offered First choise must be made of the most fitte and present remedie and that must be vsed in the first place Now the most fit and present remedie is to bring the partie troubled to the personall exercises of faith and repentance by and in himselfe For this ende he must examine his conscience most straightly and narrowly of all the sinnes of his heart and life Secondly he must humbly confesse against himselfe all his knowne sinnes and withall acknowledge the due condemnation that he thereby hath deserued Thirdly he must crie to heauen for mercie intreating the Lord most instantly for pardon and for the restraint of his wrath due vnto him for his sinne Dauid beeing in this distresse performed all these duties as we may read in the 6. Psalme and he saith further of himselfe that whilst he concealed his sinnes the hand of God was heauie vpon him but vpon his earnest confession and deprecation he receiued mercie And if we read the booke of Iob we shall finde that the principall scope thereof is this namely to shew vnto vs that Iob was throughly exercised with this temptation and that in the ende hauing beene rebuked both by his friends and by God himselfe his recouerie was made by humbling himselfe when he saith Behold I am vile againe now I abhorre my selfe and repent in dust and ashes Some may here demand If it fall out that the person himselfe cannot performe any good dutie of himselfe by reason of his distraction in soule and bodie what must then be done Ans. If the partie can but sigh and sobbe vnto God for mercie and comfort it is no doubt a worke of Gods spirit and a practise both of faith and repentance We know not saith Saint Paul what to pray as we ought namely in our distresses but the Spirit it selfe maketh request for vs with sighes that cannot be expressed and therein lies our comfort Thus Moses at the redde sea beeing in great distresse and not knowing what to say or doe sighed and groned inwardly in his soule vnto the Lord for helpe and protection and his very desire was in stead of a loud crie in the eares of the Lord. The second thing is that triall must be made whether the partie hath in him any tokens of grace or not These tokens are the small beginnings of grace which before I haue declared As for example a griefe because we cannot grieue for sinne as we should a serious will and desire to beleeue and repent a purpose to sin no more and such like If these be found in the partie then by them as by sure pledges he may bee assured of the fauour of God towards him and where any of these be found the saying of God to Saint Paul must be vrged My grace is sufficient for thee and therewith must the distressed partie stay his minde Yea we are to be content with any condition in this life be it neuer so miserable so long as we are in the fauour of God though he should lay vpon vs euen the paines of hell till the time of our death So did Dauid who when he was pursued by his owne sonne vttered these words vnto God Behold if I please thee not do with me what thou wilt And the like was the mind of Paul who being assured of the fauour of God was content for his glorie the saluation of the Israelits if it had beene possible to be separated 〈◊〉 Christ and to indure the very pangs of hell The third thing in this cure is to Applie to the said distressed partie such promises of God made vnto afflicted persons as are most large and comfortable For example that The Lord is neere to them that are of a contrite heart and will saue such as be afflicted in spirit Psal. 34. 18. Againe I came not saith our Sauiour Christ but to the lost sheepe of the house of Israel Matth. 15. 24. He saies not to the straying sheepe but to such as are now in the pitte readie to be drowned or in the Lyons mouth readie to be deuoured Againe The Spirit of the Lord is vpon me therefore he hath annointed me that I should preach the Gospell to the poore that is to such as are distressed in consciēce and poore in spirit he hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues These many other such like promises are in this case to be vrged and the partie mooued to endeauour to beleeue them to hold to them and rest himselfe vpon them though he loose all things els Fourthly the partie must be brought to a serious consideration of his owne life past and of Gods mercifull dealing with him others in his case in former times and therwith is he to be comforted for the time present For if aforehand he hath receiued any tokens of the fauour and loue of God by them he is now to stay and to settle his minde The reason is plaine the gifts of god are without repentāce whom he loueth once he loueth to the ende whom he chooseth he calleth iustifieth and sanctifieth and will also in time glorifie Dauid beeing in such affliction that he could hardly thinke vpon God yet he tooke this course praied to the Lord for comfort communed with his owne heart and called to remembrance how God had formerly dealt with him and with this meditation of the continuall course of Gods mercie in his preseruation he confirmed his faith and staied his heart in his greatest troubles Sect. 5. The fifth and last thing to be done is the remooueall of such reasons and doubts as the partie distressed vsually makes against himselfe for his owne ouerthrow For it is the manner of those that are troubled in minde to dispute against themselues and commōly they are woont to alleadge three things First beeing instructed how to humble themselues and to depend on Gods mercie they will graunt that all these indeede are good things but they belong not to them for they neither do nor can feele any thing but the tokens of Gods anger and that they are alreadie entred into some degrees of condemnation This obiection may be taken away by informing them of the manner of Gods dealing in all his workes For commonly he workes all things in his creatures in and by cōtraries if we could know the whole frame of them Thus in the Creation euery creature had his beeing of that which had no beeing and something was made not of something but of nothing After the flood the signe of Gods coueuant for the preseruation of the world from destruction by raine is the Rainbow which indeed is a naturall signe of raine When Elias was to prooue the Lord to be the onely true God against the Idolatrous priests of Baal and that by burnt offerings he powred water vpon the sacrifice fills a trench with water round about and in this contrarie
sentence of death in themselues that they might not trust in themselues but in God From these examples it followes that they which desire with comfort to beare the pangs of death must die by faith that is they must set before their eies the promise of remission of sinnes and life euerlasting and depend vpon it wrapping as it were infolding theÌ„selues in it as in a close warm garment that will keepe them safe and sure against the winde and weather of temptation The second Practise in the time of death is to die in obedience which is nothing else but willingly gladly and readily without murmuring to submit our selues vnto Gods will in bearing the paines of death A most worthie president of this obedieÌ„ce we haue in our Sauiour Christ when he said vnto his father Not my will but thy will be done thereby submitting his will to his Fathers wil touching the death which he then suffered Yea when he was dying it is said of him that he gaue vp the Ghost that is he did most willingly surrender vp his soule into the hands of God his father And this his exaÌ„ple at the time of his departure must be a rule of directioÌ„ vnto vs vpon the like occasion Hence it is that in the third petitioÌ„ of the Lords praier amoÌ„gst other things we pray for obedience to the will of God in suffering afflictions yea euen in the last and greatest which is death it self True it is that obedience to God in death is against corrupt nature and therefore our dutie is the more to inure our selues to the performing of it and that which the blessed Apostle said of himselfe I die daily ought to be continually our resolution and practise If we shall inquire howe this may be done the answer is wheÌ„ God layeth afflictions vpon vs in our life time then by endeauouring to beare them with patience meeknes and lowlines For euery affliction is as it were a pettie death and if we doe in it subiect our selues to the hand of God wee shall the better obey him in the great death of all and thus doing whensoeuer God striketh vs with death we shall with comfort endure the same Sect. 4. The Third particular Affliction or distresse is Satanicall molestation whereby both persons and places of mansion or abode are either possessed or otherwise molested by the malice of the Deuill I. Touching this Affliction the Question of Conscience is How such persons as are possessed or feare possession or else indure molestations by the Deuill in their houses may haue their minds quieted and staâ—ed and consequently in that case be remedied And here two things are generally to be considered in way of Answer First it is to be remembred that possession is knowne by two signes The one is when the Deuill is euidently present either in the whole bodie or in some part of it The other when he hath rule of the said bodie either in whole or in part so as the partie himselfe hath not that vse of his bodie which he would As for example when the Deuill possesseth the instruments of the voice as the tongue and makes a man to speake Latine Greeke Italian or other tongues which he vnderstandeth not Both these things were found in them that were possessed in the time of our Sauiour Christ. Secondly we must consider it falleth out oftentimes that straunge diseases doe seaze vpon men arising from corrupt humours in the bodie yea men and women may haue straunge passions vpon naturall causes vnknowne and these will sometimes haue strange and extraordinarie effects in them which the art of Physicke neither can search out nor cure and yet they are neither acts of witchcraft nor reall possessions As when God laid extraordinarie diseases on the Corinthians for the contempt of his Word and Sacraments 1. Cor. 11. 30. Like vnto which he worthily inflicts vpon men in these daies for the same and other sinnes Now to stay the minde in this case these Rules are carefully to be thought vpon First of all it is to be remembred that though Satans malice and power be very great and large yet he can not practise the same against the childreÌ„ of God wheÌ„ where and how he listeth The malice which Satan beares to mankind and principally to the members of Christ appeares in this because he is saide to accuse them before God day and night And as a roaring lyon to walke about the world seeking whome he may deuoure 1. Pet. 5. 8. Againe the Scripture noteth him to be a powerfull Spirit whose strength farre exceedeth and surpasseth the might of any man or creature that is not of an Angelical nature as himselfe is For he is tearmed a Prince of the aire and the god of this world his power reacheth euen to the spirits and soules of men whereby he worketh in the children of disobedience Ephes. 2. 2. His principalitie is so great that no strength no defence of man is able to withstand it vnlesse man take vnto himselfe the whole armour of God Eph. 6. 10. Now although the Deuill be so malitious an enemie of mankind that he ceaseth not to deuise whatsoeuer may be hurtfull vnto them and withall so powerfull in his attempts that no man by his oâ—ne proper strength is able to resist him yet he cannot put the least part of his power in execution in what time place or manner he desireth The reason is because God hath determined his power by certaine bounds and limits which he cannot passe and they are especially two The one is his owne nature whereby he is a creature and therefore finite Hence it is that he can neither know nor doe any thing that is beyond the reach or capacitie of his nature or aboue the power and skill of a creature For example he cannot directly and immediatly know the deepe things of God vnlesse they be reuealed vnto him nor yet the secrets of mans heart None knoweth the things of a man saue the spirit of a man which is in him ouen so the things of God knoweth none but the spirit of God 1. Cor. 2. 11. Againe he cannot doe that which is truly and properly a miracle the cause whereof is hidden and vtterly vnknowne and which comes not within the power and order of nature For this is proper vnto God who onely doth things simply wonderfull Psal. 77. 14. The second thing whereby Satans power is restrained is the will of God For looke as the sea beeing by nature apt to ouerflow the whole earth is kept in and shut vp within the shore as it were with dores or gates that it cannot breake forth and that by the Lord himselfe who hath established his decree vpon it Iob 38. So though Satan be by nature strong and his malice great yet can he doe nothing at all no nor execute his naturall power to the hurt and preiudice of any man without the will and permission of God Thus the
when a man knowes not the Law of god writteÌ„ nor the law of nature This ignorance may somewhat lessen the sinne but it excuseth no man because it is naturall and euery man is bound to know the Law Ignorance of the thing the Law requireth is the Ignorance of the fact and that is either with the fault of the doer or without the fault Faultie ignoraÌ„ce is the ignorance of a fact which he might haue preueÌ„ted As wheÌ„ a maÌ„ in his drunkeÌ„nes killeth another in this fact not knowing what de doth he also knoweth not that he hath offended yet because he might haue preuented his drunkennes therfore he is faultie and sinneth Faultlesse ignorance is when a fact is done which could not be either knowne or auoided before hand For example if a man be â—opping a tree and his axe head fall from the helve out of his hand and kills another passing by here is indeede manslaughter but no voluntarie murther because it was a thing that could not be auoided and did not fall out through his default And this ignorance is excusable The second Fountaine of Sinne is the Will from whence arise these three differences of sinnes some are from the will immediately some besides the will and some are mixt partly with the will and partly against the will Sinnes proceeding from the will are properly tearmed voluntarie such as the doer mooued by his own wil commits though he know them to be euill And here the more free the wil is the greater is the sinne for wil added to knowledge makes the sinne the greater Vnder voluntarie sinnes are comprehended all such as proceede from stirred affections as when a man tells a lie for feare or striketh another in anger and the reason is because these offences though they are not done vpon deliberation but arise from the violence of affection yet they doe not exclude Consent Hither also we may referre sinnes committed by compulsion as when a man is forced to denie his religion his offence in deede and in truth is voluntarie though some otherwise think it to be a mixt action For compulsion doth not reach to the will but to the outward man and serues to draw forth a consent and and when consent is yeelded he denies his religion voluntarily for the will cannot be constrained In the next place sinnes beside the will are such as are neither directly from the wil nor against it Of this sort are the first sudden motions vnto sinne conceiued in the heart with some inward pleasure and delight and these are truly sinnes though in respect little sinnes condemned in the last commandement And they are not from the will because they goe without and before consent neither yet are they against the will because then the heart would not take delight in them Here by the way we are to note against the doctrine of the Papists that all sinnes are not voluntarie for whatsoeuer wanteth conformitie to the law of God is sinne whether it be with consent of will or no. But many such desires and delights arise suddenly in the heart of man which are not according to the law of God and haue no consent or approbation of will In like manner wheÌ„ one man kils another thinking that he killeth a wild beast if the same man remembreth afterwards what he hath done and is not grieued for the fact in this case he hath sinned because his not grieuing is offensiue vnto God though the fact were meerely besides his will Mixt sinnes are partly from the will partly against it Of this sort are the workes of the man regenerate which are done partly with his will and partly against his will beeing partly good and partly euill The reason hereof is this There are in man after regeneration two contrarie grounds or beginnings of actions to wit naturall corruption or the inclination of the minde wil and affections to that which is against the Law called the Flesh and a created qualitie of holines wrought in the said faculties by the holy Ghost tearmed the Spirit And these two are not seuered but ioyned and mingled together in all the faculties and powers of the soule Now betweene these there is a continuall combate corruption fighting against grace grace against corruptioÌ„ Hence it is that there beeing euen in one the same wil trarie inclinatioÌ„s there must necessarily flow from the man regenerate contrary actions the flesh in euery action willing that which is euill and the Spirit on the otherside that which is good This Paul confessed and acknowledged vpon his owne experience after his conuersion when he said To will is present with me but I find no meanes perfectly to do that which is good Again I delight in the law of God concerning the inner man but I see an other law in my members rebelling against the law of my minde and leading me captiue to the law of sinne which is in my members The third Ground or fountaine of sinne in man is Affection from whence doe proceede two kinds namely sinnes of Infirmitie and sinnes of Presumption Sinnes of Infirmitie are such as proceede from the sudden passions of the minde and the strong affectioÌ„s of the heart as from hatred griefe anger sorrow such like These sinnes are commonly thought to be in all men but the truth is they are properly incident to the regenerate For infirmitie cannot be said properly to be in them in whome sin hath firmitie or strength and where there is no power of grace at all Againe the man that is regenerate sinneth not neither when he would because he is restrained by the grace of God that is in him nor in what manner he would partly because he sinneth not with al his heart the strength of his flesh beeing abated by the Spirit and partly for that beeing fallen he lies not still but recouers himselfe by speedy repentance An euident argument that the sinnes whereinto he falleth are not presumptuous but are ordinarily of weaknes and infirmitie Sinnes of PrésumptioÌ„ are such as proceed from pride arrogancy wilfulnes and hautines of mans heart Against these Dauid praieth saying Let not presumptuous sinnes haue dominion ouer me And of them there be three degrees The first is when a man wilfully goeth on in his sinnes vpon an erronious perswasion of Gods mercie and of his owne future repentance this is the sinne of most men The second is when a man sinneth wilfully in contempt of the law of God this is called by Moses a sinne with a high hand the punnishment thereof was by present death to be cut off from among the people The third when a man sinneth not onely wilfully and contemptuouslly but of malice spight against God himselfe and Christ Iesus And by this we may conceiue what is the sin against the holy Ghost which is not euery sinne of presumption or against knowledge and conscience but such a kind of
man is ingrafted into Christ and thereby becomes one with Christ and Christ one with him Eph 3. 17. Now whosoeuer is by faith vnited vnto Christ the same is elected called iustified and sanctified The reason is manifest For in a chaine the two extremes are knit togither by the middle linkes and in the order of causes of happinesse and saluation faith hath a middle place and by it hath the child of God assured hold of his election and effectuall vocation and consequently of his glorification in the kingdome of heauen To this purpose saith S. Iohn c. 3. v. 36. He that beleeueth in the Sonne hath euerlasting life And c. 5. v. 24. He that beleeues in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This is the Ground Now for answer to the Question diuerse places of Scripture are to be skanned wherein this case of Conscience is fully answered and resolued Sect. 1. The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits that we are the sonnes of God In these words are two testimonies of our adoption set downe The first is the Spirit of God dwelling in vs and testifying vnto vs that we are Gods childreÌ„ But some will happily demaund How Gods spirit giues witnesse seeing now there are no reuelations Answ. Extraordinarie reuelations are ceased and yet the holy Ghost in and by the word reuealeth some things vnto men for which cause he is called truly the Spirit of Reuelation Eph. 3. 5. Againe the holy Ghost giues testimonie by applying the promise of remission of sinnes and life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the Ministerie of the word And because many are readie presumptuously to say they are the children of God when they are not and that they haue the witnesse of Gods Spirit when in truth they want it therefore we are to put a difference between this carnall conceit and the true testimonie of the Spirit Now there be two things whereby they may be discerned one from the other The first is by the meanes For the true testimonie of the holy ghost is wrought ordinarily by the preaching reading and meditation of the word of God as also by praier and the right vse of the Sacraments But the presumptuous testimonie ariseth in the heart and is framed in the braine out of the vse of these meanes or though in the vse yet with want of the blessing of God concurring with the meanes The second is by the effects and fruits of the Spirit For it stirrs vp the heart to praier and inuocation of the name of God Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God in the time of distresse with a sense and feeling of his owne miseries and with deepe sighes and groanes which cannot be vttered to craâ—e mercie and grace at his hands as of a louing father Rom. 8. 26. Thus did Moses crie vnto heauen in his heart when he was in distresse at the red sea Exod. 14. 15. And this gift of praier is an vnfallible testimonie of Gods Spirit which cannot stand with carnall presumption The second Testimonie of our Adoption is our Spirit that is our conscience sanctified and renewed by the Holy Ghost And this also is knowne and discerned first by the greefe of the heart for offending God called Godly sorrow 1. Cor. 7. 10. secondly by a resolute purpose of the heart and endeauour of the whole man in all things to obey God thirdly by sauouring the things of the Spirit Rom. 8. 5. that is by doing the workes of the Spirit with ioy and chearefulnesse of heart as in the presence of God and as his children and seruants Now put the case that the testimonie of the Spirit be wanting then I answer that the other testimonie the sanctification of the heart will suffice to assure vs. We knowe it sufficiently to be true and not painted fire if there be heate though there be no flame Put the case againe that the testimonie of the spirit be wanting and our sanctification be vncertaine vnto vs how then may we be assured The answer is that we must theÌ„ haue recourse to the first beginnings and motions of sanctificatioÌ„ which are these First to feele our inward corruptions Secondly to be displeased with our selues for them Thirdly to beginne to hate sinne Fourthly to grieue so oft as we fal and offend God Fiftly to auoid the occasions of sinne Sixtly to endeauour to doe our dutie and to vse good meanes Seuenthly to desire to sinne no more And lastly to pray to God for his grace Where these and the like motions are there is the spirit of God whence they proceed and sanctification is begun One apple is sufficient to manifest the life of the tree and one good and constant motion of grace is sufficient to manifest sanctification Againe it may be demanded what must be done if both be wanting Answ. Men must not dispaire but vse good meanes and in time they shall be assured Sect. 2. The Second place is the 15. Psalme In the first verse whereof this question is propounded namely Who of all the members of the Church shall haue his habitation in heauen The answer is made in the verses following and in the second verse he sets downe three generall notes of the said person One is to walke vprightly in sincerity approuing his heart and life to God the second is to deale iustly in al his doings the third is for speech to speake the truth from the heart without guile or flatterie And because we are easily deceiued in generall sinnes in the 3 4 and 5. verses there are set downe seauen more euident and sensible notes of sinceritie iustice and trueth One is in speech not to take vp or carrie abroad false reports and slanders The second is in our dealings not to doe wrong to our neighbour more then to our selues The third is in our companie to contemne wicked persons worthy to be contemned The fourth is in our estimation we haue of others that is to honour them that feare God The fift is in our words to sweare and not to change that is to make conscience of our word and promise especially if if it be confirmed by oath The sixt is in taking of gaine not to giue money to vsurie that is not to take increase for bare lending but to lend freely to the poore The last is to giue testimonie without briberie or partialitie In the fift verse is added a reason of the answer he that in his indeauour doth al these things shall neuer be mooued that is cut off from the Church as an hypocrite Sect. 3. The third place of Scripture is the first Epistle of Iohn the principall scope wherof is to giue a full resolution to the conscience of man touching the certainty of his
rooted in the heart that it cannot be remooued thence Your ioy shal no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saith Salomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the wicked is very short the ioy of hypocrites is but a momeÌ„t c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our seleues And if we perceiue this ioy of the Spirit rightly conâ—ceiued and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and alay the very terrours of death And so much for Preparation Now the helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ Death in it owne nature is a Curse or fore â—…er of comdemnation the very gates and suburbs of Hell it selfe but beeing qualified by Christ it is a blessing an end of all miseries a full freedome from all dangers a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber yea a bed perfumed by the death of Christ for the bodies of all the Elect out of which when they awake they shall be admitted receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first whereof is in this world before we die and it is then wheÌ„ we begin to repent beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off al sin originall actuall death frees vs from al wordly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie soule reunited goe both together into eternall and euerlasting glory Our third meditation is that that there is a mysticall vnion and coniunctioÌ„ betweene Christ and euery beleeuer that not onely in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the Holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall arise at the last day in body to glory by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied braÌ„ches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued and quickned being made like vntothe glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in faith and that is done by laying hold of the promise of God touching forgiuenes of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch Noâ— Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercie of God and by hope he waited for his saluatioÌ„ our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed duty may be learned that looke as the childreÌ„ of Israel being stung with fiery serpeÌ„ts that vnto death weâ— healed by looking vp to the braseÌ„ serpeÌ„t erected by Moses so wheÌ„ we are stuÌ„g with sin death we must euer remeÌ„ber by faith to looke vpon Christ. But specially when we are dying then it is our part to sixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and considence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are full of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people in tending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe the rest of the faithfull that they receiued the
for the Thessalonians that God would sanctifie them throughout and preserue their whole spirit soule and bodie Of which place amongst many this exposition may be giuen The Apostle speaking of men regenerate and sanctified makes three parts in them bodie soule and spirit and by spirit we are to vnderstand not the conscience but the gift of regeneration and sanctification which is the whole man bodie and soule opposed to the flesh which in a naturall man is called the olde man Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians teacheth vs in effect thus much that though corruption remaine in the regenerate after regeneration yet in respect of diuine acceptation he is accounted as righteous and so continueth his sinne by the mercie of God in Christ not beeing imputed to him to condemnation And so much for that point Now these Grounds of comfort and others of the like nature may serue to sustaine and vphold the hearts of the children of God when they shall be pressed and troubled in consideration of their estate in this life which cannot till death be fully freed from much weakenes and manifold imperfections CHAP. XII Of the fift Speciall Distresse arising from a mans owne bodie THe fift and last kind of Temptation or Trouble of minde ariseth from a mans owne bodie Before I enter to speake thereof one Question in the meane time must be answered namely How the bodie beeing an earthly substance should trouble or annoie the minde considering that the minde is not bodily out spirituall for nothing can worke aboue it owne power and it is against reason that that which is bodily should either alter or trouble a spirit For answer hereunto these things must be considered Sect. 1. First of all the actions of man though they be sundrie yet they all proceede from one onely fountaine and common cause the soule and are done by the power thereof The bodie of it selfe is not an agent in any worke but as it were a dead instrument in and by which the soule produceth all actions and workes Secondly though all the actions of man come from the soule yet the most of them are such as be performed by the bodie and the parts thereof and by the spirits that are seated in the bodie as by instruments Indeede some actions of the soule and minde are done without the helpe of the bodie but I say that the most of them are wrought by the bodie and spirits therein contained And yet notwithstanding the Spirits in thēselues are no agents at all but the onely agent in any worke is the soule it selfe For example the vsing of the outward senses as of sight hearing tasting touching smelling as also of the inward as imagination memorie c. all this is done by the braine and the parts of the braine as proper instruments All affections both good and bad come from the soule but yet they are done and acted in and by meanes of the heart and vitall spirits So also the powers of life and nourishment proceede from the soule and yet they are done and wrought by the liuer and other inward parts as instruments whereby the soule nourisheth the bodie In a word there is no naturall action in man but for the effecting thereof the parts of the bodie are vsed as it were the hands and instruments of the soule and all this comes by reason of the vnion of the bodie with the soule whereby they make one person Hence it followeth that when the bodie is troubled the soule is also troubled Now the bodie affecteth and hurteth the soule and minde not by taking away or diminishing any part thereof for the soule is indivisible Nor by depriuing it of any power or facultie giuen it of God for as the soule it selfe and the parts thereof so also all the faculties of the same remaine whole and entire without abating or diminishing But by corrupting the action of the minde or more properly by corrupting the next instrument whereby the minde worketh and consequently the action it selfe This may be conceiued by a comparison A skilfull artificer in any science hauing an vnfit toole to worke withall though his skill be good and his abilitie sufficient yet his instrument wherewith he worketh being bad the worke which he doth must needes be an imperfect worke Howbeit the toole takes not away the skill of his workemanship nor his power of working onely it hinders him from shewing his skill and doing that well which otherwise he should and could doe well In like manner the bodie beeing corrupted hinders the worke of the soule not by taking away the worke of the soule or the abilitie of working but by making it to bring forth a corrupt worke because the instrument which it vseth is corrupt and faultie And thus we must conceiue of all the annoyances of the soule by the bodie The Temptation followeth The bodie causeth the trouble of minde two waies either by Melancholie or by some strange alterations in the parts of the bodie which oftentimes befall men in what sort we shall see afterwards For troubles of minde thus caused are more common and as noysome as the most of the former Sect. 2. Touching that which comes by Melancholy sundrie things are to be considered for our instruction and for the Remedie of that euill 1. And first of all if it be asked what Melancholy is I answer it is a kinde of earthie and blacke blood specially in the splene corrupted and distempered which when the splene is stopt conuaies it selfe to the heart and the braine and there partly by his corrupt substance and contagious qualitie and partly by corrupt spirits annoyeth both heart and braine beeing the seates and instruments of reason and affections 2. The second is what are the effects and operations of Melancholie Ans. They are strange and often fearefull There is no humour yea nothing in mans bodie that hath so straunge effects as this humour hath beeing once distempeted An auncient Diuine calls it the Deuills bait because the Deuill beeing well acquainted with the complexion and temperature of man by Gods iust permission conueies himselfe into this humour and worketh strange conceits It is recorded in Scripture that when the Lord tooke his good Spirit from Saul wherby he did carrie himselfe well in the gouernment of his people and an euill Spirit came vpon him he was in so fearfull a case that he would haue slaine him that was next vnto him how so surely because God in iustice withdrew his spirit from him and suffered Satan to enter into the humour of choler or melancholie or both and by this meanes caused him to offer violence to Dauid Now the effects therof in particular are of two sorts The first is in the braine and head For this humour being corrupted it sends vp noysome fumes as cloudes or mists which doe corrupt the imagination and makes the instrument of reason unfit for vnderstanding and
in distresse of minde may be comforted 1. What is Distresse of minde 88 2. What is the generall Remedie of all distresses 90 CHAP. VIII Of the first Speciall distresse arising of a Diuine Tentation What is the Remedie thereof 110 CHAP. IX Of the second speciall Distresse arising from outward Afflictions 1. How the Trouble of minde arising of Afflictions may be remedied 118 2. How the minde of the partie distressed may be staied wheÌ„ the Lord deferres deliueraÌ„ce 129 What is a man to doâ— that findès no ende of this afflictions till death 136 3. How may a man be able to indure with comfort the pangs of Death 138 How may a man in this life haue a true taste of eternall happinesse 141 How a man may truly discerne whether the Ioy of the Spirit be in him yea or no 144 4. How the minds of such persons are to be staied as are possessed by the Deuill or feare possession 152 5. What they may doe whose houses are haunted and molested by wicked Spirits 158 CHAP. X. Of the third speciall Distresse arising of the Tentation of Blasphemies What is the true Remedie of this Tentation 162 CHAP. XI Of the fourth Speciall Distresse arising from a mans owne sinnes 1. How the violent distresse of minde arising from our owne sinnes is to be cured 171 2. How the moderate distresse arising of the same cause is to be remedied 178 CHAP. XII Of the fift speciall Distresse arising from a mans owne bodie Quest. 1. How the bodie should trouble or annoy the minde 188 2. What is the nature and worke of Melancholy 191 3. Whether there be any difference betweene the trouble of Conscience and Melancholy 194 4. What is the way to cure Melancholy 195 5. How the minde troubled by strange alterations incident vnto the bodie may be cured 197 The Second Booke CHAP. I. Of the Order of the Questions CHAP. II. Of the Godhead Quest. 1. Whether there be a God 202 2. Whether Iesus the sonne of Marâ—e be the Son of God 219 CHAP. III. Of the Scriptures Whether the Scriptures be the true word of God 223 CHAP. IV. Of Religion and the knowledge of God Quest. 1. What is that Religion that is due vnto the true God 251 2. How God is to be conceiued in our mindes when we worship him 252 CHAP. V. Of the Inward worship of God Quest. How God is to be worshipped and serued 256 CHAP. VI. Of the Outward worship of God and first of Praier Quest. 1. How may a man make a lawfull and acceptable Praier 263 2. Whether a man may lawfully make Imprecations 270 3. What be the particular circumstances of Praier 275 1. The voice Whether a voice or words are to be vsed in praier 275 Whether it be lawfull when we pray to read a set formâ— of Praier 277 2. The Gesture What kinde of Gesture is to be vsed in prayer 278 3. The place In what place must we pray 279 4. The time What are the times in which men are to make praiers vnto God 282 4. How their mindes may be pacified which are troubled with sundrie accidents in their prayers 285 CHAP. VII Of the hearing of the Word preached Quest. 1. How any man may profitably heare the Word 290 2. How they are to be comforted who after long hearing profit little or nothing at all 298 CHAP. VIII Of the Sacraments in generall Quest. Whether Sacraments ministred by Heretikes Idolaters and vnsufficient Ministers be Sacraments or no 302 CHAP. IX Of Baptisme Quest. 1. Whether Baptisme be necessary to saluation 307 2. Whether Godfathers and Godmothers be necessary 315 What duty they are to performe to the party baptized 319 Whether children baptized come to be of spirituall kindred with the whole Church by reason of their Godfathers and Godmothers 320 Whether if Spirituall kindred be contracted by Baptisme it can be a â—â—st impediment of Mariage c. 322 3. Whether children of excommunicate persons haue right to Baptisme 324 Whether children borne in fornication haue right to Baptisme 329 4. How men of yeares may make a right vse of their Baptisme 330 5. Whether a man falling into sinne after Baptisme may haue any benefite of his Baptisme 335 CHAP. X. Of the Lords Supper Quest. 1. How farre forth men haue libertie to vse or not to vse the Lords Supper 336 2. How a man may rightly vse it to his comfort and saluation 339 In Preparation What if after preparation he find himselfe vnworthy 341 Whether a man should come fasting to the Supper or no 342 Whether persons that be in sure of Law may come 343 In Receiuing What if a man after often receiuing doubteth whether he hath faith or no 346 What is to be done in case of hardnes of heart at the instant of Receiuing 348 After Receiuing What is he to doe that after receiuing findes no comfort CHAP. XI Of Adoration Quest. 1. To what things is Adoration due and in what manner 351 Whether Adoration be due to wicked Spirits 354 What Adoration is due to good Angels 356 to liuing men ibid. to Saints departed 357 to Images ibid. CHAP. XII Of Confession before the Adversarie Quest. 1. Whether Confession of faith be necessarie and when 358 2. Whether it be lawfull for a man being vrged to goe to Idoll-seruice and heare Masse so as he keepe his heart to God! 363 3. Whether any man specially a Minister may with good Conscience flie in persecution 367 And if he may flie when 373 Whether a man that is imprisoned may breake prison 377 CHAP. XIII Of an Oath Quest. 1. What is an Oath 379 Whether an Oath taken by creatures be a true Oath and to be kept 380 Whether an Oath by false Gods be a true Oathe 381 How can God sweare by himselfe seeing none can witnesse vnto him 382 2. How an Oathe is to be taken in a good and godly manner Whether in the Forme of an Oath a man may not sweare directly by creatures and indirectly by God 388 3. How farre forth doth an Oath bind and is to be kept 390 Whether a man is bound to keepe an Oath taken by false Gods 391 Whether a man is bound to keepe that Oathe vpon taking whereof there ensueth damage 392 Whether an Oath extorted by fraud bindeth 393 Whether a Compulsory Oath bindeth 393 4. When an Oath doth bind and when not 394 When doth a man commit Periurie 397 Whether the breach of a Locall Statute wherevnto a man is bound by corporall Oath be periurie 398 Whether it be lawful to exact an Oath of him that will forsweare himselfe 399 CHAP. XIV Of Vowes Quest. 1. What a Vowe is 400 2. Whether a Vowe in the New Testament be any part of Gods worship 401 3. When a vow made bindeth and when not 405 Whether Iephte vpon his vowe did offer his daughter in Sacrifice 408 4. Whether Monasticall vowes doe binde or no 411 CHAP. XV. Of Fasting Quest. 1. What is a Religious
a twofold relation to God or to Man As he stands in relation to God he beares the name of a Christian that is a member of Christ or a sonne of God whose dutie is to know and to worship God according to his will reuealed in his word As he stands in relation to man he is a part of a bodie and a member of some societie Now the Questions that concerne him as a member of a societie are of three sorts according to three distinct kinds of societies For euery man is either a member of a Familie or of the Church or of the Common-wealth And answerably some Questions concerne mā as a member of a familie some as he is a member of the Church some as he is a member of the Commonwealth In a word therefore all Questions touching man may be reduced to three generall heads The first whereof is concerning man simply considered as he is a man The second touching man as he stands in relation to God The third concerning man as he is a member of one of the three societies that is either of the Familie or of the Church or of the Commonwealth QVestions of the first sort concerning man simply considered in himselfe as he is a man are especially three The first What a man must doe that he may come into the fauour of God and be saued The second How he may be assured in conscience of his owne saluation The third How he may recouer himselfe when he is distressed or fallen Of these in order CHAP. V. Of the first maine Question touching Man I. Question What must a man doe that he may come into Gods fauor and be saued FOR answer to this Question some Groundes must be laid downe before-hand The first is this That we must consider and remember how and by what meanes God brings any man to saluation For looke how God saueth others so he that would know how to be saued must vse the meanes whereby God saueth them Sect. 1. In the working and effecting of Mans saluation ordinarily there are two special actions of God the giuing of the first grace and after that the giuing of the second The former of these two works hath X. seuerall actions I. God giues man the outward meanes of saluation specially the Ministerie of the word and with it he sends some outward or inward crosse to breake and sub due the stubbornnesse of our nature that it may be made plyable to the will of God This we may see in the example of the Iaylour Act. 16. and of the Iewes that were conuerted at Peters sermon Act. 2. II. This done God brings the minde of man to a consideration of the Law and therein generally to see what is good and what is euill what is sinne and what is not sinne III. Vpon a serious consideration of the Law he makes a man particularly to see and know his owne peculiar and proper sinnes whereby he offends God IV. Vpon the sight of sinne he smites the heart with a Legall feare whereby when man seeth his sinnes he makes him to feare punishment and hell and to despaire of saluation in regard of any thing in himselfe Now these foure actions are indeede no fruits of grace for a Reprobate may goe thus farre but they are onely workes of preparation going before grace the other actions which follow are effects of grace V. The fifth action of grace therefore is to stirre vp the minde to a serious consideration of the promise of saluation propounded and published in the Gospel VI. After this the sixt is to kindle in the heart some seedes or sparks of faith that is a will and desire to beleeue and grace to striue against doubting dispaire Now at the same instant when God beginnes to kindle in the heart any sparkes of faith then also he iustifies the sinner and withall begins the worke of sanctification VII Then so soone as faith is put into the heart there is presently a combat for it fighteth with doubting dispaire and distrust And in this combate faith shews it selfe by feruent cōstant earnest inuocatiō for pardon and after inuocation followes a strength and preuailing of this desire VIII Furthermore God in mercie quiets and settles the Conscience as touching the saluation of the soule and the promise of life where vpon it resteth and staieth it selfe IX Next after this setled assurance perswasion of mercy followes a stirring vp of the heart to Euangelicall sorrow according to God that is a griefe for sinne because it is sinne and because God is offended and then the Lord workes repentance wherby the sanctified heart turnes it selfe vnto him And though this repentance be one of the last in order yet it shewes it selfe first as when a candle is brought into a roome we first see the light before wee see the candle and yet the candle must needs be before the light can be X. Lastly God giues a man grace to endeauor to obey his commaundements by a new obedience And by these degrees doth the Lord giue the first grace The second worke of God tending to saluation is the giuing of the second grace which is nothing else but the continuance of the first grace giuen For looke as by creation God gaue a beeing to man all other creatures and then by his prouidence continued the same beeing which was as it were a second creation so in bringing a man to saluation God giues the first grace for example to beleeue repent then in mercie giues the second to persevere continue in faith and repentance to the end And this if we regard man himselfe is very necessary For as fire without supply of matter wherby it is fedde continued would soone goe out so vnlesse God of his goodnesse should followe his children and by new and daily supplies continue his first grace in thē they would vndoubtedly soone loose the same finally fall away The second Ground for the answere of this Question is taken from some speciall places of Scripture where the same is mooved and resolued The men that were at Peters sermon being touched with the sense of their owne miserie vpon the doctrine which had beene deliuered as the Holy Ghost saies were pricked in their hearts and cried one to an other Men brethren what shall we doe Peter mooued by the spirit of God answers them Repent and be baptized for the remission of your sinnes The like was the case of the Iaylor who after that the stubbornnesse of his heart was beaten downe by feare of the departure of the prisoners he came trembling and fell downe before Paul and Silas and mooued this question vnto them Sirs what must I doe to be saued to whome they gaue answer Beleeue in the Lord Iesus and thou shalt be saued and thine houshold The young man in the Gospel sues to Christ and askes him What shall I doe to be saued Christs answers him Keepe
Paul exhorts the Galatians to walke in the Spirit and then marke what followes and ye shall not fulfill the lusts of the flesh Gal. 5. 16. Secondly this new obedience must be the keeping of euery commandement of God for as S. Iames saith He that breakes one commandement is guiltie of all that is he that doth willingly and wittingly breake any commandement and makes not conscience of some one maketh not conscience of any and before God he is as guiltie of all as if he had broken all Thirdly in new obedience the whole man must endeauour to keepe the whole law in his minde will affections and all the faculties of soule and bodie As it is said of Iosiah that he turned to God according to all the lawes of Moses with all his heart This last point added to the rest is the very forme and life of new obedience from hence it followes First that therepentant person must not liue in the practise of any outward sinne Secondly that there must be in him an inward resisting and restraining of the corruption of nature and of the heart that he may truly obey God by the grace of the spirit of God The heart of Ioseph was readie prest to resist the euill request of Potiphars wife And Dauid staid his affectioÌ„ from reuenging himselfe vpon Shemei when he cursed him Thirdly that he ought to stirre vp and exercise the inward man by all spiritual motions of Faith Ioy Loue Hope and the praise of God Now touching this point there are 2. principal Questions propouÌ„ded First How may a man frame his life to liue in New-bedience Ans. Though all the bookes of the old and new Testament are direction sufficient for a good life yet a more speciall answer may be made out of the same plainly and briefly That there are three maine grounds or rules of New Obedience The first is laid downe by our Sauiour Christ Luk. 9. 23. If any man will come after me let him denie himselfe and take vp his crosse and follow me The meaning is this Euery one that will become a scholer in the schoole of Christ and learn obedience vnto God must deny himselfe that is he must in the first place exalt and magnifie the grace of God and become nothing in himselfe renouncing his owne reason will affections and subiecting them to the wisdome will of God in all things yea esteeming al things in the earth euen those that are dearest vnto him as drosse and dung in regard of the kingdome of Christ. Againe he must take vp his Crosse that is he ought alwaies to make a forehand reckoning euen of priuate crosses and particular afflictions and when they come to beare them with chearefulnesse This done he must follow Christ by practising the vertues of meekenes patience loue and obedience and by beeing conformable to his death in crucifying the bodie of sinne in himselfe The second rule is propounded by Paul Act. 24. 14. To beleeue all things that are written in the Law and the Prophets and that is to hold and embrace the same faith which was embraced by the Saints and seruants of God in auncient times and which was written by Moses and the Prophets Againe in all reuerence to subiect himselfe to the true manner of worshipping and seruing God reuealed in his word and not to depart from the same doctrine and worship either to the right hand or to the left The third and last rule is to haue and to keepe faith and a good conscience 1. Tim. 1. 19. Now faith is preserued by knowledge of the doctrine of the Law and the Gospel by yeelding assent vnto the same doctrine beleeuing it to be true and by a particular application of it vnto a mans selfe specially of the promise of righteousnesse and life euerlasting in and by Christ. Againe that a man may keepe a good conscience he must doe three things First in the course of his life he must practise the duties of the generall Calling in the particular so as though they be two distinct in nature yet they may be both one in vse and practise Secondly in all euents that come to passe euermore in patience and silence he must submit himselfe to the good will and pleasure of God Thus it is saide of Aaron that when God had destroied his sonnes for offering vp strange fire before him he held his peace Levit. 10. 3. And Dauid shewes that it was his practise when beeing afflicted he saith I was as dumbe and opened not my mouth because thou Lord didst it Psal. 39. 9. Thirdly if at any time he falleth either through infirmitie the malice of Satan or the violence of some temptation he must humble himselfe before God labour to breake off his sinne and recouer himselfe by repentance And these three be the principall and maine grounds of New-obedience The Second Question Considering that all good works are the fruits of a regenerate person and are contained vnder New-obedience How may a man doe a good worke that may be accepted of God and please him For resolution whereof it is to be carefully remembred that to the doing of a good worke sundrie things are required Whereof some in nature doe goe before the worke to be done some doe accompanie the doing thereof and some againe doe follow the worke beeing required to be done when the worke is done Before the worke there must goe Reconciliation whereby the person is reconciled vnto God in Christ and made acceptable to him For it is a cleare case that no worke of man caÌ„ be accepted of God vnles the person of the worker be approoued of him And the workes of men of what dignitie soeuer are not to be esteemed by the shewe and outward appearance of them but by the minde and condition of the doer Againe before we doe any good worke we must by praier lift vp our hearts vnto God and desire him to inable vs by his spirit to doe it and to guide vs by the same in the action which we are about to doe This did the Prophet Dauid oftentimes as we may read in the Psalmes but especially in Psal. 143. 10. when he saith Teach me to doe thy will O God for thou art my God let thy good spirit lâ—â—d me vnto the land of righteousnes And oftentimes in the 119. Psalme Teach me O Lord the way of thy statutes vers 33. Giue me vnderstanding 34. Direct me in the path of thy commandements 35. Againe Teach me iudgement and knowledge 66. Let my heart be vpright in thy statutes 80. Stablish me according to thy promise 116. Direct my steppes in thy word and let none iniquitie haue dominion ouer me 133. In the doing of the worke we are to consider two things the matter and the manner or forme of doing it For the matter it must be a worke commanded in the word of God either expressely or generally For it is Gods reuealed will that giues the
saluation And the principall grounds of assurance which are there laid downe may be reduced to three heads The first is this He that hath communion or fellowship with God in Christ may be vndoubtedly assured of his saluation This conclusion is propounded Chap. 1. v. 3 4. Where the Apostle tels the Church that the end of the preaching of the Gospell vnto them was that they might haue fellowship not onely mutually among themselues but also with God the father and with his sonne Iesus Christ. And further that hauing both knowledge assurance of this heauenly communion to be begun in this life and perfected in the life to come their ioy might be full that is they might thence reape matter of true ioy and sound comfort vnto their soules and consciences Now whereas it might be haply demaūded by some beleeuers how they should come to this assurance S. Iohn answeres in this Epistle that the certainty therof may be gathered by foure infallible notes The first is Remission of sinnes For though God be in himselfe most holy and pure and no mortall man being vncleane and polluted by sinne can haue fellowship with him yet God hath shewed his mercy to those that beleeue in him and hath accepted of the blood of Iesus Christ his sonne whereby they are clensed from all their corruptions v. 7. If here it be asked how this pardon and forgiuenes may be knowne It is answered by two signes One is Hūble and heartie Confession of our sins vnto god for so saith the Apostle If we confesse our sins he is faithfull and iust to forgiue vs our sins and to clense vs from all iniquitie v. 9. The other is the pacified Conscience for being iustified by faith we haue peace with God and If our heart condemne vs not that is if our conscience in respect of sinne doth not accuse vs then haue we boldnesse towards God Chap. 3. v. 21. The second note of fellowship with God is the sanctifying Spirit wherby we are renewed in holines righteousnes Hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs Chap. 3. v. 24. The third is holinesse and vprightnes of heart and life To this end the Apostle saith If we say that we haue fellowship with him and walke in darkenes we lie and doe not truly but if we walke in the light as he is in the light we haue fellowship one with an other c. Chap. 1. 6 7. The fourth is perseuerance in the knowledge and obedience of the Gospel So the same Apostle exhorteth the Church Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning If that which ye haue heard from the beginning remaine in you that is if ye beleeue and obey it you also shall continue in the same and in the father Chap. 2. 24. The second Ground He that is the adopted sonne of God shall vndoubtedly be saued This point the Apostle plainly declareth when he saith Be loued now are we the sonnes of God And we knowe that is we are vndoubtedly assured by faith that when Christ shall appeare in glory we shal be like vnto him for wee shall see him as he is That the latter part of these words is thus to be expounded I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul where he saith When Christ which is our life shall appeare then shall we also appeare with him in glorie And againe If we be sonnes we are also heires euen the heires of God and heires annexed with Christ if so be that we suffer with him that we may also be glorified with him Nowe put the case that the conscience of the beleeuer will not rest in this but desires to be further resolued touching the certaintie of his adoption Then I answer that he must haue recourse vnto the signes wherby a sonne of God may be discerned from a child of the deuill and these are principally three First is truly to beleeue in the name of the sonne of God for those that haue God for their father are made the sonnes of God by faith in Iesus Christ. And this faith snewes it selfe by obedience For hereby we are sure that we knowe Christ that is that we beleeue in him and apply him with all his benefits vnto our soules If we keepe his commandemēts Nay further He that saies I know him and keepes not his commandements is a liar and the trueth is not in him chap. 2 3 4. The second signe is a heartie desire and earnest in deauour to be cleansed of his corruptions Euery sonne of God that hath this hope purifieth himselfe euen as Christ is pure chap. 3. vers 3. The third is the loue of a Christian because he is a Christian for hereby saies the Apostle are the children of God knowne from the children of the deuill because the sonnes of Satan doe hate their brethren as Cain did his brother Abel euen for the good workes which they doe On the other side Gods adopted sonnes may hereby know themselues to be translated from death to life because they loue the brethren Chap. 3. 10 11 12 c. The third Ground They that are assured of the loue of God to them in particular may also be certainly assured of their owne saluation This doctrine follows necessarily vpon the Apostles words chap. 4. v. 9. For those whome God hath loued from all eternitie to them he hath manifested his loue by sending his onely begotten Sonne into the world that they might liue through him eternally But how may a man be assured of Gods speciall loue and fauour The same Apostle answers by two notes The first is the loue of our brethren and that according to Gods commandement wherein it is commanded that he that loues God should loue his brother also 4. 21. And if any man say I loue God and hate his brother he is a liar For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene 4. 20. Now that a man deceiue not himselfe in the loue of his brother Saint Iohn giues three rules One that Christian brotherly loue should not be for outward respects or considerations but principally because they are the sonnes of God and members of Christ Euery one that loueth him which did beget that is God the father loueth him also which is begotten of him 5. 1. Another is that it must not be outward in shew onely but inward in the heart Let vs not loue in word or in tongue onely but in deede and in truth 3. 18. Lastly that it be not onely in time of prosperitie but when hee stands in most neede of our loue For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of cōpassiō from him how dwelleth the loue of God in him 3. 17. The second note
of 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
stand to their agreement and not to goe backe therefore neither of them did or durst breake their oath And among the Gentiles themselues there are fewe or none to be found that will falsifie their word giuen and auowed by oath Whereupon it is a cleare case that they acknowledged a Godhead which knowes and discernes their hearts yea that knowes the truth and can and will plague them for disgracing the truth by lying Thirdly we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations who are woont vpon occasion to say it raines it thunders it snowes it hailes For saying this one while they reioyce and are thankefull otherwhiles they feare and are dismaied They say not nature or heauen raines or thunders for then they would neither reioyce nor tremble In that therefore they speake this commonly sometimes reioycing sometimes fearing it may probably be thought that they acknowledge a diuine power which causeth the raine to fall and the thunder to be so terrible Againe for better proofe hereof it is to be considered that since the world began there could not yet be found or brought forth any man that euer wrote or published a discourse more or lesse to this purpose that there was no God If it be said that some histories doe make mention of sundrie that haue in plaine tearmes denied there is a God and that this is no lesse daungerous then if a treatise of that subiect should be written and set forth to the open view of all I answer indeede in the writings of men we doe read of some that blasphemed God and liued as without God and they haue alwaies beene properly and deseruedly tearmed Atheists Others haue denied that made and faigned gods that is Idols are gods And amongst the heathen that liued onely by the light and direction of nature all that can be brought is this that some men in their writings haue doubted whether there were a God or no but none did euer positiuely set downe reasons to prooue that there was none V. The fifth and last argument from nature is that which is vsed by all Philosophers In the world there is to be seene an excellent wise frame and order of all things One creature depends vpon an other by a certaine order of causes in which some are first and aboue in higher place some are next and inferiour some are the basest and the lowest Now these lowest are mooued of those that are superiour to them and alwaies the superiour is the cause of the inferiour and that whereof the inferiour depends Something then there must be that is the cause of all causes that must be caused by none and must be the cause of all For in things wherein there is order there is alway some first and soueraigne cause and where there is no first nor last there the Creatures are infinite But seeing all creatures are finite there must be somewhat first as well as last Now the first and the last cause of all is God which mooueth all and to whome all creatures doe tend as to their ende and which is mooued of none Notwithstanding all these reasons grounded in nature it selfe it may be some man wil say I neuer saw God how then shall I know that there is a God Ans. Why wilt thou beleeue no more then thou seest Thou neuer sawest the winde or the aire and yet thou beleeuest that there is both Nay thou neuer sawest thine owne face but in a glasse and neuer out of a glasse and yet this contenteth thee Why then may not this content thy heart and resolue thee of the Godhead in that thou seest him in the glasse of the creatures True it is that God is a spirit inuisible that cannot be discerned by the eie of flesh and blood yet he hath not left vs without a meanes whereby we may behold him For looke as we are woont by degrees to goe from the picture to the painter and in the picture to behold the painter himselfe euen so by the image of God written as it were in the face and other parts of the creatures in the world may we take a view of the wisdome power and prouidence of the Creator of them all who is God himselfe And these are the principall proofes of the Godhead which are reuealed in the booke of nature Sect. 2. The second ground of proofes is taken from the light of grace And it is that light which God affordeth to his Church in the writings of the Prophets and Apostles and this giues a further confirmation then nature doth For the light of nature is onely a way or preparation to faith But this light serues to beget faith and causeth vs to beleeue there is a God Now in the scriptures of the Prophets and Apostles we shall see amongst the rest three distinct proofes of this point First expresse testimonies that doe in plaine tearmes note vnto vs the Godhead Secondly expresse prophecies and reuelations of things to come euen many hundred and thousands of yeares before they came to passe Yea things that are to come are foretold in the word of God so and in that very manner that they shall be in the time wherein they are to be fulfilled Now there is no man able of himselfe to know or foresee these things to come therefore this knowledge must rest in him alone who is most wise that perfectly vnderstandeth and beholdeth things that are not and to whom all future things are present and therefore certain Thirdly the word of God reuealeth many miracles which doe exceede and surpasse whole nature yea all naturall causes the doing and working whereof is not in the power of any meere creature in the world As for example the making of the sunne against his naturall course to stand still in the firmament of the waters which are naturally flowing to stand as a wall and the bottome of the sea to be as drie land The maine ende whereof is to shew that there is an absolute and almightie power which is the author of nature it selfe and all naturall things and ordereth both it and them according to his pleasure Sect. 3. The third ground of proofes is fetched from the light of glorie And this is that light which God affords vnto his seruants after this life ended in the kingdome of heauen wherein all imperfection of knowledge being taken away they shal see God face to face and haue a full and perfect knowledge of the Godhead To this purpose the Apostle saith that in the world we know in part we see as it were in a glasse The cōparison is worth the marking For there he compareth our knowledge of God that we haue in this life to a dimme sighted man that can see either very little or nothing at all without his spectacles And such is our sight comprehension of God darke and dimme in that we cannot behold him as he is but onely as he hath
doe with patience expect it Rom. 8. 25. The third is Loue of God which hath two effects in the heart First it makes the heart to cleaue vnto God and to be well pleased with him simply for himselfe In this manner God the father louing Christ testifieth that he was well pleased in him Matth. 3. 17. Secondly it mooues the heart to seeke by all meanes possible to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles The fourth is Inward praier or Inuocation of the heart and it is nothing els but the lifting vp of the heart vnto God according to his will by desires and grones vnspeakable Or it is a worke of the heart whereby it flies vnto God for help in distresse makes him a rocke of defence When the children of Israel were afflicted They remembred that God was their strength and the most high God their redeemer Psal. 78. 35. Of this kinde of prayer Paul speakes when he saith pray continually 1. Thess. 5. 17. For solemne prayer conceiued and vttered in forme of words cannot alwaies be vsed but we are to lift vp our hearts vnto God vpon euery occasion that by inward and holy motions and affections they may be as it were knitte vnto him Now to conclude this point touching Inward worship we must remember that it alone is properly simply and of it selfe the worship of God and the Outward is not simply the worship of God but onely so farre forth as it is quickned by the Inward and grounded vpon it For God is a Spirit and therefore the true worship that is done vnto him must be performed in spirit and truth Ioh. 4. 24. CHAP. VI. Of the outward worship of God and the first head thereof Prayer THus much of the Inward worship of God The Outward is that which is performed by the bodie externally eitherin word or deede To this belong many particulars which I will reduce to eight seuerall heads I. Prayer II. The hearing of the word preached III. The vse of the Sacraments IV. Outward Adoration V. Confession VI. An Oath VII Vowes VIII Fasting Touching Praier conceiued and vttered by the voice there are many Questions of Conscience the principall whereof are foure I. Question How shall a man make a lawfull and acceptable praier to God Ans. The word of God requires many conditions in making praier to God they may all be brought to three heads Some of them goe before the making of praier some are to be performed in the act of praier some after praier is ended Sect. 1. Conditions to be obserued before praier are three First he that would make such a praier as God may be pleased to heare must repent Esa. 1. 15. God would not heare the praiers of the Iewes because their hands were full of blood that is because they had not repented of their oppression and crueltie Ioh. 9. 31. God heares not sinners that is such as liue and lie in their sinnes and turne not vnto God by true repentance 1. Ioh. 3. 22. By this we know that God heares our prayers if we keepe his commandements I adde further that the man which hath before-time repented must againe renew his repentance if he desire that his praiers should be accepted For the very particular sinnes of men whereinto they fall after their repentance doe hinder the course of their praiers from hauing accesse vnto God if they be not repented of And for this cause the worthie men of God the Prophets in the old Testament doe vsually in the beginning of their praiers still humble themselues and confesse their sinnes as we may see in the example of Daniel chap. 9. v. 5 6 c. and of Ezra chap. 9. v. 6. c. Secondly before a man make a praier he must first if neede require be reconciled vnto his brother If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering and goe thy way first be recōciled to thy brother then come and offer thy gift Matt. 5. 23. When ye shall stand and pray forgiue if ye haue any thing against any man c. Mark 11. 25. Thirdly he that is to pray must prepare himselfe in heart and mind as one that is to speake familiarly with God In this preparation foure things are required First the mind is to be emptied of all carnall worldly thoughts Secondly there must be in the minde a consideration of the things to be asked Thirdly a lifting vp of the heart vnto the Lord Psal. 25. 1. Fourthly the heart must be touched with a reuerence of the maiestie of God to whome we pray Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God For the neglect herof the Lord threatneth to bring a iudgment vpon the Israelites Esay 29. 13. 14. Sect. 2. The second sort of Conditions are those that are required in praier and they are in number eight I. Euery petition must proceed from a liuely sense and feeling of our owne wants and of our spirituall pouertie For without this no praier can be earnest and hartie and consequently become acceptable vnto God For example when we pray that Gods name may be hallowed we must in making that petition haue in our harts a sense of the corruption of our nature wherby we are prone to dishonour the name of God II. Our praier must proceede from an earnest desire of that grace which we want and this desire is indeede praier it selfe Moses vttering neuer a word but groning in the spirit vnto God in the behalfe of the Isralites is said to crie vnto the Lord. Exod. 14. 15. We know not saith Paul what to pray as we ought but the Spirit it selfe maketh request for vs with sights that cannot be expressed Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith The reason is because without that faith it is impossible that either our persons or our praiers or any other action we doe should please God Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God and not framed according to the carnall conceit and fansie of mans braine And this is the assurance that we haue in him that if we aske any thing ACCORDING TO HIS WILL he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word a commandement to make the praier either generall or particular and a promise that our requests shal be granted Here we must remember two rules First Things to be asked are either spirituall or temporall Spirituall are such as concerne God whereof some are more necessarie to saluation as remission of sinnes faith repentance and such like some are lesse necessarie as hope ioy in the feeling of Gods mercie in distresse c. Temporall things are such as belong to this life as meate drinke clothing
of vnlawfull flight are to be considered and they are principally foure The first is when God puts into a mans heart the Spirit of courage and fortitude whereby he is resolued to abide and stand out against the force of all enemies Thus Paul Act. 20. 22. went bound in the Spirit to Ierusalem Where though he knew that bonds and afflictions did abide him yet he would not be disswaded but vttered these words of resolution I passe not at all neither is my life deare vnto my selfe so that I may fulfil my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God This motion of the Spirit is not ordinarie yet in the time of hot persecution it hath beene found in many worthy instruments of Gods glory as may be seene in the Histories of sundry Martyrs in the daies of Queene Mary But one especially of whom I was credibly informed that hauing this motion not to stand out and yet flying for that very act felt such a sting in his conscience that he could neuer haue peace till his death The second signe is when a man is apprehended and vnder the custodie of the Magistrate For then hee is not to flie because he must in all his sufferings obey the Magistrate Here a Question is mooued Whether a man that is imprisoned may breake prison To this Popish Schoolemen answer that he may if the cause of his imprisonment be vniust And sutable to this assertion is the common practise of Papists We on the contrary say and that truly that no man being in durance may vse any vnlawfull or violent meanes to escape for we may not at any hand resist the Magistrate in our sufferings Seruants are commanded to subiect themselues with patience vnto the vniust corrections of their Maisters 1. Pet. 2. 19. And this reason is giuen For it is thankeworthy if a man for conscience toward God endure greife suffering wrongfully The Apostles being in prison vsed no meanes to deliuer themselues but when the Angell of the Lord had opened the prison dores then they came forth and not before Act. 5. 19. And that which Peter and the other Apostles did must Pastors and other men also doe in the like case for Religion sake The third signe When a man is bound by his calling and ministerie so as in it he may glorifie God and doe good to the church by preaching theÌ„ he must not fly For the duties of a mans calling must be preferred before any worldly thing whatsoeuer whether body goods friends or life c. The fourth signe When God in his providence cuts off all lawfull meanes and waies of flying he doth then as it were bidde that man stay and abide I say lawfull meanes because we may not vse those that are vnlawfull but rather rest contented and resigne our selues wholly to Gods will and pleasure Wee must not doe any euill that good may come thereof and of two evills not onely not the lesse but neither of both is to be chosen So much of Confession CHAP. XIII Of an Oathe THe sixt head of Gods worship is an Oath concerning which three Questions are to be handled I. What an Oathe is II. How an Oathe is to be taken III. How farre forth it bindeth and is to be kept Sect. 1. I. Question What is an oathe An Oathe is a religious and necessarie confirmation of things doubtfull by calling on God to be a witnesse of truth and a revenger of falshood First I call it a Confirmation for so the Holy Ghost speaketh An oath for confirmation is among men an ende of all strife Heb. 6. 16. Secondly I terme it a religious confirmation because an Oath is a part of Gods Religion and worshippe Yea it is sometimes put for the whole worshippe of God Esay 19. 28. In that day shall they swear by the Lord of hosts that is they shall worship the true God Thirdly I adde a necessarie confirmation because an Oathe is neuer to be vsed in way of confirmation but onely in case of meere necessitie For when all other humane proofes do faile then it is lawfull to fetch testimonie from heauen and to make God himselfe our witnes In this case alone and neuer els it is lawfull to vse an Oathe Fourthly I say in which God is called vpon as a witnes of the trueth and a reuenger of falsehoode This is added in the last place because herein alone stands the forme and life of an Oâ—the that in things doubtfull we call God as a witnes of truth and a iust revenger of the contrary There be sundry kindes of confirmatioÌ„ as the affirmation the asseueration and the obtestation And by this Clause an Oath is distinguished from them all because in it we call vpon God to giue witnesse to the thing avouched but in the other three we doe not Now touching this last point of the forme and life of an Oathe three Questions are to be answered for the better clearing of the whole doctrine I. Question Whether an Oathe taken by Creatures be a true Oath and to be kept Ans. An Oathe by creatures is an Oath though vnlawfull For though there be not in it a direct invocation of God for witnesse yet when we call the creature to giue testimony we doe then indirectly cal vpon God because he is seene in them and looke how many creatures there be in the world so many signes are they of Gods presence This answer Christ himselfe maketh Matth. 23. 21 22. He that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon that is by God himselfe II. Question Whether an oath by false gods be a true oath or no for example the oath of the Turke by Mahomet the oath of Laban by the gods of Nachor that is by his Idols when as in them there is no inuocation of the true God of heauen and earth I answer as before though it be not a lawfull oath yet it is in value effect an oath For though that thing be a false god indeed by which it is taken yet it is the true God in the opinion of him that sweareth Thus Mahomet is to the Turke in stead of the true God and is honoured of him as God and therefore his oath by Mahomet is a true oath Thus when Iacob in the couenant that he made with Laban sweares by the feare of his father Isaak and Laban by the Idols of Nachor Iacob accepted the oath which was tendered to him in the name of a false god which he would not haue done if it had not beene an oath at all And hence the Case is plaine that swearing by a false god is an oath and therefore bindeth the swearer in Conscience thought it be vnlawfully taken III. Question If in euery oath God ought to be cited as a witnes how then can God sweare by himselfe seeing none can witnes vnto him Ans.
the Sabboth is to begin in the euening because in the first of Gen. it is saide fixe seuerall times the euening and the morning made the first day and so the second and third c. Ans. First in that text when it is said the euening and the morning made such such daies by the euening is vnderstood the night and by the morning the day and the euening was the end of the day and the morning the end of the night This exposition is auncient and yet in Scripture we find not one place where the euening is put for the night Secondly I answer that the collection from that place is of no force For thus the reason must needs be framed That which God did in appointing of daies the same must we doe in vsing of them But God in appointing of daies began the day at the euening Ergo c. The consequent is false For the case is otherwise in the constitution of time then it is in the vse of time constituted and there is not the same reason of things in doing as there is of the same things in beeing and vse Thirdly this did not bind the Iewes For they in all likelyhood began their Sabboths in the morning Indeede their solemne feasts as the Passeover and such like beganne and were kept from euening to morning as we may read Levit. 23. 5. But their ordinarie Sabboth was kept from morning to morning Whence it is that Saint Matthew calls the dawning of the first day of the weeke the ende of the Sabboth of the Iewes Matth. 28. 1. and there is nothing I take it that can be brought to the contrarie It is obiected that Moses saith Leuit. 23. 32. From euen to euen shall ye celebrate your Sabboth Ans. The words must be vnderstood of the feast of reconciliation beeing the tenth day of the seuenth moneth which was solemnized and kept from euen to euen And it is called a Sabboth because it was by speciall commandement appointed to be kept as the Sabboth day and that in two respects First because it was to be kept holy by the Iewes in humbling themselues and offering Sacrifices vers 27. Secondly because vpon that day it was not lawful to doe any seruile worke vpon paine of death vers 25. 30. Againe it is alleadged that Ioseph of Arimathea could not embaulme Christ by reason that the Sabboth was at hand and this was the euening I answer that the Iewes Sabboth there ment concurred with the day of their passeouer and hence it was that their Sabboth beganne in the euening By this that hath beene said the answer to the third Question is plaine to wit that in the new Testament the Sabboth is to begin at the morning and so to continue to the next morning and not as some suppose to begin at the euen and continue till the next euen And thus much touching the speciall Questions of Gods worshippe as also generally concerning those that belong to Man as he stands in relation to God The ende of the second Booke THE THIRD BOOKE of the Cases of Conscience concerning Man as he stands in relation to man CHAP. I. Of the Nature and Differences of Vertue and the Order of the Questions THVS farre we are proceeded in the handling of two sorts of Questions whereof some doe concerne man as he is considered apart by himselfe without respect vnto another some againe concerne man as he stands in the first relation namely to God Now we come by order to speake of the third and last head of Cases propounded by the Conscience of man as he stands in the second relation to man And vnder this Head are comprehended all those Questions of Conscience that are incident to the liues of men and which doe belong vnto man as he is a member of some Societie whether it be the Familie the Church or the Common-wealth For the better and more orderly proceeding in this Discourse some conuenient Subiect or Matter is to be propounded whereunto all the Questions that followe may fitly be reduced Now of all other the most conuenient Subiect in this kind is Vertue and therefore according the differences of Vertue we will distinguish the Questions into three seuerall sorts But before we proceede to particulars it shall not be amisse to speake somewhat generally of Vertue so farre forth as the knowledge thereof may giue light to the things that follow Touching Vertue two things are briefly to be remembred first what it is and then what be the distinct kindes thereof Vertue is a gift of the Spirit of God and a part of regeneration whereby a man is made apt to liue well I call it first a gift of the Spirit of God because in whomesoeuer it is whether in Christians or in Heathen men it hath the nature of a gift that floweth immediately from the spirit of God And this I put in the first place to confute the receiued errour of the wisest Heathen Philosophers which call Vertue an habite of the minde obtained and confirmed by custome vse and practise Secondly I call it such a gift as is also a part of regeneration and this is added for two causes First that we may put a differēce between Christian and Heathen vertues For howbeit the same vertues in kind and name are and may be found both in them that professe Christ and those also that are ignorant of the true God yet they are in them after a diuers manner For in Heathen men they are the gifts of God but not parts of regeneration and new birth but in those that be true Christians they are indeede not onely the gifts of Gods spirit but also essentiall parts of regeneration That we may the better yet conceiue this difference we must vnderstand that the grace of God in man is two-fold restraining and renewing Restraining is that which bridleth and restraineth the corruption of mens hearts from breaking forth into outward actions for the common good that Societies may be preserued and one man may liue orderly with another Renewing grace is that which doth not onely restraine the corruption but also mortifieth sinne and renewes the heart daily more more The former of these is incidēt to Heathen men the Vertues which they haue serue onely to represse the act of sinne in their outward actions but in Christians they are graces of God not onely bridling and restraining the affections but renewing the heart and mortifyin all corruption And though those vertues of the Heathen be graces of God yet they are but generall and common to all whereas the vertues of Christians are speciall graces of the spirit sanctifying and renewing the minde will and affections For example chastitie in Ioseph was a grace of Gods spirit renewing his heart but chastitie in Xeuoerates was a common grace seruing onely to curbe and restraine the corruption of his heart And the like may be saide of the iustice of Abraham a Christian and of Aristides a
gold Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel by the Prophet Ioel that he sent them corne wine and oyle that they might be satiffied therewith Ioel. 2. 19. By this dutie are iustly to be reprooved the carelesse and Godlesse behauiours of sundry persons who with the swyne feed vpon the Creatures of God but neuer lift vp their eies or hands vnto him of whome and from whome they doe receiue them The verie bruit beast can teach them a better lesson For as Dauid saith The Lyons roaring after their pray doe seeke their meat from God Psal. 104. 21. Yea the heauens and the earth and all that are in them doe alwaies depend vpon his prouidence and are altogither guided and directed by him Iob. 38. And shall not man much more haue an eye vnto his Creator and wholly depend vpon him for all blessings from whom he receiues life and breath and all things Thirdly we must receiue these creatures from God our father as tokens of our reconciliation to him in Christ. So saith Saint Paul Giuing thankes alwaies for all things to God euen the father in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings and he that holds and receiues them otherwise is an vsurper and not a right and lawfull possessour of them Fourthly we must learne to be content with that portion that God assigneth to vs be it neuer so small and withall labour to see the goodnes of God euen in the meanest fare that may be Our table is as it were a liuely Sermon to vs of Gods speciall providence over our bodies For first in reason dead flesh should rather kill vs then giue vs nourishment and yet by his blessing providence it continueth life and strength Againe both we and our meat are but perishing and therefore when we feede theron it may serue to stirre vs vp to seeke for the food of the soule that nourisheth to life euerlasting Ioh. 6. 27. Furthermore looke as euery creature serues for our vse euen so should we our selues consecrate our selues vnto God and serue him both with our soules and bodies as before hath beene shewed Sect. 3. The third and last point is what we are to doe and how to behaue our selues after our meat This Moses teacheth the Israelites Deut. 8. 10. When thou hast eaten and filled thy self thou shalt blesse the Lord thy god This praising or blessing of god stands in two things First in a holy remembrance that God hath giuen vs our food For beeing once filled we must take heed we forget not God who hath opened his hand and plenteously refreshed our bodies with his creatures Deut. 8. 11. Secondly we must make conscience in liew of thankfulnesse to God to employ the strength of our bodies in seeking his glorie and walking according to all his lawes and comandements Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10. 31. We may not liue idlely giue our selues to riot and gaming but labour to serue God and our countrey in some profitable course of life least it be said of vs as it was once of the old Iewes that we sitte downe to eate and drinke and rise vp to play To this I adde one thing further that when we haue eaten to our contentment and something remaine care must be had to reserue it and not to cast it away For this purpose we haue the example of Christ who commandeth to gather vp the broken meate that remaineth that nothing be lost Ioh. 6. 12. The reason is because these reliques and fragments are part of the creatures yea they are as well Gods good creatures as the rest were and must be preserued to the same vse Now if these may not be abused or lost much lesse ought the gifts of the minde which are greater and farre more precious be suffered to miscarie but rather to be preserued and increased A good lesson for such as haue receiued any speciall gifts of nature or grace from God that they mispend them not or suffer them to perish but carefully maintaine them to the glorie of God and the good of others To conclude this Question we are all to be exhorted to make conscience of this dutie to vse the good blessings of God in such sort as they may alwaies tende to the honour of the giuer auoiding all excesse and riot Reasons to mooue vs hereunto may be these I. Excesse destroyes the bodie and kills euen the very naturall strength and life thereof II. It brings great hurt to the soule of man in that it annoyeth the spirits it dulleth the senses it corrupteth the naturall heate and good temper of the bodie Now these things beeing the helpes and next instruments of the soule if they be once corrupted and decaied the soule it selfe will at length be brought to the same passe III. Let this be considered that a Woe belongs vnto them that eate and drinke immoderately Esa. 5. 11. And for this very sinne the Lord led his owne people into captiuitie v. 13. Yea the drunkard and the glutton shall become poore Prov. 23. 21. And both shall equally with there pompe and excesse descend into Hell Esay 5. 14. IV. We should be willing to part from all for Christs sake much more from our excesse and shall we thinke it possible for a man to forsake all even his owne life that will not forsake excesse and intemperance in the vse of Gods creatures It will be said of some we are not drunken though we drinke much Ans. It is a policie of the Deuill to delude men withall when he perswades them that much drinking is not amisse if a man be not ouertaken therewith For it is a sinne to liue and sitte daily by the wine to be alwaies bibbing and sipping Wee know not when or where we shall die and we are commanded to watch ouer our harts that we be not ouercome with surfetting and drunkennesse What a madnesse then is it to giue over our selues to such immoderate excesse whereby we are vtterly disabled from these and all other duties of Godlinesse Sect. 3. In the Third place we come to those Questions that concerne the Moderation of our appetite in the vse of Apparell And of this kind there be two principall Questions the former of them beeing nothing else but an introduction to the latter I. Question Whether ornaments of gold siluer precious stones silkes veluets c. may not lawfully be vsed Ans. There is a lawfull vse of these things yet not in all but onely in themto whome they belong Reasons of the Answer are these I. Gold and siluer c. are the gifts of God and serue not onely for necessitie but for ornament and comelinesse II. We haue the Examples of sundrie persons in Scripture which doe warrant the vse of these creatures and blessings of God Abrahā by his Steward sends
the bodie together and giuen the more honour to that part which lacked And in 1. Thess. 4. 4. It is the will of God c. that euery one of you should know how to possesse his vessell in holinesse and honour These words are spoken of chastitie but they are generally to be vnderstood of any other vertue belonging to the bodie Now the reason of this ende is plaine For the bodie of euery beleeuer is the Temple of the Holy Ghost and a member of Christ in the kinde and place as well as the soule Therefore it ought to be both holily and honourably vsed For the honouring of the bodie with outward ornaments we must remember this distinction Some ornaments are inward and some are borrowed Inward are the graces and gifts of God these are our owne Borrowed are gold siluer pearles and pretious stones and these are outward And of the two more speciall care ought to be had of the inward then of the outward and borrowed For these are indeede faire and honourable in the opinion and estimation of men but the other are farre more honourable in the sight of God And therefore Saint Peter exhorteth weomen that their apparell be not outward as with broidered haire and gold set about or in sumptuous garments but that the hidden man of the heart be vncorrupt with a meeke and quiet spirit which is before God a thing pretious 1. Pet. 3. 3 4. Now that we may vse our apparell to the Endes before rehearsed we are yet further to obserue some speciall Rules which may serue for our direction in the right adorning of the bodie First euery one must be content with their owne naturall fauour and complexion that God hath giuen them and account of it as a pretious thing be it better or be it worse For the outward forme and fauour that man hath is the worke of God himselfe fitted and proportioned vnto him in his conception by his speciall prouidence Beeing then the Lords owne worke and his wil thus to frame it rather then otherwise great reason there is that man should rest contented with the same Here comes to be iustly reprooued the straunge practise and behauiour of some in these daies who beeing not contented with that forme and fashion which God hath sorted vnto them doe deuise artificiall formes and fauours to set vpon their bodies and faces by painting and colouring thereby making themselues seeme that which indeede they are not This practise is most abominable in the very light of nature and much more by the light of Gods word wherein we haue but one onely example thereof and that is of wicked Iesabel 2. king 9. 30. who is noted by this marke of a notorious harlot that shee painted her face For what is this but to finde fault with Gods owne workemanship and to seeke to correct the same by a counterfait worke of our owne deuising which cannot but be highly displeasing vnto him A cunning Painter when he hath once finished his worke if any man shall goe about to correct the same he is greatly offended Much more then may God the most wise and absolute former and Creatour of his workes be highly offended with all those that cannot content themselues with the fauour and feature they haue receiued from him but will needes be calling his worke into question and refining it according to their owne humours and fancies Tertullian in his booke de habitu mulierū calls such persons and that deseruedly the Deuills handmaides But may some say if there be any deformitie in the bodie may we not labour to couer it Ans. Yes but we may not set any new forme on the face or habite on the bodie Dissembling is condemned as well in deede as in word and such is this Secondly we must place the principall ornament of our soules and bodies in vertue and good workes and not in any outward things So would Paul haue woomen to aray thēselues in comely apparell with shamefastnes and modestie 1. Tim. 2. 9. Thirdly in vsing of ornaments before-named we must be very sparing and keepe our selues within the meane Gen. 24. 22. Abrahams seruant gaue Rebecca an abillement of halfe a shekel weight and two bracelets of ten shekels of gold which shee put vpon her forehead and hands v. 47. all which were of no great value and therefore not excessiue but comely and moderate And in the Old Testament kings daughters were clad but in parti-coloured garments 2. Sam. 13. 18. There was therefore euen amongst them great plainenesse It will here be demanded What is then the measure that must be vsed Ans. The Scripture giues no rule for our direction in this point but the example and iudgement of the sagest and soberest persons in euery order age and condition and as they doe and iudge so must we As for example whether a man should weare a ruffe single or double or tripled c. the Scripture in particular giues no direction onely we must looke vpon the example of the soberest and discreetest persons of our order and age and that ought to be our president for imitation Fourthly ornaments must be vsed not alwaies alike but according to times and seasons It is noted as a fault in the rich glutton that he went euery day in costly apparell Luk. 16. 19. In the daies of reioycing we may put on more outward ornaments and so they vsed of ancient times at mariages to put on wedding garments Matth. 22. But in the daies of mourning baser and courser attire is to be vsed as fittest for the time Fiftly we must adorne our bodies to a right ende to wit that thereby we may honour them and in them honour God Against this Rule do offend those that adorne their bodies to be praised to be counted rich and great persons and to purchase and procure vnto themselues the loue of straungers This is the harlots practise described by Salomon at large Prou. 6. 25. 7. 10. 16. These are the Endes for which we must attire our selues And so much of the first maine Rule to be obserued in the wearing and putting on of apparell The Second maine Rule followeth We must make a spirituall vse of the apparell which we weare How may that be done Ans. First we must take occasion thereby to humble our selues and that in this manner When we see the plaister vpon the sore we know there is a wound and so the couer of our bodies must put vs in minde of our shame and nakednes in regard of grace and Gods fauour by reason of originall sinne And we are to know that it is a dangerous practise for any man to puffe vp himselfe in pride vpon the sight and vse of his apparell For this is to be proud of his owne shame Nay it is as much as if a theese should be proud of his bolts and of the halter about his necke garments beeing nothing els but the couer of our shame and the signes of our