therto when he graÌ„teth not the thing it selfe Thus Christ was heard in that which he feared Heb. 5. 7. He prayed to be deliuered from that cuppe which notwithstaÌ„ding he drank of How theÌ„ was he heard Though he had not that which he asked yet God granted him the thing which was proportionable to his request namely strength and power whereby he was inabled to ouercome the woefull pangs of that death IV. We must thinke this sufficient that we can and doe pray vnto God though we neuer haue any request in this world graunted For by whose grace haue we alwaies continued in praier but by the gift and grace of God Paul in the like case was answered by God My grace is sufficient for thee that is thine infirmitie shall not be remooued content thy selfe in this that thou art in my fauour and hast receiued my grace by which thou doest withstand this Temptation To this purpose S. Iohn saith If we know that he heareth vs whatsoeuer we aske we know that we haue the petitions graunted which we desired of him 1. Ioh. 5. 15. His meaning is if we can perceiue and discerne that God listneth to our praiers hereby we may assure our selues that he graunts our requests Now by this we may perceiue that he doth listen and giue eare to vs because the grace whereby we pray is from him alone CHAP. VII Of the second head of Gods worship the hearing of the word preached THus much touching the first head of Outward worship namely Prayer Nowe followes the next which is the Hearing of the Word preached The Questions concerning this point are of two sorts Some concerne the Preachers of the word and some the Hearers The first sort I omit and reserue them to a more proper place For the second sort concerning Hearers one Question may be mooued How any man may profitably to his owne comfort and saluation heare the word of God The necessitie of this Question appeares by that speciall Caueat giuen by our Sauiour Christ Luk. 8. 18. Take heede how ye heare Ans. To the profitable hearing of Gods word three things are required Preparation before we heare a Right disposition in hearing and Duties to be practised afterward I. In Preparation sundrie Rules of direction are to be obserued First Rule We must be swift to heare Iam. 1. 19. And this we shall doe by disburdening our selues of all impediments which may hinder the effectuall hearing of the word These Impediments are especially three all which are named by the Apostle Iames together with their seuerall remedies The first is Presumption when the hearer presumes of his wisdome knowledge and abilitie to teach if neede were his teachers The remedie hereof is to be slowe to speake that is not to presume of our owne gifts thinking our selues better able to teach others then to be taught by them For so the Apostle afterwardes expoundes himselfe when he saith My brethren be not many masters Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men but as Paul saith 1. Cor. 3. 18. If any man among you seeme to be wise let him be a foole that he may be wise that is let him be willing to learne euen of his inferiours And in this regard let him follow the practise of Naaman who submitted himselfe to the aduise and counsell of his maide The second Impediment is troubled affections specially rash anger either against the Teacher or others The remedie of this also is laid downe in the place before alleadged Be slow to wrath v. 19. The third is superfluitie of malitiousnes that is the abundance of euill corruptions and sinnes which hearers shall by experience find in their owne hearts and liues This Impediment hath many branches principally three 1. Hardnes of heart noted by the stonie ground in the parable of the lower Matth. 13. 20. 2. The Cares of the world signified by the thornie ground v. 22. 3. The itching eare 2. Tim. 4. 3. when a man will heare no other doctrine but that which is sutable to his corrupt nature not beeing willing to frame his heart to the word but to haue the word framed to his wicked heart The remedies of this Impediment are these First euery hearer of the word must lay apart all supersluitie of malitiousnes that is cut off as much as in him lieth all corruptions both of heart and life Hence it is that God speaketh thus to the wicked man Psal. 50. 16. What hast thou to doe to take my word in thy mouth seeing thou hatest to be reformed and hast cast my words behinde thee To this purpose the Prophet Ieremie exhorteth the Iewes to be circumcised to the Lord and to take away the foreskinnes of their hearts c. Ier. 4. 4. And Moses by Gods commandement was to sanctifie the people three daies before they came to heare the Law deliuered by himselfe in Mount Sinai Exod. 19. 11. Again euery man will and ought to haue a care to prepare himselfe more or lesse to the receiuing of the Lords Supper which dutie is as well to be performed before the hearing of the word considering that in substance it differeth not from the Sacraments they beeing the visible and preaching the audible voice of God Secondly euery hearer must receiue the word with meekenes that is with quietnes subiect himselfe to the word of God in all things Esa. 57. 15. I dwell with him that is of an humble spirit to reuiue the spirit of the humble c. The second Rule of Preparation Wee must lift vp our hearts in praier to God that he would giue vs the Hearing eare This hearing eare is a gift of God inabling the heart when it heareth to conceiue and vnderstand the doctrine taught and to yeeld obedience thereunto The third Rule The hearer must in hearing set himselfe in the presence of God Now therefore saith Cornelius to Peter Act. 10. 33. are we all here present before God to heare all things commanded thee of God The reason is because God is alwaies in the congregation where the word is preached II. The second thing required to profitable hearing is a right disposition Wherein two rules are to be obserued First when the word of God is in deliuering euery hearer must heare with iudgment But some will say many preachers bewray faults and infirmities in their preaching To this Paul answereth notwithstanding Despise not prophecie 1. Thess. 5. 20. Yea but what if they deliuer vntruthes Paul answeres againe in the next verse Try all things and keep that which is good and Saint Iohn to the like purpose 1. Ioh. 4. 1. Beleeue not euery spirit but try the spirits whether they be of God Herâ—… by the way we must remember one cauâ—at There be three kinds of iudgement The one is a priuate wherby euery priuate person may iudge of the doctrine which is taught For he must not heare hand ouer-head but iudge of that which he heareth
presumptuous offence in which true religion is renounced and that of set purpose and resolued malice against the very Maiestie of God himselfe and Christ. Heb. 10. 29. Sect. 4. Now follow other Differences of sinne in regard of the obiect thereof which is the Law In respect of of the Law sin is two fold either of CommissioÌ„ or of Omission I say in respect of the Law because God hath reuealed in his Law two sorts of precepts the one wherein some good thing is commanded to be done as to loue God with all our hearts and our neighbour as our selues the other wherin some euill is forbidden to be done as the making of a grauen Image the taking the name of God in vaine c. Now a sinne of CoÌ„mission is when a man doth any thing that is flatly forbidden in the Law and word of God as when one man kills another contrarie to the Law which saith Thou shalt not kill A sinne of Omission is when a man leaueth vnperformed some dutie which the Law requireth as for example the preseruing of his neighbours life or good estate when it lieth in his power so to doe These also are truly sinnes and by them as well as by the other men shall be tried in the last iudgement Sinnes of Omission haue three degrees First when a man doth nothing at all but omits the dutie commanded both in whole and in part as when hauing opportunitie abilitie he doth not mooue so much as one finger for the sauing of his neighbours life Secondly when a man performes the dutie inioyned but failes both in the manner measure therof Thus the Heathen failed in doing good workes in that the things which they did for substance and matter were good and commendable beeing done vpon ciuill and honest respects and referred to the coÌ„mon good yet in truth their actions were no better then sinnes of omission in as much as they issued from corrupted fountaines hearts voide of faith and aimed not at the maine end and scope of all humane actions the honour and glorie of God Thirdly when a man doth things in a right manner but faileth in the measure thereof And thus the children of God doe sinne in al the duties of the lawe For they doe the good things the law commaÌ„deth in louing God their neighbour but they cannot attaine to that measure of loue which the lawe requireth And thus the best men liuing doe sinne in euery good worke they doe so as if God should enter into iudgement deale with theÌ„ in the rigour of his iustice examine them by the strict rule of the Lawe he might iustly condemne them euen for their best actions And in this regard when we pray daily for the pardon of our sinnes the best workes we doe must come in the number of them because we faile if not in substance manner yet at the least in the measure of goodnesse that ought to bee in the doing of them We must also haue care to repent vs euen of these our sins of Omission as well as of the other of Commission because by leauing vndone our dutie we doe oftner offend then by sinnes committed and the least Omission is enough to condemne vs if it should be exacted at our hands Sect. 5. The next difference of Sinnes may be this Some are Crying sinnes some are sinnes of Toleration Crying sinnes I call those which are so hainous in their kind so grieuous that they hasten Gods iudgements and cal downe for speedie vengeance vpon the sinner Of this kind there are sundry examples in the Scriptures principally foure First Cains sinne in murthering his innocent brother Abell whereof it was saide The voice of thy brothers blood crieth vnto me from the earth The next is the sinne of Sodome and Gomorrha which was pride fulnes of bread abundance of idlenesse vnmerciful dealing with the poore and all manner of vncleannesse Ezech. 16. of this The Lord said that the crie of Sodome and Gomorrha waâ— great and their sinnes exceeding grieuous The third is the sinne of Oppression indured by the Israelites in Egypt at the hand of Pharao and his task-masters The fourth is mercilesse Iniustice in wrongfull withholding and detaining the labourers hire Now they are called Crying sinnes for these causes First because they are now come to their full measure and height beyond which God will not suffer them to passe without due punishment Againe the Lord takes more notice and inquires further into them then into others by reason that they exceede and are most eminent where they be committed Thirdly they call for present helpe to the afflicted and wronged and consequently for speedie exequution of vengeance vpon the authors and committers of them And lastly because God is wont to giue â—are vnto the cryes of those that endure so heauie measure at the hands of others and accordingly to helpe them and reward the other with deserued punishment Next vnto these are sinnes of Toleration lesser then the former which though in theÌ„selues they deserue death yet God in his mercie shewes his patience long sufferaÌ„ce vpon the committers thereof either deferring the temporal punishment or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming which God deferred to punish and as we say winked at it More especially there be three sorts of sinnes of ToleratioÌ„ the first is Originall sin or concupiscence in the regenerate after regeneration and the fruits thereof for it is not quite abolished by regeneration but remaines more or lesse molesting tempting a man till death And yet if we carrie a constant purpose not to sinne and indeauour our selues to resist all tentations this concupiscence of ours shall not be imputed vnto vs nor we condemned for it And to this purpose the holy Apostle saith There is no condemnation to them that are in Christ. Yet saith he not There is nothing worthie condemnation in them for Originall sinne remaines till death truly deseruing damnation though it be not imputed The second kind of sinnes of Toleration are secret vnknowne and hidden sinnes in the regenerate For who can tell how ofâ— he offendeth saith Dauid When a man that is the child of God shall examine his heart and humble himselfe euen for all his particular sinnes which he knoweth by himselfe there shall yet remaine some vnknowne sinnes of which he cannot haue a particular repentance and yet they are not imputed when there is repeÌ„tance for knowne sinnes As for example Dauid repents of his murther adulterie and yet afterwards erring in iudgement by reason of the corruption of the times he liued to his death in the sinne of polygamie without any particular repentance that we heare of In like manner did the Patriarkes who may not altogether be excused yet they were not coÌ„demned therof neither were they saued without repentance for
so much for their sinne committed as for their lying therin without repentance And this is the manner of Gods dealing with those that haue liued within the precincts of the church they shall be condemned for the very want of true faith and repentance This should admonish euery one of vs to take heed least we lie in any sin and that being any way ouertaken we should speedily repent least we aggrauate our sinne by continuance therein and so bring vpon our selues swift damnation Thirdly the same sinne is made greater or lesser foure waies according to the number of degrees in the committing of a sinne noted by S. Iames Temptation Conception Birth and Perfection Actual sinne in the first degree of tentation is when the minde vpon some sudden motion is drawne away to thinke euill and withall is tickled with some delight thereof For a bad motion cast into the mind by the flesh and the deuill is like vnto the baite cast into the water that allureth and delighteth the fish and causeth it to bite Sin in conception is when with the delight of the minde there goes consent of will to doe the euill thought on Sinne in birth is when it comes forth into an action or execution Sin in perfection is when men are growne to a custome and habit in sin vpon long practise For the often committing of one and the same sinne leaues an euill impression in the heart that is a strong or violent inclination to that or any other euill as hath bin taught before And sinne thus made perfect brings forth death for custome in sinning brings hardnes of heart hardnes of heart impenitencie and impenitencie condemnation Now of these degrees the first is the least the last is the greatest One and the same sin is lesser in tentation then in conception lesse in conception then in birth and greater in perfection then in all the former Sect. 11. Now from this doctrine of the increasing and lessening of Sin in these respects we may gather that all sins are not alike or equall as the Stoicks of auncient times and their followers haue falsely imagined For it hath bin prooued at large by induction of sundrie particulars that there are degrees of sinnes some lesser som greater some more offensiue and odious to God man some lesse And â—hat the circumstances of time place person and manner of doing doe serue to enlarge or extenuate the sinne commited If it be here alleadged that Sin is nothing but the doing of that which is vnlawfull to be done and that this is equall in all men that sinne and therfore by consequent offences are equall I answer that in euery sin meÌ„ must not consider the vnlawfulnes thereof onely but the reason why it should be vnlawfull and that is properly because it is a breach of Gods law and repugnant to his will reuealed in his word Nowe there is no breach of a diuine Law but it is more or lesse repugnant vnto the will of the Lawgiuer God himselfe And many transgressions are more repugnaÌ„t thereunto then fewer for the more sin is increased the more is the wrath of God inâ—lamed against the sinner vpon his due desert If it be said againe that the nature of Sin stands onely in this that the sinner makes an aberration from the scope or marke that is set before him and doth no more then passe the bondes of dutie prescribed by God and that all are alike in this respect The answer is that it is a falshood to affirme that he which makes the lesse aberration from the dutie commanded is equall in offence to him that makes the greater For the same sin for substance hath sundrie steps and degrees in respect whereof one man becommeth a more heinous offender then another For example in the seauenth commandemeÌ„t when God forbiddes the committing of Adultery he forbiddeth three degrees of the same sinne to wit adulterie of the heart consisting of inordinate and vncleane affections adulterie of the tongue in corrupt dishonest and vnseemely speeches and the very act of vncleannesse and filthinesse committed by the bodie Now it cannot be said that he which breakes this commandement onely in the first degree is as great a transgressour as he that hath proceeded to the second and so to the third And therefore it remaines for an vndoubted truth that Sinnes committed against the Law of God are not equall but some lesser some greater Sundrie other Distinctions there are of sinnes as namely That the main sinnes of the first Table are greater then the maine sins of the second Table And yet the maine sinnes of the second are greater then the breach of ceremoniall duties against the first table But this which hath beene said shall suffice The vse of this doctrine is manifold First by it we learne what the heart of man is by nature namely a corrupt and vncleane fountaine out of which issueth in the course of this life the streames of corruptions infinite in number noysome in qualities hainous in degrees daÌ„gerous in effects For from thence doe flow all the differences of sinnes before named with their seuerall branches and infinite many more that cannot be rehearsed This must mooue vs humbly to sue vnto God earnestly to entreat him to wash vs throughly from our wickednes clense vs from our sinnes yea to purge and to rinse the fountaine thereof our vncleane and polluted hearts And when by Gods mercie in Christ apprehended by faith our hearts shall be purified theÌ„ to set watch ward ouer them and to keep them with all diligence Secondly it teacheth vs that miserable mortal man is not guiltie of one or more sinnes but of many sundrie corruptions both of heart and life Who can vnderstand his faults saith Dauid Now the alowance of sinne beeing death by gods ordinaÌ„ce God being iustice it selfe answerably to the number of our offences must we needes be lyable to many punishments yea to death it selfe both of the bodie and of the soule This beeing our wofull estate little cause is there that any man should thinke himselfe to be in good case or presume of Gods mercie in regard of the small number of his sinnes And much lesse cause hath he falsly to imagine with the Popish sort that he can merit the fauour of God by any worke done by him aboue that which the Law requireth considering that it is impossible for him to know either the number or the nature or the measure of his sinnes Lastly the consideration of this point must be a barre to keepe vs in that we be not too secure or presumptuous of our owne estate for as much as we learne out of the word of god that in respect of the multitude of our corruptions this our life is full of much euill and many difficulties that wee haue whole armies of enemies to encounter with all not onely out of vs in the world abroad but within vs
lurking euen in our owne flesh And vpon this consideration that we should be at coÌ„tinuall defiance with them vsing all holy meanes to get the victorie ouer them by the daily exercises of inuocation and repentance and by a continuall practise of new obedience vnto all the lawes and commandements of God according to the measure of grace receiued And so much of the third Ground CHAP. III. Of the subiection and power of Conscience THe fourth and last Ground is touching the subiection and power of Conscience Wherein we are to remember two things what Conscience is and what is the naturall condition of it in every man For the first the name of Conscience will giue light to the thing it selfe For it signifieth a knowledge ioyned with a knowledge and it is so tearmed in two respects First because when a man knowes or thinks any thing by meanes of Conscience he knows what he knowes thinks Secondly because by it man knowes that thing of himselfe which God also knowes of him Man hath two witnesses of his thoughtes God and his owne conscience God is the first and chiefest and Conscience is the second subordinate vnto God bearing witnes vnto God either with the man or against him Therefore it is nothing els but a part of the vnderstanding whereby a man knowes what he thinkes what he wills and desires as also in what manner he knoweth thinketh or willeth either good or euill Wherevnto this must be added that as conscieÌ„ce knowes our thoughts wils actions so it testifies thereof vnto God either with vs or against vs. In the second place The naturall condition or propertie of euery mans conscience is this that in regard of authoritie and power it is placed in the middle betweene man and God so as it is vnder God and yet aboue man And this naturall condition hath two parts the first is the Subiection of conscience to God and his word Concerning which subiection we haue this rule That God alone by his word doth onely bind the conscience by causing it in euerie action either to excuse for well doeing or accuse for sinne And this God doth properly For first he is the onely Lord of the conscience which created it and gouernes it 2. Againe he is the only Law-giuer that hath power to saue or destroy the soule for the keeping breaking of his Lawes Iam. 4. 12. 3. And further mans conscience is knowne to none besides himselfe but to God What man knoweth the things of a man saue the spirit of a man which is in him 1. Cor. 2. 11. And it is God onely that giues liberty to the conscience in regard of his owne lawes Vpon this it followeth that no mans commandement or Law can of it selfe and by it owne soueraigne power bind conscience but doth it onely by the authoritie and vertue of the written word of God or some part thereof And therefore if it be alleadged that subiection is due to the Magistrate for conscience sake Rom. 13. 5. the Answer is at hand that subiection is indeede to be performed to ciuill authoritie ordained by God and obedieÌ„ce also to the Lawes of the Magistrate for feare of wrath and for auoiding of punishment but not for conscience of the said authoritie or lawes properly and directly but for conscience of Gods commandemeÌ„t which appointeth both Magistracie and the authoritie thereof This is it that bindes the conscience immediatly that by vertue of a superiour Law whereby it standeth in force namely the Law of God The Second part of the naturall condition of conscience is the Power which it hath ouer man to accuse or excuse him in respect of things done And this is plaine by Saint Pauls Conclusion Whatsoeuer is not of faith that is whatsoeuer man doth whereof he is not certenly perswaded in judgement and conscience out of Gods word that the thing may be done it is sinne More plainely a thing may be said not to be done of faith three waies First wheÌ„ it is done with doubting and vnresolued conscience as in those that are weake in knowledge Of which sort were some in the Primitiue church who notwithstanding they heard of the doctrine of Christian libertie yet they were of opinion that after Christs ascension there was a difference to be made of meates and thereupon thought they might not eate of some kind of meats Suppose now that these persons by accident should haue been drawne to eate swines flesh which themselues had holden a thing forbidden These men vpon this very fact had sinned because that which they did was vpon an vnresolued conscience So saith the Apostle Rom. 14. 23. He that doubteth is condemned if he eate because he eateth not of faith Secondly when a thing is done vpon an erronious conscience it is not of faith and therefore it is a sinne Thus the Masse-Priest sinneth in saying Masse though he thinke in his conscience the thing he doth is the ordinance of God And thus Heretikes doe die Heretikes though when they die they be fully perswaded there opinions be the truth Againe in the same manner Put the case a man should be of opinion that fornication or theft were things arbitrarie and indifferent and hereupon his conscience should tel him he might take opportunitie and commit either of these sinnes whether is this action in the partie thus perswaded a sinne or no I answer the case is plaine that the fact is done vpon an erronious conscience and therefore must be a sinne in the doer For the error of the iudgement cannot take away the nature of that which is simply euill Sinne is sinne and so remaineth notwithstanding any contrarie perswasion of the conscieÌ„ce The reason is because though the conscience erreth and is misinformed yet it bindeth so farre forth as that if a man iudge a thing to be euill either simply or in some respect though falsely and yet afterward doth it he hath sinned and offended the Maiestie of God as much as in him lieth Thirdly when a thing as done with a repugning or gainsaying conscience though vpon error and false iudgement of the conscience it is in the doer a sinne Thus an Anabaptist that holdeth it vnlawfull to sweare sinneth if he take an oath not in swearing simply for that is Gods ordinance but because he sweares against the perswasion of his Conscience CHAP. IIII. Of the distinction of Cases THus much touching the Preambles or Grounds of this doctrine Now it remaineth that we come to the Questions of Conscience These Questions may be fitly deuided according to the matter or subiect of them which is Man Now as Man is considered diuers waies that is to say either a part â—y himselfe or as he stands in relation to an other and is a member of a Societie so the Questions of Conscience are to be distinguished some concerning man simply considered by himselfe some againe as he stands in relation to an other Man standeth in
of God Againe they must let them goe as they come they are not to striue against them for the more they labour to resist them the more shall they be intangled with them The second thing to be vsed in way of remedy for the staying of the mind in this tentation is that though it should be graunted that the foresaid euill and blasphemous thoughts are our sinnes yet we are to remember that they may through the mercie and goodnesse of God be pardoned if they be heartily and vnfeinedly repented of yea further that neither they nor any other sins except that against the Holy Ghost doe condemne him that praieth against them is heartily sorrie for them It was Pauls complaint Rom. 7. 19. That he did not the good which he would doe speaking of the inward indeauour of his heart and againe that he did the euill which he would not meaning in respect of the corruption of his nature Now vpon this that he indeauoured to doe that which was agreable to the will of God that he loathed and detested the contrarie and stroue against his corruptions how did he comfort himselfe Marke the wordes following v. 20. If I doe that I would not that is to say if against my generall purpose I sinne against God if I be sorrie for it if I be displeased with my selfe because I can not obey God in that perfectiō I desire It is no more I that do it but sinne that dwelleth in me Frō this example of Paul I gather that if any man haue in his minde euill thoughts and doeth as Paul did grieue because he therby offendeth God if he doe abhorre them and pray against them he shall not be condemned for them they shall neuer be laid to his charge The partie then that is troubled with with these thoughts may vpō these grounds stay his minde and comfort himselfe For if he shall not be condemned for them then let him not feare them aboue measure The third point to be remembred is that the partie must not be alone For this Tentation beginnes and is confirmed and increased by solitarinesse and the parties thus distressed loue to be apart by themselues from the societie of others And for that cause in case they be lyable to this distresse they must vse to converse with such company as may afford them matter of speech and conference meete for them and may exercise their mindes with heauenly meditations in the word and singing of Psalmes and such like fitte and conuenient recreations Our first parent Eue was tempted by Satan when shee was apart from Adam and our Sauiour Christ when he was alone out of companie and societie then did the Deuill most malitiously assault him with strong and powerfull tentations in the wildernes The fourth point to be remembred of the partie troubled is that he must as heartily and earnestly repent him of those his euill thoughts as of euill wordes and deedes For the truth is because men are loose-minded and haue no more care of their thoughts then commonly they haue therefore the Lord iustly suffers the Deuill to plague and torment them by conuaying into their hearts most vile and damnable cogitations Furthermore the said partie must labour to be renued in the spirit of his minde that is to haue his minde inlightened by the spirit whereby he may know and vnderstand the will of God in his word After repentance for euill thoughts there must follow watchfulnesse and a carefull circumspection ouer all his waies but principally he must haue an eye vnto his heart the fountaine of all Keepe thine heart with all diligence saith Salomon that is aboue all things see that thou countergard thy thoughts desires motions and affections That the heart of a man may be guarded two rules are to be obserued First that the word of God dwell plentifully in it by daily meditation of the commandements promises and threatnings reuealed in the same It is noted by Dauid as a propertie of a blessed man that he exerciseth himselfe in meditatiō of the Law of God day and night Psal. 1. By this meanes the heart will be clensed and purged from vncleane and polluted motions and so guided directed that it swarue not from God This rule is of speciall vse For therefore doe men hatch and breed euill thoughts in their hearts because they are not taken vp with holy meditations and hence it is that the heart of man is made euen a pray vnto the Deuill because the word of God is not lodged therein Excellent was the practise of Dauid in this case who kept the word of God in his heart that he might not sinne against him The second Rule of the keeping of the heart is to establish our thoughts by counsell It is the wise mans aduise in so many words Prov. 20. 18. wherein he would teach vs that it is the propertie of a worldly wise man in matters of waight not to trust to his owne wit but to follow the direction and counsell of wise and skilfull men And if this be a sound course in matters of the world much more ought it to be taken in the maine matters of religion and conscience concerning the heart and soule of man And therefore by the lawe of proportion it giues vs direction not once to thinke or conceiue so much as a thought but vpon aduice and direction taken at God and his word Thy testimonies saith Dauid are my delight and my counsellers And what benefit had he by taking such a course surely by the word of God which was his continuall meditation he gat vnderstanding he became wiser then the auncient it made him to hate all the waies of falshood it kept him from declining from God either to the right hand or to the left The same rule must be practised of vs in the vse of our senses our speeches and actions and then shall the heart be kept cleane and free from these temptations And seeing this temptation is so daungerous and fearefull as hath beene said doth often befall men our dutie is to make conscience of practising the foresaid rules continually And thus much concerning the third kinde of distresse of Conscience CHAP. XI Of the fourth Speciall Distresse arising from a mans owne sinnes THE Fourth Distresse of minde is that which ariseth from a mans owne sinnes or rather from some one speciall sinne committed And this kind of Tentation is twofold For either it is more violent and lesse common or lesse violent and more common Sect. 1. The violent Distresse of minde shewes it selfe by feares and terrours of the Conscience by doubtings of the mercie of God by lamentable and fearefull complaints made to others Now Question is mooued Howe this violent distresse of minde arising from our owne sinnes is to be cured Answ. That it may be cured by the blessing of God three things must be done First that particular sinne must be known
themselues and their posteritie and yet they haue done it A plaine proofe that they were not carried by policie and naturall reason but were holy men guided by the Holy Ghost For if they had beene guided by reason they would neuer haue written that which would haue tended to their owne disgrace but would rather haue comended theÌ„selues their name stocke and linage Againe humane authors in their discourses doe commonly write of the praises and vertues of men of whome they write But the penmen of scripture with one consent giue all to God yea when they speake of commendation due to men thy giue it all to God in men God is in their writings the beginning the ende all Sect. 2. A second head of reasons is taken from the Matter and Contents of the Scriptures which are manifold The principall are these First the Scripture doth that which no other bookes can doe For it sets out the corruption of mans nature by sinne the fountaine of this corruption the punishment of the same both in this life and the life to come it discouereth sinnefull mans particular thoughts lusts and affections which neuer any book hath don beside it No Philosopher was euer able to make so true record and so plaine declaration of the thoughts motions and affections of the heart The reason of man cannot discerne them by nature vnles it receiue a further light by grace then it hath naturally in it selfe Yea the Scripture sets downe things that no mans heart can imagine yet are true by experieÌ„ce For example that it is an euill thought to thinke there is no God maÌ„ by nature caÌ„not imagine but yet it is true in experience by the light of the word And therefore Dauid saith The foole hath saide in his heart there is no God Secondly the maine Contents of this booke are sundrie articles of faith all which are farre aboue the reach of humane reason and yet they are not against it but at least some of them may be prooued by it For example that there is a Redeemer of the world is an article of faith aboue reason yet not against the same For in naturall vnderstanding God is not all iustice and no mercie But if there were no redeemer then should God be all iustice without mercie Now because he hath reuealed himselfe to be as well mercifull as he is iust reason concludes there is a redeemer Againe that this Redeemer should be God and man is aboue reason yet not against it For reason teacheth he must be God that he might satisfie the infinite iustice of God for sinne which none but God can doe Againe that he must be man because man hauing sinned man must be punished for the sinne of man Thirdly in the scripture there are sundrie predictions made before hand particularly which notwithstanding were not to come to passe till an 100 200 300 yeares after all these predictions in the same manner as they haue bin foretold haue bin fulfilled Iacob in his will foretold that the scepter should not depart from Iudah till Shiloh that is the Messias came This was verified euen as it was foretold For a little before Christs birth the scepter was taken from the Iewes and translated vnto the Romane Empire And Herod put the whole colledge of the Iewes called their Sanedrim to the sword in which colledge was the heire apparent of the Kings blood Againe Balaam Num. 24. 24. foretold that Kittim that is the Grecians and the Romans should subdue Eber the people of the East and that also was afterward verified For the Hebrewes and Assyrians were afterward ouercome by the Grecians and Cilicians The Apostle Paul in his time foretold the destruction of the Romane Empire and the reuealing of Antichrist 2. Thes. 7 8. c. which prophecie was shortly after fulfilled For Antichrist grew from those times by little and little till at length he came to sit in the Emperours throne Men indeede may foretell things to come but things foretold by them are present in their causes and so they know and foretell them not otherwise But God foretelleth simply and the scriptures foretell simply therefore they are the word of God Fourthly the law a part of the scripture is propounded most purely perfectly without exception or limitation Whereas in all mens lawes some sinnes are condemned but some be tolerated and permitted But in Gods law euery sinne is condemned none either forborne or excused Lastly the style and speech of the Scripture is plaine and simple without affectation and yet full of grace and maiestie For in that simple style it commandeth the whole man bodie and soule it threatneth euerlasting death and promiseth euerlasting life and it doth more affect the heart of man then all the writings in the world whatsoeuer Sect. 3. The third reason to induce vs to receiue the scriptures as the word of God is taken from the Effects whereof I note onely two I. The doctrine of Scripture in the Law and specially in the Gospel is contrarie to the corrupt nature of man Whereupon Paul saith The wisdome of the flesh is enmitie against God And yet the same word beeing preached by the Minister appointed by God conueâ—teth nature and turnes the heart of man vnto it in such sort as in this last age it hath wonne a great part of the world to the imbracing thereof Now in reason this is impossible that a thing which is so flat against mans corrupt nature should notwithstaÌ„ding preuaile with it so farre as to cause man to liue and die in the profession maintenance thereof Wee are woont to reiect the writings of men if they please not our humors whereas this word of God is of force to mooue and â—â—cline our affections though neuer so much censured crossed and controlled by it And this shewes that God is the author thereof from whome the word of creation came to which euery thing at the first yeelded obedience II. The word of God hath this effect to be able to minister comfort and releefe in all distresses of bodie or minde yea in the greatest and most desperate troubles and vexations of the Conscience And when the helpes of humane learning and Philosophie which are of great vse and force in other cases haue done all that they can to the very vtmost without effect or successe euen then the sweete promises of the Gospel will reuiue and raise vp the heart and giue it full contentment and satisfaction Expetience shewes this to be a confessed truth in particular cases and it teacheth whence and froÌ„ whome this word proceedeth wherein these promises are contained namely from God For when he sets the Conscience vpon the racke the Word that releeueth and refresheth the same must needs proceede and come from him alone Sect. 4. The fourth reason is taken from the Properties of Scripture I will name onely two The first is Antiquitie which most plainly appeares
Of this Saint Paul speaks to the Corinths Iudge ye what I say 1. Cor. 10. 15. The second is the iudgement of the Prophet or minister And this is a surer kind of iudgement then the former proceeding from a greater measure of Gods grace The third is the iudgement of the Holy Ghost in scripture and this is soueraigne and absolute For the Holy Ghost iudgeth all and is iudged of none These three kinds of iudgment are set in this order The first depends vpon the second the second vpon the third and the third is absolute and iudged of none Vpon this caueat two things doe follow First that a priuate hearer though he may iudge of doctrine deliuered yet he may not censure the Teacher or his ministrie Ministers are to be iudged but their spirit is not subiect to euery priuate man but to the prophets For the spirit of the prophet that is the doctrine which the prophets bring beeing inspired by the Holy Ghost is subiect to the Prophets 1. Cor. 14. 32. Secondly a priuate man is not to publish or broach any point of doctrine but that which is plainly propounded in the word and taught by the ministers thereof This is a necessarie rule and the want of obseruation thereof is the cause of many scismes and haeresies in the Church The Lord commands the people Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners The second Rule to be obserued in hearing Euery hearer must haue care that the word of God be rooted and grounded in his heart like good feede in good ground which Saint Iames expresseth Iam. 1. 21. Receiue with meekenes the ingrafted word Here generally it is to be remembred that not onely ignorant people but euen the most learned ought to be hearers of the word preached For the preaching thereof serues not onely for the increasing of knowledge but also for the reformation of the affection which may be inordinate where knowledge doth abound Now for the rooting of the word of God in our hearts sundry things are required First a true right vnderstanding therof Secondly it must be mingled with faith Heb. 4. 1. For the word is as wine or water of life our faith is the sugar that sweetneth it and giues it a pleasant relish The word therfore must be tempered and mixed with our saith that it may become profitable vnto vs. Now in this mixture there is required a double faith the first generall whereby we beleeue the doctrine deliuered to be true so as we neuer call the same into question Our Gospell to you saith Paul was in much assurance 1. Thess. 1. 5. The second special whereby we apply the word preached vnto our selues for the humbling and comforting of our hearts Thirdly we must labour to be affected with the word Thus Iosiah his heart is said to melt at the reading of the law 2. Chro. 34. 27. And the people reioyced greatly because they vnderstood the word which the Leuites had taught them Neh. 8. 12. The hearts of the two disciples that went to Emmaus burned within them when Christ opened vnto them the scriptures Luc. 24. 32. And the Iewes at Peters sermon were pricked in their hearts and said Men and brethren what shall we doe Act. 2. 37. Fourthly the word of God must dwell plenteously in vs Coll. 3. 16. This is doth when it rules and beares the greatest sway in the heart and is not ouerruled by any corrupt affection III. The duties to be performed after hearing are these First the doctrine deliuered must be treasured vp in the heart and practised in life Psal. 119. 11. I haue hid thy word in my heart that I might not sinne against thee Secondly a man must meditate on the word which he hath heard with lifting vp of his heart vnto God The beasts that were clouen footed and chewed the cudde were fittest both for meate vnto man and for sacrifice to God Levit. 11. It was the olde and auncient opinion of the Church that this chewing the cudde signified holy meditations And he that heares the word must doe as the beast doth fetch vp the meate out of his bellie againe and chewe it ouer a new The man that doth so is the fittest for the Lords vse Thirdly he must haue experience of the word of God in himselfe Psal. 34. 8. Tast and see how gracious the Lord is Fourthly he is to examine himselfe after he hath heard the word Thus Dauid saith of himselfe Psal. 119. 59. I haue considered my wayes and turned my feete vnto thy testimonies Fiftly he must be obedient vnto it and testifie his obediēce though not at all times yet whensoeuer occasion is offered Iam. 1. 22. Be ye doers of the word and not hearers onely deceiuing your owne selues II. Question touching hearers is How are they to be comforted who after long hearing of the word either profit very litle or not at all For resolution of this Question the Causes of not profiting are distinctly to be considered And they are of two sorts The first sort of Causes are the sinnes of the hearers And that sinnes are the causes of not profiting it will appeare by this signe if the memorie vnderstanding and other parts of the minde in common matters be strong and pregnant but dull and weake in apprehending and retaining the doctrine taught Now these sinnes are principally two First Hardnes of heart when a man is not inwardly mooued and affected with the word preached but remaines in the same state he was before This is set forth by the hard ground that is by the high way side and by the stonie ground Math. 13. 4 5. And such is the heart that is not mooued nor affected either with ioy sorrow feare or consolation The hardnes of heart ariseth from a custome in sinning and from that the deceitfulnesse of sinne Heb. 3. 13. Secondly worldly Cares that is a heart possessed with desire of profits pleasures honours preferments and such like which be as thornes that choake the seede of the word and suffer it not to grow and fructifie yea that fill the heart full of wandering imaginations which steale away the mind from attending to the word preached Those that are thus hindred from profiting are rather to be reprooued then comforted for that the cause of their non-proficiencie is in from themselues They are therefore to vse all good meanes for the remooueall of their sinnes that of hard hearted and carnall they may become good and profitable hearers of the word The meanes are these First they must labour to be touched in heart with sense and feeling of their spirituall pouertie and want of Gods fauour and mercie in the pardon of their sinnes The reason is giuen of Dauid Psal. 25. 9. The Lord teacheth the humble his waies And by Marie in her song Luk. 1. 35. He hath filled the hungrie with good things and the rich he hath sent
emptie away The second meanes is to heare the word of God with an honest heart ioyned with a constant purpose of not sinning The third to be as carefull to bring good affections as a good vnderstanding For affections are the feete that carrie the heart and Salomon biddes vs to take heede to our feete when we enter into the house of God Eccl. 4. 17. They are the very key of knowledge and memory and therefore Dauid saies The secret of the Lord is reuealed to those that feare him and his couenant is to giue them vnderstanding Psal. 25. 14. And that which he saith of Feare may be said also of other good affections The second sort of Causes are ordinary and vsuall defects of naturall gifts as of capacity or conceipt of memory and vnderstanding For all men haue not the like gifts of nature and therfore all men cannot reape benefit by the word preached These wants may be discerned thus If the mind and memory be weake or wanting as well in common wordly matters as in diuine things that belong to gods kingdome And to this kinde of men which are thus troubled for not profiting there belongeth comfort Yet not simply but vpon these conditions First if they know the principall grounds of religion Secondly if they haue care to profit and increase in knowledge Thirdly if they liue according to the measure of their knowledge in obedience to Gods will These beeing obserued such parties are to comfort themselues in this that God in mercy will accept of their indeauour forgiue their ignorance and beare with their infirmities This is to be seene in the example of Peter whose faith was highly commended by Christ when he said the gates of hell should not preuaile against it Matt. 16. 16. And yet at that very time Peter was ignorant of many maine pointes of Religion as of the death resurrection and ascension of Christ. And in his person the other discisples are commended also for their faith because they held Christ to be the Messias and Sauiour of the world though they were ignorant of the manner of his redemption thinking he should haue beene an earthly king Act. 1. Againe the want of knowledge in such as haue naturall defects may be supplied by good affection if they be not wanting in an honest heart and carefull indeauour of godly life Thus the Church of the Iewes in the old Testament did farre exceede the Church of the new in good affection though it came farre short of it in knowledge and apprehension CHAP. VIII Of the Sacraments in generall the reeeiuing and vse of them IN the next place follow the Questions of conscience touching the third part of Gods Outward worship namely the Sacraments and these concerne either the administration or the receiuing of them The Administration I will here let passe and handle those Questions onely that concerne the receiuing and vse thereof both in generall and in particular Touching the receiuing of the Sacraments in generall there is one onely Question Whether the Sacraments ministred by Heretickes Idolatours and vnsufficient ministers be Sacraments or no For answere hereunto we are to knowe there be three sorts of men that may administer the Sacraments Some are true lawfull ministers lawfully called by God men to that function keeping the right forme of the Sacrament according to the institution Some againe are more priuate persons that haue no authoritie at all to administer whome we may oppose to the former sort as contrary to them in this action Others againe be admitted to stand in the roome of lawfull ministers by the acceptation consent of men or by custome though corrupt and these are in a meane betweene the two former sorts Of the first there is no question But the Sacramēt administred by the second is in truth a meere nullitie because they haue no calling thereto neither can they doe it of faith forasmuch as they haue neither precept nor exāple out of the word of God Now for the third sort though they be not indeede lawfull pastors yet beeing in the place of such by the consent allowance and custome of men though corrupt their action is of force and the Sacrament which is administred by them is in deede a true Sacrament which I prooue by these Reasons First the preaching of the word and administration of the Sacraments are all one in substance For in the one the will of God is seene in the other heard Now the word preached by Heretikes is the true word of God and may haue his effect The Scribes and Pharises great Doctors of the Iewes were not all of the Tribe of Levi but descended frō other Tribes Againe euen the principall of them liued by extortion and bribery and were wicked men yea Heretikes and Apostataes deposed excommunicated persons And yet because they occupied the places of good teachers and sate in the chaire of Moses that is read the doctrine of Moses Law Christ bids his disciples to heare them Matt. 23. 3. Prouided only that they tooke heed of the leauen of their false doctrine and wicked life Now if the word taught by their ministery was powerfull why may not the Sacraments ministred by the Heretiques standing in the roome of true ministers be true Sacraments In the daies of Paul Phillip 1. 15. Some preached Christ through enuy and strife and some of good wil what was the Apostles iudgement in this case Himselfe answereth v. 18. What then yet Christ is preached all manner of wayes whether it be vnder a pretence or sinceerely and I therein ioy yea and will ioy Secondly this point is plaine by examples The Leviticall priests vnder the Lawe were Heretickes and taught after a sort the breach of the morall law Yea they held iustification by workes Rom. 10. 3. and yet Circumcision by them administred was in force neither was the passeouer celebrated by them or the sacrifices which they offered any other then the true Passeouer and true sacrifices Iudas was a very hypocrite yea Christ calls him a Deuill Ioh. 6. 70. and yet he preached the word at Christs commandement and baptized with the rest of his Disciples Ioh. 4. 1 2. Thirdly the Sacrament if it be administred in the name and by the power of Christ is the ordinance of God beeing receiued by faith yea a true Sacrament of Christ and the force and efficacie thereof doth not depend vpon the worthines of the Minister but vpon Christ. The letters or epistle sent from one man to an other are authenticall and serue fully to expresse the minde of the author though the messenger or carier be a wicked or a naughtie man And in like manner the sinne of any man that stands in the roome of a lawfull Minister doth not nullifie the Sacrament and therefore not heresie or vnsufficiencie S. Cyprian who liued 300. yeares after Christ was of this opinion that Sacraments administred by Heretikes were no Sacraments But the Churches of Africa in
13. 4. and therefore men may vse the benefite of the authoritie iudgement and iurisdiction of Magistrates without breach of conscience Again it is the expresse lawe of God that when a false witnesse riseth vp against a man to accuse him of a trespasse that both the accuser and the accused should stand before God that is before his Preists and Iudges for the time beeing and haue remedie at their hands An example of which iudiciall defense we haue in Paul who in case of wrong makes his appeale to the iudgement seate of Rome Act. 25. 10. But it is alleadged out of Scripture to the contrarie Luk. 6. 29. To him that smiteth thee on the one cheeke offer also the other Mat. 5. 40. If any man will sue thee at the law and take away thy coate let him carry thy cloake also Ans. These places are spoken of priuate persons that want the defense and assistance of the publicke Magistrate and such must rather suffer wrong vpon wrong blow vpon blow and losse vpon losse then right their owne wrongs by reuenging themselues Againe it is obiected that Paul saies Lawing is a fault 1. Cor. 6. 7. There is vtterly a fault among you because ye goe to law one with an other c. Ans. We must distinguish between things themselues and the manner of doing them When Paul saies it is a fault he condemneth not lawing absolutely in it selfe but the Corinthian manner of going to law which was this First they went to law with scandall before the Tribunalls of Heathenish and vnbeleeuing Iudges and so made the Gospell to be slandered and reproched Secondly they went to law vpon light causes and for small iniuries which they might well haue put vp easily brooked Thirdly in lawing they fell into rash and violent passions of rage and enuie so as they could not temper themselues but must needes goe to law in the first place which should rather haue been the last and the desperatest remedie of all And this bad manner of suing one another at the law is it which Paul rebukes as a fault And it is to be obserued that Paul notes their fault by a word that signifies Weakenesse or impotencie of their affections whereby it came to passe that being ouercome by the strength of their owne desires vpon iniuries offered they were vnable to beare them in any degree of Christian moderation and there vpon hastily proceeded to the Courts of Heathen Iudges for determination of controversies and contentions among them It is further alleadged that when a man is any way wronged it is Gods will it should be so and therefore he ought not to seeke redresse but to rest himselfe in the will of God Ans. It is Gods will we should haue diseases and yet it is no lesse his will that we should vse good means to be cured of them So is it in wrongs and iniuries done vnto vs. As his will is we should be afflicted so also hath he willed our deliuerance by such meanes as himselfe hath appointed But our Sauiour would haue his Disciples to be as sheepe among wolues and therefore we ought to endure all wrongs without reuēge For the sheepe takes all wrongs and doth not so much as defend it selfe against the woolfe Ans. So Christ commandeth that we should be simple as doues Matth. 10. 16. and yet withall he commandeth vs to be wise as Serpents to defend our owne heads and to saue our selues Lastly it is alleadged 1. Cor. 13. 5. that loue seekes not her owne therfore loue must not defend her selfe Ans. Loue doth not so seeke her owne things as that shee neglecteth the good of others but seeking her owne shee seekes the good of all And this practise is not against but according to the law of Charitie II. Case How is a man to defend himselfe by Law Ans. For the resoluing of this Question we must take two Rules The first is this We must first trie all meanes and vse all remedies that may be before we vse the remedie of Law It is our Sauiours direction Matth. 5. 25. Agree with thine aduersarie quickely while thou art in the way that is before the controuersie be ended by order of law Againe Matth. 18. 15. If thy brother trespasse against thee goe and tell him his fault betweene thee and him alone And Saint Paul in this case prescribes a course to be taken before-hand namely first to beare and suffer as much as may be 1. Cor. 6. 7. Why rather suffer ye not wrong why rather sustaine ye not harme Then if bearing will not ende it to commit our cause to priuate arbitrement of one or two v. 5. Is it so that there is not a wise man among you no not one that can iudge betweene his brethren Law is to be vsed in this case as the Physitian vseth polson and that is onely in desperate cases The second Rule is That our patient mind must be made knowne to all men Phil. 4. 5. In taking the benefit of Law we are to vse great Moderation of mind and that in three respects before we goe to law in lawing and when the suit is ended The Moderation of mind before the beginning of suits in law stands in three things First we must consider that all iniuries whatsoeuer they be doe befal vs by the prouidence of God and that for our sinnes Vpon which consideration we ought to submit our selues to Gods will to obey him to arme our selues with patience and to lay aside all anger enuie malice and impatience Secondly we must consider before-hand that Courts of Iustice are the ordinance of God in which it pleaseth him to testifie his presence iustice and goodnes and vpon this ground we shall be mooued to depart with our owne right and to yeeld our selues and all the right we haue into the hands of God in the vse of the meanes appointed in the meane time depending on him by faith for the issue and euent of our suit And hence by the way it appeares that few or none doe vse this ordinance of God as they ought because the greater sort of men that commence suits in law doe not consider either the nature or ende of ciuill Courts No man ordinarily will yeeld a haire of his right but euery one sixeth his eyes wholly vpon the euent of his action by extremitie of law and so swarueth from that Christian moderation required by the word of God in this case Thirdly we must set down with our selues lawfull and iust endes of our actions not vniust and vnlawfull These iust endes are first Gods glorie in the execution and manifestation of iustice secondly the honest defence of our owne right thirdly publike peace fourthly the amendment of disordered persons and not the defamation or hurt of any man The Moderation of the mind in Lawing stands in these particulars 1. In seeking after peace to the vtmost Rom. 12. 18. If it be possible as much as in you is haue
your selues to the practise of iniustice and oppression and thereby you desile your selues and all your actions For redresse hereof I propound you this Rule Practise Charitie in giuing of your almes let your outward good actions proceede from the inward syncere affection of your hearts towards your brethren and then shall you attaine to a holy and pure vse of your goods The counsell of Daniel to King Nebuchadnezar Dan. 4. 24. to breake off his sinnes by the practise of iustice and his iniquities by mercie to the afflicted may be a good Commentarie to this Text. In the words I consider two things A remedie Therefore giue almes of those things you haue and the fruit that followes vpon the remedie and behold all things shall be cleane vnto you Sect. 1. The Remedie is the vertue of Christian Liberalitie consisting principally in the practise of Loue and mercie in giuing of Almes For the better vnderstanding whereof fiue Questions are briefly to be propounded and resolued I. Question Who or what persons must giue Almes Ans. There be two sorts of men that are and ought to be giuers of Almes The first sort are Rich men who besides things necessarie haue superflâ—â—tle and abundance yea much more then things necessarie These are such as haue the worlds good as S. Iohn saith whereby they are inabled to giue and bestow releefe vpon others out of their abundance Thus Saint Paul saith that the abundance of the Corinthians must supplie the want of other Churches 2. Cor. 8. 14. Many other proofes might be brought but these are sufficient in a knowne and confessed truth A second sort of giuers are men of the poore sort that haue but things necessarie and sometime want them too And because this point is not so easily graunted therefore I will prooue it by the Scriptures The man that liues by his work is commaÌ„ded to labour in his calling that he may haue something to giue to them that want â—ph 4. 28. The poore widow that cast into the Lords treasurie of her penurie but two mites that is the eight part of a pennie is commended and Christ preserreth her almes before the great gifts of the richer sort luk 21. 2. The Church of Macedonia beeing poore and in extreame necessitie doth yet send reliefe to other Churches and is commended for it by Paul 2. Cor. 8. 2. Their povertie excused them not froÌ„ liberalitie but they were liberall not onely according to but even beyond their abilitie Our Sauiour Christ himselfe liued of almes for Ioanna the wife of Chuza Herods steward SusaÌ„na ministred vnto him of their substance Luk. 8. 3. Where by the way we note that he did not liue by begging as the Papists affirme but by the voluntarie ministration and contribution of some to whom he preached Now though he was so poore himselfe yet he vsed to giue aimes of that he had Ioh. 13. 29. The oblations of the Old Testament for the maintenance of the Altar were a matter of great cost and charge in sacrifices such like ceremonies yet al were charged with them the poore as well as the rich Now in the new Testament the materiall Altar is taken away yet we haue something in the roome therof namely those that are poore and destitute which all men are bound in conscience to releeue and maintaine as once they were to maintaine the Altar Saint Iohn commends vnto vs Charitie not that which consisteth in words onely but which shewes it selfe in actions 1. Ioh. 3. 18. teaching that the one is no way sufficient without the other Lastly all mankind is distinguished into these two sorts some are givers some are receiuers of aimes there is not a third kind to be found in the Scriptures Yet here an exception must be added that this doctrine be not mistakeÌ„ There are some persons exempted from this dutie they be such as are in subiection to others and are not at their owne disposition Of this sort are children vnder the gouernement of their parents and seruants subiect to the authoritie and dominion of their Masters For the goods which they haue are not their owne neither may they dispose of them as they list they therefore must not be giuers It may be asked whether the wife may giue almes without the consent of her husband considering that she is in subiection to another and therfore all that she hath is anothers not her own Ans. The wife may giue almes of some things but with these cautioÌ„s as first she may giue of those goods that she hath excepted from marriage Secondly she may giue of those things which are commoÌ„ to them both provided it be with her husbands consent at least generall and implicite Thirdly she may not giue without or against the consent of her husband And the reason is because both the law of nature and the word of God commands her obedience to her husband in all things If it be alleadged that Ioanna the wife of Chuza Herodes steward with others did minister to Christ of their goods Luk. 8. 3. I answer It is to be presumed that it was not done without all consent Againe if it be said that Abigail brought a present to Dauid for the releife of him and his young men whereof she made not Nabal her husband acquainted 1. Sam. 25. 19. I answer it is true but marke the reason Nabal was generally of a churlish and vnmercifull disposition wherevpon he was altogether vnwilling to yeeld releife to any in howe great necessitie soeuer whence it was that he â—ailed on the young men that came to him and droâ—e them away ver 14. Againe he was a foolish man and giuen to drunkennesse so as he was not fitte to gouerne his house or to dispense his almes Besides that Abigail was a woman of great wisedome in all her actions and that which she now did was to saue Nabals and her owne life yea the liues of his whole family for the case was desperate and all that they had were in present hazard That example therefore is no warrant for any woman to giue almes vnlesse it be in the like case II. Question To whome must almes be giuen Ans. To them that are in neede Eph. 4. 28. For the better conceiving of this answer we must remember that there be three degrees of need The first is extreame necessitie when a man is vtterly destitute of the meanes of preseruation of life The second is great need when a man hath very little to maintaine himselfe and his The third is common necessitie when he hath something but yet not sufficient or competent Now those that are in the first and second degree of neede they are the persons that must be sâ—â—coured and releeued For proofe hereof consider these places Mat. 25. 35. 36. I was hungry and ye gaue me meat I thirsted ye gaue mâ— drinke I was naked and ye clothed mee I was sicke and ye visited me I was
should giue all that we haue in almes and keepe nothing for our selues but that we keepe a due proportion in giuing and doe that good to others whereby we may not our selues be hindred or oppressed Our fouÌ„taines and riuers must runne to serue the necessitie of the stranger in vse Prov. 5. 16 17. But yet the right must remaine our owne we may not giue away fountaine and water and all Luk. 3. 11. He that hath two coates let him part with him that hath none that is he that hath things necessarie and in abundance let him giue freely yet so as he reserue one coate to himselfe Here the Papist is iustly to be blamed who holdeth it a state of perfection to giue away all and to liue by begging For this can not be seeing it is against Gods commandement who will haue some giuen and not all one coate not both and so is a state rather of sinne and imperfection Secondly in the case of extreame necessitie and not otherwise we must enable our selues to giue almes though it be by the selling of our possessions Luk. 12. 33. Selâ— that ye haue and giue almes our Sauiours meaning is in the case of extreame necessitie when there is no other way to releeue those that are to be releeued Dauid notes it as a propertie of a mercifull man that he disperseth abroad and giues to the poore Psal. 112. 9. It was practised by the Primitiue Church in the times of persecution in the like case Act. 4. 34. 35. And the Church of Macedonia though they were in want themselues yet supplied the extreame want of other Churches 2. Cor. 8. 1 2. Now touching the almes of whole bodies and Churches this is the Rule that they should maintaine the poore with things necessarie fit and conuenient as meate drinke and cloathing 1. Tim. 5. 16. And this serues to conâ—ute a grosse errour maintained by learned Papists who hold that whatsoeuer a man hath aboue that which is necessarie to nature and estate he should giue it in almes But the truth is otherwise for a man may and ought to giue almes more liberally when he hath abundance yet so as he is not bound to giue all but may reserue euen part of his superfluitie for the publicke vse of Church and Common-wealth And to this purpose is that which our Sauiour saith luk 3. 1â— He that hath two coates that is things necessarie and superfluous must giue but one and that in the case of the greatest necessitie meaning thereby that all superfluitie must not be giuen in almes sauing onely in the case aforesaid of extreame want IV. Question How many waies is a man to giue almes Ans. Three waies First by free giuing to the poore Secondly by free lending for this is oftentimes as beneficiall to a man as giuing For this ende there was a law giuen Deut. 15. 8. Thou shalt open thy hand vnto thy poore brother and lend him sufficient for his neede which he hath Luk. 6. 35. Lend looking for nothing againe Exod. 22. 25. If thou lend money to the poore with thee thou shalt not be an vsurer vnto him thou shall not oppresse him with vsurie Thirdly by remitting due debt in case of mens decay and extreame pouertie Exod. 22. 26. If thou take thy neighbours rayment to pledge thou shalt restore it vnto him before the sunne goe downe 27. For that is his couering onely and this is his garment for his skin wherein shal he sleepe therefore when he crieth vnto me for colde and necessitie I will heare him for I am mercifull According to this law Nehemiah exhorteth the Rulers and Princes of the Iewes that had oppressed their poore countrey-men saying Renâ—it vnto them the hundreth part of the siluer and of the corne of the wine and of the oyle that ye exact of them for loane Nehem. 5. 11. V. Question How should almes be giuen that they may be good workes and pleasing vnto God Ans. For the right manner of giuing sundry things are required but specially these sixe First a man must consecrate himselfe and all the gifts that he hath enioyeth to God and his honour This dutie is commended in the Church of Macedonia that they gaue their owne selues first to the Lord and after vnto them that were in neede by the will of God 2. Cor. 8. 5. And thus the Prophet Esay foretelleth that the citie Tyrus being conuerted should consecrate themselues and their goods to the Lord. Esa. 23. 18. Yet her occupying and her wages shall be holy vnto the Lord it shal not be laid vp nor kept in store but her marchandise shall be for them that dwell before the Lord to eate sufficiently and to haue durable cloathing Secondly we must giues almes in faith How is that first we must be perswaded that we are reconciled to God in Christ and stand in his fauour and then our almes shall be accepted For no worke of the person can please God before the person himselfe be approoued of him Secondly we must depend vpon God by faith for the good successe of our almes Saint Paul compares the poore man to a field well tilled and almes to the sowing of seede which hath a most plentifull haruest of blessing following it 2. Cor. 9. 6. Now as the husbandmaÌ„ casting his seed into the earth waiteth vpon God for the fruit thereof Iam. 5. 7. so must the good man that giues almes depend vpon God for the euent thereof Salomon saies He that hath mercy vpon the poore lendeth to the Lord and the Lord will recompence him that which he hath giuen Prou. 19. 17. Vpon these grouÌ„ds must our faith rest when we doe good to the poore Thirdly we must giue in simplicitie Rom. 12. 8. He that distributeth let him doe it with simplicitie that is of meere pity and compassion and not for any sinister respect pleasure or praise of men Mat. 6. 3. When thou dost thine almes let not thy left hand know what thy right hand doth Fourthly we must giue in loue 1. Cor. 13. 3. Though I feede the poore with all my good c. and haue not loue it profiteth me nothing Fiftly in iustice For we must not giue other mens goods but our owne truly gotten Esa. 58. 7. The true fasting is to breake thine owne bread to the hungrie to bring the poore that wander into thine owne house c. Sixtly with a bountifull and chearefull minde 2. Cor. 9. 7. As euery man wisheth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Our almes must not be extorted but franke free And hence it followeth that there ought to be no begging from doore to doore in a Christian Commonwealth For that shewes that men part with their almes of a niggardly and compelled minde And thus much of the Remedie Sect. 2. In the next place followeth the Fruit of the Remedie in these words And all things shall be cleane vnto