth, that we should be simple as doves, Matth. 10. 16. and yet withal, he commandeth us to be wise as Serpents, to defend our own heads, and to save ourselves.  
Lastly, it is alleged, 1. Cor. 13. 5. that love seeks not her own: therefore love must not defend herself.  
Ans. Love doth not so seek her own things, as that she neglecteth the good of others; but seeking her own, she seeks the good of all. And this practice is not against, but according to the law of Charity.  
II. Case. How is a man to defend himself by Law?  
Ans. For the resolving of this Question, we must take two Rules.  
The first is this. We must first try all means, and use all remedies that may be, before we use the remedy of Law. It is our saviours direction, Matth. 5. 25. Agree with thine adversary quickly, while thou art in the way, that is, before the controversy be ended by order of law. Again, Matth. 18. 15. If thy brother trespass against thee, go and tell him his fault between thee and him alone. And Saint Paul in this case, prescribes a course to be taken beforehand; namely, first to bear and suffer as much as may be, 1. Cor. 6. 7. Why rather suffer ye not wrong? why rather sustain ye not harm? Then, if bearing will not end it, to commit our cause to private arbitrement, of one or two, v. 5. Is it so that there is not a wise man among you, no not one that can judge between his brethren? Law is to be used in this case, as the Physician useth polson, and that is, only in desperate cases.  
The second Rule is, That our patient mind must be made known to all men, Phil. 4. 5. In taking the benefit of Law, we are to use great Moderation of mind, and that in three respects; before we go to law, in lawing, and when the suit is ended.  
The Moderation of mind, before the beginning of suits in law, stands in three things.  
First, we must consider, that all injuries whatsoever they be, do befall us by the providence of God, and that for our sins. Upon which consideration, we ought to submit ourselves to Gods will, to obey him, to arm ourselves with patience, and to lay aside all anger, envy, malice, and impatience.  
Secondly, we must consider beforehand, that Courts of justice, are the ordinance of God, in which it pleaseth him to testify his presence, justice, and goodness; and upon this ground, we shall be moved to depart with our own right, and to yield ourselves, and all the right we have, into the hands of God, in the use of the means appointed; in the mean time depending on him by faith, for the issue and event of our suit.  
And hence (by the way) it appears, that few or none do use this ordinance of God, as they ought; because the greater sort of men, that commence suits in law, do not consider either the nature, or end of civil Courts. No man ordinarily will yield a hair of his right, but every one fixeth his eyes wholly, upon the event of his action by extremity of law: and so swerveth from that Christian moderation, required by the word of God in this case.  
Thirdly, we must set down with ourselves, lawful and just ends of our actions, not unjust and unlawful. These just ends are; first, God's glory in the execution and manifestation of justice: secondly, the honest defence of our own right: thirdly, public peace: fourthly, the amendment of disordered persons, and not the defamation or hurt of any man.  
The Moderation of the mind in Lawing, stands in these particulars. 1. In seeking after peace to the utmost, Rom. 12. 18. If it be possible, as much as in you is, have peace with all men. 2. In love of our enemies, with whom we are at controversy in law. 3. In neither using nor showing extremity in our proceedings, Matth. 5. 25. Matth. 18. 28.  
After that the suit is ended, the moderation of our minds must be expressed, by our behaviour, in regard of the event of our action. For if the Law go with us, we are to give God thanks for the manifestation of his justice, in the course taken. If on the otherside it go against us, we may not rage or be discontentedly grieved, but commend our cause quietly to God, and accuse ourselves for our own sins, and say with David, Righteous art thou, O Lord, and just are thy judgements. Psal. 119. 137.  
III. Case. Whether may a man defend himself by force, when he is wronged?  
Ans. In some Cases, he may lawfully defend himself by force. Reasons. First, because the Gospel doth not abolish the Law of nature, nor the positive laws of all countries, but it doth establish them. Now, it is the Law of nature and nations, that a man may defend his life and health, in some cases, upon just occasion. Secondly, this is God's Law, Exod. 22. 2. If a thief be found breaking up a house, and be smitten that he die, no blood shall be shed for him. Abraham was a stranger in the land of Sodom, and yet he rescued his brother Lot, and recovered all his substance that he had lost, by force & arms, Gen. 14. 14. and his action was approved of God. For Melchisedeck met him, at his return from the slaughter of the Kings, and blessed him. Yea and blessed God for his deliverance, v. 19 20. Again, in some cases, a man may give his life for his brother. So says S. john, 1. joh. 3. 16. We ought also to lay down our lives for the brethren.  
IV. Case. When may a man defend himself by force?  
Ans. Not always and upon every occasion, but only in these cases. First, when violence offered is so sudden and unexpected, that when it comes, there can be no escape, either by yielding, or by flying, or by some suffering. Secondly, when the violence offered is open and manifest, so as there is no other way to rescue ourselves, but by striking or killing. Thirdly, when violence is offered, and the Magistrate absent; either for a time, and his stay be dangerous, or altogether, so as no help can be had of him, nor any hope of his coming. In this case, God puts the sword into the private man's hands. Fourthly, when the defence is Just, and done in a right manner.  
A Just defence stands in these things. I. It must be done incontinent and forthwith, so soon as ever violence is offered. For if there be delay, and it come afterward, it loses the name of a just defence, and becomes a revenge, arising of prepensed malice, as the Lawyers use to speak. II. There must be an intention, not to revenge principally, or to kill, but only to defend himself. III. There must be a just and equal proportion of weapons; therefore it is no just defence to shoot a naked man through with a musket, or other piece of ordinance, when he offers violence.  
V. Case. Whether a man may rescue himself or others by Combat?  
Ans. It hath been of ancient times, an usual manner of defence in some countries, that in case of difference, between people and people, in matters of weight, two men should be chosen out among the rest, who by fight hand to hand, and killing one an other, should end the controversy. But this way of defence, how ancient so ever it be, is utterly unlawful.  
Reasons are these. First, it is the express commandment of God, Thou shalt not kill. In which, all private men are forbidden to kill or slay, but in the case of just and necessary defence. Secondly, we may not hazard our lives, without some special warrant from God: if we do, it is a flat tempting of God: and this is done in every combat. Thirdly, if Magistrates will permit such fights as this is, than they are bound to defend and save the life of the innocent. For by such permission, oftentimes innocent blood is shed, and the more harmless party goes by the worst.  
But it will be, and is objected. First, that a Combat is a trial of innocency. Ans. It is not so. For he that is stronger usually overcomes in the combat, not he that hath the more righteous cause. Again, there be other means to try a truth, besides this; as by examination, and by oath. Lastly, trial by the combat, is of the same nature with the trial of a murderer by the bleeding of a corpses touched, or handled, which is very doubtful, and of all other most uncertain,  
Secondly, it is alleged, that if a man take not a challenge, he is disgraced for ever. Ans. There is no warrant in God's word, for a private man to accept a challenge. Nay, it is rather flat against the word. For God says, Revenge is mine. The private man says the contrary, The wrong is mine, and I will be avenged of him that hath done it. Again, it is better for any man, to endure a little reproach with some men, then to lose or hazard his life.  
Thirdly, it is objected, that the Philistims offered to try the victory by a single combat with the Israelites, and appointed Goliath (on their side) to give the Challenge; and that David (on the Israelites side) accepting the challenge, encountered with him, and had good success. It may seem therefore, that combats are lawful.. For it is better that one man should perish in war, then that a whole army should miscarry. Ans. That was a special and extraordinary example of trial, and David was a champion in that fight, not by ordinary appointment, but by extraordinary prophetical instinct of God's spirit. Again, in war, though there be less danger in hazarding one man's life, than a whole army: yet a good & just cause is to be maintained, with all the strength that may be made, and not to depend upon the power and courage of one man, who, in probability, unless he be supported by special calling and assistance from God, may be overcome and lose the victory.  
Fourthly, it is alleged, that an army may fight against an army therefore one man against an other. Ans. The reason is not alike. For wars and armies are Gods ordinances, and so are not combats; and it is not Gods will, that men should devise and establish new ways and means of trial, not allowed by his word, but rather rest content with that he hath appointed.  
Fiftly, jonas did hazard his life, by casting lots; therefore a man may by combat Answ. To say that jonas did put his life in hazard by lots, is an untruth. For there was only a conjectural trial made, who should be the cause of the present danger. And when the lot fell upon him, he was not cast into the sea by the lot, but by his own advice and counsel. Again, the casting of jonas into the sea, did not befall him by lot, but by his own voluntary resignation of himself, into the hands of God; willingly undergoing it, as a just punishment of the neglect of his calling; which himself confessed in these words, For I acknowledge, that for my sake the great tempest is upon you, jon. 1. 12.  
Sixtly, Moses and the Egyptian fought a combat, and Moses slew him. Ans. Moses took upon him public revenge in this action, as a Magistrate, and not private, as a private man. For though as yet, his calling was not fully manifested to his brethren, yet the truth is, God had called him to be their deliverer out of the hands of the Egyptians; and this very action was a sign of their deliverance, which was to come to pass afterward. It was (I say) a sign, thus; As he defended his brother and avenged his quarrel upon the Egyptian, so in time to come the Lord would by his hand, give them full freedom and deliverance from the tyranny of Pharaoh, and all his and their enemies, Act. 7. 25. Being then a public person, his example can prove nothing for this purpose.   

II. Question. When Anger is a virtue, and so, good and lawful, and when it is a vice, & consequently evil and unlawful?  
This Question hath two distinct parts: of which I will speak in their order.  

Sect. 1.  
The first part is, when Anger is a virtue & lawful?  
For Answer hereof, we must understand, that in just and lawful Anger, there be three things; a right Beginning or motive; a right Object; and a right Manner of being angry.  
To the right Beginning of anger, three things are required.  
First, that the occasion of anger be just and weighty, as namely, a manifest offence of God. Take an example, or two. Moses in sundry places, is said to be angry, & the occasions of his anger were great, as appears in the particulars. First, because some of the Israelits, against God's commandment, had reserved Manna till the next day, Exod. 16. 20. Again, he was angry, because the Israelites had tempted God, in worshipping the golden calf, Exod. 32. 19 In Numb. 16. 15. Moses again is wroth, because Coreh, Dathan, and Abiram rebelled against him, and in him against God. Phinees, Numb. 25. 8. 11. is said to have been zealous, that is, angry for God: the occasion was, because the Israelites committed fornication with Heathenish women. David in like manner, 2. Sam. 13. 20, 21. was angry upon this occasion, because Ammon his son had deffoured his sister Thamar. Elias is angry, 1. King. 19 v. 14. and why? because the Israelites forsook the conenant of God, cast down his altars, and had slain his prophets with the sword. Nehemias, Chap. 6. ver. 5. is very angry, because the Israelites oppressed one another with usury, and other kinds of exactions. jeremic also, Chap. 6. 11. was angry for this, because the Israelites were of uncircumcised hearts & ears, and the word of the Lord was unto them as a reproach, & they took no delight therein.  
Secondly, it is required, that anger be conceived upon counsel and deliberation, Pro. 20. 18. Establish thy thoughts by counsel. If thoughts must be established by counsel, than the affections, & so our anger also. And the Apostle saith, jam. 1. 19 Be slow to wrath. Now the reason is plain; Counsel ought to be the foundation of all our actions, and therefore much more of our affections, which are the beginnings of our actions.  
Thirdly, just and lawful anger must be kindled and stirred up by good and holy affections, as namely, by desire to maintain the honour and praise of God, by the love of justice and virtue, by hatred and detestation of vice, and of all that is evil. One saith well to this purpose, that anger must attend upon virtue, and be stirred up by it against sin, as the dog attends upon the shepherd, and waits upon his eye and hand, when to follow him, and when to pursue the wolf.  
The Second thing in good anger, is a fit Object or Matter to work upon; touching which, two thing must be remembered.  
First, we must put a difference between the person, and the offence or sin of the person. The sin of the person is the proper object of anger, and not the person, but only by reason of the sin. Thus David says of himself, that he was consumed with anger, not because the men with whom he was angry, were his enemies, but because they kept not God's law, Psal. 119. 139. Thus Moses was angry at the Idolatry of the Israelites, wherewith they had sinned against God forty days together; & yet he prays earnestly unto God, for their persons, as we read, Exod. 32.  
But it is alleged to the contrary, that David directs his anger against the persons of his enemies, especially in Psal. 109. Answ. First, Prophets (as hath been said heretofore) were endued with a special measure of zeal; and their zeal was a pure zeal, taken up specially for the glory and honour of God; but our zeal against our enemies, is commonly mixed with hatred, envy, and self-love, therefore we must not, nay we cannot follow their examples. Secondly, imprecations used by David, were predictions rather than prayers: for he rather foretold in them what should come to pass, than prayed that it might come to pass. Thirdly, David in his imprecations, accurseth not his own private enemies, but the enemies of God, and not all them, but such only as were incurable: for by the spirit of prophecy, he knew the state of those, against whom he did pray, so do not we.  
Secondly, we must put a difference between the cause and offence of God, and the cause and offence of man●. Now just anger must be directed against persons, for the offence of God properly, and not for private offence, but only so far forth, as it tendeth to the offence of God. Thus Mi●iam and Aaron murmured against Moses, because he had married a woman of Aethiopia. But this was only a private offence, and therefore Moses behaved himself meekly towards them, Numb, 12. 3.  
The Third thing in good anger, is the Right Manner of conceiving it. Wherein these Cautions are to be observed. First, that our anger be mixed and tempered with charity and love. It is the property of God himself, in wrath to remember mercy, Hab. 3. 2. and herein we must be like unto him. This was Moses his practice, who out of his love prayed for those, with whom he was angry, Exod. 32. Secondly, anger against any offence, must be mixed with sorrow for the same offence. Thus Christ was angry with the jews, but withal he sorrowed for the hardness of their hearts, Mark. 3. 5. The reason hereof is this. In any society whatsoever it be, if one member sinneth, the sin of that one member, is the punishment of the rest that be in that society; even as it is in the body, if one part be affected and ill at ease, the rest will be distempered. Paul says of himself, that he was afraid, lest when he came to the Corinth's, God would humble him for their sins, 2. Cor. 12. 21. Again he teacheth, that those which are fallen into any fault, must be restored by the spirit of meekness, because we ourselves are subject to the same temptations, Gal. 6. 1. And in this regard, he would have men to mourn with them that have in them the cause of mourning, Rom. 12. 15. Thirdly, just anger must be contained within the bounds of our particular calling, and civil decency; that is, so moderated, as it makes us not to forsake our duties which we owe to God and man, nor break the rules of comeliness. Thus jacob was angry with Laban, and yet he speaks and behaves himself as a son to his father, even in his anger, Gen. 31. 36. jonathan was angry with Saul his father, and yet he withdraws not any reverent or dutiful respect from him, 1. Sam. 20.   

Sect. 2.  
The second part of the Question is, When Anger is a vice and unlawful?  
Ans. It is a sin in five regards, contrary to the former.  
First, when we conceive it without counsel and deliberation. This rash, hasty, sudden and violent anger, is condemned by our Saviour Christ, Mat. 5. 22. Whosoever is angry with his brother unadvisedly, shallbe culpable of judgement.  
Secondly, when it is conceived for no cause, or for a light or trifling cause. Prou. 10. 12. Love covers a multitude of sins. Therefore every light offence, must not be the cause of open anger. Prov. 19 11. It is the glory of a man to pass by some infirmities. Eccles. 7. 23. Take not notice of all the words that men speak, no not of all those which servants speak unto their masters. Besides that, causeless anger is many times forbidden in the Scripture. And Paul says, that love is hardly provoked, because it will not be moved to conceive hatred, but upon weighty and important causes, 1. Cor. 13.  
Thirdly, when the occasion is just, yet the measure of anger is immoderate. Eph. 4. 26. Be angry, & sin not; and if by infirmity thou fall into it, let not the Sun go down upon thy wrath. The reason is added in the next words, Give not place to the Devil; because he is always at hand to inflame the affection, as he did Saul's, who therefore in his rage, would have killed him that was next him.  
Fourthly, when it makes us to forget our duty to God or man, and to fall to brawling, cursing, and banning. Thus was Shemei angry, when he railed upon the King and flung stones at him and his servants, giving him bad and unreverent terms, and calling him a man of blood, and a man of Belial. 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their duty of love unto their brethren, and in anger desired that fire might come down from heaven, and destroy the Samaritans, Luk. 9 59 Thus the jews, in undecent and uncharitable manner, gnashed with their teeth at Steven, Act. 7. 54. And Saint Paul says, that the fruits of wicked anger, are clamours, and crying speeches between person and person in their fury, Eph. 4. 31. And thence it is, that we find Balaam in his anger, to have been more void of reason then his ass, Numb. 22. 27.  
Fistly, when we are angry for private respects concerning our persons, and not concerning the cause of God. Thus Cain is said to be exceeding wroth, and to have his countenance cast down, only upon a private respect, because he thought his brother Abel should be preferred before him, Gen. 4. 5. Thus Saul was wrath with David, taking himself to be disgraced, because the people (after the slaughter of the Philistimes) ascribed to David ten thousand, and to him but a thousand. 1. Sam. 18. 7. In like manner he was angry with jonathan, for his love that he bore to David, and for giving him leave to go to Bethleem, 1. Sam. 20. 30. Thus Nebuchadnezars' wrath was kindled against the three children, because he took himself to be contemned of them, Dan. 3. 19 Thus Haman. merely in regard of private disgrace, grows to great indignation against Mordecai, Esther. 3. v. 5. Thus Asa was angry with the Prophet Hanani, because he thought it a discredit to him, to be reproved at his hand, 2. Chron. 16. 10. And in this sort, were the jews filled with wrath at Christ's reproof, Luk. 4. 28. showing thereby, as it is truly expounded by the Commenter, that they were very hot in their own cause, and not in the cause of God.    

III. Question. What is the Remedy of unjust Anger?  
Ans. The Remedies thereof are twofold. Some consist in meditation, and some in practice.  

Sect. 1.  
The Remedies that stand in Meditation, are of three sorts; some do concern God, some our neighbour, and some ourselves.  
The Meditations concerning God; are specially six.  
I. Meditation. That God by express commandment forbids rash and unjust anger, and commandeth the contrary, namely, the duties of love. Read for this purpose, Mat. 5. 21. 22. where we may observe three degrees of unjust anger. The first whereof is, that which is inwardly conceived, and not outwardly showed. The second, when unjust anger shows itself by signs of contempt, as by snuffing, rushing, changing and casting down of the countenance. The third, is railing (thou fool) which is culpable of Gehenna fire, the highest degree of punishment. Now all these three degrees are murder; and the punishment of a murderer is, to be cast into the lake of fire, Rev. 21. 8. Again, Christ commandeth us to reward good for evil, to bless them that curse us, and to do good to them that hate us, if we will be the children of our Father which is in heaven, Mat. 5. 45. And S. Paul wisheth us, to overcome evil with goodness, Rom. 12. 21.  
II. Meditation. That all injuries which befall us, do come by God's providence, whereby they are turned to a good end, namely, our good. Thus David saith, that God had bidden Shemei to curse him, 2. Sam. 16. 10. And this was the ground of Christ's reproof of Peter, Shall I not, (saith he) drink of the euppe which my Father hath given me to drink of? joh. 28. 11.  
III. Meditation. God is long-suffering, even towards wicked men; & we in this point must be followers of him. In regard of this, God is said to be merciful, gracious, slow to anger, abundant in goodness & truth, Exod. 34. 6. Hence it was, that he spared the old world 120 years, ●. Pet. 3. 19 He spared the Israelits, after their Idolatry, 390 years, Ezek. 4. 5. Besides this, we have example of the lowliness & long suffering of Christ, who saith, Matth. 11. 29. Learn of me, for I am humble and meek: and of whom it is said, 1. Pet. 2. 22. When he was reviled, he reviled not again, when he suffered, he threatened not, but committed his cause to him that judgeth righteously. Now because some may haply say, that these examples of God and Christ, are too perfect for man to follow, who cannot imitate God in all things? therefore besides them, consider further the examples of some of the servants of God. Moses, when the people murmured at him, did not answer them again by murmuring, but cried unto the Lord, what shall I do to this people? for they be almost ready to stone me, Exod. 17. 4. And Steven, when he was stoned, prayed for his enemies, Lord, lay not this sin to their charge, Act. 7. 60.  
IV. Meditation is, concerning the goodness of God towards us; an argument whereof is this, that he doth every day, forgive us far more offences, than it is possible for us to forgive men.  
V. Meditation. All revenge is God's right, and he hath not given it unto man. Rom. 12. 19 Vengeance is mine, I will repay, saith the Lord. And man by revenging his own quarrel, makes himself both the judge, the witness, the accuser, and the executioner.  
VI Meditation is, touching Christ's death. He suffered for us the first death, and the sorrows of the second death; much more than ought we at his commandment, to put up small wrongs and injuries without revenge. His commandment is, Resist not evil, but whosoever shall smite thee on the right cheek, turn to him the other also, Matth. 5. 39 Again, Destroy not him with thy meat, for whom Christ died, Rom. 14. 15.  
The Meditations concerning our neighbour, are two. The first, is the condition of him, with whom we are angry, namely that he is a brother. Let there be no strife between me and thee, for we are brethren, Gen. 13. 8. Again, he is created in the Image of God; we must not therefore seek to hurt or destroy that Image. The second is, concerning that Equity which we look for at the hands of all men. If we wrong any man, we desire that he would forgive us: and therefore we must forgive him the injury that he doth unto us, without unjust anger. This is the very Law of nature, Whatsoever ye would that men should do unto you, even so do you unto them, Matth. 7. 12.  
Meditations concerning ourselves, are six.  
First, he that conceiveth rush anger, makes himself subject to the wrath of God, if he cherish the same without relenting. Matth. 6. 15. If ye do not forgive men their trespasses, no more will your father forgive you your trespasses. And, Matth. 7. 2. judge not, that ye be not judged. Yea, when we pray to God to forgive us, and do not resolve to forgive our brethren, we do in effect say, Lord condemn us, for we will be condemned.  
Secondly, we are commanded to love one another, even as Christ hath loved us, Eph. 5. 2. It is the property of love, to suffer, and to bear, and not to be provoked to anger, 1. Cor. 13. And it is a mark, whereby Gods children are discerned, from the children of the Devil, that they love their brethren, 1. joh. 3. 10.  
Thirdly, we are ignorant of men's minds in speaking and doing: we know not the manner and circumstances of their actions. And experience teacheth, that much anger comes upon mistaking and misconstruing them. Whereas chose, if they were thoroughly known, we would not be so much incensed against men, as commonly we are.  
Fourthly, in rash anger, we can do no part of God's worship that is pleasing to him. We cannot pray: for he that prays, must lift up pure hands without wrath, 1. Tim. 〈◊〉. 8. We cannot be good hearers of the word: for S. james wisheth us to be swift to hear, and slow to wrath; because the wrath of man doth not accomplish the righteousness of God, jam. 1. 20, 21.  
Fiftly, we must consider what are the fruits and consequents of unjust anger. For first, it greatly annoys the health. It annoys the brain, and pulses; it causes the gall to flow into the stomach and the bowels; it killeth and poisoneth the spirits; and it is the next way to procure distemper of the whole body, and consequently loss of health. Secondly, it makes a man captive to the Devil, Eph. 4. 27. which we see to be true in Saul's example, who being a man full of wrath, and giving place to his own rage and fury, an evil spirit entered into him by the just judgement of God.  
Sixtly, we must consider the Causes of unjust anger. It is commonly thought, that Anger is nothing but the flowing of choler in the gall, and in the stomach. But the truth is, anger is more than choler. For it riseth first, of a debility of reason and judgement in the mind. secondly, from evil affections; as from envy, and self-love. thirdly, from the constitution of the body, that is hot and dry. Again, we read in histories, that men having no gall, have notwithstanding been full of anger: and choler indeed is a furtherance, but no cause of anger.   

Sect. 2.  
The Remedies of unjust anger that stand in Practice, are especially five.  
The first is, in the time of anger to conceal the same; both in word and deed. The indignation of a fool (saith Solomon, Prou. 12. 16.) will be known the same day; but the wise man covereth his shame: that is, he restrains his anger, which if it should presently break forth, would be a reproach unto him. Answerable to this notable speech of Solomon, was the wise counsel of 
* Ambros. de obit. Theod.  Ambrose to Theodosius; that after sentence given, he should take 30 days respite before execution. And not unlike hath been the practice of the very Heathen in their time. Socrates' said, I had beaten thee, but that I was angry. A●●enodoru● gave Augustus this rule, that when he was angry, he should first say over the whole Alphabet, before he put in execution his anger.  
Secondly, we must depart from them with whom we are angry. For this affection is as a fire; take the matter away from fire, and it will cease to burn; so let a man depart, and employ himself (for the time) some other way, and he shall soon cease to be angry. Thus did jonathan depart out of his father's presence, 1. Sam. 20. 34. Abraham in his anger withdrew himself from Lot, Gen. 13. jacob in wrath departed from Esau, Gen. 27. 43, 44.  
Thirdly, we must avoid the occasions thereof; as contentions, and contentious persons. Do nothing through contention, Phil. 2. 3. Make no friendship with an angry man, neither go with a furious man, lest thou learn his ways, and receive destruction to thy soul, Prou. 22. 26. We must, for this purpose, be careful to avoid all means, that may serve to further the heat of the temperature of such a body, as is apt and disposed to this unruly passion.  
Fourthly, we are to consider that we sin against God, not once or twice, but often, yea every day, and therefore the course of our anger must be turned against our own selves, for our sins. For this is one property of true repentance, to work in us a revenge upon ourselves, in regard of our sins committed against God, and our brethren. 2. Corinth. 7. 11.  
Fiftly, we must accustom ourselves to the daily exercises of invocation of the name of God, for this end, that he in mercy would mortify all our affections, especially this corrupt & violent affection of unjust wrath. And this must we do, as at all times, so then especially; when anger is creeping upon us.  
It will be said of some; Our anger is violent, and comes upon the sudden, and therefore these remedies will do us no good. Ans. Such persons, when their minds be quiet, must often read and meditate of the foresaid remedies, and by this means they shall be able to prevent hastiness.  
But what if we be overtaken with anger, what must we then do? Ans. If thou fall into it through infirmity, yet remember thyself, let not the sun go down upon thy wrath, Eph. 4. 26. Consider with thine own heart, that anger is as a poison; if a man drinks poison, he must not suffer it to rest, and flow into the body & veins, but with all speed must purge it out; and so must anger be dealt withal, whensoever we are overtaken with it.     

CHAP. FOUR  
Of Questions concerning Temperance.  
TEmperance is a virtue, that moderateth appetite or lust. And this moderation of appetite, stands in four things.  

I. In the use of Riches.  
II. In the use of Meat and Drink.  
III. In the use of Apparel.  
IV. In the use of Pleasures; wherein Recreations are to be considered.   

Sect. 1.  
Concerning the Moderation of Appetite in the use of Riches, there are two main Questions.  

I. Question. How far a man may, with good conscience, proceed in the desiring and seeking of Riches?  
The Answer of this Question is the rather to be considered, because this doctrine rightly conceived and understood, serves greatly for the direction of the whole course of our lives unto the end. Here therefore I will first set down the Ground of the Answer, and then the Answer itself.  
The Ground of the Answer, I propound in five Rules.  
I. Rule. We must consider, that riches and goods, are of two sorts: some are necessary, some are more than necessary, which the Scripture calls Abundance.  
Goods and riches are two ways necessary; necessary to nature, or necessary to the person of a man. Goods necessary to nature, are those, without which nature and life cannot be well preserved; and these are most needful. Necessary in respect of a man's person, are those goods, without which a man's state, condition, and dignity wherein he is, cannot be preserved.  
Now Riches more than necessary; I term those, without which both the life of man, and his good estate, may well be preserved. And whatsoever is besides them, is necessary. For example. To the calling of a Student, meat, drink, and cloth, are necessary in respect of nature; besides these, other things, as books, and such like, are also necessary for him, in respect of his condition and place.  
II. Rule. Things and goods, are to be judged necessary and sufficient, not by the affection of the covetous man, which is vnsa●●able, but by two other things; the judgement of wise and godly men, and the examples of sober and frugal persons.  
III. Rule. We must not make one measure of sufficiency of goods necessary for all persons; for it varieth, according to the diverse conditions of persons, & according to time and place. More things are necessary to a public man, then to a private; and more to him that hath a charge, then to a single man.  
IV. Rule. That is to be judged necessary, which in some short time to come may be needful, though it have no present use. For example; the dowry that a father gives to his daughter at the day of marriage, though it be not presently needful, yet because in short time it may be necessary, therefore it is to be reputed amongst necessary goods.  
V. Rule. We ourselves do often err in judgement, in determining of things necessary and sufficient for ourselves: & therefore when men seek things competent & necessary, they must always pray to God, to give them that, which he knows in his wisdom, to be meet and necessary, not prescribing a measure unto him.  
I come now to the Answer of the Question, which is twofold.  
The first is this. Man may with good conscience, desire and seek for goods necessary, whether for nature, or for his person, according to the former rules; but he may not desire and seek for goods more than necessary; for if he doth, he sinneth. The reasons of this answer are these.  
First, Deut. 17. 16. 17. the commandment is given to the King, that hath most need of abundance, that he should not multiply his horses or his silver or his gold. That which the King may not do, the subjects ought much less to do; & therefore they are not to multiply their goods. For this cause it is a great fault in subjects, remaining (as they be) subjects, to seek to attain to the riches of Princes. Again, Paul saith, 1. Tim. 6. 8. Having food and raiment, let us be therewith content. Besides that, in the petition, Give us this day, etc. we crave but only bread for our substance, that is meet to preserve us for nature, in that calling wherein we serve God day by day. The prayer of Agur is, that God would give him food convenient for him, or (as the words signify) bread of his statute, that is, which God in his counsel had appointed and ordained for him, Prov. 30. 8.  
Secondly, seeking of abundance is a hazard to the salvation of the soul, by reason of man's corruption. Therefore, Matth. 13. Riches are called thorns, that choke the word of God sown in the heart. And 1. Tim. 6. 9 They that will, that is desire to be rich, and content not themselves with things necessary, fall into the snare of the Devil.  
Thirdly, seeking of abundance, is a fruit of diffidence in the providence of God. Now all fruits of unbelief must be cut off; we must not therefore desire more than necessary.  
In the next place, for the better clearing of this doctrine, the Objections of Covetous men are to be answered.  
Object. I. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Ans. Good things are of two sorts. Some are simply good, that is to say, good both in themselves and to us; as remission of sins, holiness, righteousness, and life everlasting in the kingdom of heaven, and such like: these may we desire, and seek for. Some again, are good only in part, which though they be good in themselves, yet are not always good to us. Of this kind is abundance of riches, and store of wealth more than necessary for nature and person. For which cause, riches in abundance, are as the knife in the hand of a child, likely to hurt, if it be not taken away; because they are (in some men) occasions of sin, unless God in mercy prevent and hinder them. And for ourselves, what know we, whether God will keep and preserve us from sin, when we seek and labour for abundance?  
Object. II. It is the promise of God, that riches and treasures shall be in the house of the just, Psal. 112. 3.  
The answer is twofold. First, riches in Scripture sometimes, do signify only things sufficient and competent, and of them is that place to be understood. To this purpose David says, that a small thing, that is, a competent and mean portion, though but very little, is to the just man better than great riches to the wicked and mighty, Psal. 37. 16. And whereas David in another place affirmeth, that nothing shall be wanting to them that fear God, Psal. 34. 9 and again, They which seek the Lord shall want nothing that is good: the places are to be understood with exception of the cross & correction, in this sort; that they shall have competency, unless the Lord intent to chastise and correct them by want. Secondly, if by riches David there meaneth abundance, the words must be understood with this condition; if they be for their good. For so all promises of temporal things must be limited with exception, partly of God's glory, kingdom, and will, and partly of our good and salvation.  
Object. III. We must do good to the poor, to the Church, to the common wealth, and we must also leave somewhat to posterity. I answer: we may not do evil that good may come thereof. Again, every man is accepted of God, according to that he hath, and not according to that he hath not, if there be a ready mind, 2. Cor. 8. 12. And the end of a man's calling, is not to gather riches for himself, for his family, for the poor; but to serve God in serving of man, and in seeking the good of all men; and to this end, men must apply their lives and labours.  
Object. IV. We are called to imitate the Ant, Prov. 6. & 13. which gathers in one season, for her relief in another. Ans. The Ant gathers in summer, only things necessary; she doth not, by the instinct of nature, seek superfluity and more than is necessary.  
This doctrine serves to direct and inform almost all the world, to beat down the wicked practice of the usurer, & to teach every one of us, to moderate our care in things pertaining to this life.  
The Second part of the Answer is this: If God give abundance, when we neither desire it, nor seek it, we may take it, hold and use it as God's stewards. Abraham & joseph of Arimathaea, are commended for their riches, and yet they obtained them not by their own seeking, and moiling, after the manner of the world; but walking in their callings, God in his providence blessed and multiplytheir wealth. For further proof of this answer consider but one only place, Act. 5. 4. Where Peter says to Ananias, When it remained, appertained it not unto thee? and when it was sold, was it not in thy power? These words import thus much; that if we have possessions and abundance, we may with good conscience enjoy them as blessings and gifts of God.  
Against this doctrine it is alleged first, that our Saviour says, It is a hard thing for him that hath riches, to enter into the kingdom of God, Matt. 19 23. Ans. The place is to be understood of them, that trust in their riches, as it is expounded, Mark. 10. 24.  
Secondly, it is objected, we must forsake all and become Christ's disciples, by the commandment of Christ, Luk. 14. 26. Ans. A man must forsake all, not simply, but in regard of the daily disposition and preparation of his mind; and so a man ought to forsake the things that are dearest unto him, because he must have his mind resolved to forsake them. Again, man must be content to part with all, not only in affection, but actually, when it cometh to this point, that either he must lose them, or renounce Christ.  
Thirdly, it is alleged, that Riches are called unrighteous, Luk. 16. 9 Make ye friends of unrighteous Mammon: therefore it seems we may not have them. Ans. Mammon, is called Mammon of iniquity, not because it is so in itself, but because it is so in the common use, or rather abuse of wicked men: and that in sundry respects. First, because it is commonly (though not always) unjustly gotten: for it is a hard thing to become rich without injustice. Secondly, it is made ordinarily, among sinful men, an instrument of many evils. Thirdly, evil gotten goods, are unjustly possessed, and no man can be truly termed rich, that unjustly possesseth riches.   

II. Question. How a man may, with good conscience, possess and use Riches!  
The Answer to this Question, I propound in four Rules.  
I. Rule. They which have riches are to consider, that God is not only their sovereign Lord, but the Lord of their riches, and that they themselves are but the stewards of God, to employ and dispense them, according to his will. Yea further, that they are to give an account unto him, both for the having and using of those riches, which they have and use. This Rule, is a confessed truth. In the petition, when we have bread in our houses & hands, yea which is more, in our mouths; when we are in the use of the creature, even then are we taught to say, Give us this day our daily bread, to signify, that God is our sovereign and absolute Lord, and that when we have the creatures, we have no use of them, unless he give it unto us. Again, the commandment, Luk. 16. 2. Give an account of thy stewardship; pertains to all men that have riches, though it be but meat and bread.  
II. Rule. We must use special moderation of mind, in the possessing and using of riches, & be content with our estate, so as we set not the affection of our heart upon our riches, Psal. 62. 10. If riches increase, set not your heart upon them; that is, place not your love and confidence in them; be not puffed up with pride and ambition, because you are rich, Luk. 6. 24. Woe be to you that are rich: that is, that put confidence in your riches, Matth. 5. 3. Blessed are the poor in Spirit. Now poverty of Spirit is, to bear poverty with meekness, patience, and obedience, as a cross imposed by God. And in this sense, the rich man may be said to be poor in spirit, if he bestoweth not his love and confidence upon his wealth, but in affection of heart is so disposed, as if he were not rich, but poor. And this poverty is necessary even in the midst of wealth, because it will restrain the fury of the untamed and unruly affection. Again, Christ saith, Matth. 10. 39 He that looseth his life for my sake, shall find it. Losing there mentioned, is not an actual losing, but (as before) a disposition or preparation of the heart to lose, for Christ's sake, (if need be) the dearest thing we have, that is our life. And again, Luk. 14. 26. If any man come to me, and hate not father and mother,— yea and his own life also, he cannot be my Disciple. That place is not spoken of actual, but of habitual hatred. And this stands in a readiness and inclination of the heart to hate (if need be,) father and mother, yea our own life for Christ and the Gospel's sake. To this purpose the Apostle saith, They that buy, must be as though they possessed not, 1. Cor. 7. 30. that is, in respect of moderation of the affection, and the disposition of the heart. For otherwise, it is the Law of nature, that he that buys must possess.  
Example of this moderation of the affection, we have in Moses, who esteemed the rebuke of Christ, greater riches than the treasures of Egypt, Hebr. 11. 26. And in David, who though he were a King, and a Lord in the earth, yet saith of himself, that he was but a pilgrim and sojourner in it, as all his fathers were, Psal. 39 13. And he speaks this in respect of the affection of his heart, and moderation thereof, because he did not fix the same upon abundance. And of Paul, who professeth in this manner, I have learned to be full, and to be hungry: in all things I am instructed, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or entered in this high point of Christian practice, to be hungry and to be full, Philip. 4. 12. In which text, two things are set down. First, that Christian moderation or contentment, is a high mystery; yea that it requires much skill & art to know, how to be poor and how to be rich. Secondly, that himself was a learner of this art, and that he had been but entered and initiated into the knowledge thereof.  
Now, that this Moderation of mind may be learned and practised, we must remember that two especial means are to be used. First, we must labour to be able to discern between things that differ, Philip. 1. 10. How is that? by judging aright between riches temporal, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who upon a right judgement in this point, accounted the rebuke of Christ, greater riches, than the treasures of Egypt, Hebr. 11. 26. In David, who says, that the Lord was his portion, when he was a King, and even in the midst of his riches, Psal. 119. 57 In Paul, who esteemed the best things that were, but base, yea dross and dung, that he might win Christ, Phil. 3. 8. The Second means of Moderation is, to consider that we are in this world, as pilgrims and strangers, 1. Pet. 2. 11. that the best of us brought nothing into the world, neither shall (when we die) carry aught out of it.  
III. Rule. We must, upon the calling of God, forsake our riches, and all that we have in this world, not only in disposition of mind, but in deed.  
The word of God teacheth, that there be three Cases, wherein a man is indeed to forsake all.  
I. If he be extraordinarily and immediately called, to publish the Gospel to all nations. This was the case of the Apostles and Evangelists, who in regard of their calling, at least for use, forsook all that they had, Matth. 19 27.  
II. In the Case of Confession; when for professing the name of Christ, a man is deprived of them in the days of trial. Thus when our Saviour saith, Whosoever he be that forsaketh not all that he hath, etc. Luk. 14. 33. the words are spoken of all believers, in the Case of Confession, when they are called by God unto it; and therefore S. Matthew explains it thus; Whosoever &c. for my name's sake, he shall receive, etc. Matth. 19 29.  
III. When in the time of persecution, famine, or war, the necessity is so great, that it requires present relief, which can no other way be had, but by giving and selling the goods that a man hath. In Psal. 112. 9 the good man is said to disperse to the poor; this dispersing must not be understood of all times, but in case of extreme need. Again, when Christ says, Luk. 12. 33. ●ell all that thou hast; this commandment must be limited: for a man is not bound to sell all at all times, but in the time of great and urgent necessity. Thus the christians in the Primitive Church, in the days of imminent persecution, sold all their possessions, Act. 2. And so Paul acknowledgeth, that the Church of Corinth relieved the Church of Macedonia, even beyond their ability, in the days of extremity that was in that Church, 2. Cor. 8.  
Here, another Question may be moved; Whether a man may voluntarily, and of his own accord, give away all his goods, live upon alms, and give himself to fasting and prayer?  
Ans. He may in Popish conceit give himself (in this sort) to voluntary poverty, which they hold to be lawful, and (which is more) a state of perfection. We on the contrary do answer, that this practice is in no sort lawful, unless a man have special calling and warrant from God so to do. For first, the Law of nature sets down and prescribes distinction of possessions, and propriety of lands and goods, and the Gospel doth not abolish the law of nature. Again, the same distinction and propriety, is allowable by the written Law of God. Solomon teacheth, Prou. 5. 15. that a man must let his waters flow out of his cistern, but he must keep the fountain to himself. And, Prou. 10. 22. It is the blessing of God to be rich, and he addeth no sorrows to it. Men must not therefore voluntarily forsake their riches, and so bring sorrow to themselves. Besides that, Agur prays against poverty; Give me (saith he) neither poverty, nor riches, Prou. 30. 8. David makes it a curse, to be a beggar; Psal. 109. 10. and he never saw the righteous man's seed begging their bread, Psal. 36. 25. Our Saviour Christ bids him that had two coats, not to give both away, but one, Luk. 3. 11. And Paul says, It is a more blessed thing to give, then to receive, Act. 20. 35. Therefore he bids every man to labour with his own hands, that he may need nothing: that is, that he may not need the relief and help of any man, or of anything, 1. Thess. 4. 11, 12.  
But it is alleged to the contrary, Matth. 19 21. If thou nilt be perfect, sell all. Ans. The words are a personal and particular commandment. For this young Prince, whom Christ speaks unto, was called to become a Disciple of Christ, and to preach the Gospel, Luk. 9 59 And the commandment is not given generally to all men, but particularly to him alone: and we cannot make a general rule of a special commandment or example. Again further, it was a commandment of special trial.  
Secondly they allege, Matth. 10. 9 Possess neither gold, nor silver, nor money in your purses. Ans. That commandment was temporal, and given to the Disciples, but only for the time of their first embassage into jury, as appears in the 5. v. where Christ bids them not to go yet into the way of the Gentiles. And the commandments of their first embassage, were reversed afterward, Luk. 22. 36. Considering then that it belonged only to their first embassage, when they preached to the jews, it was not given them for all times.  
IV. Rule. We must so use and possess the goods we have, that the use and possession of them, may tend to God's glory, and the salvation of our souls. Rich men must be rich in good works, and together with their riches, lay up a good foundation in conscience, against the evil day, 1. Tim. 6. 18.  
For the better pactizing of this rule, take these three cautions.  
I. We must seek to have Christ, and to be in him justified and sanctified: and being in him, then shall we in him and by him, have the holy use of all that we have.  
Some will say; Infidels have the use of riches. Ans. They have indeed, and they are to them the gifts of God: Yet they so enjoy them, as that before God they are but usurpers. They be gifts of God in regard of Gods giving, but they are abuses and thefts in regard of their receiving, because they receive them not as they ought. A father gives a gift unto his child, upon condition that he shall thus and thus receive it; now the child steals the gift that is given him, and therefore hath it not in that manner, that his father would he should have it. In like manner do Infidels steal and usurp the blessings of God, to which they have no just title, themselves being out of Christ, neither do they use them in that manner, which God requireth, sanctifying them by the word and prayer, 1. Tim. 4. 5.  
II. We ought to pray to God, that he would give us his grace, rightly to use our riches to his glory, and our own salvation. For Riches and other temporal blessings, to sinful men that have not the gift to use them well, are dangerous, even as a knife in the hand of a child. They are thorns, and choke the grace of God, they keep those that trust in them, from entrance into the kingdom of heaven. Yea they are the devils snare, whereby he catcheth the wicked, & holdeth them in it at his will and pleasure.  
III. Our riches must be employed to necessary uses. These are First, the maintenance of our own good estate and conditions, Secondly the good of others, specially those that are of our family or kindred, 1. Tim. 5. 8. He that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an Infidel. Thirdly, the relief of the poor, according to the state and condition of every man. Fourthly the maintenance of the Church of God, and true religion, Prov. 3. 9 Honour God with thy riches. Fiftly, the maintenance of the common wealth: Give tribute (saith Paul) to whom tribute belongeth, Rom. 13. 7. And give unto God, saith Christ, the things that are Gods, and unto Caesar, the things that are Caesar's, Matt. 22. 21. Thus much touching the moderation of the appetite in the use of riches.    

Sect. 2.  
In the second place follow those Questions, that concern the Moderation of our Appetite, in the use of Meat and Drink. Concerning which, there are principally two; the answer to the first whereof is the ground of the second.  

I. Question. Whether there be any difference in the use of Meats & Drinks, now in the times of the New Testament?  
Ans. There is a distinction and difference of Meats, to be observed in sundry respects.  
I. In respect of man, for healths suks. Paul counseleth Timothy; Drink no more water, drink a little wine, 1. Tim. 5. 23. In which it is plain, that there is a distinction of meats approved and commended for man. For every kind of food fits not every body: meats therefore are to be used with difference. Man was not made for meat, but meat for man.  
II. In respect of scandal. Some are not to be used at some time, and some are at the same time to be eaten. Thus Paul professeth, that rather than he would offend his brother, he would eat no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large, touching the distinction of meats, that is to be observed, in regard of offending them that are weak.  
III. There is a distinction to be made, in respect of civil and politic order; when for the common good of societies, certain kinds of meats for certain seasons of the year are forbidden. Thus in our common wealth, there are appointed days of flesh, & days of fish, not in respect of conscience, but in regard of order, for the common good of the country.  
IV. There is a difference of meats, which ariseth upon the bond of conscience, so as it shall be a sin to use or not to use this or that meat. Touching this difference; Before the flood, the patriarchs (in all likelihood) were not allowed flesh, but only herbs, and the fruit of the ground, Gen. 1. 29. After the flood, flesh was permitted, but blood forbidden, Gen. 9 3. 4. From that time there was commanded a dististinction of meats, whereof some were clean some unclean; which distinction stood in force till the death of Christ, and that in conscience, by virtue of divine Law. But in the last days, all difference of meats in respect of obligation of the conscience, is taken away; and a free use of all is given in that regard.  
This the Scripture teacheth in many places, Act. 10. 15. The things that God hath purified, pollute thou not. Peter in these words teacheth, that all meats in the new Testament in regard of use, were made clean by God, and therefore that no man by refusal of any kind of meats, should think or make them unclean. Again, Rom. 14. 17. The kingdom of God is not meat or drink, but righteousness, peace and joy in the holy Ghost. For whosoever in these things serveth Christ, is acceptable to God and approved of him. Hence it appeareth, that in the Apostles judgement, meat and drink doth not make any man accepted of God, whether he useth or useth it not, but the worship of God is it that makes man approved of him. To the same purpose it is said, 1. Cor. 8. 8. Meat doth not commend us unto God. Again, Col. 2. 16. Let no man condemn you in meat and drink, etc. ver. 20. If ye be dead with Christ, why as if ye lived in the world, are ye burdened with Traditions, as Touch not, Taste not, Handle not? All which perish with the using. Here, Paul would not have the Collossians burdened with rites and Traditions concerning meats, so as if they used them not, they should in cur the blame and condemnation of men: but he would have them to use them freely and indifferently. And his reason is double; First, because they were now freed in conscience, from the bond of the Ceremonial law touching meats; and therefore they were in conscience much more freed from men's laws. Secondly, because these traditions are not the rules and commandments of God, but the doctrine and precepts of men. Furthermore, Paul in 1. Tim. 4. 3. foretells, that there should be many in the latter days, that should command to abstain from meats. To which place the Papist answers, that that was, because such persons taught, that meats were unclean by nature. But the words are simply to be understood, of meats forbidden with obligation of the conscience; and the text is general, speaking of the doctrine, not of the persons of those men; nor in civil respects, but in regard of the bond of conscience. Lastly, it is a part of Christian liberty, to have freedom in conscience, as touching all things indifferent, and therefore in regard of meats.  
To this doctrine, some things are opposed, by them of contrary judgement.  
Object. I. Princes do make laws, and in their laws do forbid meats and drinks, and they must be obeyed for conscience sake, Rom. 13. 5.  
Ans. They do so; but all these laws are made, with reservation of liberty of conscience, and of the use of that liberty to every person. But to what end then (will some say) are laws made, if they be made with reservation? Ans. The scope of them is, not to take away, or to restrain liberty, or the use of liberty in conscience, but to moderate the overcommon and superfluous outward use. As for that text, Rom. 13. 5. It is to be understood for conscience sake, not of the law of the Magistrate, but of the law of God, that binds us to obey the Magistrate's law.  
Object. II. There was blood and things strangled forbidden, in the counsel at jerusalem, after Christ's ascension, Act. 15. Ans. It was forbidden only in regard of offence, & for a time, so long as the weak jew remained weak, not in regard of conscience. And therefore afterward Paul says, that all things even blood itself was lawful, though not expedient in regard of scandal, 1. Cor. 6. 12. And to the pure all things are pure, Tit. 1. 15.  
Object. III. Papists make laws, in which they forbid some meats, only to restrain concupiscence. Ans. Then they should forbid wine, as well as flesh. For wine, spices, and some kinds of fish, which they permit, are of greater force to stir up lust, than the use of flesh. And hence it is, that Saint Paul exhorts men not to be drunk with wine, wherein is excess, Eph. 5. 18. Again, I answer, that Just may be restrained by exhortation to temperance, without prohibitory laws for the obligation of the conscience, which are flat against Christian liberty.  
Upon this Answer a further Question may be made.  
Whether a man may with good conscience eat flesh at times forbidden?  
Ans. There are two kinds of eating; eating against the Law, and besides the law.  
Eating against the law is, When a man cats, and by eating hinders the end of the law, contemns the authority of the lawmaker, frustrates the law itself, and withal, by his eating, gives occasion to others to do the same. This eating is a flat sin against the fifth commandment. For it is necessary, that the Magistrates laws should be obeyed in all things lawful. Heb. 13. 17. The master and the parent, must be obeyed in all lawful things, much more the laws of Magistrates.  
Eating beside the law, is, when a man eats that, which the law mentioneth and forbiddeth, but not hurting the law. And that a man may thus eat, sundry cautions are to be observed. I. This eating must be upon just cause in a man's own self. II. It must be without contempt of the lawmaker, and with a loyal mind. III. It must be without giving offence to any, by his bad example. IV. When it doth not hinder the main end of the law.  
V. When the eater doth subject himself to the penalty, voluntarily and willingly. In this eating, there is no breach in conscience, neither is it a sin, to eat that which the law forbiddeth. For man hath free liberty, in conscience, to eat that which he doth eat. Now, if he use his liberty, and hurt no law, observing these cautions, his eating is no sin. For example. It was God's law, that the Priests only should eat the showbread. Now David upon a just cause in himself, (all the former cautions observed) eats the showbread and sins not; because his conscience was free in these things; and therefore David's eating was not against the Law, but only beside the law.   

II. Question. How we may rightly use meats and drinks, in such sort as our eating may be to God's glory, and our own comfort?  
Ans. That we may so do, some things are to be done before we eat, some in eating, & some after our eating.  

§ect. 1.  
The thing that is to be done before our eating, 
What is required be●… we eat.  is the Consecration of the food, that is, the Blessing of the meats which we are to eat, 1. Tim. 4. 5, Every creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are sanctified by the holy Ghost: neither that, whereby the bread and the wine is hallowed in the Sacrament of the supper. But it is this; when we are assured, that the creature is made so free, and lawful to us, in respect of our use, that we may eat it freely, and with good conscience. By the word of God, Paul means the word of creation, mentioned in Gen. 1. 28. 29. & repeated, Gen. 9 3. as also the word of God touching the liberty of conscience, namely that to the pure all things are pure, Tit. 1. 15. It is further added, and prayer, that is prayer grounded upon the said word of creation, and the doctrine touching Christian liberty; whereby we pray for grace to God, that we may use the creatures holily to his glory.  
The reasons, why this sanctification of our meat is to be used, are these. First, that in the use of it, we may lift up our hearts unto God, and by this means, put a difference between ourselves and the brute beasts, which rush upon the creatures, without sanctifying of them. Secondly, that we may be admonished thereby, touching the title we have to the creatures, which being once lost by the fall of Adam, is restored unto us again by Christ. Thirdly, that it may be an assured testimony to our hearts, that we may use the creature with liberty of conscience, when we do use it. Fourthly, that we may be sanctified to the use of the creature, as it is sanctified to us, to the end, that we may use it with temperance, and not abuse it. Fiftly, that when we use the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of itself, but by God's commandment, who as David saith, Psal. 145. 16. Openeth his hand, and filleth all things living of his good pleasure. And in bread, we must not consider the substance only, but the staff, which is the blessing of God upholding our bodies. Sixtly, that we may not grow to security, forgetfulness, and contempt of God, & so to profanes in the use of our meats and drinks, as the Israelites did; which sat down to eat and drink, and rose up to play.  
Now besides these Reasons, we have also the Examples of holy men. This blessing of the meat, was so known a thing of ancient times, that the poor maids of Ramath-zophim, could tell Saul, that the people would not eat their meat, before the prophet came, and blessed the sacrifice, 1. Sam. 9 13. Christ in his own family, would not eat of the five loaves and two fishes, till he had looked up to heaven and given thanks. Mar. 6. 41. Paul took bread in the ship, and gave thanks in the presence of all that were with him. Act. 17. 35.  
The Use of the first point is. I. By this doctrine, all persons are taught, but specially governors of others, as Masters of families & Parents; never to use, either meats or drinks or any other blessing, that they receive at the hands of God, but with praise & thanksgiving. For this which is said of meats and drinks, must be enlarged also to the use of any benefit, blessing, or ordinance, that we take in hand, to use or enjoy. II. Though we do not simply condemn, but allow of Hallowing of Creatures, yet we detest Popish consecration of salt, cream, ashes, and such like. First, because Papists hallow them for wrong ends, as to procure by them remission of sins, to drive away devils, etc. Secondly, because they sanctify creatures without the word; yea though they do it by prayer, yet it is prayer without the word, which giveth no warrant thus to use the creatures, or to these ends; and therefore of the same nature with magical enchantments. Thirdly, if the creature must be sanctified for our use, before we can use it, than we ourselves must be sanctified both in soul and body, before we can be sit for the use and service of God. Look as the creature, by the hand and providence of God, is presented before us to serve us; so must we being strengthened and nourished by the same give up ourselves, souls, and bodies, to serve and honour him. Yea our sanctifying of the creature to our holy use, should put us in mind of sanctifying ourselves to his glory. So soon as the Prophet Esay was sanctified by God unto his office, than he addressed himself and not before, and said, Lord, I am here, Esa. 6. 8. and so we ourselves, before we can perform any acceptable duty unto God, must be purged and cleansed. The sons of Aaron would not do this honour unto God, by sanctifying his name before the people, and therefore God glorified himself in their death, and temporal destruction, Leuit. 10. 2. And when Moses the servant of God, failed in the sanctification of his name, by the circumcision of his son; God's hand was upon him to have destroyed him. This point is duly to be observed of all, but principally of such as are appointed to any public office; if they will serve God therein with comfort and encouragement, they must first labour to be sanctified before him, both in their souls and bodies.   

§ect. 2.  
I come now to the second thing, required 
What is required in our Eating.  for the right and lawful Use of meats and drinks, namely, a Christian behaviour while we are in using them.  
For the better understanding whereof, we are to consider two points. First, what we may do; and then, what we must do in using the creatures.  
I. Touching the former. We may use these gifts of God, with Christian liberty: and how is that? not sparingly alone, and for mere necessity, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that liberty, which God hath granted to all believers. Thus we read, that joseph and his brethren with him, did eat and drink together of the best, that is, liberally, Gen. 43. 34. And to this purpose David saith, that God giveth wine, to make glad the heart of man, and oil to make the face to shine, as well as bread to strengthen the body. Psal. 104. 15. And the Lord threateneth to bring a punishment upon his people, Agg. 1. 6. in that he would give them his creatures indeed, but such a portion of the, as should only supply their present necessities, and no more. Ye shall eat (saith he) but ye shall not have enough: ye shall drink, but ye shall not be filled. Again, we read that Levi the Publican, made our Saviour Christ a great feast in his own house. Luk. 5. 29. At the marriage in Cava a town of Galilee, where Christ was present, the guests are said, according to the manner of these countries, to have drunk liberally. joh. 2. 10. And at an other place, in supper time, Marie is said to have taken a box of precious and costly ointment, and to have anointed his feet there with, so as the whole house was filled with the savour of the ointment. joh. 12. 3. judas indeed thought that expense which she had made superstitious, but Christ approves of her act, and commendeth her for it.  
I add further, that by reason of this liberty purchased unto us by Christ, we may use these and the like creatures of God, with joy and rejoicing. This is the profit that redoundeth unto man, in the use of them, that he eat and drink, and delight his soul with the profit of his labours. Eccles. 2. 24. The practice hereof we have in the Acts, ch. 2. v. 46. where they of that Church that believed, are said to eat their meat together with gladness, and singleness of heart. And yet this rejoicing in the creatures, must be limited with this clause; that it be, in the Lord: that is to say, a hurtless and harmless joy, tending to the glory of God, and the good of our neighbour. This condemneth the common practice of the world, who solace and delight themselves in the use of God's creatures, but so, as with their joy is joined the ordinary traducing of the Magistrate, Minister, and those that fear God, and will not run with them to the same excess of riot. 1. Pet. 4. 4.  
II. The second point is, what we must do, when we take the benefit of God's creatures; a matter of great consequent in the lives of men. And it is this, that we use our liberty in the Lord, and whether we eat or eat not, we must do both to the Lord. Rom. 14. 6. This is done by labouring, both in eating, and in abstinence, to approve the same unto God, unto his Saints, and unto our own consciences. Wherein appeareth a manifest difference between the wicked & the godly man. For the one, when he eateth or drinketh, he doth it in the Lord, and to the Lord; the other, doth it not to the Lord, but to himself, that is, to the satisfaction & contentment of his own carnal delight and pleasure.  
That a man may eat to the Lord, there are four things distinctly to be observed.  
I. That in our eating, we practise justice. Solomon saith, The bread of deceit, that is, gotten by unlawful means, is sweet unto a man: but afterward, his mouth shall be filled with gravel. Prov. 20. 17. And Paul gives a rule to the Church of Thessalonica, that every man should eat his own bread: that is, the bread which is procured and deserved, by his own just and honest labour, 〈◊〉. Thess. 3. 2. This first thing, serves to check a number of men, that live in the daily practice of injustice, by spending their goods in good fellowship, at Taverns and ●ipling houses, neglecting (in the mean while) the maintenance of their own charge, by following their honest labour; and by this means, do even rob their families, of their due and right.  
II. That we may eat to the Lord, we must practise Love & Charity in our eating. How is that?  
First, we must give offence to no man whatsoever. It is good, saith Paul, neither to eat flesh, nor to drink wine, nor any thing, whereby thy brother stumbleth, is offended, or made weak. Rom. 14. 21.  
Secondly, in our eating we must have respect of the poor. Thus Nehemiah exhorteth the jews that were mourning for their sins, to be cheerful, to eat of the fat, and drink the sweet, and send part unto them, for whom none was prepared: that is, to them that were poor. Nehem. 8. 10. And the Prophet Amos, inveigheth against some of the Princes of Israel, who drunk wine in bowls, and anointed themselves with the chief ointments, and were not sorry for the affliction of joseph: that is, did not relieve the poor brethren, that were led captive, and wanted food and maintenance. Amos 6. 6.  
III. We must use our meat in Sobriety. Sobriety is a gift of God, whereby we keep a holy moderation in the use of our diet. Prov. 23. 1, 2. When thou sit test to eat, etc. consider diligently, what is set before thee, and put the knife to thy throat, that is, be very careful and circumspect in taking thy food, bridle thine appetite, take heed thou dost not exceed measure.  
If it be asked, what Rule of moderation is to be observed of all, whether they be men or women, young or old?  
I answer. First, one man's particular example, must not be a rule of direction to all. In the East countries, we read, that men have lived, and do yet live a great time with a little; for example with parched corn and a cake. Now this example of theirs, is no rule to us that live in these parts. For their country is hotter than ours, and therefore less might serve them then us: we are hot within, and so our appetite is the more strong. Again, in eating we may not judge or condemn him that eateth more, or less, than we ourselves, because his eating is no rule to us in this case.  
Secondly, a man's own appetite, is not to be made a rule of eating for others. For a man must not eat, so long as his stomach craves meat; lest he fall into the sin of gluttony, Rom. 13. 13. And this sin is noted by our Saviour Christ, to have been in the old world, in the days of Noah, Mat. 24. 38. when they gave themselves to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  eating and drinking like the brute beasts: for so the word signifies.  
If then neither example, nor appetite may rule our eating, what be the right rules of Christian moderation in this behalf?  
Ans. That we may not exceed measure, we must keep or serves within these limits.  
First, our food must not go beyond the condition, place, ability, and maintenance that God hath given us. john the Baptist being in the wilderness, contented himself with very mean fare, agreeable both to the manner of that country, and to his own calling, and condition of life. His meat was locusts and wild honey. Mat. 3. 4.  
Secondly, it must be framed to the order and difference of time & place. Against this Rule the rich glutton offended, who fared deliciously every day, without any difference of time or place, Luk. 16. Solomon pronounceth a woe to that Land, whose Princes eat in the morning, Eccl. 10. 16. S. Paul notes it a favit in a Minister, to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  given to wine, 1. Tim. 3. 3. that is, a common tippler, & one that loves to sit by the wine morning & evening, day by day.  
Thirdly, every man must eat and drink so much, as may serve to maintain the strength of his nature, of his body and mind, yea so much, as may serve to uphold the strength of grace in him. Solomon the King of Israel, would have all Princes to eat in time, for strength, and not for drunkenness. Eccl. 10. 17. Esay notes it as a judgement of God upon men, when they use feasting and mirth, and have not grace to consider the works of God, Esay. 5. 12. Our Saviour would have all men so to eat and drink, that they may be the fitter to watch and pray. Luk. 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunk with wine wherein is excess, but to be filled with the Holy Ghost, Eph. 5. 18. His meaning is, that men ought so to eat and drink, that their bodies, minds, and senses, may not be made thereby more heavy, but rather more lightsome and able to perform their duties to God and man. For if they so eat, as that thereby they be hindered in this behalf; they are guilty of excess and riot, which is greatly displeasing to God and offensive to men. This rule serveth to admonish somepeople, who (as the Proverb is) are good forenoone-men, but bad afternoonemen; because in the morning they be sober, but for the most part, over come with drink after dinner.  
IV. Every man must eat his meat in Godliness. This is indeed to eat unto the Lord, and it may be done by observation of these rules.  
First, by taking heed of the abuse of any creature appointed for food, by Intemperance. This abuse holy job suspected in his sons, while they were a feasting, and therefore he sent day by day, and sanctified them, and offered up burnt offerings unto God according to the number of them all. job. 1. 5.  
Secondly, by receiving the creatures, as from the hand of God himself. For this very end did God, by express word, give unto Adam every hearth bearing seed, which was upon the earth, and every tree wherein was the fruit of a tree bearing seed for his meat, that he might receive it, as God had given it unto him, from his own hand, Gen. 1. 29. Thus Moses said unto the Israelites touching Manna: This is the bread, which the Lord hath given you to eat. Exod. 16. 15. This David acknowledged saying, Thou givest it them, & they gather it, thou openest thy hand and they are filled. Psal. 104. 28. and 145. 15. The Lord upbraideth Israel with this fault, by the Prophet Hosea, She did not acknowledge that I gave her corn, and wine, and oil, and multiplied her silver and gold, Hos. 2. 8. Yea it is noted as an argument of God's love to Israel, by the Prophet joel, that he sent them corn, wine, and oil, that they might be satisfied therewith. joel. 2. 19  
By this duty, are justly to be reproved the careless and Godless behaviours of sundry persons, who (with the swine) feed upon the Creatures of God, but never lift up their eyes or hands unto him, of whom, and from whom they do receive them. The very bruit beast can teach them a better lesson. For (as David saith) The lions roaring after their prey, do seek their meat from God. Psal. 104. 21. Yea the heavens and the earth, and all that are in them, do always depend upon his providence; and are altogether guided and directed by him, job. 38. And shall not man much more have an eye unto his Creator, and wholly depend upon him, for all blessings, from whom he receives life and breath and all things.  
Thirdly, we must receive these creatures from God our father, as tokens of our reconciliation to him in Christ. So saith Saint Paul, Giving thanks always, for all things, to God even the father, in the name of our Lord jesus Christ. Eph. 5. 20. Thus we hold and receive God's blessings, and he that holds and receives them otherwise, is an usurper, and not a right and lawful possessor of them.  
Fourthly, we must learn to be content, with that portion that God assigneth to us, be it never so small; and withal labour to see the goodness of God, even in the meanest fare that may be. Our table is (as it were) a lively Sermon to us, of God's special providence over our bodies. For first, in reason, dead flesh should rather kill us, then give us nourishment, and yet by his blessing & providence, it continueth life and strength. Again, both we and our meat are but perishing, and therefore when we feed thereon, it may serve to stir us up, to seek for the food of the soul, that nourisheth to life everlasting. joh. 6. 27. Furthermore, look as every creature serves for our use, even so should we ourselves, consecreate ourselves unto God, and serve him both with our souls and bodies, as before hath been showed.   

Sect. 3.  
The third and last point is, what we are to do, and how to behave ourselves after our 
What is required after out meat.  meat? This Moses teacheth the Israelites, Deut. 8. 10. When thou hast eaten and filled thy self, thou shalt bless the Lord thy god. This praising or blessing of god stands in two things.  
First, in a holy remembrance, that God hath given us our food. For being once filled, we must take heed, we forget not God, who hath opened his hand, and plenteously refreshed our bodies with his creatures. Deut. 8. 11.  
Secondly, we must make conscience, in lieu of thankfulness to God, to employ the strength of our bodies in seeking his glory, and walking according to all his laws and commandments. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. 1. Cor. 10. 31. We may not live idly, & give ourselves to riot and gaming, but labour to serve God and our country, in some profitable course of life, lest it be said of us, as it was once of the old jews, that we sit down to eat and drink, and rise up to play.  
To this I add one thing further, that when we have eaten to our contentment, and something remain, care must be had to reserve it, and not to cast it away. For this purpose, we have the example of Christ, who commandeth to gather up the broken meat that remaineth, that nothing be lost. joh. 6. 12. The reason is, because these relics and fragments, are part of the creatures; yea they are as well Gods good creatures, as the rest were, and must be preserved to the same use.  
Now if these may not be abused, or lost, much less ought the gifts of the mind, which are greater and far more precious, be suffered to miscarry, but rather to be preserved and increased. A good lesson for such, as have received any special gifts of nature, or grace from God; that they misspend them not, or suffer them to perish, but carefully maintain them to the glory of God, and the good of others.  
To conclude this Question, we are all to be exhorted to make conscience of this duty, to use the good blessings of God in such sort, as they may always tend to the honour of the giver, avoiding all excess and riot.  
Reasons to move us hereunto, may be these. I. Excess destroys the body, and kills even the very natural strength and life thereof. II. It brings great hurt to the soul of man, in that it annoyeth the spirits, it dulleth the senses, it corrupteth the natural heat, and good temper of the body. Now these things being the helps, and next instruments of the soul, if they be once corrupted and decayed, the soul itself will at length, be brought to the same pass. III. Let this be considered, that a Woe belongs unto them, that eat and drink immoderately. Esa. 5. 11. And for this very sin, the Lord led his own people into captivity. v. 13. Yea the drunkard and the glutton, shall become poor. Prov. 23. 21. And both shall equally, with there pomp and excess, descend into Hell. Esay. 5. 14. IV. We should be willing to part from all for Christ's sake, much more from our excess; and shall we think it possible for a man to forsake all, even his own life, that will not forsake excess and intemperance, in the use of God's creatures?  
It will be said of some, we are not drunken, though we drink much. Ans. It is a policy of the Devil, to delude men withal, when he persuades them, that much drinking is not amiss, if a man be not overtaken therewith. For it is a sin to live and sit daily by the wine, to be always bibbing and sipping. We know not when or where we shall die, and we are commanded to watch over our hearts, that we be not overcome with surfeiting and drunkenness. What a madness than is it, to give over ourselves to such immoderate excess; whereby we are utterly disabled from these, and all other duties of Godliness?     

Sect. 3.  
In the Third place, we come to those Questions, that concern the Moderation of our appetite in the use of Apparel. And of this kind there be two principal Questions; the former of them, being nothing else, but an introduction to the latter.  

I. Question. Whether ornaments of gold, silver, precious stones, silks & velvets, etc. may not lawfully be used?  
Ans. There is a lawful use of these things, yet not in all, but only in themto whom they belong. Reasons of the Answer are these.  
I. Gold and silver, etc. are the gifts of God, and serve not only for necessity, but for ornament and comeliness.  
II. We have the Examples of sundry persons in Scripture, which do warrant the use of these creatures, and blessings of God. Abraham by his Steward sends unto Rebecca a golden habiliment, or ear-ring, of half a shekel weight, and two bracelets of ten shekels weight of gold. Gen. 24. 22. And it is said, that when she received it, she ware the jewel of gold in her forehead, and the bracelets upon her hands, vers. 47. joseph being advanced in Pharaohs Court, had the signet of Pharaoh put upon his hand, and a chain of gold about his: neck, and was arrayed in fine linen; all which were the ornaments of Princes in those countries. Gen. 41. 42. Again, all the Israelites did were earrings of gold, which afterward they took off from their ears, and gave them to Aaron, to make thereof the golden calf. Exod. 32. 3. And they are not blamed for wearing them, but because they put them to Idolatrous uses. So it is said of king Solomon, that he had silver in such abundance, that, according to his state, he gave it in jerusalem as stones, 2. Cron. 9 27. And Christ speaketh of the royalty of Solomon, as of a rare and excellent thing, which himself approved, howsoever he prefers the glory of the Lilies of the field before it, Matt. 6. 29. The daughter of Pharaoh is said to be brought unto Solomon, in a vesture of gold of Ophir, that is, in a garment of the finest beaten gold. Psal. 45. 10. All these examples do show thus much, that there is a lawful use of these things in them to whom they appertain.  
Against this doctrine, some things are objected.  
Object. I. In some places of Scripture, women are forbidden to wear costly apparel and gold. For Paul willeth Timothy, that the women array themselves in comely attire, not with broidored hair, or gold, or pearls, or costly apparel. 1. Tim. 2. 9 And to the same purpose Peter speaketh. ay, Pet. 3. 3.  
Ans. First; these ornaments, are not by Paul and Peter simply forbidden but the abuse of them in riot and excess. For persons that were in those times called, were of meaner estate; and the Churches in the days of the Apostles, consisted (for the greater part) of poor, base, and mean men and women. 1. Cor. 1. 28. These things therefore are forbidden them, because the use of gold and precious ornaments, is nothing else but mere riot, in those that are but of a mean condition. Secondly I answer, that the Apostles in the places alleged, do reprove a great fault, which was common and ordinary in those days. For men and women desired, & affected the outward adorning and trimming of their bodies, accounting the outward ornament, which consisted of gold, pearl, and costly apparel, to be the principal▪ whereas indeed the chief ornaments of a Christian, should be the virtues of Modesty and Humility, seated in the mind, and testified in the outward carriage.  
Object. II. The Prophet Esay condemneth these things in particular. For it seemeth, that he had viewed the wardrobes of the Ladies of the court in jerusalem, Chap. 3. 18. etc. where he makes a Catalogue of their special attires and ornaments, and pronounceth the judgements of God against them all.  
Ans. Some of the ornaments, which the Prophet there mentioneth, are indeed mere vanities, that were of no moment, and served to no necessary or convenient use or end at all. Again, others of them, were in themselves things lawful, and the Prophet doth not condemn them at all, as they have meet and convenient use: but he condemns them in this regard, because they were made the instruments and signs, of the pride, wantonness, vanity, and lightness of those women. The truth of this answer will appear, if we consider the 16. v. of that Chapter, where the prophet shows, what his drift was in speaking of those things; not to condemn all ornaments, but the pride of the daughters of jerusalem, and their haughtiness and wantonness, testified by divers particular behaviours there mentioned. Again, some of the things there named, were the like, if not of the same kind, with those which Abraham sent to Rebecca, and which she did wear, Gen. 24. 22. And therefore we may not think, that the Prophet intendeth to condemn all things there specified, but only the abuse of them, as they were then misapplied to wrong ends, and served to proclaim to the world, the pride and wantonness of the hearts of that people.   

II. Question. What is the right, lawful, and holy use of apparel.  
Answ. In the use of Apparel, two things are to be considered: the Preparation of it, when it is to be worn; & the Wearing, when it is prepared.  

§ect. 1. In the right Preparation of our apparel, two Rules are propounded in Scripture, 
Preparation of apparel.  for our direction.  
I. Rule. Our care for apparel, and the ornaments of our bodies, must be very moderate. This our Saviour Christ teacheth at large, Math. 6. from the 28 to the 31 v. Where, commanding men to take no thought for apparel, he forbids not all care, but the curious and immoderate care. The reason is added, because they which walk in their callings, and do the duties thereof with diligence, shall have, by God's blessing, all things needful provided and prepared for them. He that dwells in a borrowed house, will not fall a trimming of it, and suffer his own hard by, to become ruinous. In like manner, our body is the house of our soul borrowed of God, and by him lent unto us for a time; and we are but his Tenants at-will: for we must depart out of it at his commandment. And therefore our greatest care must be employed upon our souls; and the other which concerneth the adorning of our body, must be but moderate. Again, God in his providence, clotheth the very herbs of the field, therefore much more is he careful for man. And Paul saith, If we have food and raiment, we must therewith be content, 1. Tim. 6. 8. that is, if we have food, and raiment necessary for us and ours, we ought to quiet our hearts, and have no further care for our apparel.  
It will be said, How shall we know what is Necessary?  
Answ. A thing is Necessary two ways: first, in respect of nature, for the preservation of life and health: secondly, in respect of place, call, and condition, for the upholding and maintenance thereof. Now we call that Necessary raiment, which is necessary both these ways. For example: That apparel is necessary for the Scholar, the Tradesman, the Countryman, the Gentleman; which serveth not only to defend their bodies from cold, but which belongs also to the plance, degree, calling, and condition of them all.  
If it be asked, who shall determine and judge, what is necessary to these persons and purposes? I answer. Vain and curious persons are not to be competent judges hereof; but in these things, we must regard the judgement and example of modest, grave, and frugal persons in every order and estate; who upon experience and knowledge, are best able to determine, what is necessary, and what is not. Again, though we must not seek for more than necessary apparel; yet if God of his goodness, give us ability to have and maintain more, we must thankfully receive it, and become good stewards of the same, for the good of men.  
But some will say; It seems, that we ought not to keep abundance, when God gives it, because we may not have above one coat. For john gives this rule, Luk. 3. 11. Let him that hath two coats, give to him that hath none. Ans. john's meaning must needs be this; He that hath not only necessary raiments, but more than necessary, he must give of his abundance to them that want. For otherwise, his rule should not agree with Christ's own practice, who had himself two coats, an inner and an upper garment, which he kept and wore. Nor with S. Paul's, who had both a cloak and a coat.  
This Rule, discovers the common sinful practice of many men in the world. The greater sort of men are exceedingly careful, by all means and ways, to follow the fashion, and to take up every new fangled attire, whensoever it comes abroad. A course flat contrary to Christ's doctrine, which commandeth an honest care only for necessary ornaments, and condemneth the contrary, and that upon special reason; because this inordinate and affected care, is commonly a great pickpurse. It fills men's heads and hearts with vain and foolish thoughts: it makes them wastefully to abuse the blessings of God given unto them, whereby they are disabled, from helping others that are in need. Whereas, the first and principal care, aught to be for the adorning of the soul with grace, and putting on the Lord jesus; and this is it, which will yield more comfort to the mind and conscience, than any external formality to the outward state of man.  
II. Rule. All apparel must be fitted to the body, in a comely and decent manner; such as becometh holiness. Tit. 2. 3.  
If it be here demanded, How we should thus frame and fashion our attire? The answer is, by observing the Rules of decency and comeliness, which are in number seven.  
First, that it be according to the sex: for men must prepare apparel for men, women for women. This rule is not Ceremonial, but grounded upon the Law of nature, and common honesty. Deut. 22. 5. The woman shall not wear that which pertaineth unto the man, neither shall a man put on woman's raiment: for all that do so, are abomination to the Lord thy God.  
Secondly, our apparel must be made according to our office; that is, such as may be fit and convenient for us, in respect of our calling: that it may not hinder or disable us, in the performance of the duties thereof. Whereupon comes justly to be condemned the kind of apparel, (specially of women) that is used in this age. For it makes them like to an image in a frame, set bolt upright; whereby it comes to pass, that they can not go well, and with ease or conveniency, about any good business, but must of necessity either sit, or stand still.  
Thirdly, our attire must be according to our ability, and maintenance, either in lands or in goods and substance. We must (as the common proverb is) shape our coat according to our cloth, that so we may not be in want, but have sufficient wherewith to maintain our families, and to relieve the poor. Which also serveth to condemn the sin of many persons, who lay upon their backs, whatsoever they can scrape and gather together; in the mean while, neglecting the honest maintenance of their own estates for time to come, and the necessary relief of them, that are in distress and want.  
Fourthly, it must be answerable to our estate and dignity, for distinction of order and degree in the societies of men. This use of attire, stands by the very ordinance of God; who, as he hath not sorted all men to all places, so he will have men to fit themselves and their attire, to the quality of their proper places, to put a difference between themselves and others. Thus we read, that joseph being by Phaaroh set over all the land of Egypt, was arrayed with garments of sine linen, and had a golden chain put upon his neck, to put a difference between him and the inferior princes of Pharaoh. Gen. 41. 42. Thus in ancient times, the captains and chief of the armies, did wear fine garments of divers colours of needle work, to distinguish them from others. jud. 5. 30. Thus in King's courts, they went in soft raiment, and the poorer people in base and rougher attire. Matt. 11. 8. By which it appears, that many in these days do greatly offend. For men keep not themselves within their own order: but the Artificer commonly goes clad like the Yeoman: the Yeoman like the Gentleman: the Gentleman as the Nobleman: the Nobleman as the Prince: which bringeth great confusion, and utterly overturneth the order, which God hath set in the states and condions of men.  
Fiftly, men's attire is to be framed and prepared, according to the ancient and received custom of the country, wherein they are brought up and dwell.  
Touching this Rule, it is demanded, whether, if a man see a fashion used in other countries, he may not take it up here, and use it?  
Ans. He may not. For God hath threatened to visit all such, as are clothed with strange apparel. Zeph. 1. 9 And Paul taxeth it as a great disorder in the Church of Corinth, and even against nature, that men went in long hair, and women went uncovered. 1. Cor. 11. 13. 14. And if this be so, then what a disorder is that, when men of one country, frame themselves to the fashions and attires, both of men and women of other nations. This one sin is so common among us, that it hath branded our English people with the black mark of the vainest and most newfangled people under heaven. If a stranger comes into our land, he keeps his ancient & customeable attire, without varying or alteration. We on the contrary, can see no fashion used either by the French, Italian, or Spanish, but we take it up, and use it as our own.  
Sixtly, the garments that we make to cover our bodies, must be such as may express the virtues of our minds; specially the virtues of Modesty, Frugality, Shamefastness. They should be as a book written with text letters, wherein, at the first, any man may read the graces that be in the heart. Thus Paul exhorteth women, that they array themselves with comely apparel, in shamefastness and modesty, not with broidered hair, etc. but as becometh women, that profess the fear of God, with good works. 1. Tim. 2. 9 10. And our Saviour commandeth, that the light of our conversation, even in outward things, should so shine unto men, that they seeing our good works, may glorify the father which is in heaven. Mat. 5. 16.  
Seventhly, it must be framed to the example, not of the lighter and vainer sort, but of the gravest, and the most sober of our order and place, both of men & women. We have no express rule in Scripture, touching the measure and manner of our apparel: and therefore, the wise and grave precedents of good and godly men, that are of the same, or like degree with ourselves, aught to stand for a rule of direction in this behalf. To which purpose Paul exhorteth, Whatsoever things are pure, honest, of good report, if there be any virtue, etc. think of these things which ye have both learned and received and heard and seen in me, those things do, Phil. 4. 9 Examples hereof, we have many in the word of God. Of john the Baptist, who had his garments of Camel's hair, Mat. 3. 4. Of Elias, who is said to be a hairy man in respect of his attire, and to be girded (as john was) with a girdle of leather about his loins. 2. King. 1. 8. For these rough garments, were the principal raiments of Prophets in those times and places, as we read, Zach. 13. 4. And it was the ordinary fashion of the jewish nation, to use goatshair, not only for making of their apparel, but even of the curtains, that were made for the use of the sanctuary, Exod. 36. 14. If this Rule were practised, it would serve to cut off many scandalous behaviours, in the conversations of men. For now a days, men do strive, who shall go before another, in the bravest and costliest attire; having little or no respect at all, to the examples of godly and sober persons of their degrees and places. And this their excessive pride and vanity, is ordinarily maintained, by unjust dealing, in lying and deceit, by covetousness, and unmercifulness to the poor: sins which are so greatly dishonourable unto God, that the very earth whereupon men do live, can hardly endure the same. Wherefore those that fear God, and have a care to serve him in holiness and righteousness, aught to hate and detest these courses, renouncing the curious vanity of the world, and testifying the graces and virtues of their minds unto men, even by their grave and sober gestures and habits of their bodies.   

§ect. 2.  
The Second thing to be considered in the 
Wearing of apparel.  right use of apparel, is the wearing and putting of it on. Touching which, two special Rules are to be observed.  
I. Rule. That we wear and put on our apparel, for those proper Ends, for which God hath ordained the same. The Ends of apparel, are specially these.  
First, for Necessity sake; that is, for the defending of the body from the extremity of parching heat, and the pinching cold, and consequently the preserving of life & health. This was the end, for which garments were first made after the fall. And the reason of it is this. Whilst man was yet in the state of innocency, before his fall, there was a perfect temperature of the air, in respect of man's body, and so there was no need of garments; and nakedness than was no shame unto man, but a glorious comeliness. Now after that Adam and in him all mankind, had sinned, vanity came upon all the creatures; & amongst the rest, upon the air a marvelous distemperature in respect of heat and cold. For the remedy whereof, it was ordained that Adam should wear apparel, which God having once made and appointed, he hath ever since blessed it as his own ordinance, as daily experience showeth. For, our attire which is void of heat and life, doth notwithstanding preserve man's body in heat and life; which it could not do, if there were not a special providence of God attending upon it.  
The Second End of apparel, is Honesty. For to this end do we put it on, and wear it, for the covering and hiding of that deformity of our naked bodies, which immediately followed upon the transgression of our first parents: and in this respect also, were garments (after the fall) appointed by God, for the use of man.  
It is objected, that Esay prophesied naked and barefoot, Esa. 20. 〈◊〉. and so did Saul, 1. Sam. 19 24. I answer: first, that which the Prophet did, was done by commandment, as may appear in the second verse of that Chapter. For the Lord gave him commandment so to do. Again, he is said to be naked, because he put off his upper, ●…ent, which was sackcloth, or some other rough garment, that Prophets used to wenre; but it cannot be proved, that he put off that garment which was next his flesh and skin.  
Concerning Saul, there be two answers given. One, that he put off his upper garment, as Esay did. For we are not to imagine, that he prophesied naked, it being so unseemly a thing, and even against the Law of nature since the fall. The other answer, and that according to the true meaning of the text is; that Saul, before the Spirit of prophecy came upon him, had put on and wore his warlike attire, wherewith he went out to take David. But when the Spirit came upon him, than he put off his military habit, and went in other attire, after the manner and fashion of a Prophet, and so prophesied. And therefore, whereas he is said to go naked, the meaning is, that he stripped himself of his armour, which both himself and his messengers used, in pursuing after David.  
Now touching the Covering of the body with apparel, these things are to be remembered. First, that it must be covered in decent, and seemly sort. Thus joseph wrapped Christ's body that was dead, in a clean linen cloth, together with the spices, Matt. 27. 59 Secondly, the whole body must be covered some only parts excepted, which (for necessity sake) are left open and bare, as the hands and face: because there is an ignominious shame, not only on some parts, but over the whole body. And here comes to be reproved, the affected nakedness used of sundry persons, who are wont to have their garments made of such a fashion, as that their neck and breasts may be left for a great part uncovered. A practice full of vanity, and clean contrary to this Rule grounded in corrupted nature. For if the whole body be over spread with shame, by sin, why should any man by such practice, (as much as in him lies) uncover his shame to the view of the world? The end of attire is, to hide the shameful nakedness of the body, from the sight of men. But such persons as these are, do hereby express the vanity and lightness of their minds, by leaving some parts of their bodies open and uncovered. Wherein, what do they else, but even display and manifest unto men and Angels, their own shame and ignominy? Nay, what do they else, but glory in that, which is (by the just judgement of God) reproachful unto them? Let all those that fear God, and are humbled in the consideration of their sins, which are the matter of the shame of mankind, be otherwise affected.  
A Third End of apparel is, the honouring of the body. To this purpose S. Paul saith, 1. Cor. 12. 23. Upon those members of the body, which we think most unhonest, put 〈◊〉 on the greater honour, etc. v. 24. God hath tempered the body together, and given the more honour to that part which lacked. And in 1. Thess. 4. 4. It is the will of God, etc. that every one of you should know how to possess his vessel in holiness and honour. These words are spoken of chastity, but they are generally to be understood of any other virtue belonging to the body. Now the reason of this end is plain. For the body of every believer, is the Temple of the Holy Ghost, and a member of Christ, in the kind and place, as well as the soul. Therefore it ought to be both holily and honourably used.  
For the honouring of the body with outward ornaments, we must remember this distinction. Some ornaments are inward, and some are borrowed. Inward, are the graces and gifts of God; these are our own. Borrowed, are gold, silver, pearls, and precious stones: and these are outward. And of the two, more special care ought to be had of the inward, then of the outward and borrowed. For these are indeed fair and honourable, in the opinion and estimation of men, but the other are far more honourable in the sight of God. And therefore Saint Peter exhorteth women, that their apparel be not outward, as with broidered hair, and gold set about, or in sumptuous garments, but that the hidden man of the heart be uncorrupt, with a meek and quiet spirit, which is before God a thing precious. 1. Pet. 3. 3, 4.  
Now that we may use our apparel, to the Ends before rehearsed, we are yet further to observe some special Rules, which may serve for our direction in the right adorning of the body.  
First, every one must be content with their own natural favour, and complexion, that God hath given them; and account of it, as a precious thing, be it better or be it worse. For the outward form and favour that man hath, is the work of God himself, fitted and proportioned unto him, in his conception, by his special providence. Being then the Lords own work, and his will, thus to frame it rather than otherwise, great reason there is, that man should rest contented with the same.  
Here comes to be justly reproved, the strange practice and behaviour of some in these days, who being not contented with that form and fashion, which God hath sorted unto them, do devise artificial forms and favours, to set upon their bodies and faces, by painting and colouring; thereby making themselves seem that which indeed they are not. This practice is most abominable in the very light of nature, and much more by the light of God's word; wherein we have but one only example thereof, and that is of wicked jesabel, 2. king. 9 30. who is noted by this mark of a notorious harlot, that she painted her face. For what is this, but to find fault with Gods own workmanship? and to seek to correct the same, by a counterfeit work of our own devising; which cannot but be highly displeasing unto him.  
A cunning Painter, when he hath once finished his work, if any man shall go about to correct the same, he is greatly offended. Much more than may God, the most wise and absolute former, and Creator of his works, be highly offended with all those, that cannot content themselves, with the favour and feature they have received from him, but will needs be calling his work into question, and refining it according to their own humours and fancies. Tertullian in his book de habitu mulierum, calls such persons, and that deservedly, the devils handmaids.  
But may some say, if there be any deformity in the body, may we not labour to cover it? Ans. Yes: but we may not set any new form on the face, or habit on the body. Dissembling is condemned, as well in deed, as in word, and such is this.  
Secondly, we must place the principal ornament of our souls and bodies, in virtue and good works, and not in any outward things. So would Paul have woomen to array themselves in comely apparel, with shamefastness and modesty, 1. Tim. 2. 9  
Thirdly, in using of ornaments beforenamed, we must be very sparing, and keep ourselves within the mean. Gen. 24. 22. Abraham's servant gave Rebecca an abillement of half a shekel weight, and two bracelets of ten shekels of gold, which she put upon her forehead and hands, v. 47. all which were of no great value, and therefore not excessive, but comely and moderate. And in the Old Testament, kings daughters were clad but in particoloured garments. 2. Sam. 13. 18. There was therefore, even amongst them, great plainness.  
It will here be demanded, What is then the measure that must be used? Ans. The Scripture gives no rule for our direction in this point, but the example and judgement of the sagest and soberest persons in every order, age, and condition; and as they do and judge, so must we. As for example: whether a man should wear a ruff single, or double, or tripled, etc. the Scripture, in particular, gives no direction: only we must look upon the example of the soberest, and discreetest persons of our order and age, and that ought to be our precedent for imitation.  
Fourthly, ornaments must be used not always alike, but according to times and seasons. It is noted as a fault in the rich glutton, that he went every day in costly apparel. Luk. 16. 19 In the days of rejoicing, we may put on more outward ornaments: and so they used of ancient times, at marriages, to put on wedding garments. Matth. 22. But in the days of mourning, base and courser attire is to be used, as fittest for the time.  
Fiftly, we must adorn our bodies to a right end; to wit, that thereby we may honour them, and in them honour God. Against this Rule do offend those, that adorn their bodies, to be praised, to be counted rich and great persons, and to purchase and procure unto themselves the love of strangers. This is the harlot's practice, described by Solomon at large, Prou. 6. 25. & 7. 10. 16. These are the Ends, for which we must attire ourselves.  
And so much of the first main Rule to be observed, in the wearing and putting on of apparel.  
The Second main Rule followeth. We must make a spiritual use of the apparel which we wear. How may that be done?  
Ans. First, we must take occasion thereby to humble ourselves, and that in this manner. When we see the plaster upon the sore, we know there is a wound: and so, the cover of our bodies, must put us in mind of our shame and nakedness, in regard of grace and God's favour, by reason of original sin. And we are to know, that it is a dangerous practice for any man, to puff up himself in pride, upon the sight and use of his apparel. For this is to be proud of his own shame. Nay, it is as much, as if a these should be proud of his bolts, and of the halter about his neck, garments being nothing else but the cover of our shame, and the signs of our sins.  
Secondly, by the putting on of our garments, we must be admonished to put on Christ. Rom. 13. 14. Quest. How shall we do that? Ans. Thus: We must conceive Christ's obedience active and passive, as a covering; and therefore by prayer we are to come unto God in his name, and entreat him to accept this his obedience for us: yea that Christ may be made unto us wisdom, righteousness, sanctification, and redemption. And we on the other side, made conformable to him in life and death, in all moral duties. Lastly, that we may have the same mind, affection, and conversation that he had.  
Thirdly, when we put off our clothes, we then are admonished of putting off the old man; that is, the mass and body of sinful corruption. And we than put him off, when we can by grace hate sin, and carry a resolute purpose in our hearts of not sinning.  
Fourthly, when we clothe ourselves, and truss our attire to our bodies; this should, teach us a further thing, that it behoveth us, to gird up our loins, to have our lights burning, to prepare ourselves to meet Christ, whether by death, or by the last judgement. If we make not these uses of our attire, we do not rightly use, but rather abuse the same.  
In a word, to shut up this point; we are all to be exhorted to make conscience of the practice of these Rules, and to take heed of pride in these outward things. And in way of motive hereunto; consider first, how great & heinous a sin Pride is. The greatness of it may be discerned by four things.  
First, in it, and the fruit thereof, superfluity of apparel, there is an abuse of our wealth, to needless and superfluous uses, which ought to be employed to uses more necessary; as to the good of the Church, common wealth and family, and especially for the relief of the poor.  
Secondly, in this sin there is an abuse of time. For they that give themselves to pride; spend so much time in the adorning of their bodies, that they have no leisure for the adorning and beautifying of the soul. Hence it comes to pass, that proud persons abound with ignorance, idleness, wantonness, and many other enormities.  
Thirdly, in this sin there is an abuse of the attire itself: in that it is made a sign of the vanity of the mind, and wantonness of the heart, which should be the sign of a heart religiously disposed.  
Fourthly, in it there is a confusion of order in the estates & societies of men. For whereas one order of men should go thus attired, and another after another manner; by this it comes to pass, that equal and superior are clothed both alike, and that which should be an occasion to humble us, is made an occasion to puff us up.  
Fiftly, there is a great judgement threatened against this sin. Esay. 2. 11. 12. Zeph. 3. 11.  
The greatness of this vice, we are to endeavour, by all means possible, to redress in ourselves. For which purpose, we must be careful to see and feel, and withal to bewail the spiritual nakedness of our souls; which is a depravation of the image of God, wherein we are created, according to him, in holiness and righteousness, the want whereof makes us ugly and deformed in the eyes of God. And the true sense and experience of this, will turn our minds and thoughts from the trimming of the body, and make us especially to labour for the righteousness of Christ imputed, as the only covering which will keep us warm & safe from the storms and tempests of the wrath and fury of God.     

Sect. 4.  
In the fourth place, we come to the handling of those Questions, that concern the Moderation of our Appetite in the Use of Pleasures and Recreations. And these are specially three.  

I. Question. Whether Recreation be lawful for a Christian man?  
Ans. Yea, and that for two causes.  
First, Rest from labour, with the refreshing of body and mind, is necessary; because man's nature is like the bow, which being alway bend and used, is soon broken in pieces. Now that which is necessary, is lawful. And if rest be lawful, then is recreation also lawful.  
Secondly, by Christian liberty, we are allowed to use the creatures of God, not only for our necessity, but also for meet and convenient delight. This is a confessed truth; and therefore to them, which shall condemn fit and convenient recreation (as some of the ancient Fathers have done, by name Chrysostome and Ambrose) it may be said, be not to righteous, be not to wise. Eccl. 7. 18.   

II. Question. What kinds of recreations and sports, are lawful & convenient, and what be unlawful and unconvenient?  
Ans. I will first lay down this ground, that, All lawful Recreation is only in the use of things indifferent, which are in themselves neither commanded nor forbidden. For by christian liberty, the use of such things for lawful delight and pleasure, is permitted unto us. Therefore meet and fit recreations do stand in the use of things indifferent, and not in things either commanded or forbidden. Hence I derive three Conclusions, that may serve for the better answer of the Question.  
I. Recreation may not be in the use of holy things; that is, in the use of the word, Sacraments, prayer, or in any act of religion. For these things are sacred & divine, they do stand by God's express commandment, & may not be applied to any common or vulgar use. For this cause it is well provided, that the pageants which have been used in sundry cities of this land are put down; because they were nothing else, but either the whole or part of the history of the Bible turned into a Play. And therefore the less to be allowed, considering that the more holy the matter is which they represent, the more unholy are the plays themselves. Again, all such jests, as are framed out of the Phrases & sentences of the scripture, are abuses of holy things, and therefore carefully to be avoided. The common saying may teach us thus much. 
* Non est bonum ludere cum Sanctis.  It is no safe course to play with holy things. Lastly, upon the former conclusion, we are taught that it is not meet, convenient, or laudable for men to move occasion of laughter in Sermons.  
The second Conclusion. Recreation may not be made of the sins or offences of men. They ought to be unto us the matter of sorrow & mourning. David shed rivers of tears, because men broke the commandments of God, Psal. 119. 136. The righteous heart of Lot was vexed, with hearing the abominations of Sodom. 2. Pet. 2. 8.  
Upon this, it followeth first, that common plays, which are in use in the world, are to be reproved, as being not meet and convenient matter of Recreation. For they are nothing else, but representations of the vices & misdemeanours of men in the world. Now such representations are not to be approved. Paul saith, Fornication, covetousness, let them not be named among you, as becometh saints, Eph. 5. 3. And if vices of men may not be named, unless the naming of them, tend to the reproving & further condemning of them, much less may they be represented, for the causing of mirth and pastime. For, naming is far less, then representing, which is the real acting of the vice. Indeed Magistrates & Ministers may name them, but their naming must be to punish, and reform them, not otherwise. Again, it is unseemly, that a man should put on the person, behaviour, and habit of a woman; as it is also for a woman to put on the person, behaviour and habit of a man, though it be but for an hour. The law of God forbids both, Deut. 22. 3. And that law, for equity, is not merely judicial, but moral. Nay, it is the law of nature and common honesty.  
Here also, the dancing used in these days is to be reproved; namely, the mixed dancing of men and women, in number & measure, (specially after solemn feasts) with many lascivious gestures accompanying the same; which cannot, nor aught to be justified, but condemned. For it is no better, than the very bellows of lust and uncleanness, yea the cause of much evil. It is condemned in the daughter of Herodias, dancing before Herod. Mark. 6. 22. And in the Israelites, that sat down to eat and drink, and rose up to play, that is, to dance. We read indeed, of a kind of dancing commended in Scripture, that Moses Aaron and Miriam used at the red sea, Exod. 15. 20. And David before the Ark, 1. Sam. 18. And the daughters of Israel, when David got the victory of Goliath, 2. Sam. 6. 14. But this dancing was of another kind. For it was not mixed, but single, men together, and women apart by themselves. They used not in their dancing wanton gestures, and amorous songs, but the Psalms of praise and thanksgiving. The cause of their dancing was spiritual joy, and the end of it was praise and thanksgiving.  
It may be alleged, that Ecclesiastes saith, There is a time of mourning, and a time of dancing, Eccl. 3. And David saith, Thou hast turned my joy into dancing, Psal. 30. 1●. And the Lord saith in jeremy, O daughter Zion, thou shalt got forth with the dance of them that rejoice. jer. 31. 4. I answer: first, these places speak of the sacred dancing before named, and not of the dancing of our times. Secondly, I say, that these places speak not of dancing properly, but of rejoicing signified by dancing: that is to say, a hearty rejoicing, or merrie-making. Besides that, the Prophet jeremy speaks by way of comparison, as if he should say, Then shall the Virgin rejoice, as men are wont to do in the duin●●. And it is sometimes the use of the Scripture, to express things lawful by a comparison, drawn from things unlawful: as in the Parables of the unrighteous judge, the unjust Steward, and the thief in the night.  
The third Conclusion. We may not make recreations of God's judgements, or of the punishments of sin. The Law of God forbids us to lay a stumbling block before the blind, to cause him to fall, though it be not done in earnest, but in sport, Leuit. 19 14. Upon the same ground, we are not to sport ourselves with the folly of the natural fool. For that is the blindness of his mind, and the judgement of God upon him. I know it hath been the use of great men, to keep fools in their houses: And I dare not condemn the fact. For they may do it, to set before their eyes a daily spectacle of God's judgement, and to consider how God in like sort, might have dealt with them. And this use is Christian. Nevertheless, to place a special recreation, in the folly of such persons, and to keep them only for this end, it is not laudable. When David feigned himself to be mad, before Achish the King of Gath, mark what the Heathen King could say, Have I need of mad men, that ye have brought this fellow, to play the mad man in my presence? Shall he come into my house? 1. Sam. 21. 15.  
Again, the Baiting of the Bear, and Cockefights, are no meet recreations. The baiting of the Bull hath his use, and therefore it is commanded by civil authority; and so have not these. And the Antipathy and cruelty, which one beast showeth to another, is the fruit of our rebellion against God, and should rather move us to mourn, then to rejoice.  
The Second answer to the former Question, is this.  
Games may be divided into three sorts. Games of wit or industry, games of hazard, and a mixture of both.  
Games of wit, or industry are such, as are ordered by the skill and industry of man. Of this sort are Shooting in the long bow, Shooting in the caleever, Running, Wrestling, Fensing, Music, the games of Chests, and draughts, the Philosopher's game, and such like. These, and all of this kind, wherein the industry of the mind & body hath the chiefest stroke, are very commendable, and not to be disliked.  
Games of hazard are those, in which hazard only bears the sway, and orders the game, and not wit; wherein also there is (as we say) chance, yea mere chance in regard of us. Of this kind is Dicing, and sundry games at the Tables & Cards. Now games that are of meere-hazard, by the consent of godly Divines, are unlawful. The reasons are these.  
First, games of mere hazard are indeed lo●s; and the use of a lot, is an act of religion, in which we refer unto God, the determination of things of moment, that can no other way be determined. For in the use of a lot there be four things. The first is, a casual act done by us, as the casting of the Die. The second is, the applying of this act, to the determination of some particular controversy, the ending whereof maintains peace, order, and love among men. The third is confession, that God is a sovereign judge, to end and determine things, that can no other way be determined. The fourth is, supplication, that Go● would, by the disposition of the lot, when it is cast, determine the event. All these actions are enfolded in the use of a lot, and they are expressed, Act. 1. ver. 24. 25. 26. Now then, seeing the use of a lot is a solemn act of religion, it may not be applied to sporting, as I have showed in the first conclusion. Secondly, such games are not recreations, but rather matter of stirring up troublesome passions, as fear, sorrow, etc. and so they distemper the body and mind. Thirdly, covetousness is commonly the ground of them all. Whereupon it is, that men usually play for money. And for these causes, such plays by the consent of learned Divines, are unlawful.  
The third kind of plays are mixed, which stand partly of hazard, and partly of wit, & in which hazard begins the game, and skill gets the victory: and that which is defective by reason of hazard, is corrected by wit.  
To this kind, are referred some games at the cards and tables. Now the common opinion of learned Divines is, that as they are not to be commended, so they are not simply to be condemned, and if they be used, they must be used very sparingly. Yet there be others, that hold these mixed games to be unlawful, and judge the very dealing of the cards to be a lot, because it is a mere casual action. But, as I take it, the bare dealing of the cards is no more a lot, than the dealing of an alms, when the Prince's Almoner puts his hand into his pocket, and gives, for example, to one man six pence, to another twelve pence, to another two pence, what comes forth without any choice. Now this casual distribution is not a lot, but only a casual action. And in a lot, there must be two things. The first is, a casual act: the second, the applying of the foresaid act, to the determination of some particular and uncertain event. Now the dealing of the cards is a casual act; but the determination of the uncertain victory, is not from the dealing of the cards, in mixed games, but from the wit and skill, at least from the will of the players. But in things that are of the nature of a lot, the wit and will of man hath no stroke at all. Nevertheless, though the dealing of the cards, and mixed games, be no lots; yet it is far safer and better, to abstain from them, then to use them: and where they are abolished, they are not to be restored again, because in common experience, many abuses and inconveniences attend upon them: and things unnecessary, when they are much abused, because they are abused, they must not be used, but rather removed, as the brazen serpent was, 2. king. 18. 4.   

III. Question. How are we to use recreations?  
For answer whereof, we must remember these four special rules.  
I. Rule. We are to make choice of Recreations, that are of least offence, and of the best report. Phil. 4. 8. Whatsoever things are of good report, think of them. The reason is, because in all recreations, we must take heed of occasions of sin, both in ourselves and others. And this moved job, while his sons were a feasting, to offer daily burnt offerings, according to the number of them all, because he thought, it may be, my sons have sinned, and blasphemed God in their hearts. job 1. 5. And not only that, but I add further, we must take heed of occasions of offence in others. Upon this ground, Paul says, that rather than his eating should offend his brother, he would eat no meat while the world endured. 1. Cor. 8. 13. In this regard, it were to be wished, that games of wit should be used only, and not games of hazard, because they are more scandalous than the other. Lastly, in things that are lawful in themselves, we are to remember Paul's rule, All things are Lawful, but all things are not expedient. 1. Cor. 6. 12.  
II. Rule. Our Recreations must be profitable to ourselves, and others; and they must tend● also to the glory of God. Our Saviour Christ says, that of every idle word that men shall speak, they shall give an account at the day of judgement. Matth. 12. 36. Where by idle words, he meaneth such, as bring no profit to men, nor honour to God. And if for idle words, than also for idle recreations, must we be accountable to him. Again, S. Paul teacheth, that whether we eat or drink, or whatsoever we do, we must do all to the glory of God 〈◊〉. Cor. 10. 31. Therefore the scope and end of all recreations is, that God may be honoured in and by them.  
III. Rule. The end of our Recreation must be, to refresh our bodies and minds. It is then an abuse of recreation, when it is used to win other men's money. The gain that comes that way, is worse than usury, yea, it is flat theft. For by the law, we may recover things stolen, but there is no law to recover things won. And yet, if play be for a small matter, the loss whereof is no hurt to him that looseth it, and if it be applied to a common good, it is lawful, otherwise not.  
IV. Rule. Recreation must be moderate and sparing, even as the use of meat and drink, and rest. Whence it followeth, that they which spend their whole life in gaming, as Players do, have much to answer for. And the like is to be said of them that have lands and possessions, and spend their time in pleasures and sports, as is the fashion of many gentlemen in these days.  
Now Recreation must be sparing, two ways.  
First, in regard of time. For we must redeem the time, that is, take time while time lasteth, for the procuring of life everlasting. Eph. 5. 16. This condemneth the wicked practice of many men, that follow this game and that, to drive away time, whereas they should employ all the time that they can, to do Gods will. And indeed, it is all to little, to do that which we are commanded: and therefore while it is called to day, let us make all the hast we can, to repent and be reconciled unto God.  
Secondly, Recreation must be sparing, in regard of our affection. For we may not set our hearts upon sports, but our affection must be tempered and allayed with the fear of God. Thus Solomon says, that laughter is madness, Eccles. 2. 2. so farforth, as it hath not the fear and reverence of the name of God to restrain it. This was the sin of the jews reproved by the Prophet, that they gave themselves to all manner of pleasure, and did not consider the work of the Lord: that is, his judgements and corrections. Esa. 5. 12. And thus if Sports and Recreations be not ordered, and guided according to this and the other Rules, we shall make them all not only unprofitable unto us, but utterly unlawful. And so much of the virtue of Temperance.     

CHAP. V.  
Of Liberality.  
HItherto we have treated of the first sort of Virtues, that are seated in the will, which do respect a man's own self, namely of Clemency, which standeth in the moderation of the mind in respect of anger: and Temperance, which consisteth in the moderation of our appetite, in respect of riches, apparel, meat and drink, pleasures and recreations.  
Now we come to the second sort, which respect others beside our sel●es. And these belong to the practice either of Courtesy and kindness, or Equity and right. Of the first kind, is Liberalltie: of the second is justice, in showing or giving Equity, or Fortitude in maintaining the same. Of these in order.  
Liberality, is a virtue, seated in the will, whereby we show or practise courtesy and kindness to others. The principal Questions touching this Virtue, may be referred to that text of Scripture which is written Luk. 11. 41. Therefore give alms of those things which ye have, and behold all things shall be clean unto you.  
The words are a rule or Counsel, delivered by Christ to the pharisees: and the true and proper sense of them, is this. You pharisees, give yourselves to the practice of injustice and oppression, and thereby you defile yourselves, and all your actions. For redress hereof, I propound you this Rule; Practise Charity in giving of your alms, let your outward good actions, proceed from the inward sincere affection of your hearts towards your brethren; and then shall you attain to a holy and pure use of your goods. The counsel of Daniel to King Nebuchadnezar, Dan. 4. 24. to break off his sins by the practice of justice, and his iniquities by mercy to the afflicted, may be a good Commentary to this Text.  
In the words, I consider two things. A remedy, Therefore give alms of those things you have: and the fruit that follows upon the remedy, and behold all things shall be clean unto you.  

Sect. 1.  
The Remedy, is the virtue of Christian Liberality, consisting principally in the practice of Love and mercy, in giving of Alms.  
For the better understanding whereof, five Questions are briefly to be propounded and resolved.  

I. Question. Who, or what persons must give Alms?  
Ans. There be two sorts of men, that are, and aught to be, givers of Alms.  
The first sort are Rich men, who besides things necessary, have superfl●●tle and abundance, yea, much more than things necessary. These are such as have the world's good, as S. john saith, whereby they are enabled, to 
〈◊〉. joh. 3. 17.  give and bestow relief upon others, out of their abundance. Thus Saint Paul saith, that the abundance of the Corinthians, must supply the want of other Churches, 2. Cor. 8. 14. Many other proofs might be brought, but these are sufficient in a known and confessed truth.  
A second sort of givers, are men of the poor sort, that have but things necessary, and sometime want them too. And because this point is not so easily granted, therefore I will prove it by the Scriptures.  
The man that lives by his work, is commanded to labour in his calling, that he may have something to give to them that want, ●ph. 4. 28. The poor widow that cast into the Lord's treasury of her penury, but two mites, that is the eight part of a penny, is commended; and Christ preserreth her alms, before the great gifts of the richer sort, luk. 21. 2. The Church of Macedonia, being poor and in extreme necessity, doth yet send relief to other Churches, and is commended for it by Paul. 2. Cor. 8. 2. Their poverty excused them not from liberality, but they were liberal, not only according to, but even beyond their ability. Our Saviour Christ himself lived of alms: for joanna the wife of Chuza Herod's steward, & Susamna ministered unto him of their substance, Luk. 8. 3. Where by the way, we note, that he did not live by begging, as the Papists affirm, but by the voluntary ministration and contribution of some, to whom he preached. Now, though he was so poor himself, yet he used to give aims of that he had, joh. 13. 29. The oblations of the Old Testament, for the maintenance of the Altar, were a matter of great cost and charge, in sacrifices, & such like ceremonies: & yet all were charged with them, the poor, as well as the rich. Now in the new Testament, the material Altar is taken away, & yet we have something in the room thereof, namely, those that are poor and destitute, which all men are bound in conscience to relieve and maintain, as once they were to maintain the Altar. Saint john commends unto us Charity, not that which consisteth in words only, but which shows itself in actions, 1. joh. 3. 18. teaching that the one is no way sufficient without the other. Lastly, all mankind is distinguished into these two sorts: some are givers, some are receivers of aims: there is not a third kind to be found in the Scriptures.  
Yet here an exception must be added, that this doctrine be not mistaken. There are some persons exempted from this duty, & they be such, as are in subjection to others, and are not at their own disposition. Of this sort, are children under the government of their parents, and servants subject to the authority and dominion of their Masters. For the goods which they have, are not their own, neither may they dispose of them as they list: they therefore must not be givers.  
It may be asked, whether the wife may give alms without the consent of her husband, considering that she is in subjection to another, and therefore all that she hath is another's, & not her own. Ans. The wife may give alms of some things, but with these cautions; as first she may give of those 
* ex paraphernalibus.  goods that she hath excepted from marriage. Secondly, she may give of those things which are common to them both, provided it be with her husband's consent, at least general and implicit. Thirdly, she may not give without or against the consent of her husband. And the reason is, because both the law of nature, and the word of God, commands her obedience to her husband in all things.  
If it be alleged, that joanna the wife of Chuza Herodes steward, with others, did minister to Christ of their goods, Luk. 8. 3. I answer. It is to be presumed, that it was not done without all consent.  
Again, if it be said, that Abigail brought a present to David, for the relief of him and his young men, whereof she made not Nabal her husband acquainted, 1. Sam. 25. 19 I answer, it is true, but mark the reason. Nabal was generally of a churlish and unmerciful disposition, whereupon he was altogether unwilling, to yield relief to any, in how great necessity soever; whence it was, that he ●ailed on the young men, that came to him, and dro●e them away, ver. 14. Again, he was a foolish man; and given to drunkenness, so as he was not fit to govern his house, or to dispense his alms. Besides that, Abigail was a woman of great wisdom, in all her actions, and that which she now did was to save Nabals and her own life, yea the lives of his whole family: for the case was desperate, and all that they had, were in present hazard. That example therefore, is no warrant for any woman to give alms, unless it be in the like case.   

II. Question. To whom must alms be given?  
Ans. To them that are in need Eph. 4. 28. For the better conceiving of this answer, we must remember, that there be three degrees of need. The first is extreme necessity, when a man is utterly destitute of the means of preservation of life. The second is great need, when a man hath very little to maintain himself, and his. The third is common necessity, when he hath something, but yet not sufficient or competent.  
Now those that are in the first and second degree of need, they are the persons that must be succoured and relieved. For proof hereof consider these places, Mat. 25. 35. 36. I was hungry, and ye gave me meat, I thirsted, & ye gave m● drink, I was naked, and ye clothed me, I was sick, and ye visited me, I was in prison, and ye came unto me. Where observe what person Christ commendeth unto us to be relieved, the hungry, thirsty, naked, sick, harbourless, and the capt●ue or prisoner. Rom. 12. 20. If thine enemy hunger, feed him; if the thirst, give him drink. We must not only supply the need of our friends, but also our enemies. 〈◊〉. Tim. 5. 16. If any believing man or woman have widows, let him minister unto them, etc. that there may be sufficient for them that are widows indeed. Here widows that are desolate, without friends and goods, are commended to the liberality of the Church. Levit 25. 35. If thy brother be impoverished, and hath the trembling hand, thou shalt relieve him, as a stranger or sojourner, so shall he live with thee. By the trembling hand, is meant the man that works hard for his living, and yet cannot by his labour get things necessary, but must needs stretch out his hand, to others that are in better state for help.  
Here two Questions may further be made. First, whether we must give alms to beggars? I mean such as go from door to door: for they come under the degrees of needy persons.  
Ans. Beggars are of two sorts: either such as are strong, able to labour, and do somewhat for their living; or such as are weak and impotent, unable to take pains for the maintenance of themselves, or those that belong unto them.  
The first sort, are not to be reiceved. For touching them, the Apostle hath given this rule, He that will not labour, must not eat, 2. Thess. 3. 10. 12. Every man must live by the labour of his own hands, and feed upon his own bread. Again, such beggars are thieves & robbers, because they steal their labour from the Church and Commonwealth, which is as profitable, as land and treasure. In the old Law, if two men strived together, and the one had wounded the other; the offender was enjoined, not only to pay for the healing, but for the loss of his time also. Exod. 21. 19 And in like manner, ought such persons to bear the punishment, both of their theft, and of the loss of their labour. And the truth is, they that give to them in this their loose life, do maintain them in wickedness.  
Yet here one Caution is to be remembered: that, if such a man be in extreme need, he must be helped, rather than he should perish. And the Magistrate is to punish him for his idleness; and to compel him to labour. The Magistrate, I say: for private persons have no authority to inflict punishment in this case.  
As for the other sort, that are unable to work, they are not allowed by the word of God, to gather their alms themselves by begging from door to door, but to be relieved at home in their houses. Deut. 15. 4. There shall not be a beggar in thee. v. 11. there shall be ever some poor in the land. Here the holy Ghost makes a plain difference, between the poor and the beggar, forbidding the one, and commanding to help the other. Saint Paul likewise distinguisheth of widows, whereof some have rich kindred, and they are to be provided for by them, 1. Tim. 5. 4. Others are destitute of friends and kindred, by whom they may be relieved, and such he willeth to be maintained by the Church. v. 16. And this is no toleration or approbation of beggars.  
Again, the begging of alms is the very seminary of vagabonds, rogues, & straggling p●●sons, which have no calling, nor are of any corporation, Church, or commonwealth. Yea it doth proclaim to the world, in the ears of all men, the shame either of the Magistrate who restrains it not, having authority: or of the wealthy and able, that they have no mercy or compassion. It is also a great disorder in commonwealths. For the boldest and most clamorous beggar, carries away all the alms from the rest: and so relief is distributed both unwisely and unequally. And howsoever it is the good law of our Land, agreeable to the law of God, that none should beg that are able to labour, and all men are bound in conscience to see it observed, that have any care of the good of this Church and commonwealth: yet it is a plague of our times, and greatly to be bewailed, that it is neglected, and not put i● execution.  
In the Second place it is demanded, whether we must put a difference between persons and persons, in giving our alms.  
Ans. There be three differences of men, that are in need.  
The first, is a man's own: And such are they, that be of his household, for which he that makes not provision, is worse than an Infidel, as the Apostle speaketh, 1. Tim. 5. 8. Those also which are of a man's own blood, as father and mother, etc. Mat. 15. 5, 6. Now contrary to this sort are strangers, to whom we must not give. For to neglect a man's own, and to bestow it upon foreigners, unless there be just and necessary cause so to do, is a sin against the law of nature  
A second difference of men is this. Some are of the household of faith. Saint Paul's rule is this, that we prefer them before the other, Gal. 6. 10. Do good unto all men, but specially to them that are of the household of faith.  
A third difference. Some are our own poor, of our town, land, & country: & some be strangers in the same respects. Now, howsoever we are debtor to all that we can do good to: yet those that are nearer to us in habitation or neighbourhood, are to be respected and relieved before others. This the Lord commandeth, Deu●. 15. 7. If one of thy brethren with thee be poor, within any of thy gates in thy land, which the Lord thy God giveth thee; thou shalt not harden thy heart, and shut thine hand from him. And these being relieved, we may in the next place afford our help to others. Thus did the good Samaritan, in case of necessity, practise his charity upon a stranger, Luk. 10. 33. and is therefore commended by our Saviour Christ.   

III. Question. How much relief must every man give?  
Ans. We must put a difference between the alms of private men, and of Incorporations or Churches. Touching private men's alms, the Scripture hath not determined how much must be given, but hath left it to the discreet consideration of every Christian. And yet it must be remembered, which the Apostle saith, that he that soweth sparingly, shall reap sparingly. And again, Let every man give, as he hath determined in his own heart. Lastly, he gives a commandment touching the quantity of giving, that every first day of the week, every one lay aside by himself, and lay up as God hath prospered him; that is, according to the ability, wherewith God hath blessed him. 1. Cor. 16. 2.  
But two cautions are proprounded in the word, touching this quantity.  
First, that we must not so give alms, that others be ●ased, and we ourselves grieved. 2. Cor. 8. 13. It is not Gods will, that we should give all that we have in alms, and keep nothing for ourselves, but that we keep a due proportion in giving, and do that good to others, whereby we may not ourselves be hindered or oppressed. Our fountains and rivers must run, to serve the necessity of the stranger, in use. Prov. 5. 16, 17. But yet the right must remain our own, we may not give away fountain and water, and all. Luk. 3. 11. He that hath two coats, let him part with him that hath none, that is, he that hath things necessary and in abundance, let him give freely, yet so as he reserve one coat to himself.  
Here the Papist is justly to be blamed, who holdeth it a state of perfection, to give away all, and to live by begging. For this can not be, seeing it is against God's commandment, who will have some given, and not all, one coat not both, and so is a state rather of sin and imperfection.  
Secondly, in the case of extreme necessity (and not otherwise,) we must enable ourselves to give alms, though it be by the selling of our possessions, Luk. 12. 33. Sel● that ye have, and give alms: our saviours meaning is, in the case of extreme necessity; when there is no other way to relieve those that are to be relieved. David notes it as a property of a merciful man, that he disperseth abroad, and gives to the poor, Psal. 112. 9 It was practised by the Primitive Church, in the times of persecution, in the like case. Act. 4. 34. 35. And the Church of Macedonia, though they were in want themselves, yet supplied the extreme want of other Churches. 2. Cor. 8. 1, 2.  
Now touching the alms of whole bodies, and Churches, this is the Rule: that, they should maintain the poor with things necessary, fit, and convenient, as meat, drink, and clothing. 1. Tim. 5. 16. And this serves to con●ute a gross error, maintained by learned Papists; who hold, that whatsoever a man hath, above that which is necessary, to nature and estate, he should give it in alms. But the truth is otherwise: for a man may and aught to give alms more liberally, when he hath abundance, yet so, as he is not bound to give all, but may reserve even part of his superfluity, for the public use of Church and Commonwealth. And to this purpose, is that which our Saviour saith, luk. 3. 1●. He that hath two coats, that is, things necessary and superfluous, must give but one, and that in the case of the greatest necessity; meaning thereby, that all superfluity must not be given in alms, saving only in the case aforesaid of extreme want.   

IV. Question. How many ways is a man to give alms?  
Ans. Three ways. First, by free giving to the poor. Secondly, by free lending: for this is oftentimes, as beneficial to a man, as giving. For this end, there was a law given, Deut. 15. 8. Thou shalt open thy hand unto thy poor brother, and lend him sufficient for his need which he hath. Luk. 6. 35. Lend, looking for nothing again. Exod. 22. 25. If thou lend money to the poor with thee, thou shalt not be an usurer unto him, thou shall not oppress him with usury. Thirdly, by remitting due debt, in case of men's decay and extreme poverty. Exod. 22. 26. If thou take thy neighbour's raiment to pledge, thou shalt restore it unto him, before the sun go down. 27. For that is his covering only, and this is his garment for his skin: wherein shall he sleep? therefore when he crieth unto me (for cold and necessity) I will hear him: for I am merciful. According to this law, Nehemiah exhorteth the Rulers and Princes of the jews, that had oppressed their poor countrymen, saying, Rennit unto them the hundredth part of the silver, and of the corn, of the wine, and of the oil, that ye exact of them for loan. Nehem. 5. 11.   

V. Question. How should alms be given, that they may be good works, and pleasing unto God?  
Ans. For the right manner of giving, sundry things are required, but specially these six.  
First, a man must consecrate himself, and all the gifts that he hath & enjoyeth, to God and his honour. This duty is commended in the Church of Macedonia, that they gave their own selves, first to the Lord, and after unto them that were in need, by the will of God. 2. Cor. 8. 5. And thus the Prophet Esay foretelleth, that the city Tyrus being converted, should consecrate themselves, and their goods to the Lord. Esa. 23. 18. Yet her occupying and her wages shall be holy unto the Lord: it shall not be laid up nor kept in store, but her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and to have durable clothing.  
Secondly, we must gives alms in faith. How is that? first, we must be persuaded, that we are reconciled to God in Christ, and stand in his favour: and then our alms shall be accepted. For, no work of the person can please God, before the person himself be approved of him. Secondly, we must depend upon God by faith, for the good success of our alms. Saint Paul compares the poor man to a field well tilled, and alms to the sowing of seed, which hath a most plentiful harvest of blessing following it, 2. Cor. 9 6. Now as the husbandman, casting his seed into the earth, waiteth upon God for the fruit thereof, jam. 5. 7. so must the good man that gives alms, depend upon God for the event thereof. Solomon says, He that hath mercy upon the poor, dareth to the Lord, and the Lord will recompense him that which he hath given, Prou. 19 17. Upon these grounds must our faith rest, when we do good to the poor.  
Thirdly, we must give in simplicity. Rom. 12. 8. He that distributeth, let him do it with simplicity, that is, of mere pity and compassion, and not for any sinister respect, pleasure, or praise of men. Mat. 6. 3. When thou dost thine alms, let not thy left hand know, what thy right hand doth.  
Fourthly, we must give in love. 1. Cor. 13. 3. Though I feed the poor with all my good: etc. and have not love, it profiteth me nothing.  
Fiftly, in justice. For we must not give other men's goods, but our own truly gotten. Esa. 58. 7. The true fasting is, to break thine own bread to the hungry, to bring the poor that wander, into thine own house, etc.  
Sixtly, with a bountiful and cheerful mind. 2. Cor. 9 7. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity: for God loveth a cheerful giver. Our alms must not be extorted, but frank & free. And hence it followeth, that there ought to be no begging from door to door, in a Christian Commonwealth. For that shows, that men part with their alms, of a niggardly and compelled mind. And thus much of the Remedy.    

Sect. 2.  
In the next place followeth the Fruit of the Remedy, in these words, And all things shall be clean unto you.  
Here first, I will speak of the false, and then of the true and right fruit of Liberality.  
The false Fruit is this, that, giving of alms doth merit forgiveness of sin, and satisfy the justice of God, for the temporal punishment thereof. That we may the better see the error of this doctrine, I will answer their arguments.  
Object. I. First, they allege out of this text, that giving of alms makes all things clean unto us.  
Ans. We must understand the text, thus. If we turn to God, believe in Christ, and leave all our sins, then are we clean, and all our actions, and consequently our almsgiving shall be clean unto us: for to the pure all things are pure. Now alms and other things, are then said to be clean unto a man, when he being himself pure, maketh and hath a pure use of them.  
Object. II. Dan. 4. 24. Redeem thy sins, by giving of al●….  
Ans. This place maketh against the Papists: for by sins, the Prophet understandeth both the guilt, & also the punishment. Whereas they affirm, that the guilt of sin cannot be redeemed, but by Christ alone, and man only is to satisfy for the temporal punishment of sin. Secondly, the word which they translate redeem, doth properly signify (as it is in the Chalde paraphrase) to break off. As if the Prophet should have said, Thou art, O King, a mighty Monarch, and thou hast used much injustice and cruelty: therefore, now repent thyself, and break off the course of thy sins, and testify thy repentance, by doing justice, and giving alms to the poor, whom thou hast oppressed. Thirdly, the word in the ancient Latin translations, signifieth to amend; and than it beareth this sense: Amend thyself, and the course of thy life, and let thine injustice be turned into justice, thy cruelty into mercy.  
Object. III. Make you friends with the riches of iniquity, that when ye shall want, they may receive you into everlasting habitations, Luk. 16. 9  
Ans. Receiving here mentioned, is not by way of merit, as though a man could deserve it by giving alms, but either by way of hearty prayers made by the poor, that they may be received, or else because their alms shall be unto them a pledge and earnest, of their receiving into God's kingdom.  
Object. IV. Prou. 16. 6. By mercy and truth, iniquity is redeemed.  
Ans. 1. Salomon's meaning is, that by God's goodness, and not ours, iniquity is pardoned. 2. If by mercy, is meant man's mercy, then are we to understand it thus; that mercy and truth, are evident signs unto us that our sins are forgiven, and not the working causes of remission.  
Object. V. Luk. 14. 14. And thou (which givest relief) shalt be blessed, because they can not recompense thee: therefore alms do merit.  
Ans. When God promiseth reward to the giving of alms, the promise is not made to the work, but to the worker, and that not for the merit of his person, or work, but only for Christ his sake, in whom he is, by whose means he stands reconciled unto God. And so men that practise charity in giving of alms, are rewarded with blessedness, not for their alms, but according to the mercy of God in Christ.  
Now followeth the Right fruit of almsgiving: and it stands in four things.  
First, they are the way in which we must walk to life everlasting. I say the way, not the cause either of life, or any other good thing, that God hath promised.  
Secondly, they are effects and fruits of our faith: yea, the signs and seals of God's mercy to us in Christ. To this purpose, S. Paul wisheth Timothy, 1. Tim. 6. 17, 18, 19 to charge them that be rich in this world, that they do good, and be rich in good works, and be ready to distribute, laying up in store for themselves a good foundation, against the time to come, that they may obtain eternal life. Now where is this foundation to be laid up? not in heaven, for that is impossible for us, and it is laid up for us there already by Christ; but in our own consciences, and that is our assurance of God's favour in this world, and life everlasting in the world to come: of which assurance, this and other good works, are signs and seals unto us.  
Thirdly, alms comes in the way of restitution of those goods, that have been gotten fraudulently, though from whom, we know not. Thus Zacheus at his conversion, for wrongs that he had done, he knew not to whom, gave half his goods to the poor, and proclaimed restitution to those that could come forth and challenge him.  
Lastly, aims are a notable remedy against covetousness. For he that hath a merciful heart, to bestow upon the poor, shall easily be content with that he hath, and avoid that sin whereby otherwise he falls into temptations and snares of the Devil. 1. Tim. 6. 9    

CHAP. VI  
Of justice.  Psal. 15. 2. He that walketh uprightly, and worketh righteousness. 
THe substance of the whole Psalm is a Question, and an Answer. The Question is, who are the members of God's Church upon earth, that shall come to life eternal in heaven. ver. 1. The Answer, is made in the rest of the Psalm. And in this answer, is contained a description of the parties, by their properties and marks. The first mark is, walking uprightly; that is, in truth and sincerity of religion, which standeth in the sincerity of faith, and a good conscience. The second note, is the practice of Righteousness.  
Now Righteousness, or justice, is twofold: the justice of the Gospel, and the justice of the Law.  
evangelical justice is that, which the gospel reveals, and not the Law; to wit, the obedience of Christ in his sufferings, and fulfilling of the law, imputed to them that believe for their justification; and this is not here meant.  
Legal justice is that, which the law revealeth, and withal requireth. And it is either universal, or particular.  
Universal justice, is the practice of all virtues: or that, whereby a man observes all the commandments of the law. Of this Paul speaketh, Rom. 10. 5. in which place, he opposeth it to the righteousness, which is by faith. And Zacharie and Elizabeth, are said to be just before God, Luk. 1. 6. namely, by this universal justice; because they walked in all the commandments, and ordinances of the Lord, endeavouring in allthings to please him.  
Particular justice is that, whereby we give to every man his right, or due: and of this David here speaketh. The reason is, because if it were not so, than this second mark should comprehend under it all the rest; and so there would be no good distinction of these properties, one from the other.  
Particular justice, is twofold; in distribution, or in exchange, and contract. justice in distribution is that, which keeps a proportion in giving to every man that honour, dignity, reverence, reward, or punishment, that is due unto him.  
Of this, there are moved principally two Questions.  

I. Question. What is that judgement, which men are to give, and hold, one to and of another?  
Ans. judgement, is of two sorts: public, and private.  
Public, which is given and administered by a public person, in a public place. Such is the judgement of the Magistrate, when he acquitteth or condemneth men, as their deserts are, to temporal punishment. Of which we may read, 2. Cron. 19 6. Psal. 58. 1. Such also is the judgement of the Prophet, or Minister, whereby he doth openly pronounce to men, that believe & repent, that their sins are remitted, or retained, 1. Cor. 14. 24. or that, whereby he delivereth obstinate sinners up unto Satan, by the censure of Excommunication, or Suspension. 1. Cor. 5. 3. 4. 5.  
Private judgement is that, whereby one man gives judgement privately of another. And touching it, we are to consider two points. First, of what things judgement must be given. Secondly, how we are to give judgement.  
For the first; we must give judgement of three sorts of things; of men's facts, of their doctrines, and of their persons. Touching facts; the Apostle Paul would not have us to have fellowship, with the unfruitful works of darkness, Eph. 5. 11. but rather to reprove them, because they are subject to our judgement: and being reproved by us, they are judged of us. And our Saviour doth therefore command us, when our brother trespasseth against us, to go and reprove him, because 
Matth. 18. 15.  his actions are liable to our censure.  
Secondly, the doctrines of men are to be judged by us. Try the Spirits, whether they are of God, or no, 1. joh. 4. 1. The spiritual man judgeth all things, that is, all doctrines. 1. Cor. 2. 15. And our Saviour saith, You shall know them by their fruits; that is, partly by their doctrine, & partly by their lives, being judged according to the rule of God's word. Mat. 7. 20.  
Thirdly, we may judge of the persons of men. Now men are of two sorts: either in the Church, or out of the Church. The members of the Church, must be judged by the judgement of charity, not of infallibility. They that are out of the Church, we must suspend our judgements concerning them, and leave it to God. For, what have I do (saith the Apostle) to judge those that are without? 1. Cor. 5. 12. We may try and examine the person, but we must reserve the judgement of condemnation to God alone.  
The second point, is; How we are to judge one of another.  
Ans. The right manner of judging according to the word of God, I will lay down in six Rules.  
The first is; If we know any good thing by any man, whether virtue, or action, we are willingly to speak of it, to commend it, and glorify God's name in it, and for it. Thus Paul affirmeth, that the Churches of judaea, when they heard the word which he preached, glorified God for him. Gal. 1. 23.  
The second Rule; If we know any evil, sin, vice, or offence by any man, there is a time when we may, and a time when we may not speak of it, and that with good conscience. For the better keeping of this Rule, four cautions are to be remembered.  
First, he that will give sentence of another man, must in the first place, purge and reform himself. To this purpose, Christ commandeth, first to pluck the beam out of our own eye, and then shall we see clearly, to cast out the more out of our brother's eye. Matth. 7. 5. And he that will not do this, in judging another, he condemneth himself. Rom. 2. 1.  
Secondly, we must be rightly and truly informed in the matter, before we give judgement. This was Gods own practise, who came down to see, whether the sin of Sodom was answerable to the cry, Gen. 18. 21.  
Thirdly, our love and charity, must order and direct, both our speech and our judgement of others, that we speak not of them without deliberation. For he that upon hatred, reports the evil he knoweth by another, is a backebiter. When Doeg the Edomite came, & showed Saul that David was gone to the house of Abimelech, he told no more than the truth; and yet because it proceeded from an evil mind, therefore David accuseth him of hatred, backebiting, slandering, and unrighteousness. Psalm. 52. 1. 2.  
Fourthly, he that speaks the evil he knows by his neighbour, must have the testimony of his own conscience, to assure him that he hath a calling to do it.  
Now a man is called by God, in three cases. First, when he is commanded by the Magistrate, to testify what he knoweth. Secondly, when an evil that is in his neighbour, is to be redressed by admonition. Thirdly, when an evil is to be prevented, that it spread not abroad to the infection of others.  
These caveats observed, we may speak the evil we know by others, truly and with an upright conscience. But if they cannot be concealed, rather than a man should blaze abroad the faults of others, whereunto he is privy, he ought to be silent: remembering always the saying of Solomon, that it is the glory of a man, to pass by an infirmity, and not to take notice thereof, but by love to cover a multitude of sins. Prov. 19: 11.  
The third Rule. When a man's speech or action, is doubtful, and may be taken either well or ill, we must always interpet it in the better part. When Christ was brought before Caiphas the high priest, there came two witnesses against him, who affirmed something of him, which he had spoken: but because they changed and misconstrued his words, turning them to a wrong sense, therefore they are called by the Holy Ghost, to their perpetual shame and reproach, false witnesses. Mat. 26. 90. Again, the Apostle saith, that Love thinks no evil, 1. Cor. 13. 5. therefore love takes every speech and action in the better sense.  
The fourth Rule. Touching secret offences of our neighbour, we must suspend our judgement of them. The reason is, because love always hopes the best, and thinks no evil, 1. Cor. 13. 5. And our saviours rule is, If thy brother trespass against thee, first reprove him privately, between thee and him, and go no further, if that will prevail. Mat. 27. 15.  
The fifth Rule. Against an Elder, receive not an accusation under two or three witnesses, 1. Tim. 5. 19 By an Elder, understand ministers, civil governors, and all superiors. And if we must not receive, then much less may we frame an accusation against them. This may be a lesson for all inferiors to learn, who take liberty to themselves, to speak what evil they please of their governors.  
The sixth Rule is, concerning ministers. The Spirit of the Prophets, is subject to the Prophets, and not to private persons, 1. Cor. 14. 32. Indeed private persons have power to examine and try their doctrine and ministry: but they must go no further: for they have no power to give judgement, either of their ministers doctrine, or persons. The doctrine & manners of teachers, are subject to the censure of Prophets only. For example: A private man says, that he may excommunicate, at his pleasure, those that sin, if he proceed according to the three degrees mentioned, Mat. 18. But this is in him a fault; for he must not judge in this case, at his own pleasure, but his judgement must follow the judgement of the Church: and when the Church hath given censure, then may the private man proceed to censure, and not before. So saith our Saviour Christ, Mat. 18. 17. If he hear not the Church, after the Church hath judged him, let him be unto you as a heathen & a publican.  
Here if the Question be made, how a man may with good conscience give judgement of his own self?  
I answer, by observing two Rules. First, a man must always in the presence of God, judge himself in regard of his sins, both of heart & life, 1. Cor. 11. 31. If we should judge ourselves, we should not be judged. And this judgement of a man's self, must not be partial, but sharp and severe, with true humiliation and lowliness of heart. For this is a true ground of all charitable judgement of others. Secondly, before men a man must suppress his judgement of himself, and be silent: no man is bound either to praise or dispraise, to excuse or accuse and condemn himself before others: and grace must teach him thus much, not vainly to commend or boast of of his own gifts and actions; but rather to bury them in silence, and refer them to the judgement of others.  
Now to conclude this point. The doctrine delivered, is most necessary for these times. For the fashion of most men is, to give rash and sinister judgement of others; but themselves they will commend, and that highly. If any thing be evil said or done, all men must have notice of it. If a thing be doubtful, it is alway construed in the worse part. If a thing be done of weakness and infirmity, we aggravate it, and make it a double sin. We are curious in searching and inquiting into the lives of others, that we may have something to carp and find fault with. But let this be remembered, that as we judge, so we shall be judged; first, of God by condemnation, and then by hard and unequal judgement from others. Again, what is it that makes men to be open mouthed, in declaring and censuring our faults, but this; that we open our mouths to the disgrace and defamation of others? Wherefore, if we would have other men to judge of us, and our actions in love, we must also make conscience, to give charitable judgement of them.   

II. Question. How one man should honour an other?  
Ans. That we may rightly honour men, we must first know the causes, for which men are to be honoured. And that the causes of honour may be conceived, I will lay down this Ground. Honour is in the first place, principally and properly, to be given unto God. 1. Tim. 1. 17. To God only wise, be honour and glory. The reason hereof is rendered in the Lord's prayer; be cause his is kingdom, power, and glory. Again, God is goodness itself: his goodness and his essence are one and the same: therefore honour is due to him in the first place. Now every creature as it cometh near unto God, so it is honourable, and the more honourable, by how much nearer it cometh unto him. But man especially, by how much nearer he cometh to God in divine things, by so much more is he to be honoured in respect of other creatures. From this Ground do follow these Conclusions.  
First, that Man is first of all to be honoured, for virtues sake: because therein principally, stands the internal image of God, Rom. 2. 10. To every man that doth good, shall be honour, glory, & peaece; to the jew first etc. Now whereas the Question might be, Who is the jew, to whom this honour must be yielded? Paul answers, vers. 29. that he is not a jew, which is one outward, but he is a jew, who is one within. And the circumcision is of the heart. And Solomon saith, that Honour is unseemly for a fool, Prou. 26. 1. And the Holy Ghost to the Hebrews saith, that by faith, our Elders were well reported of. The Heathen man 
Heb. 11. 2.  Marcus Marcellus a Roman, dedicated a Temple to the Goddess of Honour, and the way to that temple was, by the house of Virtue.  
The Second Conclusion is, That man is to be honoured, not only for virtue, but also for divine representations of other good things: in a word, because one man before an other, heareth the image of some thing that is in God. As First, of his Majesty. Thus the King is honoured, because in his Majesty and state, he carrieth a resemblance of the power and glory of God: so as that which is said of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchadnezar: O King, thou art a King of Kings, and why? for the God of heaven hath given thee kingdom, power, strength and glory, Dan. 2. 37. Secondly, of his Dominion. Thus the husband is to be honoured of the wife, because he beareth before the woman, the image of the glory of God; yea, of his providence, wisdom, Lordship, and government. 1. Cor. 11. 7. Thirdly, of his paternity: and so the father is honoured of the son, because he bears in his person the image of God's paternity, or fatherhood. Fourthly, of his Eternity; and hence it is, that honour is given to the aged before the young man, because he beareth the image thereof. Thus we see that Divine representations, do imprint a kind of excellency, in some persons, and consequently do bring forth honour.  
The third Conclusion is, That men are to be honoured, even for the virtues of others. Thus the sons of Princes, are called by the honourable name of Princes. The children of Nobles, are esteemed by birth Noble. Thus Dignities do run in descent, and the posterity is honoured in the name of the ancestors, but principally for the virtues of the ancestors.  
The fourth Conclusion is, Men are to be honoured for their Riches. I mean not for riches simply, but for the right use of riches; namely, as they are made instruments, to uphold and maintain Virtue.  
If it be said, that to honour rich men, is to have the faith of the Lord jesus Christ in respect of persons, jam. 〈◊〉. 1. I answer: In that place, we are not sorbidden to honour rich men: but the Apostles meaning is, to reprove a fault of an other kind, when men prefer riches before piety; when rich men are honoured being ungodly, and when godly poor men are despised and rejected, because they are poor.  
Now having premised the Ground, we come to give Answer to the Question before propounded. A man therefore is to honour every one in his place, whether he be his superior, equal, or inferior. Yea there is a kind of honour to be performed to a man's own self. The truth of this Answer we shall see in the particulars that follow.  

Sect. 1.  
Touching the honouring of Superiors, these Ruies' are to be observed.  
First: All Superiors must have reverence done unto them, whether they be Superiors in age, in gifts, in authority, or howsoever, and that because they are superiors.  
The actions of Reverence due to all superiors, are principally six. The first is, to rise up before the superior. Levit. 19 32. Thou shalt rise up before the boar head, and honour the person of the old man. The second, when they are coming toward us, to go and meet them. Thus, when Abraham saw the three Angels coming toward him, he ran to meet them from the tent door, Gen. 28. 2. And king Solomon, when his mother Bathsheha came towards him, to speak unto him for Adoniah, the text saith, he rose up to meet her, 1. King. 2. 19 The third, to bow the knee before the superior. Thus we read in the Gospel, that a certain man coming to Christ, as he was going on the way, kneeled unto him, Mark. 10. 17. Thus Abraham ran to meet the three Angels, and bowed himself to the ground. Gen. 28. 2. And the same Abraham, else where, bowed himself before the people of the Land of the Hittites, Gen. 23. 7. The fourth, to give them the first and highest seat or place. This our Saviour Christ meaneth in the parable, wherein he willeth those who are invited to a banquet, to yield the chiefest place to them, that are more honourable than themselves. Luk. 14. 7. And it is set down as a commendation of Joseph's brethren, that they sat before him in order, the eldest according to his age, & the youngest according to his youth, Gen. 43. 33. Here we must remember; that though in common practice among men, the right hand is a note of superiority, yet in Scripture the practice is contrary. For in the article of our Creed, Sitting at the right hand signifieth, the inferiority of the Mediator, in respect of the father; though it be a token of his superiority, in regard of the Church. And so must the place be understood, (1. King. 2. 19 where it is said, that Bathsheba sat at the right hand of Solomon,) namely, that it was an argument of Superiority, whereunto he preferred her before the people; but it showed her infirmity in regard of Solomon himself. And this custom is frequent, both in the scriptures, & in human writers. The fifth, to give liberty of speaking in the first place. This was the practice of Elihu, one of the friends of job, who being the youngest in years, dared not to show his opinion, till job and others, who were his ancients had spoken. But when they had left off their talk, than he is said to have answered in his turn, job. 32. 6. 7. 17. The sixth, to give the titles of reverence to all superiors. Sara according to this rule, called Abraham Lord, 1. Pet. 3. 9 The man in the Gospel, coming to learn something of Christ, calls him by this name, Good Master, Mar. 10. 17. And Anna rebuked by Eli, answered him with reverence, and said, nay, my Lord. 1. Sam. 1. 15.  
The second Rule touching honour due to superiors, is more special, touching superiors in authority; namely that they also must be honoured. And this honour shows itself in four things.  
The first is, special reverence: which stands in the performance of two duties. The former is, to stand when our superiors do sit. For thus Abraham after he had received the Angels into his tent, and prepared meat for them, served himself by them under the tree, giving attendance, while they did eat, Gen. 18. 8. In like manner, when Moses sat in judgement, the people are said to have stood about him, from morning until evening, Exod. 18. 13. The latter is, not to speak, but by leave. A duty always to be observed, but specially in the courts of Magistrates. Example whereof we have in Paul, who being called before Foelix the governor, did not speak a word, until the governor had beckoned unto him, & given him leave. Act. 24. 10.  
The second thing is, subjection; which is no thing else but an inferiority, whereby we do (as it were) suspend our wills and reasons, and withal cause them to depend (in things lawful and honest) upon the will of the superior. This subjection is yielded to the authority of the superior, and is larger than obedience.  
The third is, obedience; whereby we keep and perform the express commandment of our superior, in all things lawful and honest, It standeth in sundry particulars, as First, it must be in the Lord, and as to the Lord himself, Whatsoever ye do (saith the Apostle,) do it heartily, as to the Lord, and not unto men, Col. 3. 23. Again, obedience must be performed even to superiors that are evil. Thus Peter exhorts servants to be subject to their Masters, in all fear, not only to the good and courteous, but also to the froward, 1. Pet. 2. 18. Thirdly, it must be done to Rulers, in whom we see weaknesses. For their infirmities ought not to hinder or stop our duty of obedience, considering that the commandment of honouring the father and mother is general without exception. Fourthly, it is to be performed to them that are Deputies to Rulers, yea which are deputies of deputies. Submit yourselves (saith Peter) unto all manner ordinance of man, for the Lords sake, whether it be unto the King as unto the superior, or unto governors, as unto them who are sent of him, etc. 1. Pet. 2. 13, 14. Fiftly, though punishment be wrongfully, and most unjustly imposed by Rulers, yet it must be borne without resistance, till we can have our remedy. For this is thankeworthie, if a man for conscience toward God, endure grief, suffering wrongfully. 1. Pet. 2. 19 The practice of this we may see in Hagar, the handmaid of Sara, who is commanded by the Angel, to return again to her dame, and humble herself under her hands, though she had dealt very roughly with her, Gen. 16. 9  
The fourth thing due to Superiors in authority, is Thanksgiving, in praising God for their pains, authority, and gifts principally. Thus Paul exhorts, that prayers, intercessions, and thanksgiving, be made for Kings, and all that be in authority, 1. Tim. 2. 1. The reason is, because being over us in authority, we have the benefit of their gifts and authority. Gen. 45. 9   

Sect. 2.  
In the second place cometh to be considered, our honour due unto our Equals. Concerning which, there be two Rules.  
I. Rule. Equals, must esteem better of others, then of themselves. Thus Paul exhorts all men, in meekness of mind, without contention or vainglory, to esteem others better than themselves. Phil. 2. 3.  
II. Rule. Equals, in giving honour, must go one before another. Rom. 12. 10. where the Apostle saith not, in taking honour, because the duty by him prescribed, concerns not all persons, but those alone who are of a like or equal condition.   

Sect. 3.  
A third sort, to whom honour is to be yielded, are Inferiors. And the honour due unto them is, without all contempt, in meekness of Spirit, to respect them as brethren. This duty the Lord commands expressly to the King; That his heart be not lifted up above his brethren. Deut. 17. 20. The same was the practice of job, who saith of himself, that he did not contemn the judgement of his servant, or of his maid, when they did contend with him, job. 31. 13. Naaman the Syrian, thought it no disgrace, to be advised and ordered by the counsel of his servants. 2. King. 5. 13. And true it is, that all superiors ought to keep their state and place; yet so, as they have respect also to such as are inferior to them, without scor●● or contempt.   

Sect. 4. 〈◊〉  
Lastly, there is a kind of honour to be performed to a man's own self, which duty the Apostle exhorteth unto, Phil. 4. 8. where he saith; If there be any virtue, if there be any p●●ise, think on these things. By which he would teach us, not only to tender the honour of our superiors, equals, and inferiors, but even of ourselves, in seeking after virtue and praise that followeth after it.  
But how should a man in righteous manner honour himself?  
Ans. By observing two rules.  
I. Rule. We must preserve ourselves in body and soul; specially, we must keep the body, that it be not made an instrument of sin. For when we do use our bodies as instruments of uncleanness, then do we bring a shame upon them. And it is the will of God, that every man should know how to possess his vessel in holiness and honour, 1. Thes. 4. 4. 5. And that which is said of the body, is to be understood of the hand, the heart, the tongue, and all the parts and members thereof.  
II. Rule. If we would truly honour ourselves, we must honour God in all our ways. For God will honour them, who honour him, 1. Sam. 2. 30. Now to honour God, is to honour him according to his will and word, in the duties of good conscience and good life. On the contrary, they that dishonour God, God will dishonour them before all the world. And this must teach us, even to dedicate ourselves to God and his providence, in the whole course of our callings, whether in the Church or Commonwealth.  
etc. etc. etc.  
etc. etc.  
etc.      

Faults escaped in the most Copies are thus to be amended.  
Pag. 2. lin. 11. deal and. 19 16. hedenies, he denies. 59 11. mumnednesse, numbedness. 222. 〈◊〉. eight, eighteenth. 250. 16, 17. deal and. 290. 16. one Question, two Questions. 316. pen●lt. ye must, yea must. 317 8. qualified. qualified. 318. 18. Nor, Now. 351. 21, 22, 23. Questions about Adoration are two. I. Q. read, Question about Adoration is, To what etc. 354. 22. their, they. 356. 20. appearetht, hat, appetreth that. 363. 2. God, Gods. 377. 12. delc not. 382. 12. urath, wrath. l. 25. or, of. 383. 6. deal the. 392. 25. he, be. 398. 7. it, is. l. 17. Statues, Statutes. 401. 3. possible, possibly. 409. Margin. Quintil. Quimchi 448. 23 Sect. 2. Sect. 3. 449. 11. Sect. 3. Sect. 4. 456. 21. abour, labour. 464. ult. Tthird, Third. 470. 10. the, to the. 478 25. bed chamber, bride-chamber. 484. 30. off, cut off. 493. 3. iudgemen, judgement. 553. 28. or selves, ourselves. 619. 27. do, to do. 630. 1. infirmity, inferiority.  
Kind Reader. I entreat thee to be advertised of two texts of Scripture, alleged pag. 578, 579. in way of proof of a rule there mentioned. They were quoted and uttered in those very terms by the Author himself: But because they faulted in some words, and were not for matter so well filled to the point in hand, as was meet, I set upon them a mark in my Copy, either to be explained or wholly left out. Yet being in my absence, through the Printers haste, slipped in, much against my will, and now past help, I am forced to desire thee, for the time, in love to pass by the examples themselves; and only to take the Rule for thy direction, in the use of borrowed ornaments.  
Farewell.