m .':■■■■■ **** y»v f* **t3W 'fkfm ("■ ^To^-^f - v/k»*/ r, rffv^UA CONSCIENCE WI TH THE POWER AND Casbs thereof.. Divided into V. Bookcs. WRITTEN BY THE GODLY AND Learned, William Ames, Dodor, and Profeflor of Divinity, in the famous Vni- verfity ofFraneker in Friejland. TRANSLATED OVT OF LATINE into English > for morepuMique benefit. lot 14. if. When he glues quietnes » who can make trouble i when he hides his f a « who can behold him ? . lus 13Ce > And herein doe I exercife my felfe, to haue ai wales a Confcience voide of oft n « toward God, and toward men. "««ronence ^> Jmprinted, <^inna MDCXXXIX; TO THE READER. Gladly call to minde the time, when be- ing yong, I heard, worthy Mafter Per- kins, (6 Preach in a great AfTembly of Students, that he inftiu&ed them found- ly in the Truth, ftirred them up effeftu- ally to feeke after GodlinefTc, made them fit for the kingdomeof God; and by his owne example shew- i ^d them, what things they should chiefely intend, that they might promote true Religion, in the power of it, / / unto Gods glory, and others falvation: And amongft other things which he Preached pro- fitably, hee began at length to Teach, How with the tongue of the Learned one might fpeake a word in due feafon to him that is weary, out ofSfai. 5 o . 4. by unty- ing and explaining diligently, CASES OF CON- SCIENCE (as they are called^)/ And the Lord 1 found him Jo doing like a faithfuU Servant. Yet left he many behinde him affe&ed with that ftudy j who by their godly Sermons (through Gods affiftancej made fit to runne, encreafe,and be glorify ed throughout £ng+ land. My heart hath ever fince been fo fet upon that Study, that I haue thought it worthy to be followed with all care, by all men. Since alio (Gods good providence fbdiipofingit) that I lived out of mine owne Coun- ^trey^ I did obferue that in divers Churches , pure both for Doctrine and Order, this Pra&icall teaching was much wanting,and that this want was one of the chief e caufesofthe great negled, or carelefTeneiTe in fome, A 3 duties To the Reader. duties which neerely concerne GodlinefTe,and a Chri- ftian life. My minde was fet on, as it were by violence, to try at leaft in private, whether I were able to pre- vaile with fome young men that purpofe the Miniftry, more to apply their mindes to this kinde of handling of Divinity ; whence no fmall fruit was to bee hoped for. Being afterwards called to a publike charge of Teaching in the Vniverfitie, I efteemed nothing bet- ter, or more excellent, then to goe before thofe that wereStudents for theMiniftrie,in this manner of teach- ing. This part of Prophecie hath hitherto beene lefle pra&ifed in the Schooles of the Prophets, becaufe our Captaines were necefTarily inforced to fight alwaies in the front againft the enemies to defend the Faith, and to purge the floore of the Church ; So that they could not plant and water the Fields and Vineyards as they defired ; as it ufeth to fall out in time of hotte warres. They thought withthemfelues in themeane while (as one of fome note writes) Jf we haue that fin- gle and cleave eye of the G off el if in thehoufe of our Heart the candle of pure Faith be fit upon a Candlefiicke, thefe fmall matters might eafily be difujfed. But experience hath taught at length , that through neglect of this hufbandry, a famine, of Godlinefle hath followed in many places, and out of that famine a grievous fpiritu- all plague > infomuch that the counfell of Nehemiah j had need be pra&ifed \ namely, that every man should labour in this worke with one hand> holding in the o- ther a Speare or a Dart, whereby he may repell the vi- olence of the enemies.The fame Experience hath like- wife taught, that thefe fmall matters ( if fo be that fo neceffary things may beefo called) are delpifed with no To the Reader. • no leflc niadneffe, then if one would fliffcr the fingers and toes of his hands and feete to beecutoflk as fome fmall things,without which he hoped to walke and ufe his hands well enough. All things therfore being right- ly weighed^ haue taken in kind (God alio liking it, as J am perfwaded ) thefe inftru&ions touching the power of Confcience-Not that I hope that any perfect thing, in this kinde, can come from me : (for there are more kinds of things this way, then that certaine an- fweiscanbegiven(bymeatleaft) to every one) but that I might doe fomething, whereby the unlearned, and fiich as are deftitute of better helpe, might fome- *vhat be helped; and that the more learned might bee fr excited to fet forth fome more perfed and exadi thing. Of which duty the godly, learned, graue ancient Prea- chers are properly the Debtors , whofe dayly labour it is to deale with the Confciences of men ; who through their experience haue learned much better, what thofe queftions are, in which the Confcience u- ^-feth moft to doubt, and out of what grounds they may be beft unfolded; then can eafily be vnderftood by one . that Hues privately in an Academicall profeflion. And tpdeede* if inch things were handled in the meetings of Preachers, according to the variety of Cafes that foil out; and the more remarkeable decifions fet downe in writing • the children of Ifrael should not neede to goe downe to the Philiftims (that is, our Sutdents to Popish AuthorsJ to sharpen every man his Share, his I Mattocke, or his Axe, or his weeding Hooke, as it fell j'out in the extreame neceflity of Gods people, i Sam . 13.20. Furthermore if fuch as are addidted to the Miniftry, were firft inftru&ed in thefe things, and were ferioufly trinrl Aft. i Of Confctence. Booke i. fcience doth alwaies fuppofe an aflent that is firme and fctled. 3 By the definition of Confcience 3 it appeareth that Confcience is not a contem} n } atiue judgement, whereby truth is fimply decerned from falfehood : but a pratti* call judgement, by which, that which a man knoweth is particularly applyed to that which is either good or evill to him.to the end that it may be a rule within hiixv Whether Con- tO dircdt his Will. fcience be a Fa- *■%-»■ i i • r * r • r cuitie 3 Habit ? or Seeing that this name 01 judgement, lslometimes taken for a power and faculty* fometimesfor an habit, fometimesfor an ad; this queftion arifeth, to which of all thefe Confctence is properly. 4 The moft graue Divine 3 William Terkins, whe onely of our Countreymen hath fet foorth a peculiar Treatife of Confcience > doth place it among Vacuities ,* and'he doth fb define it, as he putteth for the general^ nature of it a part of the Vnderftanding, that is to fay, as he explaines himfelfe, ^A natur all power or facultie. , . He giues this reafon of his opinion, namely* becaufe the ad of Accufing^Gomforting, Ttrrifyin^&c can- not bee afcribed to the Confcience, if it felfe were an ad. But this reafon is w r eake : becaufe in the Scriptur < i * sit* fiich kindes of effeds are attributed to the thought - themfelues 3 which undoubtedly are ads. Rom. 2 . 15. Their thoughts- Accufing one another^ or Sxcufng. The reafon is, becaufe things done,, are the effeds not onelyf of the Mover 3 but alfo of the motio it felfe. Befides^Ma-'' fte.r "Terkinsmakcth Gonfcience^Vnderftanding^Opini- •on 3 Knowledge^Faith^and Prudence^to be of one kin.p or fort / but none would define thefe lb, as that they should be taken for diftind faculties of the foule. 5 Some of the Schoolemen will have Confcience to Booke i« Of Qonfcience. 3 f o be an habit : as ScotmJLonaventurefDurand. Which though it might be granted of fome pait; or of the principles of Confcience : yet it cannot be granted (imply of all that which is fignified by the name of Confcience * for the onely office of an Habite 3 as it is an Habit, is , Inclinare ad promote agendum 3 to make one doe a thing readily : but Confcience hath other o- perations ? which belong properly to it , as to Accufe, Comfort, &c. 6 By Judgement therefore 5 in the definition of Con- > fcience 5 ( I underftand moft properly with the beft Schoolemen) an aft of pra&icall judgement, procee- ding from the Vnderftanding by the power or meanes I fa£ ahabit. 7 The ads of judgement are, either a fimple S'X' apprehenfion, or a difcourfe. Whence it may be asked, Dta ™ ettcu ™- to which of thefe belongs Confcience- -C^ # It belongs to judgement difcourfing, becaufe it can- Anfa* not doe its ad of Accufing, Excufing, Comforting, v unleffe it be through the meanes of fome third argu- ment, whofe force appeareth onely in a Sy llogifme,by J that which is deduced and concluded out of it. &t 8 The force and nature of Confcience therfore is f Contained in fuch a Syllogifme. Be that Hues in(inne> shall dye : lliueinfinne ; Therefor e, J shall dye. Orthus. Whofoever beleeues in Chrift^shallnot dye but line. w J beleeue in Chrifi ; Therefore,^ shall not dye but liut. 9 Confcience in regard of the Propofition is called a Lighted a Laws in regard of the AfTumption and B % conclufion Of Conference . Booke i. conclufion a Witnejp j but in regard of the afTumption it is mod fitly termed an Index, or a Booke^ and in re- gard of the conclufion^ mod properly a Judge. i o That which doth didate or giue the proposition is called Synterejis, by the Schoolemen SynderefisJ\\\z afTumption efpecially and peculiarly is called Syneidefis^ the conclufiea-is.the Kr/fis^ or Iudgement. 1 1 There be mafly^ether Syllogifmes which be- long to Confcience^as either they doe prooue the pro- position of fuch a principall Syilogifme 5 or illuftrate the conclufion it felfe : but in that Syliogifme alone is con- tained the whole nature of Confcience. The Propo- sition treateth of the Law ; the AfTumption of the fad orftate 5 and the Conclufion of the relation arifing from the fad or ftate 3 in regard of that Law ; The j Conclufion either pronounceth one guilty 5 or giveth fpirituall peace and fecurity. Chap. II. Oft hi Synterejis^ oy for eh o life ofTrinciples. THat Synterejis out of which the proposition of this fyllogifme or the Law of Confcience is taken^ is moft properly a habit of the under ftanding.by whica wee doe affent unto the principles- of moral! aStions^ that is 5 fitch adions as are our duty > becaufe God hath willed., or commanded them j whence it hath the name [ in Greeke from confervin^f or through the soodnefTe " QfGod^the knowledge of many things which wee ought to doe or shun., are ftiil confeived in mans mind& ■ even after his fall That expofition ofT^^r^iwhodreames that the Creekeword Synterefis ligaificsaCoeledion^ istoo^ l»8£sb..andabfiird^ 2 Be* , Booke I Of Qonfcience. 2 Becaufe this Synterejis is an habit, therefore many doe call Conference, an habit : but it is onely the prin- ciple of confcience., neither doth it make up any part of confcience 3 but only as conference is in its excercfe. 3 This Synter-efis is termed a naturall habit in rc- fped of the iight,whereby the underftanding of man is fitted togiue afient unto Naturall principles ; it is like- wife called an acquired 'habit. ) in regard of the Specie, or of the fuller underftanding, of that whereirnto the understanding is naturally inabled, and can fas it were) under ft and prefently. 4 This Synterejis differs onely in refped or appre- henfion from the Law of Nature.or from that Law of ) ,>Ood, which is naturally written in the hearts of al men; for the law is the obied., zndSyntereJis is the obied ap- prehended, or the apprehenfion of the obied. j This Synterejis may for a time be hindred from adingJbut canot be utterlv extinsuished or loft . Hence it is that no man is fo defperately wicked as to be void of all Confcience. 6 To Synterejis being taken after a large fenfe 5 ought to be referred^not onely generall conclufions touching right or Law, which are deduced by good confequence JMSut of naturall principles , but likewife all pradicall truths,, whereunto wee giue a firme affent, through the revelation wee haue by faith. Jl 7 From hence arifeth the diftindion of Confcience into that which is Naturally and that which is Inlighte- md. Naturall Confcience is that which acknowiedgcth jfor: law the principles of nature 5 and the conclufions srifing from them . Inlivhtened is that which doth befide thofe 5 acknowledge whatfoever is prefcribed in the Scriptures, The Scripture fometknes fpeaketh of this B 3 laft 6 Of Confcience. Books £ laft : as Rent. 6. 3. and fometimes of the other as 1 Cor:6:S. 8 From hence it appeareth that the perfed and only rule of Confcience is the revealed will of God,, where- by a mans duty is both showne and commanded. For Synterefis in a more large fenfe confifteth,partly of mo- rall principles that are naturally in us, together with their conclufions ; and partly, of thole which God be- fides them hath injoyned. But the revealed will of God whereby man knowes his duty, containeth both thefe. what it is that 9 Hence it is that the Law of God onely doth bind bindes the Con- ^ Q^fa^CZ Q f man . By the Uw Q f Q^ ^ ^ derftand that revealed will of God, whereof we haue made mention : vi^. as it doth alfb containe thofe things ; which are commanded in the Gofpell. 10 Tobinde (In this morall fenfej is to haue fuch an authority, as the Confcience ought to fubmit it felfe unto : And it wereafinne to doe any thing contrary to it. 1 1 Henceit is 3 that though men be bound in Con- fcience by God to obferve in due and iuft circumftan- ces the lawes of men , yet the fame lawes of men lb far as they are mans lawes, doe not bind the Confcience.' why mens laws 1 2 The Confcience is immediatly fubjed: to God, doc not bind the anc j j^ w yi anc } therefore it cannot fubmit it lelfe unto Conscience. ■*- - _ any creature without Idolatry . 1 3 God onely knowes the inward workings of the Confcience ; he therefore onely can prefcribe a law unto it, or bind it by one. 14 God onely can punish the Confcience when it ;. finneth j Ihe therefore onely can forbid any thing to it. i) Even apromife (which in it felfe is facredj though Bookl i. Of Qonfdcnce. though it be confirmed by an oath : as it is an a.v Of the Office of Qonfcience* - THe office of Confeience, ( if we fpeake withre- { ipe& totheSjinterefisor Lawes of it , ) is one in •^JecefTary things ; Another in things of middle and in- different nature. In neceffary things Confeience hath, two acts., i To binde, 2 Tq inforce to praclife. '. 2 Confeience bindeth according as it is informed ™^£f n ^ a "*r of the will of God : for in it felfe it hath the power of a bo° n " m^V will of God, and fo ftands in the place of God him- jm. 3 Godswillasitisunderftoodvor may be under- ftood, binds the Confeience to affent; As it is ac- knowledged and received by Confeience , it binds the whole 8 OfC on fii ence - Booke i. whole man to obey and doe it prefently . 4 Confciencc bindeth a man fo ftraitly that the command of no creature can free a man from it. 5 Hence man,as he maketh Confcience of the will of God commanding him fomeduty, is in that regard called a Debtor, Rom: i 14. zfervant, Rom 6. 16. is faldtobz bound, ^A£fs 20. 22. conjlrainedy 2. Cor. $.14. to haue aneceffity laid upon him. iCor, 9. 16. fo that he cannot doe otherwife. <.A8s 4% 2 o. 6 Confcience inforceth to obedience by vertueof this its ad of Binding. For that is to the will an impul- fiue cauf e to make it carry it felfe confeientioufly. 7 This inforcement is fignlfied in the fore-named places and phrafes : the ftrength and power thereof is declared, Ier. 20. 9. Wherefore I thought from < henceforth not to fpeake of him , nor to preach any < more in his name 5 but the word of the Lord, was a ve- ry Burning fire in my heart , and in my bones : they doe together make up a Confcience morally good. Theaasofcon- 9 In Indifferent things the Aftions and Duties of fdence abom in- Confcience are likewife two. i. Todifcerne. 2. To. difFere*t things. _. Direa. | The difceming „ io To Difcerne is to shew and declare the diffe- rences of things what is necefTarie,what is free, what is lawfull, and what is unlawfull. V The direftion of 1 1 To Dircft is with regard had to circumftances, to order lawfull anions unto a good end. 1 2 The ends which are alwayes to be aimed at, even in Booke I. Of Qonjcience. in indifferent things alfo, are the Glory of God, the E- difying of our Neighbour, ahd the Helpe of our ne- cenarie Actions. 1 3 The power of this direction is Co great, that it makes an action to be good, which in its owne nature is but indifferent j as on the other fide, not oncly an e- vill direction, but the want of a good direction, makes the fame a&ion to be bad. Chap. IV. Of an erroneous Con/lie nee. Touching this do&rine, of the firft ads and offices of Confaence,divers queftions are mo ved, which '\ being of great weight and moment, for the directing of our Anions aright throughout our whole life, ought of neceflitie to bee heere expedited y though briefly. j$>ueft. The firft queftion is^Whether an erroneous v Confcience doth bind ? Anfw. to unfold this queftion rightly, thefe fiue I things are bricfely to be opened : i . What an errone- °; us Confcience is. 2. About what things it is conver- se lant. 3 . Whence the errour of Confcience commeth. 4. the generall differences of thefe errors, p Thefe- verall waies of binding, ^ 1 An erroneous Confcience is either oppofed pri- f^^l vc * vatiuely to a good Confcience/o it comprehended] e- very Confcience that judgeth not rightly when it ^bught, even the doubtfull and fcrupulous Confcience alfb : or pofitiuely^ fo it fignifieth onely that Confer- ence, that judgeth otherwife then the thing is. This kinde of erroneous Confcience* is diftinguished from C a doubt cnce, 10 Of Confcience. Bookei. a doubting and fcrupulous Confcience, by the firme affent it glv.eth 3 though it erreth in giving it. In this qucftion we fpeake of a Confcience pofitiuely erring. 2 There are fome principles (6 cleare, and written in the hearts of all men, that they cannot erre to obey and pra as for example. If any mans confcience tell him that it is neceftary to uncover his hands alwaies when he pray es<- : publiquely;Hemuftprayfo, becaufe lawfull things may be obferved conftantly without finne. °of^ P c e rionc-" ObjeB* If an erroneous confcience doth fobinde ens confcience. that we may neither follow, nor not follow it without finne,then there lies a kind of neceflity of finning on thofe that do thus erre,which cannot ftand with the e- quity of Gods Law. cAnfw. This neceffity of finning when one is en- tangled by his owne erroneous confcience, is not the fame both wayes.'w^. whether one do p or do not^accor- ding Booke I Of Qonfcience. j~ ding to confcicnce;for if one do according to his erring confeience, the fin is in the a&ion done \ Ifhe doe what is not according to it., the fin is in the manner of doing. 2 Itisnotanabfolineneceflity,butupon fuppofi- [ tion;namely> if he keepe ftill fiich a confidence , which he both may 5 and ought to lay downc 3 This neceflity doth not flow from the nature of Gods law 5 but is contra&ed and continued through mans fin* for no man is thus intangled without his owne fault., £>ueft. Whether is it a greater finne to doe a- whether 2tbe gainft fuch an erroneous confeience , or to doe accor- \F^t^% t CJin^ tO it. a gainft an erro- ^Anjh. We ought to iudge of the greatnefle of fm ence, ^according to the quality of the thing which is to be done or omitted , as it Is in its owne nature, and as it is apprehended by us* If any man through errour of confeience should hold it to be an unlawful! thing to goe to the Church,and feme God there (which other- wife he is tyed to doej becaufehe knowes the Prea- cher to be a lewd and naughty man, and thinkesthat he shall be partaker with him in his wickednefle; his finne is greater in flaying away ,then if he were prefent 'there : becaufe it is a greater finne, to negledt Gods fervice,then to communicate with an others perfbnall } wickeclneffe in that fervice. But if he should thinke it £ unlawfull to be prefent at holy duties for Idolatry, which he iudgeth will be committed there , he should finne more hainoufly if he should be prefent there: be- " caufe the finne of Idolatry 7 , is greater then a negled of true worship. In the firft inftance; he fins more that followes his confeience , then he that doth againft it; but in this, his finne is greater that doth contrary to it: Opiruinte. What opinion is? 16 OfConfcience. Booke I* it : No certaine and generall rule therefore can bee fet downe in this matter. Chap. V. Of afurmijing anddouhting Qoufcience. ^uejl. i.T V7Hethera man may content hirnfelfe W with a doubting Confer, nee? Anfw. For the unfolding of this queftion,it is to be noted, that 0//»/^fometimes fignifies a certaine and fetled judgement without all doubting. A certaine judgement nor arifing from Senfe, Knowledge^ true Faith , but Reafon. Sometimes it is taken mo^e itri&ly; For that judgement whereby indeede we at* fentto the truth of a thing, but not without (uipition, * feare, or doubting of its being otherwise. Vpon this diftindionj anfwer : Firft, in fuch things 3S are neceflarie to falvatioib and Gods worship, no opinion can be fufficient, though ;t haue never ib great certainety of reafon ; becaufe Faith is required to thefe^ , and Faith takes onely the infallible word of God. 2 In fiich things which are more remote from their I principles, diligent care is to be had, that we alfo get a certaine perfwafion > or beliefe of them,out of the Scriptures ; but if that cannot be obtained, it is lawfull in our anions to follow fome fuch opinion^ is certaine and tried by the rule of Sci ipture. J 3 Vfing alfo all diligence to bee certaine (though webenotj it is lawfull in many things to follow that opinion, which is moft probable. 4 It is never lawfull to doe againft our owne opi- nion, whether it be certaine, or probable, for refpe<5fc to other mens authority. 5 No Booke I. OfQonfcience. 17 5 No man can at the fame time hauetwo con- trary frob able opinions^ concerning the fame thing; fo as he may lawfully leaue the one, and follow the other. jgneft.i What shall one doe when his Confcience is doubtfull ? ^Anjw. For the declaration of this queftion, wee muft obfeme : Firft., Confcience is faid to be doubtful in a large fenfe, as when the affent even of Faith, or O- L pinion prevaileth ; yet there is fome doubting joy- t ned. But ftridly^and properly, that Confcience is na- med doubting^ which yeeldeth to neither part of the queftion in hand, but ftickes and ftaggers betweene ) affent anddiffeht, not knowing which to doe. 7* Touching the firft fort of doubting , it hath part- ly beene ipoken in the former queftion, and shall part- ' ly be fpoken of in the queftion following. Heere wee treat of that Confcience, which in a proper and ftrid fenfe, is called doubting. Secondly, doubting is either Speculatiue^ or Praffi- Af cuktiuc call. Spc culatiue is that, which is not immediately con- doubt, and a 1 verlant about a pradiie or aaion : as when one doubt- I eth, whether this or that thing be his or not.Prafficall, ' is that, which immediately is converfant about fome particular adion. ^Attfa. Thefe things being laid downe, it is an- M fwered/ • r Firft, in all thole doubts which doe any way belong to our pradife, diligent enquiry is to be made, that we may clearely perceiue the truth and not doubt \ becaufe while the minde remaines in dmbt^ the adion muft of neceffity want that perfedion which it would haue, if it were done with Knowledge, and certainty of judge- D menu i8 O/Confcience. Booke r. ment. For the more certaine our knowledge is 5 touch- ing thofe things which we doe , the more confident we are in doing 5 and more toy full when wee hauedone, them. 2 Oft times it is lawful to do a thing,though a Jpecu- latiue doubt remame, becaufe he that doth fo, doth not neceflarily doe either againft a doubting Confidence, nor without a perfwaded Confcience j for notwith- ftanding xhztfpeculatiue doubt , he may affuredly con- clude with himfelfe ; that, that which hee doth^ought % to be done. Asforexample,AmanpofTefTethapeice *■ of ground lawfully, and begins to doubt whether it be kis owne or not ; yet if he know not, thgt it belongs to any other body, he niay lawfully keepe the fame ftill T A becaufe other things being considered, poflfeffion is a <^ better ground to keepe it, then doubting is to lcaue it. , 3 It is not lawfull to doe any thing againft a TV* #/- tall doubt; that is, a doubt whether the thing to bee done be lawfull : The reafbn is, i . Becaufe a man can- not doe it of faith, TLvm.i^ 23. 2 Becaufe, he that ■ m dorhfo, Joth not fufficiently abhorre finne : for wil- lingly and wittingly he expofeth himfelfe to the dan- ger of finning. 3 . Becaufe he is not fully enough acj- didled to Gods will * for as he that doth that willing- ly, whereof he doubts, whether it bee acceptable to Jus friend or no , doth againft the law of friendship : ( ' fo he that doth that, whereof he doubts, whether it bqt ^ acceptable to God or not ; doth againft the law of loue to God. 4. In thiugs doubtfully thefafeft way is to bechofen; but that is thefafeft part, which if we fol- low, it is certaine we shall not finne. As for example, A man doubteth whether Vjury be lawfull or nor ? the fafeft way is \o abftaine i for herein is no danger of fin- ning- Som e Bo o ke I . Of Qonfience. 1^ Some of the Philofophers had fome knowledge of the equity of this rule^whofe Iudgement thereof Tullj relates, and approoues i Office: Lib. i. Thoje giue good counfell ( fayeth he ) who for hide to doe any thing whereof one doubts ^whether it be iujl or uniuH\ the equity thereof is apparant in itfelfe, becaufe r Doubting imports, thought, orfeare of being hurt. Chap VI. , Of a Scrupulous Qonfcience. J jcpueff. T Y7Hat is to bee done when the coflfci- W ence is fcrupulous ? * Anjh. For ^he underflanding of this queftion, wee \ muftconfiden? i That a Scruple is a feare of the minde concerning i its pra&ife 5 which vexeth the confcience , as a little ftone that cannot bee difcernedinamansshooe.pai- nethhisfoote. 2 Every feare is not properly a Scruple, but that . which arifethfrom7%/^or no arguments. 3 One is fcrupulous either in examining what hee hath done y or in ordering what he is to doe. ; 4 Scruples doe arife, ( God fo ordaining) to the end he may either punish , or try men: fbmetimesout of thefiiggefKonoftheDeviU 5 fomtimes from want of .knowledge > fometimesfrom Melancholy, or fome o^fuchlike conftitution of body j ibmetimes from the Society of fcrupulous men. 5 A Scrupulous confcience differs from a Doubt full one, in this, that a Doubtfull confcience doth affentto neither part of the queftion; but thefrupulous confci- ence doth affentto one, but is follicited to the other part, by a kinde of feare* D % Thefe 2 a OfConfcience. Booke i, Thefe things being fet downe , it is anfwered to the queftion. i. (God being inftantly called unto for grace,) one muft labour dilligently to remooue thefe icrupleSjwhich reafon can take away by due triall of the grounds of them. For then is the confcience moft quiet 5 when it hath moft certaine knowledge. 2 It hel- peth much (if it may be conveniently^ that the thinking upon thofe things be shunned , from which fcruples may rife ; for the fancy being once ftirred > many thoughts arife , which cannot be fuppreffed againe, without greate difficulty. As we fee in Tyles , that arc linked together in order 5 if one happen to fall downe., the reft will follow : and from hence are fcruples multiplied in timorous confciences. 3, Many fcruples when they cannot well be taken away by fome contrary reafon> ought to be laid downe as it were by violence, refufing to thinke or confider of them. For fo long as fcruples are not actually apply - ed, they are not troublefbme : And fome befotrou- blefome that the weaker and more unskilfull fort 5 can by no other meanes be ridd of them. The bending of the mind attentiuely to remooue a fcruple by reafon, doth often either ingenderoi encreafe a fcruple : as for example , All people know that the name of Go(i ; ought to be called upon dayly: yet one may bee fo vexed with impious thoughts , that this fcruple may arife in a man^whether he ought to pray or not?Here it. is not alwayes a fafe way to examine thefe thoughts-, nor yet to difpute about this queftion long 5 but to throw away this feare, as it were with violence^ and . to fall upon the duty of prayer fb well as one can. 4 If they cannot be fo remooved , but that they doe ftill arioleftjitislawfull^ndthebeftcourf^ to da a thing againft Bo okb i. Of Qonfcience. 21 againftfuchfcruples. As for example Jf there be any man that is fo molefted through the confederation of his unworthinelTe 5 ihat he dare fcarce be (b hold as to come to the Lords Table,, though he finde in him- felfe true Faith and Repentance; he may and ou°ht notwithftanding this fcruplc come to the Lords Sup- per. Neither is this to doe againft Confcience, but according to Confcience. Forafcruple is a rash feare and without any ground , and fo cannot binde to doe j according tojt ; yea through cuftome of doing againft \j fuch likelcruples D Confcience it felfe is made more ftrongandfetled. Chav. VII. f . Of the attention of Confcience to its Faffs. > Hitherto we have fpoken of that Synterefis, or Pro- pofition 5 whence Confcience telleth what is Law. Now followes the fecond part of the judge- ment, whereby a mans confcience hares witnejfe of , his fad: according to that Law. By reafon of this ad: Confcience is named a witnejfe^ and in the common VxoNtfot^athoufandwitneJfes . It is likewife called a I Booke, ReveL 20. 1 2 . becauie it is left written in mans w iiiinde* at it were in a regifter, what he hat h done, and w 7 ith what intent, and at length is read and fpoken of by Confcience. .♦ The Affumption of that pra&icall Syllogifme • wherein Confcience confifts, is nothing elfe, but the recognising, or confidering of our a<5fron : oreftate> as ' it hath refped to that Law which Confcience giveth.- For the better underftanding of the nature hereof/ome things muft bee made cleare concerning the a the Queftion arifeth thus. The Will) as it feemes to many, cannot will or niU a any things unlefTe Reafon haue firft iudged it to bee willed or nilled \ neither can it choofe hut follow the laftpra&icall judgement, and doe that which Reafon doth didate to be done : and by confequent , the Will cannot moue againft the determination of 'Confcience. ^Anfw. For the unfolding of this matter 5 thefe con- clusions are to be laid downe. It is fo cleare that no man can queftion it, i. That many both maydoe,and doe againft Con- * Sjntcrejis fcience, as it is an ha bite , or * Summary of Principles : and BOOKE I Of C° n f cience ' 23 and in fo doing, they doe in fome fenfe, goe againft Confcience. 2 . Againft Confcience as it is an act , all thofe doc, who do any thing againft that Iudgemcnt which they had actually ^ and yet hauc virtually or in the principle, though a&ually they judge not as they hauc done for- merly. 3. The Will cannot willy dejire , cboofe , or follow after any thing , without zfpeculatiue apprehenfion of it,becaufetheobje<5toftbewillis knowne Good. No man was ever knowne to defire what hee no waies knew. 4. A bare and Jimple apprehenfion of the objeft, ^ without any praffic all judgement , that forthwith it Vmuft be profequuted, or avoided, may be fufficient to draw forth the A3 of the Will. This appeareth fufficient- ly in Mad men,, Infints, and in every 7 undeliberate mo- tion of the Will. The reafon of this is,becaufe a Good, apprehended or knowne* hath all thofe Conditions, , which are required to the Objeft of the Will. The Will is as able about its Objed, as the fenfittue appetite is a- bout its : But Senfe is ftirred up at the apprehenfion of its objeft, as the Eye at fight of Colours, the Eare at Sounds, &c. 5 The Will can at pleafurey^W' its ad about that | which is apprehended and judged to be good, without ^jany foregoing a£t of judgement > that it should doe fo/ /foriftoy^^^anad,andtoleaueofading,ari ail of judgement 3 bee ncceflarily required ; then to fofpend " that judgement, another judgement is requifite j and to fufpend that, another ; and fo in infinitum. 6 The Willtzw turn away the under ftanding fro the confederation of any objed , which at prefent it appre- * hendeth 24 OfQonfcience. Booke i. hendeth and judgeth to be good > to the consideration that it hath formerly apprehended and judged to be fo. By reafon of this commanding power, the Will is the firftcaufeofunadvifedneffe, and blame-worthy error in the Underftanding. When the Will doth firft begin, to draw away the underftanding from that, which it hath judged to be good, it doth it, by its owne inclina- tion without any judgement that it should doe fo; o- therwifethefetwo judgements should bee together; namely ,this ought to be followed, and this ought not, ^ which were abiurd, «u 7 The ?T///canmoueit felfe, towards an objed that is apprehended and iudged good for profit or pleafure in forne refped, though reafon iudge that it is ( not lawfull but finfull. The reafon is : i. Becaufe ? - whatfbever good the underftanding propoundeth to the will , in this life y it propoundeth it with a kind of IndifFerency of Iudgement, as not having any necefta- ry connexion, with the univerfall good. Upon which the will is naturally fet and determined, 4 Hence it is that freed owe or liberty in an a&ion, is faid to bee radically in the iudgement and reafon. 2 Though the will bee determined by the under- ftanding in regard ofchejptcijication or kinde of thin^ ** to be willed, becaule it willeth nothing but that which the underftanding hath firft appreh ended s yet in re- gard of excercife or ad of willing , it mooveth both it [ (elfe, and the underftanding with the reft of the facul- ' ties. And hence it is that liberty is in the will formally y which should not be true . if it were rteceflarily deter- mined by the underftanding. 3 If the iudgement being right, the will could not but will aright ; then before the iirftfinne of Angels and men , ( which was ia Booke I. OfConfcience. , 25 in the Will) there muft necefTarily bee an error in the Vnderftanding : and if fo 3 then the punishment of finne should be before the fii ft finne; for all Pra&icall error in the Vnderftanding, is either finne, or the punish- ment of it. *. If the Will doe necefTarily follow the judgement of the underfhnding ; then there should (in proper fpeakingj be no finne of 'malice, diftind from thofe finnes, which are committed through ignorance > or paflion. But it is manifeft, that this kind of finne is , found in Devils,& likewife in fome men- 5 . If the Will i doe necefTarily follow the Vnderftanding, then in Re- generation the will it felfe neede not bee internally renewed by grace : for the inlightening of the Vnder- i ftanding would be fufficient. But this is repugnant to * «*vFaith and godlinefle. 8 Though the Will doth not alwaies follow the Judgement, yet doth it ever follow that command whereto it is fubjeft ; and that agreeth oftentimes with Judgement. But this command though as touching the direction, it doth belong to the underftanding; yet as touching the power and efficacy, it belongeth to the Will. From hence we fpeake truely, and by the con- fent of all Nations, fay, I will Will. V9l} ■* Chap. VIIL OfConfcience examining and reviewing aftions. ^TVTEare to treat next of that reviewing, which is W converfant about our a&ions and ftate. 1 I call this a Reviewing, rather then a knowledge, Firft,becaufeabare and naked knowledge is not fuffici- ent for this ad of Confcience, but things muft bee weighed over and over* Secondly, becaufe there is a £ know-- 2$ Of Confcience. Bookei." knowledge which goeth before , and accompanieth the adion, but this Reviewing follow eth it. 2 This Reviewing is a refled ad of the Vnderjlan- ding^ wherebv a man underftandeth, and with iudge- ment, weigheth his owne actions with their circum- flances.lt is commonly called, Cofideration^rmedita- tio on our w ayes .It is called in the Scripture,^ refpett or beholding by the mind, 7^/. 119-15. ConfideringJfaL 50.22. Thinkings or thinking againe^Pfal. 119.59. Lay- ing of the heart. Hag. 1 . 5 . a Saying in the hearty lerem. A 5. 24. Sayingto theheart^ Hof.7.2. Returning to the ^ hearty 1 Kings 6.47. a Laying to heart,Jer. 1 2. 1 1 . Mai. 2.2. and laftly, a Troving or examining of our felues, 2 (>. 13-5- ; < 3 The caufe of the Reviewing of our anions ought f to be, Firft. a care to pleafe God in all things. Second- ly, a feare of finning : For if we review our actions up- on other grounds , it is not an ad of Confcience : be- caufe it refpedcth not the judgement of God ,• which without doubt, it is neceffaryan ad of Confcience should doe. 4 The manner of this Reviewing doth confift in thefe two things : Firft, that wee confider our owne adions , not materially onely, butformally alfo,that is^ VMurs t ^ iat we con fider not oxiely,what we haue done, as it is u ordint ^ an affionybut likewife what>and after what manjiei; it is done, as it is good or evili. As for example, It is not an Ad of Confaencc, for a man to thinke, whether he hath overcome I is adverfary, or not; but whether in fo doing,he hath committed murther or not? whether it be juft, or unjuft , that he hath done ? 2, The atti- ons and thcruJemuA be compared together. For as he that fpeaketh the truth, kno.weth not that he fpea- keth Booke I. Of C on f c i enc *» 27 keth truth ,• unleffehe compares his fpccch with the thing it felfe : So hee that doth well or ill 3 can- not know the fame 3 unlefle he compare the fa<5t with its proper rule. The rule of this triall or judgement, muft not be cur natural reafon,\hz cuftome of "others 3 or the like ; but the Law fir revealed will of God j For o- therwife Gods judgement is not refpe&ed (1:o which Confcience looketh) but mens. 5 The time which is to be allotted to this Review- J ing\ In regard of evill deedes, is in Scripture noted, 1 fometimes to be before fome threatning of Gcd 3 2 Sa. 24.13. fornetimes after a threatning^ but before the ludgementbt executed. MaLi. 2. and fometime after ^ that God hath inflifted his Iudgements, Hag. 1.5. but •^hefoonerwegoeinhandwithit., the more accepta- ble it is unto God, and more profitable it is unto us. 1 Hence it is, that this Meditation of what we doe day- ly 3 is reckoned amongft the dayly exercifes of the god- ly, Ioh 1. 5. 6 Through want of this Reviewing^ comes i.Im- ■penitencie in the greateft finnes, Ifai 44. 1 8. Rcdef.^ 2. Trefumption in greateft mifery,2te#. 3.17- and fo great a StHpiditiejhdX thofe which know many other things, f are altogether ignorant of themielues, and what they doe. Hence it is, that fome after theyhaue fworne rafhly, and are admonished of their finne, almoft with >the fame breath affirme with an oath, that they did not i fweare. 7 The peculiar effe&s of this Reviewing of our - waies 3 are /.in regard of God, ^A right judgement of our waies. Eqek. 19.25. and thankefklnejje. 2 . In re- aped: of our felues, Humility ; and j. Inrefpe&ofo- thers, Equity and (jentlenejfe, Tit. 3.3^4. E 2 Chap, 2% O/Confcience. Booke i. Chap. IX. Of the application of the Law by Qonfcience to the per/on, upon the Reviewing of the Affion. i THe third ad: of Confcience folio weth, where- t by the conclufion is gathered from the premi- fes. This conclufion is an ad of Confcience., whereby a man apply eth unto himfelfe the Law of God 3 which co ncerneth either his Adion or Condition . 2 This conclufion therefore dependeth partly on that generall Law., which is pronounced by the Sjnte- refs, in the major Propofition ; and partly, on that / Reviewing of the adion or condition which is contai- - ned in the minor Propofition. So that it gathereth to- gether the ftren^th of the former ads of Confcience, ( and maketh xhzjudgement thereof perfed. 3 Like as therefore Confcience is a Law in the ma- for Propofition^ Rom. 2. 14. and in the minors. Witnes, Rom. 2. 15 So in this conclufion^ Confcience is mod properly a Iudge> 1 lob. 3 . 20. For as in the Propofition Gods Law is declared y and in the AfTumption> the fad or condition of man is examined 3 according to th^ .. Law,- So in the conclufion, the fentence concerning man is pronounced according to his faff, or condition, by vertue of the Law that hath beene declared. 4 It is well defined therefore by application, be-^ - caufe in filch a conclufion, Gods Commandement and mans fad are mutually joyned together, and as it were linked with man, whilft both pafle fentence qn him. Snfdwcefn o£ ? This tslppJi cation, though in its owne nature it the making of follow the former ads of Confcience 5 like as the coa- thc Application. . * . r clufion Book* 13 Of Qonfcience. 29 clufion of a fyllogifme is faydto follow neceffarily from the premiffesyet through mans fault it falleth out often. That Confcience doth not doe it for a time. Both propofitions are granted^yet the coclufion is not made :as for example^ A man may in generall know and grant that every man that worshippeth not Godjs curfed : and may alfo be confcious to himfelfe > that he is no true worshipper of God : and yet not Ivdge himfelfe accurfed. One may alfo undcrftand fuffici- ently^that God is ready to pardon him who repenteth of his fins; He may likewlfe haue witnes in himfelfe of his owne repentance : yet cannot prefently apply to himfelfe pardon,and the mercy of God. 6 This Staying^ or Hindring^heConclufion is more ufuall in paffing Iudgement upon evill a&ions^but hap- peneth fbmetimes alfo in fuch 6 as are good. 7 Wee baue an example of the firft fort in thofe lewes ofwhorn the Apoftle fpeaketh. Rom. 2. 18. 20. 21. Andin David himfelfe. 2. Sam. 12. 5. 6. who knew well enough 3 what his moft evill fad deferved by law, and like wife could not be ignorant of that which he had committed : but halted in the appli- cation of the conclufion. 8 An example of the latter kind, wee haue in all thofe Believers who repent truly 5 yet for a long time cannot apply Gods mercy to themfelues . The caufe s why Sinners doe it not , are; 1 Becaufe they doe not confider ferioufly enough* Gods law , and their owne fadts; for the conclufion proceedeth from the power & efficacy of the premijfis. 2 . Becaufe they haue flat con- trary conclusions in their lodgements to the Law of God. meut. 29.19. 3 . Becaufe they are afraid of, and avoid theie conclufions of Confcience, as moft. oppo- E 3 fite 3° OfC on f c i ence * Booke I. fite to themfelues and their purpofes, loh 3-20. 4. Bc- caufe they are carelefle and forgetfull of fuch things, 7^.1.23.25. From fuch like caufes wicked men ufe to gather falfe conclufions, and deceiue themfelues, lam. 1.22. 9 The caufes why beleevers , and godly men , oft- times doe not conclude for their owne confblation, are /. Some prevailing temptation. 2. The rem- nants of unbeliefe, which remaine even in thofe that are regenerate. 5. The greatnefTe of that mercy which they ought to apply unto themfelues. And *. the Confcience of their owne uriworthinefTe, efpecial- ly after they haue committed fome grievous finne. 10 Becauie of this flowneffe in men to conclude, and apply, there is a ncceflity laid on all Minifters, not onely to declare Gods will generally ; but likewife fo farreas they are able, to helpe* and further, both pub- likely and in private, the application of it, fofarre as mens condition and confidences require. Chap. X. Of the effe&s of this ^Application^ in the Conflu- ence it felfe. *- « 1 T7Rom the conclufi 'on of Confcience 3 fome effeds Jl follow* according as the judgement thereof is-. 2 Thefe effects are eitherc^ffj of Confcience,which ^ mm are virtually contained in the conclu(ton>or ^AjfeBions 1 and ^Adts of the Will, which arife from thofe ads of Confcience. 3 Amongft the ads of Confcience, fome there be that refpelf that which is well done: fome refpedyftf. 4 Thofe that refped what is well done , are Excu- Booke i Of Qonfcience. 31 fingy^Abfolving^vA Aprooving^Rom. 2. 15. 5 J^^^ is an aft of Conlcience 5 whereby a man AnExcufmg is freed from the guilt of finne in what he hath done : For Excujtng heere is not taken in that drifter fenfe, whereby it fignifieth a lejjening or extenuating of the fault, but in thatfenfe which importeth, a perfeft ta- king away of the fault >and guilt. 6 tAljolution is an c.£t of Confcience, whereby it Abfoiution of , ■• r '. t * r Confcience. pronounceth a man need not reare punishment for what he hath done. 7 Theie two afts are tyed fo clofely and faft toge- ther with a bond that cannot be loofed, that they dif- fer onely in our apprehenfion not really. For £xcujing 9 doth moft properly refpeft guilty and ^Abfolution the ~Vpunishment \ but neither is the guilt taken itway fo long as the punishment remaineth; neither doth the guilt remaine, the punishment being once taken away. 8 tA&Prr&mis an aft of Confcience , pronoun- Apportion cing that a man in his action hath pleated God. 9 Abfoiution and approbation, differ from JLxcuJing inthis 5 that in Sxcujtng, Confcience doth the part of the Lavp^ and hath refpeft unto God, as he is a Judge, before whofe judgement feat it excufcth a man as a witnejje ; but in Abfblving and Approving, Confcience properly doth gods part > and kith refpeft unto man, whom like a Iudge it abfolvcth, and approveth. 10 The afts of Confcience., which refpeft/&#*, are " J Accufation, and Condemnation. 1 1 Accufation is an aft of Confcience^ convincing A«ufatiall good things are promifed, 1 T/w.4.8. 3 The firft affection rifing from the accufation and condem- Confidence. Booke I. OfQonJcience. 23 condemnation of Confcience^is J/^/^wbereby a fin- shame ner is difpleafcd with himfelfe, in and for that finne hce hath done. For finne alvvaies changcth a man from better to worfe. Gen. 5 .7. This shame if it be becaufe of finne 5 and ifitmakeaman forfake it 3 it is one of the fignes of repentance,^;??. 6. 2 1 .as impudency in finne, is alwales a token of an impenitent and loft man. 4 The fecond aftedion is Sadnejft^oi Sorrow jn\\zx- sorrow, by the heart is troubled, becaufe of the evill that is come upon it, 1 Sam. 25. 3 1. Atts 2,37. For the ac- cufing and condemning of Conscience., doth not onely make the finne* and the guilt thereof to be in a manner prefent, but likewife the punishment. 5 The third affe&ion is Feare^ whereby the heart Fear*, *V%ethfrom the evill that hangeth over it* and from God himfelfe, as from a i evere Iudge, Cfen. 3.10. Prov. 28.1. Revel.6.i6. becaufe the fulneffe of mifery is ex- pefted. The great degrees of this feare, are called Trembliw2X\& Horror. 6 The fourth affedion is H^ifpaire, whereby the Difpakc Soule cafts away all hope of efcaping, Heb.10.2j. 7 The fifth and laft, is Anguish and vexation offpi- Anguich. r/V,becaufe of the mifery, which lyeth on it. This is that fpirituall worme, that perpetually tormenteth the damned foules in hell. Mark. 9. qq.jfiai. 66* 24. J» Cha p. XII. Of a good Qonfcience. Hitherto we haue fpokenof the nature o/Confci- ence y according as it was laid downe in the defini- tion : NowfollowcththzdiftributionofConfi cording to its adjunfls. F 1 Con- 34 Of Conference. Bookei. i Confcience is either good or eviS : OutMoneftatem. 2 Confcience may be called good, either for its ho- Quo A d qudetcm. neHy and integrity, or tor its quietnejje and pace. conference ho- 3 That Conscience is honeftly good>v?hofc judgement lie ly goo , ^ ^jg^ t an ^ p ower f^{] # 3 . Things make 4 That the Confcience therefore be bonejlly good, confaencc ho- j t j s re q U j rec j . u That it uprightly and fincerely judge that thing to be good, which God judgeth fo ; and that tobcevill, which God judgeth evill. This uprightnejfe mull: firft be in the judgement, of what is to be done, which belongeth to the ^^r Proposition ; and 2.\x\ the judgement of w 7 hat hath been done, which belongs to the minor. 5 To a Confcience boneftlj good , its 3. required that it excufe, abfolue, and approve a man in what is well" done ; and accufe and condemne him, for what is evill. 6 Concerning the firft office, which confifteth in Excufing, Abflv/ng, and Approving, there is no con- troverfieamongft Divines: But of the fecond, which confifteth in Accufing and Condemning>{ov&z doubt,and thinke that xhegotdneffi of Confcience doth no waies confift therein, but in Excufing onely. 7 They bring two reafons : t. Becaufe Adams confcience by creation, did onely Excufe > and not ac- cufe. 2 . Becaufe a good Confcience Is troubled and wounded when finneis committed, and occafion is miniftred to accufe. But the firft reafon is not good,-^ becaufe though Confcience in ftate of Xnnocency , did not accufe actually, yet had it a power to accufe , if there had beene occafion. Neither could the Conicience be more blamed for accufing and condemning juftly, theft the Law felfe> and the chiefe Judge? who did fo after fin had once entred, and not before. Booke I. Of C on ftience. ^ 8 Sofarre is the juft ^Accufation of Confcicnce from being to be blamed, that Sinners haue mod need of it, as the onely way to make them repent them of the finnes which they haue committed. For to the end a Sinner may efcape Gods judgement , hee muft judge himfelfe : that is,doe juftice and judgement upon him- felfe, as in Gods roome, whom he hath offended, i Qor. 1 1 . 3 1 . He doth this, by pleading Gods caufe a- gainft himfelfe, that is, by accufing himfelfe, witnejftng y alledgingyZnd confejjing^oi by acknowledging Gods Law againft himfelfe, by revealing the fecrets of his heart, and his hidden filthinefte, to his owne ignominy and shame. Then by condemning himfelfe, that is,by decla- ring what torment and punishment God may juftly *Vinfli<5i upon him ; or by Proclaming of himfelfe guilty of everlafting death. Vnto this judgement of Confci- ence, ftirring up furable affedions ; if God of his great mercy adde a change of minde y with an appealing by Faith to the Iudgement Seat of Gods mercy in Chrifb then is that truf (which fome ufe to fayj that the Iudge- ment of repentance maketb voide the judgement ofpu- 2S^S • nishment ,• that the accufation 1 witnejjing^and condemn a- ««"»/"**• tion to wrath to come^ are prevented by thefe Actions which fupply there roomes ; Tea^ that God himfefe^in Chr (ft shall be an Advocate^ a Witnejfe, and Judge ; for thofe that haue pleaded againft themfelues^ in the court ^ofConfcience by repentance. 9 Neither are we bound onely to this Accufation and condemnation of our felues 5 as to a meanes of Salvation^ but by natur all juftice alio. For if wee finne againft a man, wee ought to doe h/m juftice en our felues, by Accufing^Condemningfind Acknowledging cur F 2 offence: 36 OfConfcience. ~ ^ Bookei. offence ; much more then are we bound to doe this to God. Befides, we are related to God as hisjerv ants ,by which we are bound to take his part in all controver- sies, debates, or quarrells,that he hath againft finne,and chiefely againft our owne finne, which doth us moft hurt,and againft which we are able to doe much more, then againft other mens. Adde to thefe, the confide- ration of the equity of it, if we be bound (when it will be no hurt to us) to affift a brother, in any of his lav/- full and iuft fiiits, or judgements, either in appearing as a Witnejfe^ or as an Accufer^ in his behalfe : how much more are we bound to do the fame for God ? for with- out comparifon, eachperfon is more bound to fticke dofe toGod,thentohimfelfe: and to affift God by accujing, teff(fyittg,judg/ng«xhongh it be in the control verfie which he hath againft himfelfe. Thefe particular illuftrations (which upon another Guiieivarif. occafion are propounded and urged by(?. P.) I haue thought good to relate,hoth for the light w ch they giue to this prefent queftion, and for the excellent ufe, that they haue in exhortations to the pradife of repentance. 10 Thefecond reafon (wherein the trouble of con-, fcience upon accufationjN?& brought to procue that an accufing Confcience, could not be good) is alfo of no' ftrensth : Becaufe that trouble and wounding,is either the accufationit felfe, or znajfeffion following it.. The fame Iudge that condemned} rightly and iuftly, may, and ufeth to be forrowfuil, that he hath occafion to doe | fbrfor he abfolveth more willingly thofe that are good, then he condemneth malefadors. ii To fpeake home to the Matter ; The ad of Ac- ciifationfollowetb indeed from finne, not as zjinne^ but apunisb- Boo kh X. Of Qonfciencc. ?j ^punishment 3 Confcience therefore acatjing, To farre as it accufeth rightly, ishonefilygood, though in refped of the trouble it bringeth., it ufeth to bee called fcvill, as all other punishments are. It may alfo be called evil!, becaufe the ground of it is alwaics fbme fin comittcd. 1 2 Thirdly, that the Confcience be honestly good, it is requite that by this upright judgement. \xjiirre up Jltongly to doe good, and draw backe ft t ongly from that which is evill, Heb. 13.18. but this cannot be done by Confcience alone, there muft be alfo an honeftdifpo- w ' "'*'"'• fition, and bent of the JF///> anfwerable to the judge- ment of Confcience. 1 3 A Confcience peaceably good, is that, which £*- cufetb, into a weake and aft rong Confcience, Rom. ij.i. 2 A weake Conicience is that which is purged by unfained Faith, but is troubled with thefe imperfe&i- ons, which all beleevers, for the moft part,doe out-^, grow by time* 3 True Faith is fappofed to be in a weake Confci- ence, for he that is weake, is a Brother, Rom. 14.1 5*2%. not to be condemned or Jet at nought, verf. 1 . One for whom Chrift hath dyed, 1 Cor. s. it. This Confcience therefore being good,differeth in kind from that which is Booke I Of Confcience. 39 is weake through malice, Prefumption, or Super ft:t ion. 4 The imperfections wherewith this rreakeConfci- ence is difeafed, are 3 / . Lacke of knowledge>becaufe ons o^^kc l as yet it underftandeth not well what is lawfull and Confcicncc - pure, / Cor j. 7. Rom. 14.14. Thisweaknefleof Con- fcience> is called the weakenefe of Faith z Rom. 14.1. 5 Thefecond imperfection which dependeth on the firft D is in ^ffettion^ becaufeit eafilyis madefor- rowfuUyixxx&difquieted, when it feeth others doe that which it feife approoveth not, Rom. i4>tj. Becauf of meat thy brother is grieved. 6 The third imperfection is in Judgement, becaufe it quickly Iudgeth and condemneth the liberty of others , 1. Cor. 10 29. Rom. 14. 3* 15. Why is my liberty iudged by an other mans Confcience \ Let not him that eatethdifpfe him that eateth net. 7 The fourth imperfection , is in the purpofe and fetlednes of heart 5 being eafely drawne to what is evill- /. Cor. 8.10. For if any man fee thee which haft knowledge y ft at me ate in the Idols temple : shall not the Confcience of him which is weak 3 be Emboldned to eat* thofe thingsjvhicb aye offered to Idols? From this^a man is moft properly (aid to bee Offended 5 Scandeli^ed, wounded^deftroyed. Rom. 14. 2 1. 1 Cor. 8, 9. 12. Rom,, 14. 15. 8 hjirong Confcience , is that which is ejlablished 'in the truth. Rom t 14. ;. Terfwadedinbis ownemiv.de* ) 2 . Tet. 1. t2. Te know and are ejlablished in theprefent truth. 9 This f ability confiftetb in knowledge 5 yet not fb much in the clearnej/efazvto^ as in the certainty. 1 . Cor. 8. 4. 7. Wee know that an Idoll is nothing in the world > but there is not in every man that knowledge, and theft 40 Of Qonfcience. Booke i. their Qonfcience being weake 5 is defiled. For certainetji bclongeth more to Faith ^ which wee are here to un- derftandhy Confcience., then Evidence or Clearnejft> which belongs to knowledge, taken in the proper fenfe. 2 In fuch an affe&ion , whereby it is alwayes willing to beare with, and beare the infirmities of o- thers. Rom. 15. i. Wee which are Strong ought to beare the infirmities of the weake . 3 . In Judging fo, as that nothing be fet before a brother,at which he may Jlumble or fall^Rom. 14.13 .but Judge this rather 5 that no 4 man put a/tumbling blocke, or an occafion to fall in his « brothers way. 4. In fuch a resolution and fetlednejfe of heart, whereby it is fo ftrengthned in truth and gcd- lineiTe, that it cannot eafily be rcmoovedj He b. 13.9. It is agood thing, that the heart be established with graced* Chap. XIV. Of an evil! Conference . 1 /^ Onfcience is faid t o be Evilly either becaufe its' \*sAfts are Jinnes J or becaufe it brings trouble and forrow. 2 A Confcience Evill becaufe offinne in its A&s 5 is that which giveth not a right and powerful judgement; * fuch is the Confcience of all men that are unregenerat, for it is in men according as Originall corruption is. Of this ^polluted Qonfcience is not the fmallcft part.37^ 1. 1$ + 3 The firft fault ofdnevill Confcience is Blindne^ whence it judgeth oiCfood and Svillno otherwife:then one that is bodily blinde ufeth to judge of colours : He calleth good evilly and evillgood^ Ffai. j.i 0. 4 The fecond fault, is a kind offpirituall dulnejfe, whence Booke i Of Qonfciencel az whence it neither ftirreth up powerfully to that,which it feeth Is good^ nor draweth backe from that which it acknowledged! evilly Rom. i . 1 8 Which withhold the truth in unrighteoufnefp. 5 The third fault, is falfe-witnefie-b'earing, which principally appeareth in Excufingjmd Accufingfalfely. 6 An £w// Confcience doth Excufe falfely, either when it doth not accufe where it ought,or abfolveth and approoveth where it ought to accufe and condemne. 7 The former fault is efteemed as a piece of Reli- gion, by the dangerous Se& of Libertines, who place their chiefe happineffe and perfe&ion to haue the fenfe of finne extinguished. 8 It prevaileth alfo in all thofe,who being free from great and groffe finnes, doe feeme unto themfeluesto be as it were perfe/7/ through trouble^ and honejlly good^ is to be found both iribeleevers and unbeleevcrs. In fuch as beleeuc not, it is a preparation unto true re- pentance and Faith. A&s i,j 7- x 15 A Confcience Evill, both through trouble and Jinne > is common alfo both to heleevers, and thofe who beleeue not. But in thofe that beleeue^ there is a principle of grace, by ftrength whereof they are up- holder they nvraftle and withjland> and by little and ljfoN tic are healed of it. Chap. XV. Of divers degrees and forts of an Evill Confcience. 'A! N Evill Confcience may bee diftinguished into k divers degrees : 1 . In relped of defe£t y into a benummed.Jlupidy and feared. 2 . In refped of ex- cejfe, into a troubled 'and defperate one. co b nfcknc? cd 2 ^ kenumyned Confcience is that, which is fo duM % and /^^ in its A<5te,that there f bllowes no ftrong ftir- rings of heart after it ; nothing to purpofe comes of it. Thofe that haue fuch a con{cience,are oppreffed with ai kind of fpiritual^*/*, wherein the fenfe of confcience, >4 is fo bound 5 thwit it is no more moved, then a man that fleepeth is by his owne dreames. 3 This dulnejfe appeareth, 1. In a dull or faint pricking on to good : We haue an example in Agrippa> Atfs 26.28. thou almoBperJwadeftmt. 4 it B o o i e i . Of Qonfcience. 43 4 Itappearexhfccondly inadull accufation for the evill that is committed, we haue an example in Saul y 1 Sam.i4.iS* 5 The caufe of this benummednejfe in many that are not apparantly wicked, is a certaine carnaftfecurity, which creepeth fecretly upon them, from long peace and profperity, Ier.4S.i i. 6 Afupide Confcience is that,which doth not its office £.%>i<*e con* in accufing and condemning , unleffe it bee for the grea- test Jinnes y and when it is forced by moft grievous Judgements. For like as men ficke of a Lethargie or Drow/ineJJe^ are not wakened commonly, unlefTe it be through fome great noife : fo like wife this Confcience is not mooved^unlefle it be by the thunder of Gods Iudgements. Wee haue an example in Tharoah. Exod. 8.9. 7 The caufe ohbisfupidity is un&eleife^nd cuftome infnningwhkh taketh away the fenfe of it. 8 A feared or cauterized Qonfcience , is that which confciencL nowaies^tf^ mooved^ no not by greateftfnnes^ 1. Tim. 4. 2. Which haue their Qorfciences feared with an hot Iron : This fort of Confcience is found chiefly in thofe , who after they haue been enlightened , againft their Conferences, doe giue up themfeiues to a wicked life. 9 In thefe the Synterefis it felfe^or Law of Confcience, p hath its courfe ftopped 5 & for time is in a manner extin- guished, lude. 10. Whatibever they know naturally ',as beaftes which are without reafon > in thofe things they corrupt themfeiues. This fuppreiling of the natural! pra&icall knowledge , which is ingrafted in all men , is .by the Philofopheis called a7ro>JQc*)f Qonfiience. Booke i # ment of conicience 5 or in confcience fo judging them, but in the Conclufions^which are deduced and drawne from it. 20 The Confcience of Beleevers is finfull 5 in being troubled 5 many vvayes. In fuch a cafe the reafoning of Confcience is diligently to be examined. For the ma- jor or minor may, arid o ught alwaies to bee denied and confuted, that Confcience may bee healed. As it is in thofe Accufations which come from want of fenfe of Gods favour > from the fenfe of Gods wrath/rom out- ward afflictions, from horrid temptations to finne, and from divers kindes of finnes. confcScef 2I A Vtfp erate C on f cience ^ that which fo dccufeth and condem.net h y that it taketh away not cnely quietnes zndpeace, but hope alfo of any quietnefTe 3 or remedy. 22 That manner o£l>efpaire : that taketh away "all fuch Hope as may come from our merits^ orf?rength> is honeftljgood. 2 3 But that kinde otVefpaire, which in this life ta- keth away all fuch hope as commeth from the free mer- cy of God, is not onely Evili in relped of trouble and vexation^ but offinne. 24 The Defpaire of the damned, which utterly rooteth out all hope ^/remedy, is the bottomlefe pit of * mifery. 2 5 Hence it is 5 t h at a Defperate Confcience (Tully re- prefenting all finnes, together with their exceeding M great and unpardonable guilt^and Gods feareful wrath ■ abiding upon Sinners, with the endkffe mifery that foliowes thereonjis Gods moft powerfiill meanes to torment the Reprobate ; like unto a worme,that moft sharply biteth and gnaweth their hearts for ever: Mar. 9. 46, their Worme dyeth not. 16 To Booke I Of Qonfcience. 47 26 To Trouble and H^efpaire^ FullPeace^ Tranquil- Uty,mA the joy of a good Confcience are contrary; which properly rifeth from perfed hope in God> whereby the unchangeable injoyment of happinefTe, is appre- hended. 27 Hence it is, that a good Confcience^ that is perfect- ly peaceable ^ and joy fill (as it reprcfenteth to the foule, a full deliverance from the Evilly both offinne and pu- nishment : Such a life to be led with God, as is with- out all trouble or end/ confiding in union and com- munion with him in peace, and greateft joy) is the/^r- m all and efientiatthappineffe of the Saints in the life to come : zSMatt. 2 5 . 2 1 . 2 3 • Enter into thy Matters Ioy : Job. 1-5 . 1 1 . That my Ioy might remaine in you,and that your Ioy might be full; 1?^. i.8.Rejoyce with Ioy unfpeakable^ and glorious. Booke I. OfQonfcience* 49 A S VM MAR Y COLLECTION OF THE FOR- mcr Treatife, according as it was fet f boith in a publike Difputation 3 to encourage and ftirre up to the fludy of Pra&icall Divinity. DIVINE T> S IT 10 N S concerning Confcience. , I Tf Nowledgepuffethup; Loue edifieth : But gvea- 3\^tefconfcience ought to be made of edifying the Confcience^ i Cor.8.i.io. 2 C on fti ence ™ aman$ judgement of himfelfe* accor- ding to Gods judgement ofhim^ Ifai. 5.3, F 3 There is a cert aine inclination of the will > whereby it can naturally both Jlirre up the understanding to this kinde of judgement y and alfo follow it : This inclination byfome is named Confcience, by others a part of Confci- • ence y but not truelj; For neither the name ofQonfcience* por the affs thereof which are mentioned in the Scrip- f 'tures , import any other power or faculty », then the under - * ftanding,Rom.2.i$. 4 Tet every aft ofunderftanding is not Qonfcience, but onelythofe which make upfuch a Traffic all judge- ment^ as was before handled inthefecondTofition. 5 By ludgementy is mo ft properly meant the aft of I judging^ and not the habit or faculty onely^ Rom* *• i jf • \ M 6 The jo Of fynfcience. Booke i. 6 The whole nature of Qonfcience is contained in no o- ther judgement, but what u Dianoeticall, or Difcurfue ; becaufe Accu(ing,£xcufing£omforting, and fuch like atts of Confience ^cannot be^butbyfome middle or third argu- ment jvhofejlrengtb appeares in a Syllogifne,onely by tjhe confluence, Rom. 6- II- The word tranfated, Reckon koyifyrS-i. yourfelfe,fgnifies Reafon out. 7 The dM>ajorofthat Syllogifme, wherein the whole judgement of Qonfcience is layd open., treateth alwaies of the Law the Minor cf the faff and ft ate\ and theConclu- . Jion of the relation that arifeth from our f aft or fate, by reafon of that Law;which is either guilt ^orfpiritu all Ioy. For example ^ He that liveth infinne, shall dye y • ^ Hue infinne: Therefore I shall dye. Or thus> Whofoever beleevnh in Chrift, shall not dye, But I beleeuein Qhrisi : Therefore Ishallnotdye :> butliue,Rom.%.i'$. 33. 34. 1 Ioh. 3,19.20. 8 Confcience in regard of the Major, is called a Law : fn regard of the Minor and Qonclufion,a Witnejfe;but in regard of the Minor m oft properly, an Jndex, or Booke, . and in regard of the Conclufion, mo ft properly a Iudge y Rom. 2. 14. 15. Reu. 20.12. 1 Ioh. 5.10. 9 The dAtajoris given bytheSyiMtx^ds, which the Schoolemen call Synderefis : the Minor is peculiarly cal- fed Syncidefis, or Confidence^ the Conclufion is the Krifi: , itjufe, or lodgement. 1 o Synterefis is properly an rntetleSfual habit yvhere- by wegiue our confint to the principles of moraU affions* It differ eth not therefore from the Law ofnaturewhich is naturally written in the hearts of all men : but in refipeF mely. n Tkoug Boo kl I. Of Qonfcience. <- r 1 1 Though therefore Confcience may he kindred from working for a while, yet can it not hee fully extinguished or loft. No man is fodefperatly wicked, a* to hee with* out a Confcience altogether : No not the Libertines, who place their deadly perfection, inputting out the Confcience offinne.' 1 2 To this part of Confcience Synterefis being largely taken, belong all PraSticall truthes whereof wee are per- faaded; whetherthey be drawn out ofnaturaU principles > by confequence^or communicated by Divine revelation. 1 3 Hence arifeth the distinction of a naturaU and an inlightened Qonfcience* The Scripture fometimes doth ap- peale to this,asKom.6^. fometimes to that, a* i Cor. 6.9. and 11. 14. 1 4 Hence the adequate or full rule of Confcience U the revealedwillofGod,which both declares and prefer i be s mans duty. 1 5 Confcience therefore improperly fribjeft to Gods ifr/'j? and authority alone, Iam.4. 1 2 f Neither can it befubjeff to any creature,without Idolatry. 1 6 Hence alfo it is, that though men be bound in Con- I fcience before God, to obey and keep the iutt Lawes of men after a jufl manner, Rom. 1 3 . 5 . Tet thofe Lawes ofmen> v.- as they are mens Lawes, doe not bind the Qonfcience. 1 7 Confcience fo bindeth man,in al thofe things which it judgeth are his duty , by the will of God ; that he cannot be V 'fee from it, by the authority of any creature,hSi.^. 19. In. I thurefpettitu>thathethatknowethqodswill,ufaidto be debtor^Rom.i.iq.afrvanty Ro.<5.i6. bound,A£t*2o. 22. co/jf rained,! Cor. 5. l^.tohauenecejfitylaid upon him,i cor. 9 .16. fo that he cannot do otherwaies, A&.3. 20 j 8 The power of Confcience ufo great, that it ma- H 2 keth 1 / 5* Of Confcience. Booke i. keth an aSlion^ which in its owne nature is indifferent , to be either good or bad: and that which in its owne na- ture is (rood, to be evill: although it cannot make that be- come Becaufe it doth not flow fromthe nature of the Law of God) but both is contracted and continued by mans finne. For no man is thus int angled but by his owne fault. 24 Confcience jUdgingth at to he unlawfully which s is law full, bindeth to refrainefrom that I aw full thing Jlom. 14. 1 4 . 1 5 . He likewife thatjudgeth that to be necejfary, which Booke T. Ofi Confidence. which is but lawfully hound to the doing of it: becaufie tt man may abftaine from lawful! things : and may alfi conjlantlyprattifie them without finning. 25 Nothing may bee done whereof the Confidence doubts ^ Rom. 14.23. 26 In doubtful! cafe s^ thefureftpart is to bee chofien ; now that is the fiureft part > in doing which, its fur e there is nofinne. 27 It is lawfully and the beftfiometimesjo doe againft fiomeficruple ofiQonficience. 28 7 he reviewing of our affions , or eft ate ^ as it re- fipefls the Law, which Confidence diftates, maketh up the minor of that pr attic all ' Syllogifme^ which the Confidence maketh. It is called in Scripture ^a beholding oft he mind^ Pfal . 119.1%. Vnderftanding^ Pfal. 50.22. A casting up ones waies,V£\\. 1 19.59. A laying ofithe he \art 5 Hag. 1.5. Afaying to the hearty or in the heart ofithem^ Hofc. 7.2 . ^A turning againe unto the he art > Ier . 1 2 . 1 1 . Mai. 2.2. And I aflly^a proving and examining of our fieluesy 2 Cor. 13. 5. 29 JnthecenclufionofthatSyUogifime> amanappli- ^ eth to himfielfie the Law ofiGod^ which concerneth his Ac- tion or conditioned pajfethfientence on himfielfie : whence there followethnecejfiarily^ either an Excufing, ^Abfiol- ving and Approbation ; or an Accufiation and Condem^ nation^ with affections anfwerable to them^ Rom .2.15. / 30 Though this application in its owne nature follow the former acts ofiQonficience .at a conchifion doth thepre- mifies : yet through manswickedneffie^ itfalleth out oft- times jh at though the Maj or be f illy andfirmely acknow - /edged , and the Minor alfio in a fort syet the Conclufion and Application is not made,Rom. 2. 18.20. 21. 2 Sam* 12.5.6. H 3 3 X Hen€e *3 - 54 Of Conference. Booke i. 3 1 Hence it is y that a necejfity lyes upon all faithfull TaJlorS) not onely to propound Gods will in oenerall hut according to their abilities, to helpe men , both in publike and private to apply it^ according 04 their under- flandings, and confeiences shall require, Rom. 12.7. Matt. 14.4. 32 and that uncertainty ofTerfevering ingrace y which others teach^ u cleane contrarie to thatfolidjoy^and flrong confidence >whichproceedeth from a Qonfcience tru- ly good. 3 The interpretation of the Scriptures jr a judgement to difcerne Gods will for amansfelfe^in his owne Confci- . ence^ belongs to every man. The End of the Firft Booke. - CONSCIENCE AND THE .CASES THEREOF The*SecondBOOKE. In which thofe Cafes arc handled, which concerne the flare of man. CHAP. I. Of a cafe of Confeience ^ and tbejiate of mm in getter all. Hitherto we have fpoken of the Nature , now we are tointreate of the Cafes of Confeience. Cafe of Confeience is a pra&icall que- Ition , concerning which , the Conscience may make a doubt. a. It is faid to be a queftion,becaufe it is not an axiome or proportion that is ma- nifeft of it fdfe, but hath need of illuftra- tion and proofc, by fomethird argument. 3, It is a praliicall que/Hon, becaafe of the doubti which doe not immediately belong to praftife , doe not 1m- A me.A*t\M 2 The fecond Books mcdiatly pcrtaine to the judgement and aft of Confcience, which thing is not well obferved by them who under the name of cafes of Confcience doe handiemtny things , which do no more belong to Confcience then any other head of Divinity., purpofely omitted by them* - . .. 4. It is called a cafe , becaufe it is wont to fall out , or to £ Se happen in the courfc of mans life, and a cafe of Confcience, /♦fei. becaufe when it falls out 3 the Gonfckr.ce ought,with all pof- fible care, to give judgement about it. 5. Ofthis fort are all thofe qieftions wherein t r uppofing the generalldoftrinc of Faith and Obedience) wee enquire what our duty is 5 upcn any particular occafior, 6. Of thefe queftions one faith welU "Becaufe that Law which is written and ingraven in nature , containing the rales ef hone fly and natural! jufiice , is in a manner wholly buryed by original corruption^and almoft totally overwhelmed by cufiome in finning, as it were with fome he ape ofevilllujlsdaiduponit^ and becaufe al/o the light of the under/landing is inv ilvci , and obfeuredwith manifold darkenejfe f fo that neither thofe rules cfhenefty , which are within the book? of the mind, are fully end perfeBly legible % nor can our under fianding read any thing therein ? dtftinttly and plainly : Hence it is 5 that God , in his mercifull providence hath given Hi three helps, viz. The light of Scripture, the affiftance of his Grace^ and the helpe rf teach* i*g. About this laft,we are now to intreate. 7. Now every queftion, or cafe of Confcience (as the nature of the thing ir felfe, and experience ftieweth ) is either about the ftate of man before God 5 or about thofe aftions which in that ftate he doth put forth, and exercife. 8. The ftate of man belongs to the firft part of Divinity^ which is about/V*/7^and the aftions to the fecond partwhich is about obedience. 9. The ftate of man before God s ia that relation which maa hath to God , as he is the original! of fpirituali life , and happineflfe. io.Concerning this ftate, the Confciente ought i« to de- clare and determine what it is. 2. to judge, that it is to be ef- chewed if it be evilly and to be preferved, and increafed if it be good. 11. Con- &f Conference. % il. Concerning the ftateof man in generall there be three queftions : The firft il whether a man can certainly knew inwhatftatehe is? Anf. He may, I. Becaulewuhout this knowledge he can- not have an accufing, orexcufing Confciencein refpe&of his eftate, But fuch a Confcience men both may and are wont to have, Rom 2.15. % Becaufe no man can either ef- chew or defire an unknowne ftate : But one of tbefe ftates a man ought to efchew , and to labour for the other, CWat.jS. 12. Queft. 2. Whether men ought to make inquiry into their eftate?. Anf.Yt^ and that with all diligence poffible, for 1. This is a thing that God requireth s 2 Or.13.5. 2. without this knowledge a man cannot have peace, ortranquillityinhis Confcience, Rom*$.i.%l 8. 1. 3. Ocherwifc a man cannot performe worfhip toGod,with that preparation which is re- quifite, I Cor. 11.2$. fl 13. gueft. 3. By what meanes comes a man to the know- miy come X9 ledge of his eftate > / the knowledge Anf.i • By eonfideration of thofe aftions externall, and in- of his eftate^ ternall, which proceed from him. Mat. j.\j. 2. By the in- clinations, and difpofitions,from whence thofe aftions flow, Row.*}. 1 5116,17. 3. By that reflex aft, whichis proper to man,whereby he hath a power , as it were to enter into, and perceive what is in himfcife, 1 Car. 2.11. 4.By a kind of (pi- rituall fknl^Lnkg 24.32.***. 7.2 1.28. Thehinder- 14. Que ft. 4. what is it that htnders this knowledge ? anC e of this An[ % 1. Wicked and prophane thoughts in many, P/%14- knowledge. 12. 2. Preemption, «>4jp0r.3. 1 7. Mawj.%\%\^% 3.Tbeo- verchargingofthe heart by the lufts of the flefc, and care about the things of this life, Luke 2 1. 34. 4. An evill Con- fcience, John 3. 20. 5. Spiritual! floth ,and idlcneffe, Ef*y ^4.11, *Jgnorance,R*».$.ii. A a Chap. 2. T 1 1 i The fetOnd Book* Chap. 2. Of the ft ate of jinn*. He ftate of man fince the fall of Adam is twofold. A ftatc of finne 5 and a ftate of grace ABs 26.18. 1 John 3.10.14. 2. The ftatc of fume confifts in the privation of fpirituall life 3 and happineffc. From this eftate therefore we are to fly, as from death and the greatcft evill ^Concerning this ftate offinthenrftq'!eftionis,Howamanmay diicerne., whither he do ftill continue in it? 3. Anf.Tht fignes, or arguments , whereby this ftate may ttToi&L ' ccrlainI y be difc €rn'd 5 are in generall , all thoi'e which are oppofitetoaftateofgrace, and fpirituall lite. Forifaman be not in the one ftate > he muft neceffarily be in the other. 4. The firit figne is a groflTe ignorance of thofc things, which belong to fpirituall fife 3 Ep. 4. 18. for hereby % men areftrangerstothclifc of God. The rcafon is bccanfeitis impoffible tkat any man ihould pleafc God without faith," Heb. 1 1.6. And for Faith it is impoflible to be had without the knowledge of the will of God, which comes by the preaching and hearing of the Word, R*»M 0.14. T , - - 5 The fecond figne, is a perverfe difpofition of will,wher- rakaingX. *>y ic l% in ^jeftion to the rule, and dominion of fin , Rom. 6. 12. The reafon isbecaufethofewhodoyeildthemfelves fervants to obey fin, are in a ftate of flavery to fin,unto death Rom.6.i6. 6 Now the fignes of raiging finne, are firft ifamandonoi fcrioufly 3 and in good earneft , make oppofition againft the lofts of finne 3 but rather yeild up himfelfe unto them. Rom. 6>i j.Secondly,If in delibreate coonlell either profit,or plea- fure be preferred by him 5 and prevaile more with him, then either honefty and piety, Fhif.%. 19. Thirdly, if the committing of finne ftit him up rather to plea(ure,then grkfe, Frc.i'H Fourthly, if he take delight in the company of the wicked//.5o*i8. a O. 6.14. 7-The ef Confchnce. j* The third figne , whereby it may be difcerned whether a man be in the ftate of Cunc, is the difpofition of will, whereby a man oppofeth himfelfe , to the will of Cod, 8. The fignesofthisperverie difpofition are, i. To rejeft the knowledge of Gods wayes, lob. 21. 14, 15. 16. 2. To bate correftion,and inftruftion,^/^ o 1 7. 3. To contemne the threatnings , and judgements of God> Pfalme 36. i 4 2. Dcnt.\). 1 9. $. The fourth figne,is perverfnefle of the affeSions wher- by men, turne away from God, and wholy cleave, and adherc,to worldly things, 1 M.^.2.15. JO.TheaverfneflcofamanfromGod,i8 wont tobefeene, 1 . By his alination from the Word of God, efpecially when ic is preacht to him powerfully 2 Tim.+ 3.4. 2. By a neg- leftofprayer, and other parts of Gods worrtiip, Pfal. 14 3,4. Pfa.jq.6* /^riio.25. J.By an alienaioo froai the £er- vantsofGod,Pr(?.2 9.27. ilohn$.io. 1 i/The fignts of a man cleaving tj and as it were drownd in the things of this world are , 1% It be imploy his chicfeft care, and diligence about thele things Mat. 6.25. 3T. 32. The rcafcn is given J^r/e 21. & 24 for r*he~e jour treajurc is, there will jottr heart be aifo. 2. If he be ready rather to forfake God and his righreoufneffe then theft worldly things.Afof.37.38. 3. If he do in his heart Judge thofe men ~to be happy which have an abundance of tbcfc worldly goods.Frtf.11 28.8c 18 1 1, 1 2. The fifth figne is the corruption of a m^ns life j or of the works of life Rom.S. 1 3. This corruption of life doth not confift inthofe fins which even the godly fometimes through infirmity fall into, but in a continued cou^/e,3ndtenour of *finning* Icfc called in Scriptures theyeaj of fwne y Pf«/.1.u& -working of iniquity , M^t .7. 23. /4 walking infinite, Pfal.I.J* Pro.I.l^* *st ' walking after ftnne, J^r.p. 14. And acujicmein finnc^tui^i^ Theft wo '.ks of the flefla are mani eft by then> (elves, G*t.%*ift» 13. The fixt and theav^ftdefperate figne is, obftinancy in evill,w hereby a mm (huts and Hops u^ the way to all amend- ment^/*/ •£• 910, 7*r. 6. 1Q« A 3 Cuai.$* Thejecond tool$ Chap. 3. Of deferring or jutting off ones Converfion* QVefi. Thefecondqueftionis, whether a man may fife- Jy, reft for any time, in a ftate of finne, efpecially if he purpole with himfelfe t® reforme and amend his life afterward* 1. Anfwcr, it is not lawfull to make the lead delay at all in our converfion unto God. The reafons are, i;Becaufe God requires this for the prefent , PfaL9%.y.Heb. 4. 7. And feing finne is a debt , and an injury done to God,it is manifeft, that repentance for the fame ought not , unlefte God con- lent and like of it, to be defer'd for one moment. As foone therefore as God (hail require us to correft our lives, and to be converted/o (bone ought this duty to be perforrrAi;be- (ides this, no (ubjeft can keepe and receive atheife, and mur- derer , or a publikc enemy,agalnft the will of the magiftrate, but he (hall be guilty of a hainous crime. Now finne is a theife , a m«rderer 3 and an enemy to Gods glory. Whofoever therefore (hall keepe and nourift; finne againft Gods Will, although he determine to do it but for a certaine time 5 he thereupon doth bring upon himfelfe a very grievous guilt* a, Bccauie all delay oi Repentance incrcafeth hardnefle of heart, Hck. 4.7. It doth produce a cuftomeoffirning,^ and makes the worke of repentance to be harder and har- der h. 13.23. The reafon is,becaufe thereby cvill habits are more ftrengther/d and confirm'd, the underftanding becomes darker, £0.4. 1 8# The will growes moreobdurat, and addi&ed to finne, Heb. 4. 7. AH the faculties are more bound, and tied, as it were with chaines, and knots, /f#j 8. 23. A yong plant is more eafilypluckt up then that which hath taken decpe rootc» A nayle the oftner it is beaten with a hammer the more firmly it is faftned , and the more hardly drawnecut. J. Bccaufe continuance in finne doth increafe the num- ber of finnes,cur guilt, and the wrath of God, Pfal.9^.10. 1 1. For that finne which by repentance is not taken away, hattT Of Confcience. hath through its owne naturall inclination , the curfr of God fomcthing in it like to tht which in Cods things proceed from Gods blcfling, ihumMwcrcafetbsndmulti* plies y and it dotb,with its ownc waightrfraw unto other fins, even as the deepe is (aid to call unto the deepe. 4. Becaufc the duration of our life is altogether uncer- taine, Iaw.<\. 13, 14, Delay breeds danger. Thou focle this night Jball thy foule be required of thee and then where will that converfion be 5 which thou haft defer'd ? when therefore we hays opportunity ,bt us fet upon this bufinefle. 5. Becaufe repentance isthegifc of God, which he be- ftowes at his owne appointed times,not at our pleafure,i Tim. 2.25. 2 fir \i.i. Luke 13.9, We muft therefore let flip no occaiioii , but convert to day j And it is jufl with God that ( if we negleft our duty , in this point f and refufe to fall to it* while we may) through his judgement and leaving 5 and forfaking of us , we fbould not be able to do it , when wee } would. 6, Becaufe the purpote of deferring repentance cannot ftand with a finccre purpofc to repent, I Peter 4. 3. It is a point of diflioncfty 5 and fraud, and afigneofadebtorthac never meanes to pay what he owes 9 when amanbecsufehce is not minded to pay 3 defers : and puts it of,from one day unto another. 7. Becaufe late repentance is very feldome true, and almoft ~*lwayes fufpition*. The example of the theife which we readj of in the Scriptures is onelyone, neither yet do wc reade of him, or of any other that was afterward converted that did defer and put off his repentance. Yea,thec!eane con- \ ~ary is threatned to fucha man,3/*if. 24.48. L 3. Becaufc though we could be certaine that we might afterwards repent truly, yet it were a bafe and unworthy part to deale fo with God 9 as it isnotfitwefhoulddeale wkhmen,2>r. 19.13,-R?.^ 28. And as we would be loath God fhould deale with u s > P J £i3.2.8.& Qm4fc 9. Such kind of delayes tray be conviaced of folly , and of madnefTe , even by common fenfe, and experience 3 for all men would account him for a bedlam D that fhould when his houfe were onfire, defer the quenching of it, though but for ens The fecond Book? one hourc. Or that having received (bmc ooyfbn into his body,(hon!d not indeavour inftantly to cxpell k;or the have- ing received fome grcivous wound , (hould not with all po£- fiblc (pee4 fcekc for remedy. But in negle&ing the burning, the poyfon 5 and death of fin , as there is more danger fo the folly is much more pernicious. Chap. 4. Uw the [inner ought to prepare himfelfe to converjion. QVefi% 3. What ought a man to do, that he may be trans- lated out of a (late of fin, into the ftate of grace ? u4*/Ofthofe things which arc neccflarily required to this purpofe % fome pertame to the pulling a man out of the ftate. of finne, and fome to the fetting him in the ftate ot grace, Thofe things which pertaine to the pulling a man out of the. ftateoffinnc, are fuch as feme to (hake a man out of that carnall fecurity, in which he flept before, and to worke in him a carefulncfle of bis falvat ion above all things elfe AQ.%. 37. &16. 33. That this may be done, many things are ie« cedar y. !• For it 3s firft oftll requircd 5 that a man ferioufly lookj Into the Law of God, and make an examination ot his likj fnd ftate according to I. lam. 1 . 2 3, 24 25 . 2, It is required 3 fecondly that upon that comparing of our (Utewith Gods Law a there do follow a convi&ionofCon- fcienrcwHch in Scripture is c%llM**«**o>/*a being without excu(e,2?ror»i» 20. And a concluding one under fin, Rom A 1 i, $i*Rom*t*20 &7-7» 3»Third!y,aftcr this conviftion of Gonfcience 5 there muft follow, adefpareof falvation* bothinrefpcft 5 ofallftrength of our ownc 5 and of any hclpe which is to be had from the Crcaturcs,R(?^7. 9. 1 1. 1 j. 4. Fourthly > after all thefe 5 there muft follow, a true humiliation of heart, which confifts in griefe and feare be- caufc of fin, and doth bring forth confeflion, R4nt.$* 12. ^ S.For Of Confcicnc*. y 5 . For the procuring of this humiliation, it Is alwayes ne- c^ffary that there be a diftinft confideration of fome parti* cularfinnes : foragenerall apprehenhon offinne, caufetha confuted aftoniflament, but no right and true humiliation* 6. This humiliation is oftentimes occafioned bythefight ofiomeonelm, ^#.2.23*37. 7.1c is helped forward oft times by (bme heavy affli&ion, as in A/Anaff:s,2 £%'0«33«i2.The degrees of this humiliation are not the fa a e in all that be converted : for fome fecle greater trouble, and fome lefle. But all thofe that are truely converted are aifo truly humblcd.So put a man in t he ftatc ot grace, it is required, that there be i.Suchanapprehenfion^upon theGof- pell aswhereby a man judgcth it pofllble that hisfinnes flbould be forgiven,#wtf.i 2.23. P/i. 130.4. 2 An eirneft defire to ob- taine that mercy , which in Scripture is called a fpirituall hunger, orthirft, jE/i.55.1. Iohnq*\*]. Luke 1.53, 3 An a&a 11 union with Chrift, which coniifts in Faith, that is wrought in us by cffs&uall vocation, Iohn\^\. 4. True re- pentance , whereby forfaking all (in , we give up and con- fecrate our fclvcs wholy to God in Chrift , tARs t. 38. Chap. 5. Of the effetltiAU Vocation. BY effeftuall vocation, we have the fifft entrance into the ftateot faving grace j But here (in generally arife foure queftions, which doe necrely belong to Confcitwce > The firft queftion is, whether he that hath Faith , may by ordina- ry means certainly know,that he is effe&ually called of God and in the ftate of grace ? Anf. He that hath Faith, may, and is wont to know T jj C Faithful*] certainly that he is iu the ftate of grace. Divers reafons of thi6 may be certainj aflertion, (befides thofe which before were, delivered in the of their rcct-j queftions of the (iate of man in gencrall) may be produced. t10 * 1. It is the office and the worke of the (pint of God which B the ic thefecOndBookg the faithfull have received, to certify and aflfure them of thofc things which God of his free grace hath conferd upon them, I Cor. 2.1 2. Re.S, I 5. 2.The faithfull are commanded to make their calling and eleftiop fure, neither is this a legall precept but an evangeli- cally Per.1.10. 3. That grace which we have received hath the nature and force of an earned 5 in refptft of that inheritance which is promifedto«s 5 gf.i.i^ & 4.^0. i^r.13.14. 2 Cor.i 21 • %2. For afmuch therefore as it ferves forthcafTuringusof the certainc of fomething which is to come 5 it ought not ic felfe to be uncercaine : for no certainty can be grounded upon an uncertainty. 4. A certainc knowledge of the grace of God is required, as a neaffary foundation for that joy and thankfulneflie which God requires of us, in regard ot that grace, 1 Peter Jt Oft 0* %. A Confidence purged from dead works doth neceffarily bring with ic a certainc knowledge of grace, Heb. 1 0.2O.Kcm. 8.16.& $>.2. 6. The faithfull are exprtfly faid to have had this affu- rance 5 and that by fuch arguments as are common to all be- lievers^ CV.13.5. 1 / Pfa/.ng.sj.For there is no man that can indeed place his chiefeft good in the in joying God D but fach a one as is called by God out of the world , and converted from his idoils 3 which before he had fetup to himfelfein his heart. 8, The fecond figne is a purpofe, and readinefle of mind ' to hearken unto God in everything, 1 Sam.^AQtABsg.6. P/rf.40.8, ?.For in Co doing a man anfwers to the call of God* and becomes caWd Pf.2 7. 8. p. The third figne is, a vehement longing after the word of God.i Pet. 2. 2. For by this word the faithfull arc call'd, and regenerated, 1 Pet. 1. 23. fO.Thc fourth figne is a fiagular love towards them which are Of Confcience, It arc borne of the fame feed, and bloud, I tohn 3. 14. The third Qveft.i*, what a roan ought to do that he may be The duties of partaker of this gi\ace * * m * n cM%of God, that he doe believe in Chrift, ilohn 3 23.becondly t F*"h. if he meditate of that mifery , to which all thofe.are fubje4t^, Pf. 51.14. A lively Faith. i2# A lively Faith is that which doth t freely exereife its a&s fo that it is felt of the believer himfelfe with a greatdeale oicomfort,i Pet.\. 8. 13. Faith alfo in regard of the degrees is diftingui/ht into a weake and ftrong Faith. 14. A weake Faith is that which is eafily hindred in its cour(e,#0. 1 4. i.Ga.6. iJc is called in Scripture iviywu*. little Faith,A/*r.itf,8. A ftrong 1 5 # ^ ^ r °ng Faith is that which overcomes all difficulties Faith- & proceeds freely in its eourfc,it is calM isSccipture ***&*&* a full per{wa(ion 5 Rom 4.24. Luks 1.1. 1 Theft, u 5. CV.2. t. 16 . A lively and ftrong Faith is eafily manifeft and known to them in whom it is, firft becaufe they have theteftimony thereof in themfclves, ifrhnf. ic. viz. the Spirit ofGod bearing- wicnefle with their fpirit that they ar the children. oi God> Kom.S.i6. Which fpirit they have as theearneft of their inheritance,! Ep. 1 J. 14- and by it they are feald till the day of redemption, Ep.+.$o. % They have the Love of God Ihed abroad in their hearts by the fame fpirit, Kotn. 5. 5 Whe eupon it is that they have peace, and joy unfpeake- abfe,and full of glory, 1 Ttt.i.S.i.Rm.^.i.i. 3 Theyhave< and bring forth thofe Fruits, whereby true Faith is wont to fc- ;:;an'.iefted 9 and perfe&ed, Gal.2. 18. Cjal.^6. 17* A languifhicg, and weake Faith may be difcernd to The fignes of be true,and (incere,principaUy by thefeno'.es. :te F rft , if there be a fincere defire of Union, aud Commu- nion with Chri ft, 2Cor.B i2Thisdefireisdiftingu:ftttfrcHB that which may be tcund in the u r regenerate, 1. becaufe it h hot a conditional! dtfuc , or a kinde of wiftung a which even" Of Confcitnce. V$ even many tricked men have after thefc fpiritaall good things, if they might alio enjoy and ftillkeepe their finnes, butitisanabfoluce choile, Hel.iU2<). 2 Becaufe it fsnet caried after thefe fpirituall things, oncly as beneficiall unto a mans felte, but as fimply 3 and in themfelves good, and things fortbeiroweefaketobedefircdofall, T/a/ 73.25 &4?. 3. 3 Becaufe it is caried after all choife that is as well aiter th« lan&ification, as after the juftification and redemption which are in him, 1 CVm.30. 4 Becaufe fach a man more eftcemes of Chrift then of all things elfe, 1 Pet.t.6. 5 There is alwayes joynd with this defirc, a fenft of finne, and a fed- ous forrow for k^Mat.n.iS. 6 This defire is not vani/hing 3 and ficklejbutconftant^^iS.it 7 hU not flo t hfall bu t -in- duftriou%Pr^ ll 2i.& 26.15. 18. The fincerity of Faith appearesalfo, if it hath been, begotten 3 and is preferved and ftirred up by the powerfull Mi- nistry of the Word, R tn.ic. 14. Whereupon it comesto paflc 9 that a man is affe&ed towards the Word 3 as towards fpirituall Food , 1 Tet. 2.2. The reafon is becaufe fuch a'kfod of defire being a motion of fpirituall Life 3 muft needs prcfup- pofe life it felfe which confifteth in Faith ; for carnal! preemption both confiftcth without the Mlniftry of the Word, andcanbynomeanesindarethe eflPeftuallapplica- tton,and fetting home of thofe things which belong to the power of godlineffe, 2 Tiir.^* 3. But Faith cleaves unto the word as its principal! and foundation. 1 p. The 6ncer!ty of Faith appearea in the thirdplace from hence, that although it fceke juftification in Chrift , yet it embraceth,wkh a fincere affent, and fubje&ion of heart, the whole Word of God, th?.t Is every precept, prohibition and threatning, which comes from God, PfaLup.6* lam.!. io> 1 i^Herod did afflnt unto many things D C%*r/^- 6.20. The rea* fon is becaufe Faith doth unite a mans heart to God, and deliver it, up unto him 3 (imply without any exeception. 20. Fourthly ,it appeares by this, becaufe as touching the purpoftof the minde, and his uttermoft indeavor» it purifyes a mans heart from ailfinne, &43s 1 5.^/^^.5.7, T he rea- fon is becaufe Faith doth principally, and fingularly feekein God the utter abolition or fin. *2i # Fffo l5 The Second Book* 21 ? Fifthly,! t appeares by this, that it ftirs up in the heart afi tcreaffctticnof love towards God , whereby it comes tupaflTe , that we prefer the glory of Gods Name above all things elfe 5 I lohn^x^. Henceitistbatchefaithfullin the Scripture* arc wont to be defcribed by this property of their love towards God>Rom. 8. 28. I Gc. 16.22. £/>.d. 23,24. The reafon is 3 becaufe they place and apprehend their chicle good in God. 22. Sixtly 5 it appeares by that fincere love which it works in a mans heart towards his fellow Brethren, 1 Iehn$. 14, Sc 5. i.Thc reafon is becaufe the Image of God appeares in them. Chap. 7. Of thofe temptations which fight againft fAlTB. I Ecaufe the whole fpirituall life of a man doth depend >jpon his FaitbjH^.i 0.38. And by Faith as by a (heild, amanispreferv'd f a *c againtt all the temptations of the De- vill, the World and the Flefti, £p.6.i& 1 Pet. 5.9 . Heb. 1 1. 25. Therefore it is that thefe three enemies doe bend their forces principally againft Faith. It will be profitable there- fore to be acquainted with the principle afTaults in this kind, as alfo with thofe means whereby through the grace of God, we may repcll them, that they do not overmuch weaken our Faith. Of the want The firft Qucftion then is, how the believer may (iipport ofthefenfe ofhi m (elfe againft thofc temptations, which arc drawncfrom pMC# henccjthat there arc no notable Fruits of his Faith to be feenc and difcert/d. uufnf. firft he ought to confiderthat Faith in its owne nature is of thofe things which are not feene or felt, Heh 2 1. 1 .And in this it differs from vifion^^m.8.24. 1 Cor. pj.il. And therefore there is no more required to the being of Faith but that man do with his whole heart makt choiie of Chrift for his Saviour 5 and with his whole heart adhere unto him. Ocher things belong to the veil being of Faith* not abfolutcl y #0 the being of U 9 fcLi t y. 2 Sc* Be Of Confcience. * 7 2. Secondly, he ought to confider a that the tvant of many fr aits may argue Faith to be Iangnifhing,or weake.but it can- no? argue that thcreis no Faith, 2 Pct.i.%. 3. Thirdly, he ought to consider that the Confcience is often fnpported much by the remembrance of what is paft, though for the pretent grace appearc not, Pftl. 77. 6. 7. 1 2* And by the judgements of others that are godly, and wife concerning us, when our own judgement is croabled, Heir. 6.9. 2 Cor.2.*j.$. The fecond Queftionis , how a man may (upport himfelfe Of thefenfeof againft thofe temptations which are drawne from hence, that ^jc wrath of he feels upon him the fignes of the Wrath of God > God# 4. Anf.Yiv&y heoughttoconfidler, that many fignes of Gods wrath may ftacd with his love and favour. Pfal. 99. 8. 5. Secondly ^ he ought to remember that Chrift himfelfe who was the Sonne of Gods love , did taft the wrath of God in this fort, Mat. 27. 46* 6. Thirdly, he ought to confidcr that it is required of the Faithfuil that they believe againft hope under hope , Rom. 4. 1 j. And that they do , and they wraftle as it were with God, by Faith 5 (7^.^2.24.H^.i2.4. 5. The third Qoeftion is how hee may hold up his head a- Of the want of gainftthofc temptations, which arife from hence , that his g f owthand Faith increafeth not, Rom.u i 7 . PSh * 7. AnfMt ought to confiderfirft that it is with Faith, ask is with plants and living Creatures, which wee may more eafily perceive to have growne, then to grow. Secondly, that the increafe of Faith is not to be expe&ed at every moment, and at all (eafons of our life, Heb % 5. 12. But then cfpeci- ally when the Sun of righteoufhefTe approacheth nearer to our Horizon , by a mote mercifull communication of his grace, Attsy.^u 2 Pet.i.t,}. Thirdly, that thofe tempta- tions which do hinder the increafe of Faith for the pre- fent do advantage it for the future, like the winter to the Plants , and like diverfe fieknefles to the bodies of young Folke. Fourth Ghieftion is how a man may comfort himfelfe a- gainft thofe terrors which arife from the guilt of his fins, es- pecially if they be grecvous ? C %.Anf. x g The fecond Books 8.y4tf/.He ought to remember, i. That fuch temptations as thefe 9 do proceed from a defeft in Faith , Rem. 6* 1 1. Ep. 6. id- I P^5.9-And therefore that we are not tocaftaway our Faith becaufe of fuch fins, but rather fo much the mere to Strengthen it 3 £tf»22. 32 . 9, He ought fecondly to confider that it is the duty of the faithfull not for finne to fly away from God , but rather for God to fly away from finne^and to adhere to God in Chrift, that finne may be remitted , ancj aboliftit , hhn 3. 14. With Num.2 5. 19. The fifth Quefi. is howaGhriftian may fuftainehinikife intimeofaffli&ion? 10. AnfMe ought to confider 5 1. That fiich kind of tryalls are fruits of Gods love, Heb.ii.6. 2 They (hall worke for his good,#£/».8.28. 3 The grace of God in all thefe ought to be fuffieient to him, 2 Cor.i 2 9. But of afflictions more hereafter. Chap- 8. Of Repentance. Concerning Repentance the firft Queflion is, what a man is to doe that he may repent > i.Anf Heought,i. attentively and fcrioufly to confider' his finnes, according to that nature which is moft detettible, Efa. it 4. tsfpoc^.iy. Forastheconfiderationof finne un- der Tome falfe thape as a thing lovely , anddefirable, doth draw a man to finne : fo the true consideration of finne, as a thing abominable , and by $li rueanes to bee efchew'd 9 doth withdraw the minde from finne by trueUe- ( ' pentance. To let on this consideration it will be profitable, 1. To meditate upon the Ma jefty of God , which is by our finnes moft grievoufly offended. 2. Weigh well the in- finite and manifold obligations whereby wee are bound to pleafe God 5 which yet we have not ceaft wickedly to vio- late. 3.Tothinke upon the terrible wrath of God, which like a confuming fire, remaines upon impenitent finnersc 4.T0- Of Conference. *9 4. To fet before our eyes , thole fupernaturall good things of which our finnes deprive us. 5« To call totninde thofe great evills which by ©ur finnes we bring u on our (elves, and other s.a.nd the diftionor which wc do toGod. And to this purpofe it will be exceeding profitable rcligioufly to medi- tate upon the unfufferable torments, death , and curfe which befell Chrift for our fins - 2. He ought , 2. to let before his eyes. Obedience to- wards God 3 as a thing abfolutly to be fought, necefTarily to be followed after, Luke 13.3 & 10. 42. fhey which are caried after any other thing 3 as abfolutely neceffary, are by that very affeftion by which they are fo caried, drown'd in perdition. 1 Tim.6*9* 3. He ought, 3. to confefle his finnes before God, \Uhn 1. 9. Pfal^t.^Sc $1.5. Forconfeffionoffinnemakesaman take all the guilt , and feame unto himfelfe , and afcribe ail the glory to God , Daniel 9. 4. He ought, 4. by Faith in Chrift to expeft, and pray for the change of his heart according to that promife which we have, £^.36.26.32. For thofe which go about the workc of converlion leaning upon their owne ftrength, do no* thing to the purpofe in this bufinefle,2 CV.3.5, 5. He ought, 5. in the power of God, toturne himfelfe with all his heart from that which is evill, and to convert ■„ himfelfe to that which is good in the fight of God, Pfalmt 34. 15. Now turning from evill , confifts primarily in the hatred of evill , ?f*L\s&. Which hatred in refpeft of thofe finnes which are paft, doth neceflarily bring forth an un- feigned forrow, Zack.i 3.io.Together with a (hame, and difc like, Rom* 6. 21. And converfion to good, doth pri- marily confift,in a defirc, and purpofe to doe wdl 9 Pjiilme 119. 33. 106. The (econd Qnefiion is , by what motives a man may be ftir'd tip to true repentance V 6.A«fil and of righteouf- nefle, and judgement, John i6.3. 2 Illuminate them with the faving knowledge of Chrift, 1 Corinthians i.io.i^Ep. I. 17. 18. 3 Ingraft them into Chriit 3 £p. 3. 6. & 4. 4. 4. Quicken them being ingrafted, 2 Cor*^.6, 5.Leadthcm into all truth which is neceflary to (alvat ion 3 lohn 14*1 j.Sc 16.13. Iohn 4 # i^.Yet becaufe adoption hath a primary place among thofe benefits which are feal'dtous by the holy fpi- rit^hence it is that he receivetha fingular denomination there from, and is cai'd the fpirit of adoption, Romans 8. 15. . Concerning this fpirit the firftQaeftion is, what a flvtotainetheftirii bought to do that hee mayobtaine the lively aft, aad fenfeof Adoption. ofit> i.Anf. Hee ought, 1. to give diligent attention to the preaching of the Gofpell, 2CV.3.6.8. The Minifters of the newteftament are calfd the Minifters of the fpirit,and the Miniftry thereof the Mioiftryofthe fpirit, becaufe by that meanesGod doth offer, and communicate his fpirit 5 Gal. 3. 2. Tee have received the jpirit by the hearing of Faith , jfy.1.13. In whom jee alfo trufled after that jee heard the word of truth , the Gofpell of your falvatior^ in whew alf* after thatjee believed , yee were fe at d with the holy ffirit efpromife. 2. He ought, 2. to beg this fpirit ot God, Lake 11,13X0/^ Heavenly Father will give the hcly ffciritto thtm that aske him. 3«Hc 24 The Second Book? 3.Heeought, 3. To open the dorcs of his heart that the ipirit may enter in, Pfal.2^.j. Apcc.$. 20, That is to call off his minde from earthly thing? and to raife it upwards and to prepare himlelfe, by all means to entertainc the motions of the fpirit. Signet of ^ e proper Queftion is , what be the figaes of the (pirit of Adoption. Adoption, 4. Anf. The firft figne is a fpirit of Prayer,whereby we call upon God as a Father. ZachA2%io. Rm». 8.1 5,26. GaL^6. For no man can have a true filiall affc&ian coward, and confidence in God , but by communion of the (piric. Now this is in that regard proper in a fort to the time of the Gofpell, or new Teftament, becaufe God hath declared himfelfe principally, fitly ,and in a more excellent manner then formerly to be our Father. 5. The fecond figne is an high eftimation of the dignity of Adoption, Ioh.%. it* ilob.^i For the fpirit doth not on- ly fealeunto us our Adoption , but doth alfo (hew us how greatableflingitis, and how much to be prifed. 6. The third figne is the feare and honour of God, 1 Pet. u ij.'CMat. 1 .6. For true reverence followes upon an apprehen- fion of great love and kindneffe mixt with great power. 7. The fourth figne is filiall obedience, 1 Pet.i. 14. Which proceeds not (b much from hope and reward, as from love anddefiretopleafeGod, Row. 8.14. For obedience fprin- geth from a religious reverence. 8. The fifth figne is conformity to the Image of God our Father, andChriit our elder brother, -^^.5*48. Re$.2$. 1 loh.y 9. For the Son is begotten after the fimilitudeand likenefle of his Father. 9. Thefixth figne is afirme hope of theeternall inheritance R.0«8.J7.For the inheritance and the expectation thereof is 1 proper to fome, not to peccants or ftrangers. Thethird Queftion is how the tcftimony of the fpirit may be preferved? S.^/.i.If weextinguifli and quench it not by contempt or ne ofJeft of the meanes of grace, 1 Thejf.^.i 9. 20.The reafon is, xife the word with the like means of grace are the force of tU .pirituall lite, by the ufe of which the fpirit is ftrength- ned*> ef Ccnfchnct* a * ned within cs , and in the want of which the fpirlt ift regard of its inhabitation failes in us, and is faid to be quenched. ii. 2. If we grieve it not by thefilthineffeot finne, Sph. 4.30. Thereafon is becaufe as natural griefearifeth from theprefence, orreprefentationoffome repugnant, and un- welcome objeft, which is incumbent and prevailes again ft us, fo that fpirit is in a fort grieved by the prevailing offitfnej a thing to him moft odiou9 arid repughane. 12. 3. If wee ftir it up by holy exercifes. 2. Ttosi.6. Thereafon is becaufe as fire in greene Woodburdes nb't but bythehelpof bellowcs and blowfng D fb neither dpth any fpirituall heate cbritinue in the hearts of firinferi * S&hlefle'dqfc meanes be uftd for the ftirring it up. Chap, ro- of StnBificatibn. Concerning Sanftification the firft queftioft is & #h*t* H - . man ought to doe that he may be fariftified t t ?™ c ^andi- 1. Anf.Ht ought^ 1. wholy to fubmit himfelfe to the Word fication. of God. For the word of God is that truth which TanSifies lit* M 17.17. Ier*$u'tfl And it is effe&uill rpWorkefan- ftification 3 i. Becaufe ot that utter oppofitiori which it hath againft.finne 5 by reafon whereof it repdlsGnrieoutof the heart^bere it is feated, 2; Becaufe it h the powerfull in** ftrament of God to regenerate men 3 t. pA.i 4. iTim.+y, Tit.2. 14. 1 Cor. 1.2* 4 That it is not the leaft part of glory andeternall bliffe. Eph.^17. 5 That there can be no true Faithor juftification>or adoption without (anftification,/^ 2,26. tPet.l.lo. 1 CV.6.II. The third Queftion , what are the fignesof tniefanfti-Thefigncsof fication. San&ificat/on. *Anf. 1. A reformation of all the powers, and faculties of thewholeman, xTheff^.2^. 2 A refpeft to alltheCom- mandements of God, PfaU 1 i?.<5. Ja,mes 2.10. 3Aconftant care to avoid all finne, TV*. 28.14. 4 A walking before Go& % Gcn.ija.*AEls 24.16 .1 C0r.io.31.C9/-3.a3. 5 A com- bat betwixt the fle(h and the fpiric. D 2 Chap.11. 2% Tkt StcondBoofe Chap. ii. Of the combatc of the Spirit ag*i»ft the Fie fa iVcftion % hpw m*y the combat of the fpirit agajnft the* Jdifla which fc in the regenerate, be diitinguiftit from that fighc \\\v,ch is ok tgRWi in the unregenerate when they finne? Eiribyrfe^J; Th«§y4iffer in the caufc?. For, u the relu&a- tion whish is in the wicked proceeds either, from horrour* and a fl wifh feare of punifhment , or from fome evlii difpo- fition, which is eafily overcome , but the fpirituall combat arifech from, a cert^ine new nature , whjch of its owne ac- cord, U carried after thofe things which are pleafing to God, and doth firmly y and conftantly (hun, and nuke op- pofitioa againft whatsoever iscontrary 5 2. That fighc and reludation^ which is found in wicked m$n D takes place on- ly 3 in fuch groflfe finnes, as either arc condemned by the Law of nature jpr are wont to be abhop d by all (uchas aijein any fraali meafrre illuminated : but the fpirituall combat of the regen^e js^rcifed againft all fin, though it never come tobeperrc&edinany groffe crime. Secondly, 2. They differ in the objc!*d manner of doing, 4» Forthofe^vills which the* un rege- nerate man doth commit, this fight that is ^ithfn him hhr ders not, but that the dnne may bt*in ait refpefrs confumma- ted, in regard of the precedent confutation, anttpurpofe, the concomitant plea fare, and delight, and the following obftinaey afid* impertltency : butehfe'fpirit fey its combats with theflelhdoth abate tlWpower offinne, partly before the commiflTiOn, party in the commifflon, and doth afterward utterly breake it , 5. That refaction which is in natural! raeflfeefcesonely toreprefle, and kcepe finne under , but the f|)iriit in hscombate contends alwayes forthe very mortifica- tion' oBfean^the higheff perfeftton ofgrace, although be- fore death it be-not attainable. CH A P. IZ. Of growth in Santtification. THe fifth J&eftion is whether wee ought to content our felves with this, that wee have fome beginnings of Grn- dification > 1. Anfw.No> there are two duties to be performed yet by u$i in either ofwhichifweebe negligent all our labour is loft. 2.Theve,for the love of God is to be fought for, and to be con- fidered in the effefts thereof. 3*»V§»s of knowledge , Whereby we believing do un- derftandthat God bath certainly adjudged this (alvatioa unto us. 3, By an aft of confidence or of hope,whereby we cer- tainly iooke for this falvation 9 which is thusadjudg'd-to us and made ours. But yet for all that the whole application is attributed to Faith, becauie it dependeth firft, and chiefly a on faith* E 5. Third- 34 Tk Second Book* 5. Thirdly, falvation,and life eternal! is contained in the objeft of Faith. For we believe life everlafting, 1 Peter 1. 6.Fourth!y,true grace ( of the certainty of which we fpake before ) is never feparated from life eternal! , Hd\6 9. For the grace of justification is amorecertainecaufeofiife, and the grace of (anftification is a part ofeternall life. J^. 17. 3. 7 F'ifthly^God the Father feath decreed to biing to eternal life all thofe that believe, for Faith is a fruit of ele&ion, ABs. 247.8c 13 48. 8.Sixthly, Ghrlft our Saviour dcth perpetually intercede for the faithfull,thac they may be preferved from evill , John 9. Seventhly a the holy Ghoft doth direft, and keepc the faithfulltoilife eternal!, John 16.16. £^.36.27. 1 o.Eighthly,by the power of God, and Ghrift, the faith- full are preferved, 2^« 10.285291 1 Pet.i. 5. And ftrengthned, £fh.$.i6.Col.i.iQ.Vil.^. i,. Motives to in- ThefecondQueftion by what motives a believer may be deavour for ftirred up to fcekc for this certainty of hope with all diii- certainty of ggnce £ ^°P C * 11. An f.i*Go& requires this,Rw». 15 13.CV. 1. 23. lhb.6. II.& 10,22.1 Pet. 5 9. I2 # Secondly 5 this hope is as neceflary for a believer in time of temptation , as a helmet is for a Souidier, and an anchor for a Ship } Ep.6. 1 7.1 Thef$$. Btb.S.xy. ^•Thirdly, it brings with it freedome, and ftrength and courage and conftancy 9 in every worke of the Lord, Beb.% % 6. 1 C0r.15.58. Thereafonisbccaufethe end , and fruit of a mans worke doth allure , and whet hijrn on to induftry, and eonftancy in working. For although our falvation be not the chiefe, and laft eed of our obedience, yet it is the fruit of it, andinthatrefpe$, partaketh of the nature of an end, Rem. 6.22* So that it is not only lawfuil but very expedient alio, for the helpe of our infirmity to fet about the worke of piety, with aneye upon the recompence of re ward, lames ^q.GaU 6rf$.Heb.l2.2.P '/ilp.12. 14S Fourthly, it is the end of the calling of the Faithful!, whence Of Confcience. 55 whence alfo it is Sil'd the hope of their callings Eph. i*i8« 1 5.Fifthly 5 this hope makech not a(hamed 5 becaufe it is never vaine a neither doth it deceivejlflw^.^. Rom.8. 24. i<5.Sixtbly 5 it is hope by which a belecvcr is faved, Rentals 8. 34. The third Queftion is what a beleever ought to do for the obtaining and prclerving of a lively hope. 17. lAnfMz ought, i.topreferve his Faith firme s and lively* For hope flowes from 5 and depends upon Faith, and that not only 3 the being of Faith ; but the degree, the meafure , and the fenfeofit.H^.n.i. 1 8. Secondly, he ought with all care to keepe a good con- fcience : for ftch a Confcience doth make much for the con- firming of Faith and hope,i Tim. 1 , 19,2 T/w.4.7,8. ip.Thirdly^he ought diligently to obferve the experiment which he hath had of Gods love towards him.For experience caufeth hope,ff 0*0. 5. 4. 20 Fourthly,he ought oftentimes to fet before his eyes the examples of thofe,wbo have with happy fuccefie placed their hope in God, lames 5.10,11. 2 i.Fifthiy >he ought to be frequent in the excrcifes of pie- ty^Rem. 15,4. The fourth Qtjeftion is what are thefignesofatrueaad The fignes < lively hope ? true hope. ttmAnf.i. True hope is carried upon Godonely, who is therefore cal'd the (jod of hope^ Rom. 15.15. sAnd the hope of Ifrae^Jer.i^S. 23 .Secondlyjt refts upon that free mercy of God which is manifeftcdinjuftincation,and not upon any humane merits, or ftrength, nor upon any externall and common bleffings of God,Row^.u 24.Thirdly,it doth expeft not only happinefl^but fan&i- fication al(b 3 G'^/.5«5. 25.Four5hly : \t is begotten,and preferved by holy excrcifes, Rom.i'y,^ 26.Fifthly,it brings forth patience, 1 Thetf.i. 3. 27.Sixtbly,it caufeth fpirituall joy^Heb^^ 28, Seventhly, itbegettetha conftant care # of holy ncflc, 1 / 1. Anf He may. For, 1. God the Father in refpeft of the. faithfull is the God of all confolation, comforting them in all aflftiftions^ ^r. 1*3,4. §2. Secondly, Chrift is the principle,or fountaine by which the comfort of the faithfull doth flow, 2 ^r.1.5. 3.Thirdly 3 the holy Ghoft is the comforter of all believers imparting unto them all confolation ; M« 14.1 1.26.8c 15^6- &1&7.13* ^ 4. Fourthly 5 the whole Scripture maketh for the confola- tion of the faithfull,/^**?. 1 5. 4. 5. Fifthly, this confolation ismadeftrong by the immu- table counfell of God, and by his ftrengthning of believer** 6. Together with this confolation God doth joyne the confirmation of his grace,which confifts in a reparing of their flrength, and in a fortifying ofthemagunft troubles For whereas the faithfull oft times like weake women, through the apprehenfion of ibme terrible cvill^doe fall as it were in- to Of Confcktue. 37 toafwound, and all their ftrength is diflblved, God on the other fide in this defeft makes a fupply by his grace of con* Sanation :we have a notable example of this, Dan.io.& 8. There remained no ftrength in mt , & \Q t *s4nd beioold a hand touched m$ -which fet me upon my knees , and upon the palms of my handstand he f aid unto me^ ft and upright, and 1 8 Then there ctme againe and touch me one like the appearance of a man , and hiftrengthnedme andfaid^ man greatly beloved feare not, peace be unto theejse Jfrcng, yea be ftrong^and when he had fpo- ken unto me I wasftrengthned, and f aid let my Lord fpeak^ for thou haft ftrengthnedm?. Aad this is a grace which we are com- manded to feek fovyHeb. 12.12. CHAP- 16. Of AffittUnx- THe fccondQyeftion is,what thofe evills be againft which the faithfull ought to feeke confolation > Anf.Wvj are either corporallas the affii&tons of this life and dcath 3 or fpirituall 5 a« fpirituaJl temptations and fins. The third Queftion is, by what arguments, a believer Confolation may be confirmed, and corr forted againft the affliftions of f ° rthc affllfi ~ this life > 1 % Anf Fir ft, filch fcinde of aflkftions are common toman, 1 Cor. io, 1 3. And are wont to be accompliftit in believers while they live here, 1 Pet, 5.9. A 8.14.22* 2. Secondly, without Gods Providence not fo much as a haireofour head (hall ptri(h,Mat.io 30.^^.21.18. 3. Thirdly, the fatherly love of God is wont to be manifeft in the affliftions of the faithfull, Heb.12.6- 4.Fourthly,Ghrift himfelfe hath fuffered.and overcome aU the affl fttons ot the Worlds to the intent he might fuccor us D Heb.4.15. 5. Fitthly,God together with the temptatron,will ftrcnth- cn by the fpirit,*nd make a way to efcape, 1 CV.10.13. 6. Sixthly, the time of affliftion is but fhort ,2 0^4.17. E 3 7 .Seven*- ^t 2ffo Second Book§ 7. Seventhly 5 the fruit of afflidions is faving.For every chaitening yfcildeth the peaceable fruit of righteoufhefle 5 unto them that are exercifed therewith , Hek 1 2. 11. The fourth Queftion is whether we are to comfort our - felves after one fort in all affli&ions ? Diver fe kinds H.AnfThcre be diverfe kinds of affli&ions, fo there be (eve- ofaffliaions. rail wayesofconfolation. Forfome affli&ions are brought upon us by men for righteoufheffe fake D for the cauft of Chrift andhisGofpcllandKingdome, Mat.^.io.&c n.Markeio. 2$.Luke 18.39. Thefe affL&ions are commonly ftyled by the name of perfecution , or the Crofle, becaufe of the refemb- lance which they have to, and participation with the Crofle of Chrift, PhiL$. 10. In thefe kindcs of affli&ions D confola- tion is eafy and at handj for we ought even to account the affli&ions of this nature , and for fach acaufetobethem- (elves an argument of great comfort. Mat. 5. 12. Atts<}A^ % lames 1.2. 1 Pff.4,14.16. The reafon is becaufe in thole perfecutions which wee fuffer for righteoufhefle fake there is the nature of a teftimony, martyrdome, and exam- ple whereby we glorify God before men. And fo out of the eater comes forth meat according to Sampfons riddle, JucL 14. 9. Some affliftions are laid upon us by God 'to prove us, and to trie us, £•*•<}.Deut.$.2.i6. Thefe are properly call'd tryalls and temptations. In thefe kinds of affli&ionsourconfolation is hot tobefetcht from the tem- ptation ic felfe,but from our manner of bearing k,when we through the grace of God in (uch a condition , do fan&ify and glorify his Name, 7^.1.24. Ourprincipall care there- fore ought to be to frame and compofeourfelves to a right bearing of thefe affli&ions,and the comfort tyill follow of its v own accord. 10. Some affliftions are laid upon us , as puniihments and corrections,/^. 36.9,10.2^.12 6, Forchefe although there be fome comfort contain'd in Gods Fatherly mariner of cha- ftenihg,H lames 4.10. 1 Pet. 5. 6* 2 Sam.i l y.20*Levit*26 t 4i. OtherwifethechafteningofGod is contemned , and men (hew their (ecurity and vaine confi- dence,Pr(?,3.Ji.H^. 12. 5. 1 5-Fourthly, he ought by humble repentance to Cctkc the face,and favour and mercy ofGod.7/a^y.2.Lam.^i^Amos 4,I2,H^/I5 # i5.&6.i & 14.2. There are three feafons wher- ^nweoughttofeeke God by repentance, 1. prefently after finnecommitted,j£V.5,i.2. 2. after fome iearecfpunifii- ment, orfomethreatningof God, Eph.i.i.2* 3Afterthat the wrath of God hath in fome fort broke in upon us "Dan, 9.13. Thofe Chriftians are the beft which lay hold upon the firft opportunity, for they declare that they do hatefsnRe limply fork felfe, thofe that make ufeof the fccond feafon come next to them. For fuch believe although they fee not, but thofe that repent not in the third feafon are altogether defperate. 16; Fifth- ^0 thefecond Booh$ I ^Fifthly, he ought to fee that he profit by his affli£tion in all the parts of new obedience.2 ^rw.a8.a2.£/2r.itf.p./^. 36.IO. Hebrewes ii.\o.Efaj 2j.\i.Leviticm 26.18.21.-— 28. i7.Sixthly D he ought patiently to expeft what end the Lord will make, i^V.io.ij. Jam. 5.7,8.11. 2 S*m.\^2%. Mka.j.y. He that feekes freedomc by unlawfull meanes doth offend God more, i Kings 1. 3. Neither yet is he free but by an exchange ot a lefleevill for a greater, Sfa* 24. 18, Amos 5.19* CHAP. , 7# Of Death. Concerning Death the firft Queftion is whether it be a thing to be contemned? 1.^/. Death is not fimply to be contemned, u becaufc it is in its own nature a grievous judgement of God againft the finnes of men , and fo doth reprefenchoth our defert and Gods wrath; 2. becaufe it is in its owne nature, apaffageto an eternall feparation from God, fo that it is a point either of defperate fecurity, or affe&ed wifdome 5 and valour to contemne death after that manner that fome of the heathen have done, who have been praif d for fo doing. But yet com- panion being made betwixt death and thofe things which after death are prepared for the faithfull 5 death may, and ought in lome fort co bee contemned by all believers, Hek*2.2. The fecond Qjeftion is whether a believer ought to deiire and pray for death? Anfw. Death is not (imply and abfolutely to be dtfired, i. i Becaufe it is in^ic (eifea evilL 2. Becaufe God as a General! hath placed us in our ftation of this life , and without his Cornmandernent we ought not to forfake 5 nor fimply to de- iire tobedifrnift before the time that hee hath appointed, 2 CV.5.4.9. But yet the faithfull may and ought fo to ex- pert the life which is to come after death that they do ac- count it much more plealing to them then thisprefentlife^ 2 Cor. Of Conference. 41 2 Cor. 5.8.And to tend thither, with thedefire*hat is mode- rate, and&bjeft to the will of God , asbeingacondiiioH much better,?^;/. 1. 13. #0.8.23. 2 Titn.^.%. The third Queftion is, by what arguments the mind of a believer may be ftrengthned againft the feare of death ? 2. ^^.Firft 5 ifhe ferioufly confider, and by faith appre- „ .. -J hend that Chrift hath by his Death deitroyed the power of ni Q lthe thedeathofthefaithfullispretiousin Godstyes, Vfal. 72. .14. And be alfo fully perfuaded that the good hand, and 1 fatherly providence of God,is prefent with, and watcfaeth o- ver the faithful! for good both in life and death. Mat* 10.28, 29,30,31. 6 ¥ Filthly.if he well confider from how many , and from how great evills heefhall be freed by death, as, u From fin,2. From thofemiferies that follow finne, Efay 57.1.2.5. Which caufe others often times to feeke for death , tApoc. p. 6. 3l r rom the temptations of the DevilLApoc. 1 2.8. 4 From the oppofition and vexation of the World and the flefti, j4poc.iq.il. Eccles. 4.1.2. Hence it is that death is caula • reftandafleepe, £fa.%y<2.6. iTkejf.q. 13, 14. Thus much the Devill himfelfe in the (hape of Samuel did acknowledge i. y.Sixthly, if he caft his eyes alwayes upon that happinefle to which^we (hall come by death , For after death. 1. The grace of God (hall beperfe&ed in us, 1 CV.13.1a. . 2 We (hall be with God, 2 O.5.8. With Chrift and theblefled (pirits,P^7.i.23. 3. We (hall in joy a firme and immu- tableeftate of heavenly life, 2 C or % m ^' 1% ^ e h l^r 10 * 1 ^ 9 Luke 16*9. F 8.Se- 4* ThefecOndBooh$ 8. Seventhly 5 if he ferioufly fet his minde to confider thoanity of all thofe things which depend upon this prefeut life , and which we forfakc at our death,£cr/,2.i 8, £. Eighthly 5 if he perfuadehimfelfe that Gods providence without him is fufficient to provide for all thofe things con- cerning which he cao be careful', and do know withal! that without it,no ggod can be done, though he (hould contmne in life. The fourth Qgeftion is what a belce.ver ought to do that he may in joy this confolation ? loMnf. Firft, he ought to labour that he may have a fpe- ciall fitftb in God through Ghrift,and that this faith be lively, and ftrong,£*ltf 2.28,2 Tim. 1. 12.1 John 5.4. 1 1. Secondly 3 he ought with ail care to prcferve his Confcience pure and without offence, Alls 24. 1 5 3 1 5» Heb.io. 22. 12. Thirdly, he ought with this faith and Confcience to r liveinacontinuallexpe&ation of the commingoftheLord, fo cary ing himfclfc here as becomes a Citizen of heaven,?/?//. 3.20.2/^.3.12. 13. Fourthly, he ought alwayestothinkethchowerofhis death to be neare and at hand, Pfalme 19.20. Efau2%a^ 2 Tim*$6. 14. Fifthly ,he ought alwaies to exercife himfelfetoade- Bialland forfaking'of the world, 1CV.7 2930,3 r.6W.6 '4. !5.Sixthly, he ought to make death familiar ina fort to himfclfe both by a freqaent meditation of it, and by thofe exercifcs to whieh God calls him, 1 Cor. 1 5.3 1.2 £V. 1.9.8c 4.10,11. 16. Seventhly, he ought to labour that as the outward man drawes to corruption^ the inward man may be renew* ed more and more, 2 ^r.4, 1 6. i7.Eighthly,he ought not to thinke fo much upon death it felfe , as upon Gods grace both in death, and in thole things which follow after & 2 Ti/^.4.8. i8,Nipthly,he ought in all humility to commend his (bale wito Goel as unto a faithfoll Creator 1 P^.4.16. Chap.*& Of Confcience; 43 Chap. 18. Of Temptations. Concerning temptations the firft Qtfeftion is by what arguments a beleever may lengthen himfelfe againft their aflaults ? i./fo^Firft, if heconfider ferioufly that thefe temptations ° f rcflftfn g are part of that> warfare to which the faithfull are called, tcmptatlons * JE/?£.d.i2. and unto which they have given up their names inbaptiime,ai>d have bound themfelves by'oath. 2. Secondly, if he confider that Chriftis our Captaineand Oenerall in this war, iApoc t \2.j. That he is every where present and beholds the combate with his eye. This muft needs be a ftrong incitement to provoke us to do valiantly. 1 For he doth exhort us to fight, helpes us to overcome, aids us when we faint,and crownes thofe that conquer. > 3. Thirdly, if he confider that the direction of the temp- tations themfelves doth depend wholy upon the providence anddifpofingofGod, Mat.6.i$. iThtf[.2.iu xQro*.\%. 21.^.4.1. 4. Fourthly, if he meditate upod the fruit andtbeufeof temptations,£#.2 1.31.2 Cor. 12.8^9; 5. Fifthly^ if he propound unto himfelfe Chrift who was tempted 5 overcame temptations , and fuccors them that are tempted 5 Hf£.2.*8 &4.i5.Go/ f 2.i$. 6. Sixthly^ if he diftinguifh betwixt the evill of temptati- on 5 and temptations themfelver. ThefecondQaeftionis, what a beleever ought to do that >hee may apprehend this comfort in the hower of tempta- , tion? 7. Firft 5 he ought to account all thofe temptations which • Intice him unto fin ^Hris utter enemies, 1 Pet. XII. 8.Secondly, he ought to abhor and deteft thofe very fug- geftions themfelves which lead unto fin^m.*]. 1 5 . 9, Thirdly, he ought to arme hitnfctfe diligently againft his fpirituall enemies,£j*£.0. 1 3. F 2 io # Fourth- 44 The SeeondSoaks 10. Fourthly, hee ought to refift them w'th all his might, la mis 4. 7. 1 Tet> 5.9.' 1 1 . Fifthly, he ought in this c:>mbate not ro truft unto his own ftrength,but to implore the helpe of God 3 and to reft up- on him 5 Mat, 61^* 12. Sixthly, hee ought in fcuie temptations to abftaine from all difputation * and fpeciail deliberation abouc the thing fuggefted/eftinghimfelk iatbfyed in that hedoth da- ted them, Mat 4 10. For fuch temptations are vile and do eafily cleave to us. 13 •Severn hiy, he ought to avoid all thofe occalions which may further the tempt.ition,7Vr.4 I4 3 i5 . 14, Eightiy , he ought to rep®] I and extinguiflh with all poffible ftan^th troublcfome fuggcitions 5 £/^ 6.16.. Yea, and fbmetimes to concern le them alio* when after ail means ufed they ceafe not to be troublefcrnf. 15, Ninthly, he ought ( if they reiwne againeand r gains , with new aflau'ts after that they have beene oftrepeiM) to remember that it is the part of a valiant Souldier net onely , tofuffcr, and come eleare oft from affaulcsandskirmifhes afhi&enemy, but aHo to indure the tedioufnefle of along fiedge when there is occaficn. The third Queftion is, \\ov a man maydifcetne whether a temptation have prevailed againlt him yea or no I 16. Anf. Firft, this is not to be jud^d from hence that a man is either troabled in his mind,or doth recaine his calm- nefle. For a vexation of mind for the moft part, which fol- fowes upon foule temptation?, is not onely no figne of their prevailing, but is alfb ademonftrationof a&nftifyedhcart* and a quiet fecurity doth often time? (hew that the tempta- tion hath prevailed* The reafon is becaufe the opposition , which is apparent in this perturbation, is a figne that there is (bme thing in the foule contrary to the temptation, and a quietneffe doth betray fome confenf. For water is not troubled by the powring in of water but by the cafting m of fire. He which finds leaft trouble is in moft danger, Luks l * • 21. So Atjaniat and Saphira were quiet, ^fff.5.3.8. ButP^tf/ found a great deale of inward trouble,/^. 24.2 C0r.12.758* But ; Of Coxfckncc 45 But if this trouble be fuch that it drives away a man from God,and doth not rather ftir up to fceke him , it is not to be allowed or cherifhed, for then the temptation is, (although rot directly and of ks owne nature ) yet indireftly and through the pcrverfntfTe ofour nature;e&£tuall : and the temp- ter hath obtained his defire. 18. Secondly, a manifeft figne of a prevailing temptation is tbecoaimiffion of that finne to which the temptation did provoke, A£& % 6.i%>. But here it is to be obfeived that this tails cut not onely when the finne is fully a&ed and com* mitted 5 but alfo when there isevrn the very firft degree of ir, intheconfent of the will, or in the leaft delight in the evik thought of, although there be no purpofe to commit ir. Jam* iii^,!^ And this is fo much i he worfe if the delight [be as they fay -Morofa that is,if it continue for any while , and be not presently repeld. 19. Thirdly, although we give no cenfent unto the temp- tation ? yet if the temptation arife from cur felves, there is a finne of ours in it, even in its firft conception, becau'e ic flowes out ofour flefti and from cur corruption , althoughic may be kindled and blowne up to a flame by the DeviiJ, Mat* 15'iS.ip. £^.6.5, & 8, 21. lames 1.14. But this degree oifinne is fiichthal though it requires perpetual! humiiiati- on^yec it ought not to deprive us of comfort, becauic it is ths common condition of ail the faithfull , who this notwith- ftanding are inChrift beloved, and accepted of Gcd. Bet if the temptation proceed meerely from the Dcvill we ought to deteft ic,as much as poflible we C3n , but are not to acknow* ledge it for our own (in, Mat^.vfi.g. 20,Now a temptation is then to be judged to proceed from the dcvill alone and not from our felves, 1. when it is repug- nant to the light of nature, or to reaibnicfelfc, andtoour natural! inclination, 2. when is arifeth not as other ordi- nary thoughts,but ceafeth upon , and invades tjie minde fud- denly,and with akinde of vehemency, after the manner of flafhes of lightning. 2f. Foiathly, fo long as by fervent prayers and fuch like fpirituatl weapons we dorefiftand wraftle with any tempta- F 3, tiosfc thefecond Booty rionwe may be fure that it hath not yet prevailed over u$ f and that it hath net as yet gotten us within its power, 2 Ger. ll.?$,9>Iawes 4,7. The fourth Queftion is how theConfcienceofabeleever may be fupported in a temptation of God, that is f in (bme fpirituall defertion upon which there followes much anxiety i 22. Anf.Fix&jNc muft remember that even the beft of Gods fervants have had experience of thefe defertions, as lob. 6.4. 9. 13.16. & 16.9. A4at. 27.46, 23. Secondly, we muft know that thele deftrtions are not fo much rcall and in very deed,as in our fenfe, and apprchen* fion 3 H^.i3.5t 24. Thirdly, we muft know that God doth not forget his people, no not then when he ftemes to have forfaken them, Sfa^y.i $,1 6.But doth for his own glory and their good on- ly feeme to do fo, 25. Fourthly>we may be fure by Gods Word and Cove- nant that this defertion (h^ll be but (hort , efpecially if it be compar'd with the time and continuance of his mercies,^. 54.7,8.8c 57.20. 26 . Fifthly ,we muft make inquiry in our Confciences with all diligent examination whether our owne finnes have not b«ne the caufeofGodsfb dealing^*. 57. 21. Which if we (hall finde to be fo^we muft confefle them humbly,inrcate for mercy, andfcrioufly forfake them me Pfitl. 51. 27.SixthIy,we ought to live by Faith, fiV£. 2. 4. waiting for the Lord which hideth his face from xx^SfaM. 17. 28. Seventhly,we ought to ftir up our felves to lay hold upon God^p.64.7. 2 9.Eighthly 3 weought alwayes to remember that although Cod do feeme to be abfent from us a long while, yet he doth only wait for a fit time to (hew mercy, £f.$o%\ 8. Chap, 1 9. Of Confcienct. Chap. 91. Of the Confcienct of fitwe. Concerning finncs the firft Qyeftion i% , how a Chriftian may be comforted when his Conference doth reprove him for,and accufe him of diverfefins? i e Aaf. Sinnes are of two forts, For fame be properly cal'd infirmities, or fauhs which do comonly cleave to the bciUndmoft vigilant of the faithful], i CV.d.7. Ochers are more hainous wickednefle which neither are to be found in all the faithfull nor in any of them at all unleffe very ftdom ; and by reafon of fome violent temptation, Kom&ns 6* 13. g*L6.u 2. An infirmity is whena purpofe to do well isprefent, but power of performing it is zb(cnx,RoM.j. i&A wickednefle is wnen the purpofe it felfe at leaft in fome particular faftis impious , tSam. 12. 10. Now in cafe of infirmities thefe following arguments may ferve for confolation. 3. Firft, even the beft apd raoft perfc& of Gods Children whi^e they live here are fubjeft unto thefe failings, James $.2. I I$hn 1 .8. 4. Secondly,God doth pitty his fervants in their infirmi- ties as a loving Father pitties his little children, Pf*to$ 13, Mat. 5. 27. 5 # Thirdly 3 Chrift himfclfe is touched with the fenfc of our infirmities, Hr £.4. 1 $. § <5.Fourthly,Ghrift himfclfe isfiich a propitiation for fach k'mde of finnes, that he offers us confolation for them before they be committed, lohni.xji, #0.6.14. 7. Fifthly, by Chrift we have accefle with boWnefle to the Throne of grace , that wee may obtaine \ mercy, %. Sixthly ,God at our prayer will cure our infirmity, Efa. 40*29»7>/:i03*3* ^♦Seventhly,thc fpirit hclpeth our infirmities, Rom.%.26. 10. Eighth- 48 The Second Book§ L \Q. Eighthly , thefe infirmities (hall not be imputed to us for fins 5 #0;#.7. 17.10. ji ii . In more hainous finnes^ there can be no folid comfort had, till they betaken away , i CV.5.2.6. Thereafou is be- cause fcch kind of finnes make even beleevers themfdves fub- je&to thethreatningsoftheLaw, and doin a great degree , exclude them from the promifes of the Gofpell D waft the Confcience , H*£.io#22. And expofc them to the wrath of God, as being partakers with the wicked and unbeleevers. Sph.'y^j. Gal.6.\j> And therefore haveinthemacaufeof terror not of confolation. Heb.10.%1. Yet a beleever may in fome fort fufteine himfclfe even in the greateft finnes with the poffibility and hope of mercy, Romans 11. 23. Lnks 22. 23. The fecond Queftion>whatabeleeveristodothathemay have confolation, in cafe hi's Gonfcienceaccufehimforhis finnes * i2.Firft 9 heoughttobeaffe&edwithfinne, andtogroane under it as a burden. Mat. 1 1.28, 29. 13. Secondly 3 hee ought continually to deteft all finne, #0.7.15. 14. Thirdly, he ought evermore to have a care that he ful- fill nottheluftsoffinne,^/.5.i6. 15. Fourthly, he ought to indeavour the mortification of them^.8.13. 26. Fifthly, he ought looking upon the promifes to fly unto Chrift and to cleave unto him more and 1 more D Rom*j* 2$.Phil.2 p. 2j. But grofle finnes muft firft be removed and taken away before a man can be fit ta receite folid confolation , Efo.u 16.27,18. Certawe Of Cotofcience. *a Certaine colle&ions out of the Bookc of WilliamFaris concerning temptations,and the refitting of them, which I thought good here to fet down for the further illuftration of the Do&rine of tempta- tions, becaufe they are not read in the Au- thor except by a very few« Flrti $ Temptation in one fen fe is nothing elfe but a m*ll> and to tew ft U nothing elfe but to make * triaU or experiment of anything^ that we may know it % that is, that it may bedif- eover'd, and become manifeft , and this is aR that the Devill can doe , hee cannot with ftrength conqnev^tu , or caft us down. For nnlejfe we of our awne accord trttffhim^ and deliver oturfdves into his hand^ he can have n* power over us. He can prevaile no farther again ft us^ then we give him leave or permit him. *AU that he can do therefore is t$ tempt us % that is to make an experiment what we are , whether Ttveakeorftrong) whether we be fuck as will jeildto him 9 or whether fuch as will rejift him valiantly. And if in the begin- ning of the temptation , he jinde that we make valiant re- JiftAnce> hedefpairingofthe viftory, and being over come a*i confounded, for the mo ft part departeth prefently* And this is the property of a tempter when hee hath made his or* } gument , ana found what he fought for, to fur c cafe the work^ oftemptatiou* j J. In another fenft temptation fignifies 9 a fighting a* gainft one, or a warmer a battell 9 ani it is very likely that what- soever the Devil! attempts, againft us is by way of fuch a fight \ ifweconftder the matter but diligently. F or he doth aU that he doth with a purpofe anddefire to conquer , whether he lay fnaresforus 3 or whether he make try all of tu , or whether he pretend fome good things to deceive us $ or whether he fmite us with the ftaffe , or [word y whether he undermine the w til of our defenfe^ or whether he take from ws our fpirituall food, or. frocure it to be taken away , for he doth do all thefe things with a defire to do its a mifchtefe. And in very deed 5 all thefe are parts of that war i or combat e j wherewith hee fights a- gainftm. G Thirdly, 5o The fecond Book? I I if* Every finne hath its temptations , and againfi the mink of man doth the devill fight , befiegtng it , in a circum* vntingway^and ordering his armies , and forces, againfttbe armies of vertues, and againft the fafile cfmansfoule. 1 V. The fightings which arife from the faculty of teafon within our fe Ives are thefe , I. Curiofity^ that is a tuff to know things not necefiary, and things the knowledge of which tend nothing to, nor helpe forward at all falvation, 2* Slow nejfe to believe, 3. Levity in believing every things "0 >ubt~ - fulnejferf. Stiff) it iottfneffe , 6. *sl ' Sfirit of lla r pb my which u a fpring and fomtaine of jbitmtmble thwghts % and of thought sfo horrible and troublefome, that fuch a kind of temp- tation hlike a m&Hrdome , and there have bane fome that ha$e rather defiredtoftsffer Martyrdome then to endure fuch thoughts. V. tsfny one may refifi any temptation of the Devil I, if he do fimply and purely will it , without any mixture of unwitting- nejfe* For no man is overcome , oryeilds to the temptation ut- terly againfihis will, forfo his will remainss unconquered, an&viftorieus and uninclined to confent unto the temptation^ andfo a manfhould bothy eild, and notyeilL But that a man mayi fimply^ and purely be willing to make refinance it is not fromman himfelfe , or from any naturall power in him but • from the gift of God, and the helpe and affi fiance of his grace. V h Now wee mufi objerve that when the queftion is , ivhe* ther a man may have a will to iefifi temptation ? this word may doth admit two fignifications • Tor it fignifies fometimes - a pofftbility which is pajftve, [in reffieti of capacity, and fame* times in regard of vertue or power, or efficiency, now it is ma* nifefi , that no man can refifi any temptation by way of efficim ency,butbywayofpofftbility,oTpaffibilitym V< 1 1. Befides the gifts of graces and of vertues the provi- dence andproteSiion of God is necejfary for believers , that they may refifi temptations, and fb are thofe manifold helps wherwith God fuccors his eleft in the comb ate* Vlll.The firfi of rhefe helpes is a driving away of the enemies wherebjthey are fimetimssnot fufferedto tempt the Eleft, Job. 1. Of C$*fek*&* %\ e amet umpt ft mum *t tkey w#$t£ J6b, a s X# The third helpe is from the tempter himfetfe^ when even that very Jhape under which he tempts affords m fome help* mdinftruttion , fo the forme of the Serpent might hav$ caufed Eve to have fufpe&edbis temptation. X I- The fourth helpe is from the tempt at ion it f elf e, when it ei- ther ft irs npfeare in us % which is the be ft peeper, orftirs us up I fight, and incourageth us again ft the enemy. XII* The fifth is $ anewgrace^ or an increafe of the firmer* For to thofe that imploy their talents well God gives an in- crease either in the greatneffe % or number ^ Mat.? 5. Lukf • 1 9* X I I I» The ftxth is a cejfation, or peace^ or rather a truce from the temptation. X I Vt The feaventh is a refrefbment in the he ate of temp* tat ion, which is a mitigation of it 9 as whtn the tribulation is turned into a follace* X V# The eighth is a comforting , that is a ftengthning^ and lifting up of the heart by apromifeofftrength anh vi&ory^ and by a aemonftrationofthe weakenejfe of the enemies^andthe lightnejfe of the fight. XVI. The ninth is confolationjthat is achearing of the he#rt 9 in troubles \inJorrow and grief e. XVII. Thetenthisabeflowing of Faith and Hope^and acon^ frmation of "the fame 5 againft the /baking offeare^whichari^ fithfrom our own defeEt and infirmity. XVIII. The eleventh is an upholding of them that are fit upon that they faill not) that is^ that thej receive no hurt* Nor* they are oft times fo ajfaulted that they are ready to fall, and that for this end that thej may acknowledge their ownimfirmi- ties 9 and may afcribeit to Gods meyey and not their own pow- er, that they are kept from falling. XIX. The twelfth is^ Gods receiving of them that fly unto him, in refpeft of which he is called^ the hiding place of the Eleff. X X» The thirteenth is Gods fighting againft and overthrowing the enemies'. X X f . The fourteenth is outward tribulation of which there' are many profits helping this way. g 2 xxir* The SecondBook§ XXI !• The fifteenth is the remembrance of the lajl things, D eath, judgement ^damnation and happineffe. XXIII* It is very difficult to overcome temptations becaufe that in this corruption of our nature no man fights with ai hu firength againft any temptation^ but partly for it, and a* gabtfthimfelfe. A believer in temptation is as a Kingdome divided within itfelfe^U\e an armed Horfeman that fits upon a winching, unruly^ and unbroken Colt Jike a BoufeweH built, but npon a weakjfoundation 3 Uk$ A ft out warriour ftanding upon aflipp:rypavement,rr he is partly armed^dpartly with* out armourer loaded with a grievous burthen . XX IV. Amongft the mo ft hidden treacheries and mo ft fubtiS temptations of the devill^ whereby the moft wife ^ and valiant Chriftians are often timet brought tender i the fir ft is along tediou/neffe , whereby he wearifs him, by which he indea- vourSy not only to bring him whom he tempts into the tempta- tiony but into dejperation alfo,to make him believe that he be* longs not to God, and that (jod cares not for him, And from hence comes this folly andmifchiefbecaufe men know not what a great deale of advantage arifcth from a long and often com- bating with temptations , how it fervesfor the breaking of pride which is rooted within us for the discovering of other in- firmities which would elfe hav e never been feen^ and for the prefer vat ion of humility. XXV. The fecond craft of the dcvillis^ the Flrangeneffeoftbe temptation^ for he oft times fc is upon many of the e left with unufua/l temptations 3 whereupon it happens that they become very f ear efu& that they belongnot to God,becaufe they cannot heare of any that have bin temptedin the fame fort. XXVI. The third fubtilty is , when the Aevill goes about to mak* a man change that ft at* wherein he is 5 and wherein heiswell^ even as 'Birds and Fifies^ are oftentimes^ bjp noife 9 and vehement ft ir ring , driven out of thofe places in which they stisre fafefromthe nets andthefhares oftheFoulers, a>td Fifhers. XX V I J* The fourth fubtilty k when he invites a man to thofe things that are above his ftrength. XXVIII. The fifth fubtilty is when under the pretence offbme goodhedrawes man into danger* ■• XX' X. OjCovfcience 3 5 XXIX. Theftxthfubtihy U when under the pretence of vertne e per/wades a man tofome vice. XXX* The feventh And moft dangerous fubtilty of all ^ a peace. And cejfation from temptations ^whereupon follows fccurity 3 floathypride^contempt of our brethren f hardnes of heart* XXXI. A man may refift temptations three wayes, I . He re- fifts that confers not. The tempter is overcome^ if he over- come not us, 2. He refifts temptations that fiyes from them and pMnnsthim>*%Herefifteth -which beateth them backe & ma\cs oppofitior. XXXI F. With a panning oftemptations we muftjoyne an-in- dignation . For even as a Marchant that hath fome pretious commodity t? iH [come to look? after , or to hearken tofuch a chapman as pall off ^r him for it a great deale under the worthy and fome times falls into an indignation again ft him 5 fohe which laves God intirely will not vouchsafe to looks after or hearken to the Devi II, wharfoever heofer him^ that he would forfak e him y yea and he cannot but have an indignation when he offers him that which is infinitely of It fife worth and even no* thing at all in comparifor. XXXIII. Andhere it is a point ofmfdom, and fpirituall skil- fnllneffe+fo to cleave unto vertm avh topreferve and defend it that the darts of the tempter may not come at pis. So many which l$ve Cjod fervently y do fo cleave unto him and bend themf elves to do his pleafure 9 and do imploy themfelvesfo Ailiotntly therein 9 being fixed in fuchkntd of excercifes im- movably 3 that the Darts of the temptation do not touch then*. X X X I I'll. A tempi at 'on is fa ft of all beaten btckjy its owne weapon^ now every vertue dothfo^ as oft as in the temptation its beauty and pretioufnrffe it feriovfij thought upcn % for byfuch a k[nde efmeditation 3 both thefnnes that do tempt us^ ^nd the thoughts and darU that Proceed from them are alivayes 04 it were wounded % and weakned , and feme times a 1/ 'o they vanifb into nothing 3 even as darfynfffc vanifhethy and fir- ethaway, where light apprcachtih • f$r this cauje cnely do\h vice* and the pleasures and profits thereof fecme to us in the hener of temptation to be of feme moment worth , bee an f a Y v ^ The ftcondBtokg #t that time the Law ^fvevtmu hid from $wt Bje$, either thrwgh igmrtmt ) er negligence ^ even at the anefy re a* fonwhy rotten wood, and the fcaks of fijhes d& Jhine in the night is^ bdeaufe the light of the fitn or at leafl othr lights are wanting & The end erf the fecond BOOKE, OF MANS°bvTY IN GENERALL Chap, i. Of Obedience in General!'* |Itherto we have^fpoken of thoft things that belong to the date of man, now it followes that we inquire into the aftions, and conver- fation of his life. And here in the firft place we are to intreat of obedience to God in generall 5 where The nrft QjJeftion is what are the fignes of true obedience ? i •€•/»/". Firft 9 if we make more account of Gods will then Signes of true any commands of men, or any pleafureofourowne, Atts obedience, 4. 1 9.8c 5.19. Mat.26.39. The reaibn isbecaufe obedience properly confifts in this, that we do fimply, and abfolutcly apply our will to the will of God. 2. Secondly, if our hearts bee flexible, and eafy to be wrought upon by Gods perfuafion, 2?p.2«2i& 5.6. CV.3.6. where 5$ The Third Book* 'I \a ^hcre the w««Ti«rtf7r!ifl«;*5 children as 1 may fay infu&fibUl- )f^rf!^ rCn tatis « that are not to beperfwaded. For they arcoppoledto crWi thole which i P^r. 14. arc card t*kv* uttwow; obedient chil- dren. Oppofite to this difpoficion is a hard 9 and ftony heart. 3. Thirdly, if we 4^' prepare our felves to follow the will ofGod in all things, 2X^.5.53 Even in thofe which feeme to be oppofite to, and to crofTe our profits , (o that thefltfh apprehend8thecntobeevilI 3 /lfr.42.2.H^.n,8tPfe//.2.8. 4. Fourthly ,if we do apply our leives to the obedience of Gods will 5 eveH then when we fee no reafon for it John 1 37,8. i^w.5.9.15. Otherwife we follow not (imply Gods will, but the reafon of it. 5. Fifthly, if we be ready in regard ofthedifpofition and bent of the heart, to obey Gods will not only in thofe things wherein we know his pleafare , but even in thofe wherein tor the prefent we are ignorant of his m\l,Ex.io,27* 6. Sixthly 5 if we defirc moft of all, to know that part of Gods will that concernes our felves, and our own duty , Pf. 1 19.33,34, ABs g.j.Job. 21.13, 14* 7.Seventhly, if the feare of God be continually before our eyes,(b that we take heed of diligently, and (ban carefully the offending of hkn,J& £.12. 28. 29. 1 Pet.i.ij. 8. Eighthly, if we depend not upon that fuccefle, and event of our obedience which we find in this world, but refolve to hold on, though our obedienee procure us never (b many af- fli&ions,i 7*/. *• 1^20,2 1#& D^.3.17. 9. Ninthly, if wee excrcife our felves in theufe of thofe mercies whereby our hearts may be framed to obedience, 1. Cor. 29. The fecond Queftion is , by what motives a man may be ftird up>to yeild obedience unto God ? I .Motives to io./^»/;Firft, If he apply his mind to confider of Gods f. obedience. Authority, CMatthtw 1.6. lenmj 35, Romans. &18.20. 1 Coy. 6.1 9. ir« Secondly, if he confider alfo Gods power,J>r.i 8.6. 1 2.Thirdly 3 if he confider thfct the obedience that God re- cs of u?,tends not at all to his advantage but to our?, lob. n 2.& 35-^7. i^Founh- Of Confchncz* 47 1 3. Fourthly 5 if he confider , the benefits of God beftow- ed upon him, what and how great they be, Rcns.n, hSxito. 2, And upon this point our foule (hould fettle as upon a con- fideration moft cffc&uall ; for it is manifeft, that the obliga- tion of debt , towards a benefaft or is augmented and increa- sed, according to thegreatneffe oft he benefit. For there is noQ^eftion , but that every benefit doth bind him that re- ceives it to the benefa&or , and the greater the benefit is the lC greater the bond. Well therefore doth William? m urge this u consideration after this manner : if any man (hould give to u another a ioco marks ; queflionlcfle he which receives fuch k§ continually to obedience > Titus 2. it. I Tbejfa. 4.7. I id. Seventhly,tf he remember how we are bound by a raoft firme covenant to ktvcGodJoL^u u HcbJ%, io« 17. Eighthly^fheconfiderthemifcry ofthofe., that obey not God D for he* is the lervant of finne 3 to death, Rom. 6a6 21. 18. Ninthly, if he meditate of the promifes that are made to obedience,x Jim. 4*8. 2 fir.?* 1. H^.5.9, 19* Tenthly, if he alwayes fet before his eyes the threat* nings againft, amd the vengeance whicfus prepared for the difobedierit^T^jf.i. 8t The third Qieftion is by what meanesa man may be made fit,to yield obedience unto God ? I The manner 20 * A*f. 1. He ought to have a fpeciall care that his Faith \m toftir up, bt folid and lively. For all the obedience which is acceptable )A promote uotoGodJs obedience of Faith, R0W.J.5.& 16*26* f ^ dy of 2 i.Now faith brings forth obedience foure wayes 5 1. be- I * caufe while it cleaves unto the Word of God , as the Word of eternal! truth 5 it mikes all thofe motives toobedience, which are found in the Scriptures to be forcible, and effeftu- all, 2. Becauft it doth obtaine all grace from God,}. Becaufe it doth joy ne us co Ghrift, as to our head y without whom we can do nothing, and in whom we can do all things,/^ 15. PA?/. 4. 1 3.4 Becaufe it doch as it were drive fcch a fpirit of Kfeouc >t Chrift. 22. Secondly, he ought to yield himfelfe up to the fpirit lPr r i.2i. ihac he may be in the fpirit, Row.S 9. And that the r^irir nuy- dwell in him, r. \6. beledbythe V; rr >-\ 1 S.L e and %o in the Tpirk, Vcr.zy. ii /,heou£ht to apply his mind to receive the word of God in the po^er of it I* Theff.i* $. 2 Cor. 10. 4 5. Rom.6 9 ij 9 24. Fourthly, he ought to ufe ^11 his indeavo or t > present himfelfe obedient cm according to his W rd R*m. G K AP.2. Of Confciznct. 49 Chap. 2. Of Knowledge* BEcaufe to tkc performing of Christian obedience there is neceffarily required fome knowledge. Concerning knowledge therefore* The firlt Qut fticn is, what a kind of fli^dy of knowledge ought to be in us? i.Anf. Firft, wee ought inthisftudyto take heed of all affe&ed ignorance^ 2 Vet.^.Vrc.iM.if.j. i . Secondly we ought aho to avoid all curiofity JO cut. 29 2$*?yo.2S.\* 1 Tm*6 20. 2Tim.Xl$. Tltu* 3.9, Iohn%\. \%.ARs\.6/]. 3. There is a fivefold curiofity of knowledge, 1. when we Would know thofe things that God hath not reveal* d, a. when we feek to know thofe things which belong not te our lelves,but to others^. when we fpend mod ftudy about things leaft net efla ry ,4. When we defire to know the hardeft things and negleft the principles, and fundamentalist 5« When we reft not fimply in the Will of <5od , but would ice a reason of it. 4* Third! y 5 we ought to ftudy for the knowledge of thofe thine* efpechlly which are molt neceflary for us in curlife^ 1V<% 9,1 3.1 Tmw.6.8. 5 .Fourthly 3 we ought to labeur for a growth in knowledge, not contenting our (elves to be children in understanding 1 Ccr.i^.20.Heb.%.i2. Cer.$ itf. <.Fifthly>we ought to take heed of all pride, which is wont to ipnng from knowledge,! CV.8.1, Thefecond Queftion is what a man ought to doe that Meanes tooi^ he may obtatne fchd knew ledge ? tiine know: J 7. Anf. Firft 3 thc mind is wholly to be devoted unto piety, l ecJ g c * JV*. 1.7. 910. fyrfZ.25.14 Iok* 7.17. For as knowledge is eafy to the godly, t ro.$j$c 14.6. fo to the wicked it is im- portable, Pra.24»7. 8*Secondly 5 wemuftdeny ourcarnall wifHosne,! £0^3.18. Pr0.2d.12. H 2 $. Third- i. j 50 The third %*ok$ 9. Thlrdly,the lufts of the flerti arc to be avoyded, becau fe they blind the mini, E/^.4. 1 8. By afc>ufing>difturbing 3 allnre- ing,and preffing it down. 10. Fourthly, Heavenly wifdome is to be highly prized and to be fought with proportionable care, Pro* 2.4. 8c 3. 14,8c 4.7. 11. Fifthly, it is to bedefiredofGodbyearneftprayer, jk.1.5. i2.Sixthly>hamility andmodefty and fobiiety rimlt be ob- ferved,Pr0. 1 u$.Rom.i2*$. 1 3. Seventhly, we mult confer and confiilt with thofe that God hath indowed with a larger meafure of this knowledge, Tr0.15.12. i4.Eighthfy , we ought to glory in a holy nunner in the poflellion of Heavenly knowledge, Ier*$* 2 4. , 15. Ninthly 3 this wifdome is to be fought/m a daily and i ttligious heeding and hearing of the Word of God y i6< fenthly^ that knowledge which we have obtained muft be turn'd into ufe and praAife D tMttnheT*. 25. 29 1 j . fohni^hy* Motives to *j»k e third Queftioa is by what arguments a man may be Knowledge, ^ r ^ U P ^fceke this Divine knowledge ? s esfnf, 1 • fiecaufc knowledge pertaines to the natiirall per- feftion of a man , as appeares by the temptation ofourfirft parents,, Gw.3.5. 2. It-is that which makes a diffcrehce be* twixcmanandthebruitbeafts^P/*/^^. 3 They whichare deftitute of this> knowledge are in fome fort mare ftupid then the bruit beafts 3 Efauify 4 Knowledge brings along with it a ccrtaine Angular 9 and honeft delight , Pro. 14 13. I4» 5 Without knowledge the heart of man cannot be good, Prci 9.2, 6 Knowledge is the key of the ( Kihgd6me of 'Hea- ven, Luke 11.52. 7 Knowledge is the fpiriruall food of the foule^r^io. 8 i his knowledge is neceflary to make* us partakers of the covenant of God, Heb&tA 1. 9 The faithfutl are all of them children oflightnotofdarkeneffe, Fphefi 58. Io The want of this knowledge, and averfrieflfe to it is foo- lifhaefli, Pr^i.7.22. ix It is thecaufeofail wickednefle, ef Confckttce* 51 1 Con 2.8. 12 It doth (b corrupt good affections that it makes them become tv\\ Row. 10. 2. 13k isacaufe, and note of perditionjH^^ 6* 2 Cor. 4 3* Ch a p. 3. Of the Feare of Cod. THt feare of God,hath very neare affinity with the know- ledge of God, P/i/. 11?. 79. Concerning this feare therefore : The firft Queftion is whether all kind of feare of God be a good and good? evil] feare of Anf There is both a good and evill feare of God 3 8x. 20. God * 20. And hence it is that feare is fometimes generally com- mended, Pr0.28.14. Sometimes againe it is generally found fault wit b,e/4f*c 21.8. TheTrcond Q.ieftion is what is that feare of God that is to be found faille with ? 2 AnC-i. I hat feare which fcarres men away fr >m God, An cvill feare, or which drives them to fly away from him 3 £#.20.18. Gen. 3,8, e^0frv5.t£i a The feare of them aifo which are onely atfraidot Gods anger, fa t 2* 19. YtaS.c 5. The chicd Queitioji is what is 1 hit feare of God which is commendable? AnJ 1. When we reverence the Majefty and Power of God, (o that the principal caufe of our feare is not any evill which we are in danger ot, but the excellent -perfection of God, G '.28 \j. & 31.42.53. Ecrltj^.2. 2\Vhenweare moi\zfoAdQteffmdingGoA^Ecdes'9.$.Pro.i5 13. 3 When we aredff v fted with.trembiingupon the fight of Gods wrath, P/i/. jo.;o» The fourth Queftion is whether the feare of punifhment be not a fervile feare? 4 Anf. If k be only in refpeft of punifhment it is meer- Servile fcarej ly fervile, and vicious, 2. It in puniftiment wehaveachiefe refpect unto our own rnifery , to fat it is fervile 3. Buc if H 5 punifli* The Third Btok§ punilhmcntberefpefted only fecondarily, and be feaf d c£ pecially for this caufe that it fepacat's fromGod,and tcnd f 8,to this end to mifee us more wary in waiting before God , foch a feare islaudable.4. It theM nifter ot God , and the revenger be to be fear'd tor wratb,ZJ c 1 3.4.01110 h more is God himielfe, Heb.12 29.Amos.%%L.%. Thefitth Qiicttion is what be the figncsofche true feare »ofGud> ^•nAhf.jJLl we (erioufly and carefully avoid thofe things that are difplcafing in G^ds fight, Pro.$ 7. & 14.16,8c i& 6. 2. If out of Conference to God, we abftaine iroin thofe finnes that are moft fecret and thofe which in rcfpt&of men, we might with fafety enough commit, Zw.19.14. Get 42. 1 $.Iofa$i.ix.ti i t$. 3 If we not only abftaine from Ons fcut even hate them and that for this cauic ef pedal. y becaufe God doth deteft them, Pr^.8.13. 4 If we be molt careful! to take heed that we depart not away from God, hu*2 40. 5 If we not onely abftaine from evill but ftudy to do that which is good EccUfiaftes 12.13. E**t. 5.20. 6 If wee labour af- ter perfe&ion in every part ci Salification, 2O.7 i.Vhil. 2.12. 7 If we neither feare men nor any creature fo that they can fcarre as from doing our duty,Af**. 10 28./?'* 8.1 2. i3.iPrr.3.i4,i5. 8 If we imploy our felves in tht Word of God, and other holy things with feare, 1 Cor.j *$< 9 If we ufe the very name and attributes of God with reverence, Dm.2S.58. Motives to The ilxth Q ue ftion 3 by what motives a man may be ftir'd * , up to feare God? 6. ^/Ii.ByaconfiderationofGodsOmnipotency, Ier. %.22.hb 37-23. t^Pfal.76^7. 2 By a confideration of the Kmgdomeof God Tfal. 99.1. Jer. 10.7. Dan.6.%6. 5 His powerfull government of all things, E/2r.2 5. 1,2,3.4, 4 His particular judgements againftfinne, P/*/.i 19. ii8ji 9,120.17, Htb.$ 16. Eptr.^.^.j. 5. His univerfall judgement ot the whole World, SccUs 12.13,14. iprr.1.17. 6 His threat- nings 2 JT/Vr 2*.if.Heb.$.i6. 7. The pnnifhments that lie upon in.Luke 2% 4. 8 The mercy of God,P/*/, 130.4. pHis benefits,/^^ ?fal,ji^, 1 The prcmifes that are made to OfConfcknce 53- to them that fcare God, Pfa/mt 55. 12, 13,14, &34.J?. & Proverhs 10, \y. & 13. 1 3. & ip. 23. & 21,4. Eff/ 5. Fifthly, an holy admiration of thoft wayes of God ^ which *re paft finding 011^/^.42.3. Rom.u. 33^34. Tfat.ij;. I. For a proui man thinks himfelfe able to comprehend ail things, and that all things ought to be communicated to him . 6.Stx:hly 3 a laying afide all our dignny and excellency ab jvc others 3 in the prefence of God and duties oi his wor- ship, 54 ' TheThirdBeoke fhip 3 <4/w«4 10, For a proud man hath his thoughts upon hisowne excellency, and doth cpntemne others even in the prefence of God. Ltfke 18.! t. 7. Seventhly 5 an apprchenfionofourownemeaneffeand bafeneflTeinthe prefence of God, and a trembling becaufeof of his Ma jefty, Gen. lS. 27. 8, Eighthly ,an holy modefly in the worfhipofGod^^j 1 5.1,2^ p. Ninthly ,a voluntary Undertaking of thofe taskes which God puts upon us although they may fceme to be but men and bafe>Pi?//.2.$. /zsfnf. iotircs to erity. re i ns 56 The Third Bottg is. ^CFfrftjbecAufe^ tins, Pr*» i6.*.8e 11. 3. PftLj* 10. & 26. a, e^r. 2.23. r^.31. 4. 1 3-Secondly , becaafe it is chc means to procure true pcace^ j oy^and (ccurity, Pro. 10 $• 14. rhirdiy,G)d is delighted in fincerity , p/y.51.8. pro. 10.20. And will bfefe thofe that be Upright with aJ ; b!eiTn?s,^28.ioj8. 1 S F. >iirchiy 5 a doubte heart is abafe^onftroih^wl abho* minable thing* I . - . ■ , ■■■ ; ■ ■ ' . ■■ " >- « ■■ ■■ ■ ' Chap. 6. OfZcala BEctufe the higheft degree of cur obedience* oward* God # confifteth in zyalo T&refoe corcerningthifzeaie. The nature The firft Queftion is wherein the nature: of zeaktjcuh * w,e - confift. \>A*f* It ccnfift3 inth^t, that the s#e

* €tIc# 'il&nf. FUft, if it be according t©Knowleg^«r» io* *• 3.$econdly ? if a man be ready toperforme wha t foe vrr duty may be in joy ned, according to his ftrength yea and above his 3rength;a O.I3. 4. Thirdly, it he be diligent in the execution of his cfuty 5 5. Fourthly , if hee put no other limits and bounds to his- obedience 5 then thofe which God himfclfe (hall ftt, 6 Fifth*. Of Cdnfcienc$. ^ 6.¥iithly,\fxit)&tobtfhildtm Iris owne cawSe, and in thofe things which conccrne himfelfe, and fervent in thofe which concerne God, Nnmb. i 2. 3. with £oxod^%. 1 9. QdUtu^. \ 2. mtWAHs 13. 9,12- For trucaealeis therefore called the zeale of God 5 bettatife it is* priflcrjvalfy carried toward God; Whereupon one faith 5 it is *n aft ft ion to rcver.gt the injuries ef Ged % or f root out the enemies of Go J , §r a jealoufy perfi eat- ing the adulteries tf thrifts Spovfe , together with the occt* fims Abdfigues ef Adnlttrus ; or 4 vehement I0V4 which 'doth bj * clojt and findt g*ard'feelude theSptrfr'tffhriJt fro* IVorld. -• '- 7.Sixthly 3 if th^t ferv6ur and heat of it Me not prircipalJy in contentions about queftions andoontiwerftes 5 bat in tfee ftudy of good works«77r.2.i4. 8, Seventhly ,if a man be af&fted in gr eater matters 'fcore,and in fmaler 5 Ieffe. cJWar.33^23. 9.E!ghthly 5 if he be no more indulgent unto himfclfe then he is to others 5 (JW^^.7.4. An example cf checontr-aty wher- of we have3GVtf.38.24. 2 Sam.i 2.5. io.Ninthly,if he cannot bearc with fuchasareevill.v^pr. 2.2, though they be (uch as in other refpe&s are neere unto him r i Reg. 1 5. 13. ir. Tenthly , if his indignation againft firine be joyned with griefeand pity in refpeft oi the finners 3 2 £V. 12.21- For fo«afwell that dull remiffenes which is oppdlite to zeale^ as that fury which looks like the heat of zeale 3 will be with equallcareavoyded. 12. Eleventhly, if it be c6nftant and the fame in every con- dition, GaL\ 15*18. The third Queifion is by what motives a man may beftir* red up to a zeale of God ? 1 3. iA*f.T\x% becaufe zeale 19 the property of the people * Motives * of Chrift, and one of the things lvhichChrift intended to c * ^ our redemption///f/>«3'i5»i6.i9»< 16. Fourthly ^becaufe if zeale bewanting/innesandfcan* dais are not taken away , but nouriftied i« our felves, and o« ttars , with the offence of God^and diflionouc of his name* i j. Fifthly, becaufe the want of zeale provoReth God to inflift heavy judgements, Apoc.2* $.& 3.1& 2Thetf.i,io, 1 8. Sixthly , becaufe there 1^ fingular promife of Gods pretence and communion with Ghrift* made to fuchasarc zealous, Afc.$. 20. 1 9.Seventhly,becaa(e zeale perfe&th,and inaketh more ac- ceptable all the duties which we performe unto God. Jam 9 % } i6*Rom,i2,iu 20. Eighthly,becaufe that is the way and fitted manner of feetting the Kingdom of God,Mat.i 1. 1 2, au Ninthly, becaufe that many that make only a (hew of Religion , are zealous perfceuters of Fteligion . Matthew 23.15. The fourth Qgeftion is,what is to be done of us, that we may get, confirme , and excite the true zede of God in our felves ? 2%.Anfi»erJNe ought, 1. totake heed of all chofe things which are enemies to zeale.Such are,* 1. Sundry fpeculations, and qucftionSjWhich tend not to the edification of men in Faith,and obedience. 1 Tim.i 4.& 4.7. 2 Tim.2. 1 4.2 5. Tit. 1*9. For the intention of the mind about thofe things which aremeerly fpeculative, alchough it may be a means to and out the truth, yet it hindreththeintentionoftheaffe&ions about things prafificalL And this is the reafon why there is more true zeale often found in poore fimple Chriftian9 5 then in our Doftors and Matters , 2.. Intention of the affe&ions about worldly things, Luke 8,14, 3 Afpirmnllfatiety or falaefle, that is, a prelumptionofour ownfufficiency, and a refting in that degree and meafure to which we have attain- ed, -P&t 7.3*1 3.1 44 4 Sloth,Feare, and carnall wifdome. Iud. i.ip.ar # 27,2?.29 5 3o.3i,32.33.5 Familiarity with the world, Qr the corpmoneffe of finne abounding in others. cJW^.24. 22. 6 The Of Confcicncc 59 %2. 6 Thepra&iceof fuch things ai our onfcience allow* ethnot $ ikw. 14.20.21. 7 Indulgence to our felves in our own corruptio u 3 i Cor. 5. 6, 2 Corinthians 7. 1 i.Ephef* 4. 29. 30. 23«SccondIy, wc ought often and ferioufly to medicate up- on t he love and mercy of God toward us. Pro. 2 5 . 2 1 • 21. . 24. ThirdlyjWe ought to meditate daily of oar imperfe&i- ©ns>PW/.3.i3,J4. 2 5.Fourthly,we ought to be diligent in the w(e of all thofe meanes 9 which God hath appointed for the begetting of grace - in us 3 i 7^^.5.16.20. 26. Fifthly, weought to affbciat with them,that have the zealcofGod, Prr.22. 24,2*5. & 27.17. Among fuch we mu(t efpechlly defire thofe Mimftecs whole tongues havebeene touched with a coale from the Altar, Efdj 6. For by notori- ous and lamentable experience (even inxeformed Churches ) > that is found to be true,which the author^heretofore praifed ) writ long (ince*The words of life in the lips of many Dolors & preachers are dead \in regard ofthevcrtue* and efficacy 5 For they doefo coldly and dully preach the wordkofGodjhat they feemwen to be dead in their lips iWhence it comes to papjhat as they them- felves are cold and dead 3 evenfo doe they leave their hearers cold and deadend I would to God they di X not make themfo. I knew a mm that for thU caufeleft the City Paris 5 For he [aid that he was mads colder, and colder daily ^ with the Ltttures and Sermons in Paris: And that he was afraid if he foonld flay longer there ^ hefhouldbe quite frozen to d.?ath i\ iritually.TVhcrefore he got him to certaine nial-QHs pe'rCo/is^Murdo hot coals ^that converfing amor.g thtmjoe might nourifh. andincreafehis heat. The fifth Queftion is whether zeal is to be judged accord- How wee , ing to the fence thereof,and the manner of .exercifing ? mv,ft .Ng* °f 27. tAf Not alwayes ;For zea!e is greater effentially^n ^* regard of the things about which ithconverfant 5 or acci- dentally 5 in regard of fome circumftarces which happen, and doe not alwayes remains the fame. For example v mar- ried folks loving one another dearly , are fometimes more affe&ed upon the very marriage, then in that cenftantfo- ciety of life, which afterward followes. ikit this is by I 3 accident, the Xbfrd Btdke aeckWpt 5 bccafcifc of the novelty of the thing ; But in v4r)r deed fhey may afterward rejoycearmuefcor more* 28. So a!fo thefaithlutl in the firft convcrfion miy finde often greater motions of their affe&ions, then afterward ^ becaufeofthenoteky of the things though there be after- ward an increafe in the true zeale of God.Some i«ch thing h affirmed even o f tht' Angcllt»£*» 1 5 .7. 29. In old age , or in fome fuch like decay offtrength 3 ai- though there may be the fame zcale t or more then was before, yet it is not put forth in fome,in the fame manner* that it was in,in their younger dayes. §o. Variety of education may bring a great diverfily to the manner of exercHIng ones reale, when yet there may be an *• quail eeale inrefpeft of the eOence of it. How itale The fixtfc Queflion is whether one and the fa&e thing tad laughter fazf belaft&liy a matter of zeale and laughter > doca^ree. %udnf. That this may be,appearcth in the example of ££*&, 1 Kings 1S.27.mth 19* 16.14* But yet not In the fame refped. For xeale hath foe its objed fomething either hosefi, er filthy, but iaughteris caufed by the apprthfcnfionofan unexpe&ed thing that lightly pleafeth, without theeonfide- rition of honefty or fxlxmnzfit* ; — — — £ — ! ~— — ■ — CHAP. 7. Offeree and tranquillity of Conscience. BEcaufc the concomitant bb jeft of obedience is a quiet ConfciencfcConcernihg peace of Confciehce. Mowp*acc The firft Qgeftion is how peace of Con fcience doth de- •J 11 Conf ^ tftc 5 pend upon our obedience? *bcdknce« UP ° u ^ n f* h depends not upon Cur obedience as upon the principall caufe, but rather upon that juftittcatibn which we have by Chrift Jefus, Romans 5,i.fik£. 10.22. 1 feu$.%u 1^.4.4. 2 # They which goe about to reft in themfelves 9 or in their *wn works 5 am sever finde any folid tranquillity in their Con* Of €*hfcknc€> If Confckocca, both betatrfe of chc diverfefa!Ir 5 and becaufe of the manifold imperfc&ions* which adhere to the endea- vours of the bed men, while they lire in this Worl^. : .And hence it is that rfi<>f* Uaat a*c popifh ncuft needs, bt vtx<*d with perpttui': cernine. 3« Secoadly, iid»i ^oa^our- obedience; j.js that Vf^te^y the contrary -is removed, or as upon rtwt which' removes tteiolpcdi nent;, !.<£.***♦ 2 5. 3!. 1 fnh ^ iS su 2 As upon the proc eane caufe^ or iccoadary rcafon ttarcof, 3 7' .'. 12. s :>w ch.i > oiid?rai4. is to be Conceived to depend upono- 'bedience in regard of the thing it felfe : But that tranquility \jjilih refpcdi our ifer< -before God , is tobc.afdihed £0 o- therwife to our obedfenee ; ks to the caiift 5 but only in reft pe& of the certainty of dJir perceiving of ir^ and that out obedience refpeð the thingit (elfe ,. as cfae figneanddFe& thereof rhence that pbtafe fooftufedby tohb s Bjjfbis>ws.iffow 9 and fych l&euM a.?.3 2948c 3.1014.19.& ^13. 5* Peace of Cootcience alio depends Uf on obedience, as upon the confervant caufe. For r igbtcolHfkfle(no$ impu ed 5 nor inherent ) but of the life and conversation , is the breft- plateofa believer, whereby he is guarded, and defefilUfi^ttd ia perfeftly fafe 3 and quiet* E/$W. 14.1 lob*$j}%i Cftr.^JHence it is that that righteoufnefle wfctch contirtBin obedietk*,^ is called the rrghteoufnefle of a good Gonitience , *Afts x 24. 10, - 6. Now obedience doth, pre(erve andtrJaintaincpckcof Gonfcience, not only as a figne of our reconciliation with God , but alfo as a continuation and an exerctieof that life which is acceptable, and ple^fing unto God, £#/.i.io.71fe^ 4»i. Hf£.i2.*8,Not that there i* any fuch perfeftion in our obedience, as can fatiffy the Law of God, but becaufe that after ©urperfofl* by iakh in Ghrift , become acceptable to God, 6i What kinde of obedience isrequifite to make the coa- fcience peace"* able. TheThirdBeok? God^then by vertuc of the fame faith, for Chrifts fake, our o« bedience though weakc,and polluted,is accepted before God, The fecond Qyeffionii , what is that obedience, by the prefence whereof theConfcience may enjoy peace* 7# /^*/iFirfr, an abfolute perfection is not rcguired to this tranquiIfity,for then it were a vaine thing to teeke for it in this Iife 1 /^w.5.2il hhi.io. 8. Yet fuch a porportion istieceflary, as by Gods own teftimony in his holy word is acceptable to him,H*6.i 1*2, 9. Thirdly,this perfe&ion confifteth properly in this, that all our ft u dies, and endeavours be good : and the imperfecti- on be only in the manner of performing D R & the wicked. 14.Anf.Y1vbj.he peace of the wicked is not founded up- on the Word of God, but upon vaine words, and imaginati- ons,/^. 2 3a 7,1 8. iT^jf.5.3. 1 5. Secondly * the peace of the wicked is not wont to be conftanr^but is interrupted with many gnpes,and pangs,that come between ; andis wont to vanift) D when the judgements of God begin to light upon them. 16. Thirdly, the peace of the wicked continues , whe- ther Of Conference. fa thcr duties of piety 5 and righteoufnefle be done or omit- ted/o that only thofe crimes be abftained from, which their natures^abhor. Chap- 8. ' Of Vertne. Qtleftion. i. Whether it be not enouh for a man to doe xknccefli that which is good, unlefle we labour alfoforan ha- of vertue, bit of vertue , whereby our hearts may be inclined to that which is good? Anf. Weought to give all diligence to addc to our Faith, Vertue, 1 Pet. 1.5. 1. Becaufe the Word of God , whereby we are in fpecialf manner called upon for the performance of our duty , ought to be ingrafted within us, lam. 1,25, 2. We ought to deliver up our felves unto the (ame Do&rine,as to a pattern,or mould,the likeneffe of which is to be exprefled in our he&vts,Rom.6. 17. Now this inward image and Hkencflcjis vertue. 3. As we ought to put off the old man together with his members, which properly are internal! vices, 1 01.3.5.1 So we ought to put on the new man with his members, which pro- perly are vermes. 4. We ought to be framed and fafhoned after the Image ofChrift, Col^Ao. In whom did dwell all the follnefle of vertucs. Efay u.i.Qol. 1. 19. And that for this end,that of his fulnefle we may receive grace for grace, 'Jeh.i.i 6. 5. If the habit of vertue be abfent D although wcftiould doe fome good works , yet we are not rooted and grounded in good,but arerafhly carried away with evil!, and that good- nefle foone vanifheth. LMat .15.21 .CoLi.i%. 6* That good which we doe without vertue,we doe it not with an honeft and good heart,which yet is required to make it plcafing unto God. £#.8.15. 7. Such kind of works , are not the obedience that is accep- table to God. Mat>j.\$.& I5%8. K Qi>2 64 anfie ThirdBooks Iwcanes to Qiisftlon, *• Whae ought a believer te doe, that he may I jtaine vertue. g COW and increafc 18 any vertue > 8.v/^.Firft, he ought ferioufly and in a fpeciall manner to acknowledge his failings, and weakenefle 3 2 £V. 3. 5« I Cor.%. i%. 9. Secondly , he ought in Chrift to apprehend that grace efpeciaily , which he wanteth , that in time be may be ftrongi andcomp!eat ) Pfc/.4 13. fil.i>xo. 10. Thirdly, he ought diligently to take heed of all fuch things, as are contrary to that vertue, which he labours for, P^.4. 14, 1 $ .Epb.4.2 9,31. 1 1 . Fourthly ,he oughtto employ himfelfe in thofe thing?, wherby that vertue may be promoted, % Pet. 1 . 1 2 . 1 5 . 1 2»Fifthly,he ought to feek the fame vertue at Gods Hand* by daily and earneft prayer, lam. 1.5* ^tf .4.29. ix. Sixthly t he ought frequently and diligently to exercife himfelfe in thofe things, which are proper to his vertue, j 7^.4, 7. Signesef Quqftion* 3* What be the fignea whereby a man may rtue. ' know that he hath gotten, a ny vertue ? l^.Anf. Firft, apropenfion and rcadinefle in a manner naturall to the exetcifeot that vertue a 1 Pet^iyi Theft.^.?. 15. Secondly , firroeaefle and conftancy in that exercife, Eph 9 $. 14,1 5. 1(5. Thirdly, a joy and delight arifing from that exerci (e. 3V#.ai.i5.2CV.8.2.& 9.7^3. 17. Fourthly , an abomination of the contrary vice, 119.163. 18. Fifthly, an alienation from thofe which are given to that vice, Trc.2 9.27. 1 p. Sixthly .> university, whereby it comes to paflc,ihat,a man doth not only in part , and in (bmcrefpeft follow that which is good , and oppofe that which is evill( admitting a iimitation.and meafure according to camall wifdom ) but fimply^and abfolutly* 1 £V, 13.7 .Gd* 1. 1 o. C H AP.f. .OfCafikucu 6; Chap- 9. Of 7rHicnce. AMong thofe conditions which are ncccflarily required to vert ue, after that generall j uftice , which notes out its eflenriall re&itude % followcs in the next place, Prudence , or fpirkuall wifdom. Concerning it therefore. Queftion, i . In what thing doth true prudence confift > The aatwi x.Anf. Firft, fpirituall wifdom doth generally confifi in of Prudence* fuch a difcerning, circumfpeft looking to, considering, and ordering thofe things which belong to Gods Glory, and our duty, and falvation, that asmuehasmay be, they may be brought unto perfe&ion. to make choice of fuch meanes as do tend cer- tainly to that fcope5?r^.2.p« 3. To walke accurately 3 and precifely in the ufe of thofe means^fe.5.15, 4.T0 take hold af^and to redeem every opportunity^ the advanceing^and helping forward of this ftudy,^/.4«5»:* 5 .Carefully to take heed of, and avoid all fuch things , as do hinder this ftudy, Z*£.2S.28. 6. To f orfake all things elfe 5 for the attaining of thh chiefc good 5 J/^.i3.44#45 < 7«Not totruft to a vaine hope,but to lay a fblid foundation in all things, Af fr.7,24. Queflion, 2* By what meanes may this wifdome be M«sne$t# gotten ? g et wifdom- 8.yfo/;Firft,it comes from none other then God aIone,by theHdy Ghoft 5 7^,28»i2,i3,i4,20*2i.23. Ef*j li*i*^£fb* 1.8.17 7*».$.-i 5. K 2 9*Se- 66 TkeTbirdBtoke 9. Secondly, that we may obtaine it from God, We muft fcrioufiy acknowledge and confeffe our owne foolifhneffc. io.Thkdly,we ought to feek it in the Word of God.Py*/. 19 7»& 11998.99 lo+.ler&.g* li.Fourthly,wemuftfeekitofGodinaduemanner. law. 1*5.2 C0rj.1o.-1 1* 1 2. Fifthly, we oughtto dlre& all oar obfervation and ex- pwiencecothfe gettingof wifdcra 5 P/r90.i 2. Motives to Queftion, 3. By what arguments,we may be ftird up,to !tke for Pru- labour after this fpintuall wi(*tom > Itnce. 1 frisfnf.Virh, becaufe therein lies the perfe&ion of man aibovpothw Greature$,P/;32,8.9. i4.Sccpndfy, becaufe it is a maihe part of Gods Image, G0I4.10. 15. Thirdly^ becaufe it delivers from all evill , Troverbs 2.II.I2. - 2 6. Fourthly , btcaufe it conduceth Wall good, Proverfo 3.13.14.19,-. ' Nmiecaufe in Scripture there U mention made of an human ypifdom 9 orj>rudRom.i6.ig.M.2t.}4.36.And that we may lay hold on the occafions of doing it, that are offered , Gal. 6. 20. And the contrary be avoided.Pr0.4.i5.& 5. 8. 2 In the very duty,that it be done in an ex ift ; and accurate manner. Luke 8. 18. 3 After the du- ty, that it be not marred by any following corruption, 2. M.S. Becaufe it is ca(iiy wont, either to be corrupted by pride, 1 ev.4.7. Or by inconftancy, and levity to be over- thrown, frr.34. 11. 6. Watchtulnefle as it rcfpe&s the future , which we are to have before our eyes, is a due preparation , fuchasthat, , which we expe&,do:h require % whether it be good , that it may be received,or evill,chat it may be avoyded. Maui^ 4 1. 44,Particulary here is required, I. That this preparation be made in time,Mar.2 5.3. with 1 1.2. That it beufed conftantly, and without ceafing, Lu.*i.$6* Queftion 2. What is principally required for the obfer- ving of this watch * 7.^«/.Firft,fobriety in the ufe of worldly things, 1 Tkeff. 5 .& 1 Pet.+j.Sc 5.8. For the heart is overcharged,not only with farfettingand drunkenefTe^bat alfo with the cares of this Iife3itf.21.34. 3d. 8. Secondly , a frequent confideratlon of Gods owne prefence, and beholding of our wayes , Pr*.i.2o.n* VfaL 119.168. , ^.Thirdly, a frequent examination of our wayes,with a juft cenfure,and judgement pafled upon themjP/u|.4» P/ili 9.59. 1 CV.11.31. io.Fourthty,the fcilow{hip,and fociety of them,which wil be to us in this care, PA/7.2, 4, Hcb* 10. 2 4. 5. frequent prayer* Qyeftion, 3. By what arguments any we be ftircdup to this watchfulnes ? 70 TheThirdBook? Motives to i U Anf. There is oneeflentiall reafon^wkkbis tafcen from watchfulncffc that dangerjn which both we our (elves are, and the Name of God by reafon of us,i Tim.6.\. 12. Now wc are fubjcft to that danger. I. Through the infirmity of our fle(h , Mat.26.4u 2 Through the deceits of the divell, and the world. tPrt.5.3* 3 Through theuncer« tainty of the time of Ghrifts comming tojudgement^either generator particular. Mat.24.42* 8c 2*5.15. .^r.13. 33.35. Lu.ti. 35.36. Chap. n. Of Fortitude. BEcaufe next after prudence 5 fortitude is requifite to the perfeftion of vertue : concerning it therefore. Queftion, 1 .Wherein doth Ghriftian fortitude confift* 1 .Anf.lt is not to be confounded with animofity 3 or ftout- nefle, which is to be found not only in men voyd of all ver- tue,but alfo in the bruit Creatures, the Lion, theHorfe,the Bull, the Dog, Tre.j 1.29. 30.31. 2. Secondlyjet courage or greatnefle of mind,hath the na* ture of a in refpeft of true fortitude: which therefore confiftgsnot €0 much in the moderation of bold- nefie»or hope,as in the moderation of feare, and defperation, Iob.6Ai.ig. 3. Thirdly, it doth not only confift in adventuring upon dangers, or undertaking hard things , but alfo in fuffering, and bearing cvills, and adverfity , Hebrewes ii«34i35«3tf.» 2Tm.2.i.%. * 4. Fourthly, but true fortitude adventures upon dangers, and fuffers adverfity,for vertues fake, and for the performing of his duty, 1 Pet^l^Sc 4. 14,15. 5. Fifthly, fortitude therefore is that courage, where- by wc are xeady to perforate our duty, even becaufeitis our duty, what drfficultie's loever happen. 1 CWM5.58. & 16. jj # 6$: CfGonfhknCi!* 71 d.Sixthly,he cannot be faid to be truely contagious, which offers himfclfe to dangers, not onc§ conlidering what they are, or why to be attempted D or intangled in them by chance, or compeUM by neceflity , and not led thti^tcby vertucv It was not from fortitude, and courage,that the Demoniask^ tMatk*?. Oitcn leap t into the wacer 5 often into the firc^but through the violence of the evillfpiritjfoitisrotiromtbe vertue of fortitude, that ir.ary ?re fiiong topouredowne dtinke, J?/*.5.22.Yea,many attecrpts, by which men are judged valiant 2nd couragicus^by foolifh A&s,are nothing but made furies. 7. Seventhly, neither hath he this vertue who is fcarred, or doth defift from doing his duty, through any fcare,or dan- gcr 3 Pr*. 24. 10. 8. Eightly.yet it is heretobcremerrbred 5 thatthcccurage of the faith full in this life , is joyneduith infirmity , and fo fome momentany (baking, wherewith the godly fomctimes arc made to ftagger, may confift with the fortitude of vcttue. Jfr.20.9, 2^V. 4. 8. 9. Ninthly, and although in regard of purpofe of mind, and preparation of heart , the faithfull doe arme and fortify themfelves againft all fuch things, as may hinder them in their duties. 2 Qor.6%^ Yet notwithstanding they arc not alwayes equally prepared to the fuffcring and undergoing of all kinds of moleftations,as Satan obftrvcd 3 Iob*u&2, And the event in Job in fbmc fort proved. For that whfch ex- perience teacheth in corporall fortitude in a due proportion, holds alfo in fpirituall 5 Some areftrong to fuffer labours j 0- theirs to exercife warfare 5 others to carry burthens • others t$ reptll things that are hnrtfull ; and many which are jlrong in one or other of thofe things^are found infirme , and weake in the reft. ■ ** Qa.2.By what mtanes may this fchriflian fortitude be fUr- Meancs to red up in a man ? ftir up forti- io./^Firft D if he acknowledge his owne weakenefle 3 #6.io. ^A/7.4. 14. ^73.26. 14. Fifthly, ifhe call to raind,how the victory hath bcene long fince gotten for him by Ghrift ; and that nothing is required of him, faveonely, that he adhering unco Chntt, become a conquerour with him , and ia him, Ufa 16. 33. 1 5. Sixthly ,if he flick clofe to 1 bat promife.which teftiiie?, that all things (hill work toge her for good to them that love God,#0m#8.28, i6.Seventhly>if he tave the recompence of reward, which' is laid up for him,alwayes b:fore his eyes. 1 CarJ% 5.58. C H A P. 12. OfBoldnejfe which is contained under fori it fide BEcaufe under fortitude is contained boldne/Ie, or con- i5dence 5 pcrfcverancc, and patience j of thefe therefore briefly. Qu. I . What U thu boldnejfe of fortitude f I. Anf. Firft, by it we undei ftand not here properly that confidence of Faith , whereby we reft upon God by Ghrift, unto falvation ; Norfimply that confidence of hope, wt)f5f|* by w* exped the things , which God hath promifed : but that confidence, whereby we being full of Faith, and hope, doechcerefully and boldly fet upon the duty laid upon ui by God. hu i % 7.8.19. A£l.m$.2$& ^i^.Epbef.6. 19 20. Thil. 1.14.2c. Qu.2. What are thofc adverfe evitls which are properly over- come bj this confidence ? 2.4^/iTwoefpeciaHy^i. The difficulties which hinder us in the performing of our imiea Pro. 22* 13.& *6. J 3. Secies. 11. 4. Cor. \JS. p. ( 2 ) The uncertainty of the fuccefle or event, Of Confcicnce- 75 event, which will follow upon the performance of the duty, Daniel. J 17.18. Qu. 3, 2?/ what meancs is the mind confirmed againft thofe vexations ? 3.ex//f/.Firft,by the fervour,and heat of the fpirit,or seal *AR. 18.25 2 *- i*ff.4«8.\vith i^.tAmos 5. 24. 4.SecondIy. by a true truft placed in God 3 Pr0. i^«3^37*5« & 55.22 1 Pet.^ig.U 5.7.^. 58.11. 5. I hirdly,by faithfull prayers, commending our (elves to God.Phit.+.6> Efth^.\6. 6. Fourthly, by a right judgement concerning the ter- rours,whcreby wcareaftontfhed. For fometimes the things which terrify us, are utterly to be contemned, as the fpeeches of vain men, &c. Sometimes they are mcere figments,which if we pafie an cxaft judgement of them, vanifti presently, and they are fuch alwayes , that if they be compared wirti the dignity 5 fruit, and neceffity of our duty t they are of no force at all* Chap. 13. Of firfancj* QUeftxonrf.Wherei* doth perf entrance, or constancy of 'vert ne coufift? 1. Ldnf. Firft, In a perpetuall continuation of the (ame purpofe,and difpofition of welI-doing.GW.4.i8.P/*/.io6.3# Rom.2.y. 2. Secondly, in a frequent iteration of the (ame kind of aftions, with fervour, and seale.i Thcjf.f.ij. 3. Thirdly, in a care ro procecde and goe on in a way of vertue.P£//t 3.135*4* Qy. 5. Which ate the evills which are oppofed to thU Confiancj \ 4. Afif. Firft , declining out of the right way. M. 23.II. 12. 5«Secondly, wearifomncfle, and faintingtGW.d.p. L 2 4| Thirds 74 * The Third Book$ ^Thirdly* a defukor y lightnfle whereby men are chaflged every houre,and become unlike themfclvefJtfc called childi(h" toeffsjf ^,4-14. And madneffe 3 and bewitching, GaU^u Q11. 6* How are menftirredw to constancy ? 7. if^Becaufc the reward is not promifed, fave only to themchacperfevcrc, Apoc m 2. 10,26. And therefore it is vaine foreman to begin D unieffe be tiold on 5 and gos through with it.^/,3.4. Chap- i4- Of Patience. /^\Uueftion 3 7. What id the nature of patience? V^J 1 A«{+ Chriftian patience hath reference to a three- fold ob je&. f . To God ^ according to whofc pleafure all adverfe things 5 are ordered. Iob.iao. & 2.9 10. In which refpe&, murmuring againft God is oppofed to patience, l^ir.iaia sTom^n, or thofc means which doe dreftly affliftus. iTbef.i 4^wuh 6 1 °et 2.20.& 3.9. In which ref- pe&defire of revenge isoppofed to, patience. R0m.12.lj.19. 3 Tothat office, orduty, which fc>7 the oij legations of adU adve(ity,we are tempted to forfafce.fJ^.ro }6.£<*.i2.ip. In which refpe&faintneflfc of mind is oppofed to patience, H?£*.I2>5« And drawing back, and departing out of the right way , which followes there 5 H^.io.36.with 38.39. & 12.7-.wlth 13. & In the firft confideration.p.atiencepertaines to Religion towards God 5 In the fecond to charity toward our Neigh- bour, In the third, it is a part of fortitude, and a general! affeftion of vertue. Yet to the third confi deration, may the other two be referred, fo far as our duty, either towards God,orman,isconfideredinthem : Althoughbefidesthis gcnerall nature, they have fpeciall difference, by which they may be profitably diftinguifljed from this , and betweene themfelvcf. . Qu.$.H$yp kthisfAtiencey Andfufferancejobediftfagwfb- Of Canfcicfict* 75 fi/ed fro$*th*t , fortitude , which coxftfts in configure , and fonfttney ? %.Anf> Thofe three are alwayea joyned together in true fortitude ; but confidence or buldneffe doth properly relpeft the fettiag upon a duty, conftancy the continuation of it,pa- tience a the.defe»ce of it. QiitfVbat be the fignes tf this patience ? ArftAxf. Firftjif we neither utterly contemne the difficul- ties ,thal: we meete with^nor faint under them* HcL 1 3. f. But doe overcome all oppofitions dueiy weighed in a right judgement. 5. Secondly, if we be prepared inmindforrigbteoufoefle fake,notonely tofuffef thofe tirjubles^which are leffe,bu: even thofe which aremoft fearfulL^S* 2 1.13, 6. Thirdly 3 if we do not only, not qtiite forfake our du- ty, becaufe of difficulties, wee meet with \ but not Co much as remu, orleflfeaany thing of otfrzeale, Hebrews^io, 35«& 12.15. 7. Fourthly, if we undergoe thefe trouble! not as by con- ftraint an^ unwillingly, but with fpirituall joy and cxultati- o^Mi' 5.1 i.^o/.un.Heb.io.^. Qu. *Om By what motives mzy we be confirmed in this Motives to patience ? ' patience* 8. y^CFir {^becaufe without this patience no good thing canbepcrteftlyaccomplifhed fawj 4. 9. Seco idiy, bee uiie without p 1 eice we want the poflcC fionofourownfoules,//*^ %t. 19 N-itherean weattainetb have our heart* eltablilh^d in any thing that is good, Jam.\. 5. 1 Ot Pro* 24* 10. 10. Thirdly, becaufe by thefe troubles we are brought into 1 triallby Oxi who takes a proofeof us by the Devills tern* tationr, Hub 10.32. Wherein unlefle by patience we gee the bettet we muft needs to the diflionorof God, and our own hurt be overcome by the Devil!, Rem. 12.21. u.Fourthly, becaufe in thit triall God hhnfelfe will give bothafupplyofftrengchafldahappy ifluc, 1 Cor. io.ij. L 3 Cha P.15* ?6 the third Baoke CHAP. 15. Of Temperance BEcaufe to the conftitution of vertue there is required ( befidei the uprightneffc of juftice the dire&ion of pru- dence and the firmeneflfe of fortitude ) the cuftody alfo or the guard of Temperance , therefore fome thing muft be (aid of Temperance. Qu.I Wbtreinlieth the nature eft emperance m 1 . Anf Fir ft , As fortitude doth arme vertue againft thofc things , whereby men are wont to be deterred and made af- fraid of doing their duty : fb Temperance doth defend it a- gainft thofe things which are wont to allure , and entice men away from the fame. a* Second Iy,akhough in that viftory which Temperance obtaines over flattering Temptations ( in the refinance of which there is oft times much molcftation) and in that con- ftaney alfb which is properly a fruk of Temperance, there be to be found a magnanimity and heigh th of mind neereof kinne to fortitude ryet there is a difference betwixt it and for- titude becaufe of the difference of theob|c&$. 3.thirdly 3 becau(e every obje&,that doth allure and intice, hath fome ihew of godd;and the appearace of an honeft good, as fiich, doth not allure to finne , but to honefty : therefore the objeft of Temperance are things that have a (hew of profit and delight ; or profits and pleaftires. 4; Fourthly, alfo love, defire, and delight are converfant about fuch kind of good things; therefore temperance pro- perly is occupied about tbe moderating of thefe affc&ions, l about fuch ob jeft*. 5* Fifthly, TerDperanCe doth not utterly take away thefe aflfeftions, as being naturall , but doth govern them, that is, takesaway their inordinatneflc,in regard of their degre, ^ex- tent, and manner. 6. Sixthly, thisinordinatnefie, becaufe in beleevers, it is taken Of Confchnct 77 taken away oncly in part, therefore thefe affc&ions arc in fome fort,but not perfectly mortified Hence ic is, that Tem- perance is faid to reftraine 3 and keepeundcr the remainders of thcm.and to abftain from therm Qu. 2. What are thefl?n?t ofTemptrance ? ^ 7. A nf< Firft, if a man be not led with car nail and worldly Temperance. affe&ions, but keepe them taracd under theyokeofrcafon and Religion,and do,as it wercdeny them* Tj7. 2,1 2. 8. Secondly, if hcabftaineefpccially from thofe lufts, to which (either by reafon of the condition of bisoife 5 orby evill cuftome, or by the example of thofe amongft whom he lives ) he is moft inclintd, 2 Timothy 2. 22. iTeter 4fifc£»4f 9.Thirdly,if he ab(hine,not only from the outward works 3 whereby fuch lufts arc wont to be fulfilled , but alfo ftudy tr> rooteoucand mortify the very inward inordinate affe&ions, ia Fourthly § if he be neither lifted up inordinately 5n the fruition of the commodities and pleafures of this World, nor troubled in the want of them, but when he hath them, beasifhe had them not** Corrf.19 3a.31.And when he hath them not,be as if he had them. 2 Cor. 6% io» Qu%$JVhat is to be done by pufhat we may AttaineChrifiUn Meanes t© Temperance. Maine T«n- li, Anf ,Fir& 9 we ought to endeavour by all meanei to di- P crancc * minifh and refill the love , defire , and delight of the World and of worldly things, 1 hk 2. 1 5 . 1 6. 12. Secondly, to this purpofe it will be profitable to turne away our thoughts, and fcnles from things pervcifly belo- ved: left the appearance of good which feemes to be in them > prove to be an incentive, and nounChcr of pcrverfc love , Uh 31. it For it is remarkable that the two firft perverfe loves w ck we read of in the Scripture, arc faid to come by the fight, (Jen. 3. The Woman faw that the Tree was good and plea- (ant to the Eyes, and Gen.6.8c 2. f heSonnesof God few the daughters of men that they were faire* 1 9. Thirdly , itis profitable alfo (crioufly to ponder of the fading vanity of all worldly things^i M.2« 17. Eccl.i. i4«Fourtlv 7% Tht$kirdBo&kp 14. Fourthly, to the end that we be not taken and carried away with the (hew of pleafures , it is good to behold them not as they come flatteringly, but as they goe away^that is foil of fhame and forrow, R?. 0.2U 1 5.FifthIy 5 we muft be watchfull that the motions of con- cupifcencegetnot ftrength by long delay, but we muft doe oar endeavour that they be prefently and in the beginning re- prcflTed,ii>. 7. 16. Sixthly, we muft often and ferioufly revolve in our minds how ail thofe that ever were wife and godly here, not without juftcaufedcfpifcdthefe pleafures, and judged them fit to be dc(pifed andefchewed by others. 1 7. Seventby, the minde is to be occupied in other thingsjand our love, defire, and delight, are to be turned to thofe things which are Spiritually and Divine, thatfoevill love may be driven out of the mind by good love, as one naile is driven out by an other* Ch a p. 1 16. Of ^Drnnhenne^e. i. \ Mong the finnes which areoppofite to Temperance, xVthofe are mod remarkeable which are converfanta- bout the delightes of torching, as Gluttony, Drunkeneffe, and fuch like , becaufc fiich kinde of abufes have moft mani- feftly in themfelves 5 and of themfelves a morall badnefle asappcaresby the Law of nature, ofGod D andofraan> all which do condemne them. 2. In all thofe kinds of excefle, the inordinatenefle is i commonly found to be eitherin regard of the (ubftance when more pfefious things are defired 3 then doe. agree toa mans ftate ; For in regard of the quantity when more is cpnTurned then reafon requires , or in regard of the quality when too • muchcuriofity is ufed for the fatisfying of ones luft 5 or in regard of the manner when a jttft decorum is omitted* or Jartly hi regard of the time when men give themfelves unto fuch Of Confcimct. 83 fuch thing! oftncr then they (hould or when they ought not. 3. Now of drunfcennefle there is fomething in fpcciall to be confidered before other finnes of the like nature , becaufe of that lingular oppofition which is betwixt ic and the offices and works of vertuc. Qyii \*Wh*t is drHnhgrtnefic ? j^A^/.Fir^dtunkenncQk is oftentimes taken for the privati- on of reafon which followes upon immoderate Drinking* And fo it is not properly a finne by it felfe, but rather an effeft and puniftiment of fin. 5. Secondly, as it doth note either a defire of immoderate drinking,or the voluntary drinking it felfc fo far immoderate, that a man by it is violently deprived of the ufe of reafon,fo itisagreivousfin«Pr^ t 23,3o.3?.£/^,5 % ii.H^44i« Luki 2l * 34.1 Cor. 6. 10. Ephcf.^iZ. 6* The deformity and filthinefle of tbi* fin doth appeare from thefe grounds, 1. Becaufe the Diunkard doth for a con- temptible pleafure fell that which is the excelknteft thing in the nature of man whilft he deprives himfclfe of the ufe of reafon, 2. Bccaufe by thU meancs he makes himfelfe unfit not onely for the duties of piety. Luke 21 ,34. Bat alfo for all honeft actions, Hef.+.n. 3 Bccau(e he cxpofeth himfelfe to the danger of almoft all kinds of finnes , w hileft he deprives himfelfe of the power to avoid thofe things which other- wife he knowes to be groffc fins. For which reafon.and that which went before it is apparentthatDrunftennefleisnotfb much a fpeciall fin,againft any one Commandement of God, as a generall breach of the wfeole Law , 4 Becaufe he doth fo deforme the Image of God in himfclfe , that he doth in 1 a (bit caft himfclfe below the Beaftf. 5 Becaufe he doth , 1 bring hereby many mifchiefes to his body , name, and cut- l ward condition, & Becaufe he which is accuftomed to this finproveth in a fort incurable. For a Drunkard is fcldome or never reclaimed either from Drunken nefle, or any other fin becaufe his heart is taken away* Hof.^iu 7. DrufikenncfTc is voluntary not only when it follow** from a direft intention, but alfo when it com met h of a nota- ble negligence in pieveming it* M The tJdE^ The Third Booke The outrages which a man committeth in Drunkerm*ffe arefofar to be imputed to him forfaultSi astheD• 1 1 . 11. He is a partaker in this finne, who doth wittingly and willingly give wine or drinke to another , to make him drunk. For he doth cooperate to his fin* 12. But much more are they guilty , who induce others to make th^mfelves drunke, whether they intend it direftly, or indire&ly, by inviting them to drink, by calling for grea- ter pots, by ftriving, by urging them without all reafon, to drink as much, and take their turne, as they call it* ♦ 1 3. We ought to abftaine, not only from the imitation,but alfo from the fellowfhip of fuch kind of finnes, according to that of the Apoftle : if any that is called a brother.be a Drunk* ardjWith fuch an one no not to eate, 1 £V.5«iu 14. We are to abftain therefore ( even from this ground, if there were nb other) from thofe rue?, whereby drunken- ncfle is artificially wont to be brought about 1- of which fort Of Cmfcitnet. iott are the adjuring of others to drinke by t/he names ef fome that are great , or deare to them j the (ending of Cups about 5 that all and every one in his order may drinke thern off* that abuft of lots ( as it is in feme places »(ed ) to impeft a fained and (unwritten) Law andneceffity of drinking ripon the guefts,and fuch like rayftenes of Bacchus^ and lntroduftl ons to the exceflc of drinking. — , Chap. 17. Of Goad Works* BEcaufe from vertue proceed good Workes; concerning them therefore, Qu. I. What is here to be underftoedbja Works - ? Uy4nf. A worke in this place ought not to be diftinguifli* ed from an a&ion 5 as it is diftinguifhed by thetiv, who doe account thofe only for good works, which produce foftic- thing, that is good and profitable unto men, iuch as are alraes,the building and endowing of Temples. CoRcdges, Hofi* pulls, &c. For althoi%h among men, which are zffe&ed With their owne commodities , fucir worses are in a lingular manner above others extolled. Yet fudi works may be fo done ) t hat that aftion from whence they come,may be in many refpefts evill 5 although the things done may beufefulland good unto other men. 2. Againe, even when in fueb works 5 not the works on- ly, but the a&ions be truly good ; yet they cannot be equal- led to (bmc other aftiori3, which carry not fo great a pompe 1 Tim.%. I. lam. 5.20. 3» This thing ought fo much the more diligently to be obferved, becaufc it pertains much to the comfort of the poorer fort of believers 3 who have hardly any power to doe anything, that may tend to the externall good of others. It firves alfo to abate the infoleacy of certaine rich Men, who thinke that they onely doe good worses \ and none but they, A & Q&2* .ttfa The Third Boofy Qg . Concerning the efficient caufc of good works ft may he demandei % whether the works of men unregenerate % (whereby thej doe in fome fort the fame thing which the regenerate doe in their good works) be good work*% or no : 4. A»f* Infuch&indofwoiks, we arc todiftinguifhbet* wcene the fubftance (as I may fay ) of the workc, and the fault of cbe perfon , wherewith it is defiled : the fubftance of fuch w.orks is good t becaufc they are the things of the Law» Rom.2*i+. Now, every workefo far as it agteeth with Gods Law, is good. But for all that 9 there be fome vices cleaving td them, which come, partly /rom the perfon that doth them,partly, from the manner of doing, whereby fuch works are fo defiled , that though in their owne nature, and in refpeft of others they be good , yet in rcfpeft of any fpi- rituali obedience yielded by them unto God , they are not Qy*3» How then can the wor^s of the regenerate he good \ feeing they are many way es defied ? 5. Anf. Although evill doth alwayes cleave botk to the per- fbnsandthea&ions of the godly,iR^w.7#2 1 • Yet this evill in their holy duties takes not away the eflence of a fpirituall du* ty , but hinders and diminifheth the degree and perfeftion thereof j becaufe all the caufes of fuch works are good,and only the adjun As evill: and fo theimperfeftion being covered in Chrift 5 the works are for Ghrifts fake acceptable^ and plea- fing unto God \PeU2.5* Qu. 4. Concerning the matter of good worrit may he de+ tnanded t whether it is not lawfullfor $ts at ourownefhafureto make choice of fomething^ in which to field honour and obedience ttntoGid ? 6. This is exprcfly forbiden, Deptt.i2*%.^t.Num.^^. Mat. 1 5.9. Mark.7*y. 7. Secondly.^ aoth imply a contradi&ion that we fliould yield obedience to God in thofe things, whereof he hath given us no Commanderaent : Neither without obedience can we give any honour to God, that may be pleafing to hftm All works therefore of our owne chufiog are only good before men through a fained and vainc perfuafion , but no* before God. 8; Third- Of Confcicmt. 83 8/Thirdly > yet there it fome difference to be cbferved in good works, in regard of the matter 5 for fome are ex- prefly and immediatly enjoyned to all, as the duties of the inorall Law \ others are not commanded to all , but to fome only , and that is not exprcfly and immediatly , but confe- quently , and upon the fuppofition of ccrtaine circumftances, by which it comes to pafTc that(£/V & wwc)in fome particu- lar cafejthey partake of the nature of precept* . 9. In fuch things, the will of God is to be gathered and coUe&ed by a fillogifme , whofe generall proportion is con- tained in the Scripture $ the affumpt ion dependeth upon gift, call, or fuch like fpeciall circumftances ; and the conclufion isoutofthepropofition fo derived by the aflumption, that in refpeft of this or that man, fuch or fuch a time, it hath the lame force of binding , with a generall Gommandement. For example, all ought to cut off occafion of calumny and • fcandall, and to take that courfe which makes moft for the furtherance of the Go(pelljand the edification of the Church* This is the propofition. 1 CV.ro. 3 1.3 2.3 3, Now P*/*/, con- fidcring all circumftances, did thus afliime, I P*#/, if I (hall freely preach the Gofpcll , (hall-cut off occafion of calumny. 2 Ccr.ii.i2. I (hall further theGofpell, xCor^i^* And edify the Church, 1 Cor.p.if. Hence this conclufion fol- lowes, therefore I TahI ought to preach the Gofpell freely . *C er *9* x %* Againe, all ought according to the gifts which they have,and their vocation, to promote the Gofpell, I Cor. 7.17. Ihavethegiftofcontinency, andthepreftntneceflity makes the fingle life more fit to further the Gofpell, then marriage, 1 Cor .2 6. Therefore I ought to continue in that fingle eftate. • 10. If this explication be ducly obferved n it will eafily ■ without any longer difpute, overthrow the Doftrineofthe s Papifts, who makediftinftionbetweene Evangelical! coun- fclls, and the Lawes of God. Qa. $. Concerning the end of [good work* Jt isdemanded 9 what force intention hath to make an aflion either good , or bad t 1 1. tAnfh good intention by it felfc cannot make a good M 3 a$ion, 84 The Third Book? aftiorXjbccanfc goodncfle is a perfe&ion, and doth arife from the perfe&ion and integrity of all the caufes. Neither is there any aftion fo wicked,but may be committed out of fome good end : the inceft of Lots Daughter was upon a good end, Gen. i p. 3 2. And many doe kill ChriftianSjthinking thereby to doe God fervice.i^»i6. i* 1 2. Yet an evil! intention doth make an aftion evill , be- cause cvill,is a defeft, and doth arife out of any defeft,-^/* n6. I. Take heed rte doe not your almes before men to be feeneof thetn^&c. Qu. 6 .What hind of intention is necejfari/y required to makf an aU'ioh good ? 13. Anf* Firft, it is abfolutely neceffary that it be done witharefpefttohonefty , and in reference to the pleaiing of God, and obeying his WiV.Atts 14.16. For anaftioncao- notbegood, unleffe it be don under the notion of good- neflfejNowto doe a good thing under the notion of good- ■ neffe, h to have a refpe<5l to honefty and goodnefie in the doingof it. For hee chat doth a thing that is honelt, be- caufe icis delightfull, or profitable, may be faid to do& liither a thing profitable 3 or deiightfull, then honeft? 1 4. Secondly , a fecondary intention of profit r or pleafure doth in no fort take away the honefty o*f an a&ion, but adorn itrather,/to#*i.i2.& 15. 15. Thirdly, it is alfo abfolutely neceffary 5 that there be a reference of the aftion to the glory of God, 1 fir. io»37» This is done vertually in the intention of our doing our duty : but the more dittinft and dircft refpeft is unto God in aftion 5 the more perfeftitis,P/;i6.8. i6,Fourthly,it is meet alfo there be a fecondary intention of* fettingourowa falvation. 1 Cor ^9.24. ij.Fifchly, in fuch works as come to the notice of others, kisrequifite alfo that we thinkeofftoppingthemoutb6of thewicked 5 i Pet.$.t6. Aadof farthering others in the way of ialvation./i/**r.5.i6. "*8. Sixthly* the caufe is otherwife in eviH aftions -for tomakeana&ioacviU> itisnotreqtiired, that there be any refpeft Of Ctnfchnct $5 refpeft to evili, or expreffe intentidhofdifconouiingGod* Name,or of bringing death t or giving oflencc^unto others: becaufe as cbc nature of fin confilb in privation , fo tbe want of good intention is an cvill intention a and (as it is chofen by the will) ioterpr-eutively is reckoned for the in- tention of all ihofeevills, which arc oppofed to good inten- tions : aad hence it is due the tinner is laid to love death. fro.%^6. Q. 7. Of the forme of a good aBion wherein it doth conftfl ? 19. I tconfifts properly in the manner of doing 5 when the agent is not onely well difpofed , and that thing which he doth is approved of God 5 but alfo the a&ion is fo ordered inrefpe&ofalithecircumftances D asGod prefcribeth 3 what and of what nature this is,appeareth by the defedh 1 Cor* ti% 27.? 8,29 -Comande^ QikS.Btcaufe the information and force of Confcience doth neerely pertaine to the forme of doings onceming it may be deman- ded , whether the Confcience ofm,inbeafufficientand ab folate rule to iv&rke by ? 20. sAnf. The Confcience of a man fince the fall is defiled* 77/*wi$* And (b by it felfe cannot be a perfeft, and pure rule, yea : if we {imply follow it as a leader, we (hall be brought oftentimes into vile wicked neffe. Iohf.i6. i.ABt 26. *t.Phi/.$*6* It is therefore only a fubordinatc rule, fo far of force,as it is dire&ed by the Word of God. Hence an erring Confcience hath not that power to bind, that We are fimpiy bound to follow the judgement of fuch a Confcience. For we ought never to content our felves 3 till our Confcience be certainly informed in thofe things which concerneour duty j although in this ft nee it maybe faijdto bind, be- caufe againft ftich a Gonlcience , while fuch , we are to doe nothing. Qu .$. What is to be dene when the Confcience is in xiwbt f } 21. Anj. \ f the Confcience doe doubt whether the a&ioti belatf full we ought to abftaine from thai aft ion a till we be certain concerning iu i?o. 14,2 3. 86 TheThirdBeoke Qtle 10. What if the Confcience be in a perplexity^ fb th*t it thinks it a Jin a/well to *b# tine from theaftion as f doe it t 22. Anf. Out of the nature of the thing it felfc , and of the Confcience confidered by it felfc 5 fucn a cafe cannot fall out : for it caanot bs that the judgement of the Confcicnce ftio'jld at the faiiie time aflfent to b jth partt of the contra- di&ion, Qu. 1 1. Whtt is to be done when the Confeienee is trouble! with fcruples t 23/rhe confcience is then faidto be troubled with {cru* pies when it doth give affent to one part ofthequcftion, being hereunto induced by diffident argument? 3 but yet irt fome fort troubled with the obje&ions of the other fide, which it cannot eafily anfwer. Such kind of doubts" (if it may be ) ought by a certaine judgement to be laid downe $ but if this cannot be fuch an imperfettion of judgement (in afmuch as it doth not hinder aflent by a doubtefull wavering, but only make that aflenttobemore weake) is no jatt caule to make us forbearethar, which (Lch an affent leads us unto. Dettt. 13. 1.2. 3. 1 Kings. 13. 21. Q^.I2. How onght a mw to carry himfclfe between con- trary opinions^ when he is uncertaine of the truth t 24. Anf. Firft 5 it is not enough for a good conscience to adhere to the authority of men, though they be learned and godly • becaufe the confidence is not by it felfc to be fubjec- ted to the judgement of man: Neither hath any humane te£ timony, fufficient ftrength to argue Gods approbation of a thing, or to excufe in Gods pretence • Rom. 14 12. 1 Cor. 8. 10. 25. Secondly^ every one ought to follow that opinion, ' which (after due diligence to ftarch the truth) he judgeth to be improbable out of the nature of the thing and the Law , of God compared together , whether that probability ap- jpcare to him by his owne fearcb, or by the hclpc of others. I Cor. 8. 4. with 7. 26. Thirdly, if after due inqtiifition made the minde be Wholly infulpence, whether the a&ion be lawfiiU^r unlaw- ful! Of Confcience. %j full, then that doubtfuIIn^fTe remaining, the fafer part is to be chofen. Now that is the fafer pai tin which there is ao danger of (inning, and in this caie he finneth net, who (im- ply abftaines from fiich an aftion 3 fb that he condemnes not another which doth it, Rom. 14. 5. wich 4. 23. We are there- fore to abftaine from all fuch tilings, about which (after due diligence ufed) theconicienceisindoubc, whether they be lawfull or no. They which doe othcrwife, doe not only expofe themfelves to the danger of finning in the very adion it felfe, but without doubt doe fin in the very manner of doeing. Qu« I $• W&« ^ »w» doth apprehend that^ eftvtofins he mujt needs commit one 7 which is he to choofel 2j.Attf. The precepts of God doe never fb jarre of their own nature , that it is neccflary to break one of them by (in : ForwhcnaletTeCommandementis negle&ed, that agrea- ter may be ^obferved , that leflfe Commandament ^oth ceaft for the while to bind ; (b that they who upon fuch an occa- fion negleft it 5 are altogether blamelefTe a that is, fin not. Jtfath. 12.5.7. 28.For that ufuall faying, that of two evills we muft chufe the leaft, it is meant of evills of puni(hment 3 not of fin. 2?. A man ought therefore alwayes to have a fixeth\$ may be qnderftood two way es: either that Indiiferency be ofthefpecificall nature of anv aftion , which is£*lfe:orthatthe common nature of an action fhoiild have an indifferent rgfped to gyo'd or evjll,which is true, &S.e- Of Confcience. 89 ^.Secondly, there is therefore no a&ion of its own nature fo indifferent 5 but by circumftances ic may be n)ade good, or evil! ; but there be divers a&ions which in their common and bare nature , before they be as ic were clothed with circum- ftances, doe include in themfelvesnogoodneffeer badneffe^ as,to eat,to drink 3 to take a journey 3 to walkcScc. Qu. 3. Whether indifferent alliens differ nothing among themjelves^but are all equally dijf ant from good and ezili ? 7. jinf.ln their owne intiinfecall nature they differ no- thing at all ; but yet there are feme which for the mofl part have evill circumftances annexed to them,and fo bend more toward evill >and have an evill name., as to doe the worke of an accufer, the office oi an hangman a Sec. Some there bealfo which for the raofl part have good circumftances,and fo bend toward good, and kave a good name, as, to till the ground.to /ollow our ftudy diligently Jkc. Qu. 4» Whether d$e things indifferent make any thing for vrder and comlineffe f 8. sAnf. Whatfoever it is that of its owne nature (erves for order or comlincfle, or edification 3 is not indifferent : for when they doe participate the nature of goodpefle, they are not in the middle betwixt good and bad. And when they pro- duce good,they muft needs have fome good force and t fficacy in them : every thing brings forth its like. Qu. 5 Whether do indifferent things ceafe to be indifferent when any certain thing isfet down concerning} hem, bjfuch as arc in authority ? 9. !x4^Nothing ought to be commanded , but that which isgood,nortobe forbidden , but what is evill; That which is indifferent cannot (imply . absolutely \ and forever be ei- ther in joyned or forbidden ; but commanded , as it drawes neerrogood, forbidden, as it approacheth to evill. Qu. 6 t Whether anj lingular and individuall aftion be indifferent ? 1 o. *A*f* Firft , there be fome a&ions which t hough they be a&ions of a man , yet they aie not humane aftioiis ; fuch arethofe which proceed from imagination only, and not from deliberate reafon , as the rubbings of mens hands, N 2 ' . id 0O The Third Book? to (cratch the head or beard, to takeup a ftraw, &c. while we ate thinking of fomethingelfe;thefe aftions are not morally good or evill,they want that which is required to make them fo , namely counfell and deliberation For although a man may fin by thofe^ftions , as if in time of Prayer he fuffer hh imagination to wander $ and do give way to fuch toyings as thofe. Yet thefe aftions confidercd in themfelves are neither good nor evill. It is true thefe motions are fubjeft to the command of mans will 3 but yet they are fo fubjeft, that they may be exercifed without any precedent aft of reafon : Nei- ther are we bound any further by reafon to prevent them j but only fo far chat they hinder not the duties we are about. So for moving of the eye lids, reafon and" the will have power to moderate them 5 but ic is not worth the while to take notice how- often we winke , if fo be we take heed that in fuch things nothing be done which isundecent,or againft our duty. 1 1. Secondly, every aftion which proceeds from deliberate rcafon,and is properly called humane, confidered Angularly and in the individual! , as it is an exercifed aftion, is either good or evill. For fuch a kind of aftion is either ordered to a good end, or it is not $ If it be,then it hath the nature of a good aftion , if other circumftaflcefc be correfpondent ; if it be not ordered to a good end, it is an evill aftion becaufe it wants the perfeftion,wbich ought to be in it,and is not ac- cording to its rule. 12. Yet is not required to the goodnefle of naturall aftion, thatitbe alwayes aftually and explicitly referred to the due end, fo that this be done implicity and vertually ; becaufe reafon in that exercife of fuch kinde of aftions , may often with more profit be converfant about thofe objefts. 1 3. Thirdly 3 fome one or two circumftances of an human aftion may be indifferent , as if one fcholler be (peaking with another , it is fometimes indifferent whether they ufe the Latine tongue , or any other. But their talke taken with all thee circumftances is neceffarily either good or bad : the reafon is , becaufe the determination of an aftion doth not depend upon one circuraftance apart , but upon all jointly together. 1 4, Fourth Of Conference. 91 1 4.Fourthly, there may be forae lingular adion in which there is ho good nefle fpeciall to be found, which may not be found in another, andfo, that at this time we doe this or that 3 rather then another thing, therein is oftetiraes nei* thergoodnor evill. Opportunity, or the fuggeftion of our minds without any relpeft of morall goodnefle,maybeof weight fufficient to make the determination; 1 5* Fifthly, although therefore there be no lingular ani- ons humane , that is neither good , nor evill ; yec there arc divers , which Angularly and in coraparifon of others are neither neceflary nor unlawfull. For as the Carver hath oftentimes no certain reafon,why he rather makes this image, then that : yet if he make any, it is necefliry that, he either follow the rules of his Art, and make a good one, br.faile andfomakeabad one* So it is in many Angular anions of men, which in refpeft oi the cxercife, have no proper reafon befidetheinciinatonofthemind, but in the doing they are either good or bad. Chap. 19. Of a voluntary AB. QUeft. I. Whether in a good or evill a& there be neceffarilj required an inclination of the will ? i. e^/.Firft, the will is the principle and thefirftcauft of all humane operation in regard of the exercife of the aft. For we therefore doe this or that rather then another thing! becaufe we will % As God himfelfe is faid to do all things 3 of hisowne Will. Ij/p/u.ii. So alfo doth man who is made , after the Image of God. The firft cauie therefore of the goodnefle or finfulneffe of any Aft of man , is in the [ Will. 2,Secondiy,libertyalfoofcleftiori is formally in the will: that therefore any one doth y ieid obedience to God, or ref u- fcth to do fo, proceeds from the will. 3* Laftly, our obedience ftands in ourconformitft<*the N 3 will 9 2 ignorance. TheThirctBoofy Will of God : and the difobedience 5 in our unconformity thereunto. Now our conformity with the Will of God is firft and principally in our mW^Afoc.7.6. Qy. 2. Wh.it are thofs things which make an attion to be* come not voluntary. 4. e^/tf/.Nothing at all but cither abfolute violence of con- ftraint, or chance which could not be forefeet or prevented. And for fuch things as are done through abfolute violence ormeere chince,they have neither the nature of Obedience or fin. As if one (hould be forced to offer incenfe or bow the knee before an Idol! , or (hould meerely by chance kill a- nother 5 Dr#r. 19.56,10. Of aftions Q # 5, what are we to thinke ofthofe aftions which are done ^J^ ugh through ignorance ? and a caufe too of moft grievous fins- cJK*mo.2<5. Phil. i. 28. 1 T^.3.14, tsfpoc. 2i.8. Alchough therefore a great feare or terrour fuchas is wont fometimeito trouble even a man of good courage be- fore men, be accounted fora good excufe, and is of force to make contrafts done through feare void, yet before God fuch an excufe will not betaken, . p. Secondly, yet that fin which is committed through (bme ftrong terrour , is not fo grievous(if other things be a» likej as that which is committed of the voluntary inclina*- tion of the will without any {uch feare of danger, becaufe in feare the temptation is ftronger randfuch a fail, if repen- tance follow, doth proceed not fo much from malice, as from infirmity amd perturbation* And this was Peters cafe when he denied Cfhrift. Qu. 5» What are we to judge ofthofe aftions which are done q( a &ions through concvpifcenfe* dene through 10. Anf. Concupifcenfedoth not make an a& ceafe to be concupifcenfe. I voluntary, neither doth it indeed diminifh the VQluntari* ^nefleofitinrefpeftofthe aft, but increafeth it rather. For he that dot^ a thing out of concupifcenfe, hath a will ftrong- ly inclined to that which it do:h->as * s appeares either de? lighrfuil or profitable to him , if therefore the concupif- cenfe be fixt the fin's the greater . as it was in Indas^ who be- trayed Ghrift out of cov toufne/f e of monie3. Qu, 6. What are we to judge of thofe attions which are Of anions 4pne through inadvertency 3 or hrough not minding of what ^^ l ^^ Ci% we dve ? t . } ii. ^///.Inadvertency or mindlefneflTe is of rbe fame na- lure with ignorance: becaufe it diftc * not from it, but on- ly as the privation of an aft doth d-ffer-from the privation of a difpoil ion. Imdvertency- therefore is it felk often a fjoandisoppofed ro wacchfalnefte« At (uch a time there r V>r$ as wee are bound to wa ch and attend, if we watch and m a a TheTbirdBook$ and attend, not we may be rightly faid to will this watchful- nelTcjnot to will it ? yeato will our inadvertency, Efa.x^. 12* Againe this inadvertency is fometimes voluntarily choien in it felfe. Amos 6. 10. Sometimes it is voluntary chofen in icscau(e.^%M3«22. H , . Qu. 7. How are we faid to will a thing in its caufe ? is willed iniw *3-Anf. When we doe wil fomcthing upon which an other What defies Concerning abfolute defires ther*6 no doubt but if they be be finfull. carried to things that are evill they arc finfull $ but concer- ning fuch defires, as are only with a condition there may be fome queftibn made. Qu» u Whether is it law full for a man to rrifa any evill of funifbrncnt^or miferf to himfdfe upon any condition ? all fuch conditionalldcfires in a manner are ttjnptations of thed^ili; which tfccaoaat admit without a grcatdeale of danger* ,/ . O a CHAP.21. 2$ The Third Hook$ Q? Chap. 21. Of the fins of the Ulfoutb. .ILftion. U Whether if a man have conceived 4 fin in his Heart , is there no evill added to it by the uttering +»fh t 1. Arf.li onedoe refraine from uttering with his mouth that evill which he hath in his heart f that he may the eafili* ereemmit it without being hindred 3 then the filence ic felfe is a fin, and tends to the aggravation of thecvill which he hath conceived in his thoughts : and a much greater fin is it if he fhould in his words make a (hew of the cleant contrary, 9V0.26. 24. 25. &1018. But if one doe therefore abflaine from uttering the evifl which he hath thought, becaufeitis eviil and (liametull «, fuch anoneftops thecourfeoffinand doth well. Proverbs 30. p. And if he fhould when he hath thought evil) ^proceed to utter ic witb histongue^e increa- fcth hisfin by making it more compleat then it was before the fpeaking. )f idle words, Qu#2. Whether is an idle word a Jin 9 2. Anf. j. An idle word properly and ftricktly is an unf ruitfull word , or a word of no uft , fruit, or profit . Now fach a word can hardly ever proceed from deliberate reafon • becaufc rcafon and the will of man doth alwayes propound unto it fel e fome end , and fome good cither morall or naurall : fo that of neceflity every word proceeding from deliberation muft be cither good or evil! , and fo no word I / properly and rigidly can be laid to be idle. 3. A*f. 2 Tbis notwithftanding, thofe fpeeches in Scripture are called idle Mat.i2. 3$. Which are little or nothing regarded by the moft 5 and of which they thinke they (hall never give account. Now of th«fe words our Savkur faith the A fuch an account to be given before God, as that even in them there will bee found matter enough , and defot Of Confcience* $j defer t enough for the inffii&lng of eternall Condeoa* nation* Qa,$.23. I C- $•$$., iCorwtbiansf.Jify alio ■ane in ; u ui it bath v aS invaded the body", then if : it (bcuiu iicepe pofkffion Q\ the fcule. 3. Anfa. In regard of that hurt, and mifehiefe which 15 done to other*, either by reafon of fcanuall, orbyxe of fome reall difcoa modicy, (in is made greater by chc < nail work. iiW.25 .34.33. 4. J*fc+ Hence it is that ifome punifhments a\e Juttfy inflJiStdfor the external! a& of fome finnestf kffii&ed for the internall. As a divorce js nude (jr {b of adultery but not for the intention* Qy.2. Whether doc thofe difcommodities which fall tut In the eventofanevilli&ork^incrctfe the fin* 5. Anf. Thcfe kh;ds of events may have a foqrefold refpe& unto the. will of the (inner. 1 Sometimes ?h>ey are dire&iy intended , and then they doe increafe fh'e.finnc^ in the internall nature of it whether they tollow or follow not, 2. Sometimes they are forefeene, although not direft* ly intended 3 as, when one feeth an innocent perloaJike to be much indamraaged by the theft which heintendeth 3 and then interpreutively , and indireftly they are (aid to be increafed D and likewife aggravate the finne, 3» Some- times they are neither intended nor forefeene, but yet they ought by fome meanes to be forefeene and prevented : and then alio they aggravate the fin v .bec^ufe tfafy ar C in foeje fort prefiimed to be forefeene ,4. Sometimes the ignore nee of them is void of finne 3 and then they are not imputed asilm. Qiu$ 9 H* *t5» «•£» «\S» «&» £&C$3 FINIS. »^?^^? -m*&i&w& I r < \ THE FOVRTH BOOKE. of coK sclE: KCE' Concerning the dutie of man to- wards God, Ch AP T E R I. Queft.t; ef Religion. Uether relighm hontur be due to Qod tnefyl i. A i. All that honour which Re- ligion doth en/oyne, or is yedded unto any, becauft religion commands it is foroetimes called religious. And in this fence that ho- nour which is required in the fifth Comman- t dement may be called religious honour, which yet is due to M dircrs creatures. a.exf.z.Thereisalfoa civill honour, which hath a cer- tainc fingular likeneffc to that honour which is given to God. and becaufe of that Analage is fometimes called religious ho- nour,fuchas is pictie towards parents. 3.-^,3. But that honour which is the proper aft of Re-: A lieion % Of Religion. ligion as refped unto God oncly as the objed which is to be honoured. For I. the greateft honour is due to God oneiy : but religious honour is the greateft, a. That honour which is due unto the Authour and Lord of life, and etcrnall bleffed- neflecan be given to none but God : but fuch is religious ho- nour 3 ♦ The foule and confeience of man is diredly fubjed toGod oncly .-butthisisdonc in religious honour, 4. God onelyis our abfolute Lord, and barhan unlimited power to exad Obedience at our hands : but this is fuppofed in religi- ous honour* 5. Every where in Scripture fuch are condem* ned as give religious worflhip to any but the true God. Queft 2. How maj religion* war/hip be knowne ? 4. A. 1 ♦ If confidence and truft be properly placed in any. 5.*/^ a. If the Confeience be fubjeded unto any. 6. A 3, If thofe things which are proper to God be attri- buted to any. 7. A 4. If there be a going beyond the ufuall bounds of« civill honour. Queft. 3. Inrvhatextewali aEls doth religions honour y or the worfiip ofCjodconfift * Zoc. i p % and 22. Chap* II. Of Faith. r: Queft. >T| Ot* Is divine Faith diftinguifhed from opinion^ jLX and from humane faith. i. A. 1. Divine Faith is grounded upon Gods Teftimonic, i/*£* S.9,10. s. A .2. It hath al wayes /oyned with it a pious affetfion to- Wards God, Heb. It, Rom^io. 3. ^.3. It overcomes the world, i.Jehn $,4,2?*f»4»i8. Queft.2. IV hat things are of neceffitie to bee believed of Things of falvation, L e ki yt ° ;/ 4. A 1 . We mud impliciteiy at lead beleeve all the things ** Wccfi * ^ Which God hath propounded to bcbelecved, ^#J 24 1 4. ^ y. ^.2. Wee muft beleeve with an explicate Faith, thofe things the knowledge and apprehenfion of which is nccefla- ric to it as a meane to falvation, lohn 6. 5 3 & 1 7. j, 6, A. 3 . The things which arc neceffary to be knowne and belceved, for the conceiving and apprehending of thofe, 2^2^.3.19,20. <*$dk*l.WhatmeafKre and degree of knowledge is^neeefm far j in thofe things -which are explicite ly to be beleevcd, p 7. A. Thofe things may be knowne three wayes j Firft, According to thcfubltancc of the fence or ftntencc in which khey are contained. 1 .According to that declaration where- [by they are dilti ictt v explicated in the Scriptures to the edifi- cation of Faith. % ..According to the difficultie which ufually I arc, or may be railed about them- Now it is fuffident to fal* v vation to know the fore mentioned things, according to the fubftanceo^ the matter, and the neceffary declaration of it. For example, it is fuffici'ent to falvation, if one underfed Aa 2 that Of Faith. that die Father, Sonne, and holy Ghoftjs one God in eflfcnc♦ A % t. Divine Faith neither by it felfe,norby accident, neither directly, nor indirectly , is the caufc of a falfe affent, | asitisfalfe,for{oGod,and the truth of God (hould be the * caufc of faflhood. 1 1. A .2. Yet it may concurre as a caufe in regard of the fabftarjee of the aftbfaffentingto thatwhkhis falfe,by rcafon of an ill accommodation, A Sis 2 1 . 1 1 ,1 7. So the cale (lands m &ch a Syliogifme, whole propofition is true by Divine TFairh. Of Frith. Faith, andtheaflumption is admitted by an humane faith or falfe opinion. "For example, whatfoever is revealed in the Scriptures is true ; but in the Scriptures it is revealed that the holy Marty rsfhali rife from the dead athoufand years before other men, therefore it is truei Qucft.J. Whether may a man makg an ill ufe ofDivine Faith $namely,by referring it to jome evill end % as vaine- glory ) or finch like ? 12. A, Divine Faith it felf e ^cannot by it felf e be referred to an evill end : but fome kind of knowledge that is gotten by it, may be thus perverted, i CV % 8.i,2. 2 OM.2,7. Queft.8. What kjndof eer taint ie is there in Divine Faith? \l.A.\ In refpedt of theobie#, there is a greater ccr- taintie of Faith then of any naturali knowledge, 14. A .2. In refpect of. the fubicft alfo^it workesof its ownenatureaftrongeraffentinus then naturali knowledge doth,becaufe it is grounded on a more certainecaufe.- 15. /^.£.Yet becaufe the underftanding of man hath a greater proportion to naturali things, and doth comprehend them more fully, there fore it doth notalwayes ufe the Light of Faith with that certainty with which it ufeth naturali knowledge. 1 6. A .4, Hence it is that fuch waverings and doublings, as be unvoiuntary and indeliberate, may ftand with true Faith, becauieof the imperfeftion of Faith, and the infirmity of the underftanding.* Queft.p. Whether abeleever may be infallibly certain* that he hath Faith ? 17. A % 1 .According to the nature of the thing, and in com- mon courfe, he which doth belceve, knowes thathe doth be- lieve : For the underftanding re fle<9teth upon its owne acti- on, and as it were by an evident experience perceive th what: it doth, as alfo what to will, willeth. And as by naturali knowledge wee uotonely know a thing fur ely, but are furc alio that we know it. And we know alfo whether the will be carried after fuch an obicdl or.no, fo alfo it is in Faith, ©thcrwite no man qpuld fay as that blind man did, John 9, 3 8«, Lord Jbeleeve % i&.*4»*AU the faitbfull are commanded not onely td A z belceve*., 6 Oftkexttm know that he doth belecve that which he doth bclccve -, yea, he may fal ely j udge himfclfe to be an unbeiecver . Chap. III. Of the extern all frofejfionoj Faith. Queft. I *T J\JHether is external frofeffion ntcefitrj. V V I. A % Itisneceffar^formanyreafons. I .Becaufe Goi hath commanded it, 1 Pet.^.i^. a.Becaufeic hacb promifeof falvacbn madeuntoitj/^Mo.sa.ifraMo. Of the txttrwtlyrofeflion of Faith. 10. 3 . Becaufe there is a grievous threading made againft thenegleft of this duty, Mtrk^S.s 8. Luke 9.26. and 18.8, aT/w,2.i2. 4. Becaufe this profefli on makes for the edifi- cation of other men, and the neglfft of it is a fcandall to them, /£//.i.i2,and 2. 15, 16. 5 .Becaufe this profefllon of Faith makes for the glory of God, Phil.iJio. and the de- niallof it is a great reproach to the name of God, as )f it wercathingtobeafbamedof, Luke 9 26. Queft 2, Whether is this profefllon alwayes^ and every where neceffarj. 1 . A % 1 . It is alwayes and every Wtiere required that wee deny not the Faith, ormakeany profefllon, or fhew contra- ry to the true Faith. 2.Yetirisnoteitherneceffary or con* venient every where, without difference to prpofes what we belecve, CMath.*j.6. As if fomc furious fellow fliould rife up,aad puil out his fword, and fay he would kill whofor cver he was that fhould conf efle himfelfe to be a Chriiiian* it were no wifedome at fuch a time, and before him to make profefllon of ones Faith. But then onely this profefllon is to . be made when there is ionaehope at leaft,that it would tend ; ' to the glory of God, and the edification of our neighbour. Fprthenecefliticof the meancs is judged by that relation" which they ft and in unto the end. Qqefhj. whe\ her is a man bound to wake ctnfejfion when heu iukid publukjj concerning his faith^y one that is fet in authority. 3. *A. In common courfe he is bound fo to doe, 1 P^.3, 15, Becaufe it pertaines to the glory ofGod 3 andthe falva- tion of others, M*t ,io.i2. Qactt^Wbethera manmaj not king complied by ne- ceffity be prefent at a for bidden r*orJhip,tf he keepe hts mind inadijl kj of it* 4. . AM he be prefent without any difference carrying himfelfe there after the fame manner that thofe doe who profefie that worftup^ he 1 nncs grievoufly. l.Agamu his neighbour, 1 Cw%>, 10. 2.AgainflGod, 1 £*r. 10. 20,21522* Q^i^ Whether is it law full fo&the avotding of danger, to uje the Ceremonies wh$ch b s Of flying in time of pet. fecution. Ofthc external fro ft fion of Faith. isprofHTion,hec therefore which doth ufe an idolatrous Cereraonie dothinfome fort make a profeffion of idolatry. 6 Although therefor e it be lawfull, to ufe any civiil gar- * mentof idololatours,yct no man without fin under that pre- tence can ufc f uch a garment as is the proper badge of religi- on, and is of its own inftkution religious. Queft.6. JVhether is it lawfull to fly tn time ofperfecutim f efptcially for aPafior? 7. A.u That iris lawfull in fome cafe to fly appeareth ; 1. By Chrifts direction, Mat.x 0,16.2 3. a.ByChriftsownc example, i? for the good of the Church, doe perfwade the contrary, 8. A. 2. It is not lawfull for them to fly, whofe prefence is \ neccflary for the edification of the Church. For this would be, not fo much a declining from pcrfecution as a (haming of the dutie* 9-<^3otnfuchaperfecutionasis common, and not per- -fofflflljit-is a (hame for a Paftor to (lie w himfelfe more affraid then others be, who flhould be an example of Chriftian cou- rage, and conftancy to the wholeChurch. Queft.7 Whether m*J one that u caught, and put into pri- fen for the confeffion oftbetruih^ lawfully breaks theprifo^ or deceive hts Keepers ? 10. A. He may not ; 1 Bccaufchee is now called to make ' confeffion. 2.Bccaufe this were to offer violence to publike authority. j.Becaufe the Apoftles, and other holy men, 1 whofe examples are commended unto us, never praftiled any fuch thing. « Queft.8. Whether is it far? full for a hie ever in fuch 4 -CAje to redeemt his liberty with a price. 11* e^.i. That this is not aiwayes lawfull appcares by ftnts example, ssfth- 24. 2 6. of Here fie. n. A. i. Yet it feeftieth fonactitnes to be la wfutl by the na- ture of the thing j For if hee which hath power to fee one free being covetous and 4^irou$ of gainc,(houId fecke a re- ward for fo doing, and the circumftancc bee fuch, that a matt might lawfully accept of liberty gratis, then it is as lawfiill to procure ones liberty by the loflc of fome money, as to re- decme ones life at the hands of atheefe* 1 3 . <>A. 3 In this and the like cafes the honour of God, the edification of the Church,and the difpofition of a mansownc conference, this way > or that way, is chiefly to be heeded. Queft.y . Whether ought Infidels to be compelled to the pro- fejjion of the true Faith bj fuch as ha their governours ? 14 A.i. rheyoughtnottobecompclledtoit.i.Bccaufc Faith it felf cannot be wrought by constraint. The ad: of true Faith proceeds alwayes from a free will, not from fcarc or force, PM47 lo.Attsi^u i.Bccaufcexternallprofefli- on without intcrnall Faith, is nothing but hypocrilie. 3. Bc- caufcthc Church by this meancs is corrupted, whiift thofe are thruft upon itas members whichare not fit* 1 $ . A. 2 . Yet they are to bee allured with favours, and if , that will not doe, to be moved by loffc of favour,ferioufly to consider with thcmfelvcs of Faith, and of the imbracing jofit* 16. A.%. They may alfo be compelled to come and hcare the Word preached. For this preaching takes not away their herefic. 17. A. 4. They may alfo be compelled that they blaf- pheame not the true faith, nor hinder the propagation of it. Chap. IV. ofHtrtfit. Qucft.l. X 7\ 7 **° is *° * e * CC0HHte( *** * n heretiqne f V V i.uf. To make a man an Herctiquc in that fence in which the word is taken, in the Church it is required ; i«That he be fuch an one as makes fomc profeffi- onof €hriftiamty,w«» that he either be baptizcd,or at leaft- B b wife Xft OfBtrtfie. wife aCbatechiff, for Htrcjis is a Greekc Word fignify ing i E. le&ian, fa that an H ereiiqac is fuch an one as leaves in Ionic part thfc ttjulth which he did profeffg,and afterwards choofeth to himfclfe a contrary opinion, to which he adhercth. But he which never profeffed the truth, although he may be of the fame judgement anheretique is of, yet fuch an one is not called an heretique 3 but an Infidell. 2. Itis required fecondly,that. the errour which he holds be not oncly contrary to the dodrinc which is contained in the Scriptures, but that it becontrary to that dodrinc which belongs to the fumme and fubfiance of faith and manners. Such a diftinftion as this is betweene doftrines principal!, and leffe principall, is delivered to us by the Apoftic, i0r $ iqj 1 r. N6w although herefie be properly oppoiiteunto Faith, yet it ought alfo to bee extended unto manners •. for fticie crrcur in Faith isalwayes the foundation of errour in manners, 1 Tim.^. 1,2 ,'3,4. And moreover, herefie is alwayes (b agair*& Faith, thas kdah neceflfarily overthrow it; For o* therwife it is ratherto be called an errour in Faith, or aboui Faith, and not an hcreneagainft Faith. 3 . It is required thiidly^that the errour which he holds b joyned with ftubfc orroielfe and ob ft inadc, Ttt dp* 10. 4. Such an one is to be accounted (lubborne, as when the*. truth is not ondymamfcfllyrevdalediiiScripture^butisalfo % fefficiently propounded, and lEanifcfied, unto him, yet doth fo adhere to his errour, that he either oppofeth hirnf elfcto the plaincScriptore, aud will not through the naughtkiefle of his infold perceive the fence of it, for he is obftsnate which is not ready to captivate all his undemanding and rcafon unto the Scripture. 5-. Therefore a man maybe .an heretiquc materially whiUt , he gives aflent to fome pernicious errour through fimple fa- cility, likeneflfe, and railmeffe in belecving beretiques who ^ were wont to deceive under a colour of piety, or through * igftoraiKe,whoisnotyetto be accounted formally an here- tiqucbctaufe heisnotfiubbofne nor obftinate in bis mind, anefrfb cannetgoc fimply for anheretique. Queft. 2. Whether nreP apJfis Htwtt'quto ? tf r ^.i t Pa|>iftryasitwas confirmed by the Councell of Trent oftierefie. u Trc*t is a pernicious hcrefie. i. Becaufe it doth dire£ly overthrow true and faving faith, whilft it tetchcth to place faichand confidence in the creatures, and thrufts upon men works and humane Traditions in the roome of Faith, and the Bifhopof Rome and his creatures,~in the roome of Chrift. 2. Becaufe it doth divers waics by faife worftup and idola- try overthrow the principal part of piety. 3 . Becaufe it u(eth fuch ftubbornaeffe in the defence and propagation of thefe errors, that it doth even accufe the Scripture it fclfe ma* ny waies, takes it away from the people of God, and makes it fubied: to their authorise and pleafure. 7. A. 2. Yet it is not wont to be reckoned amongft the Heretics. 1. Becaufe it is not any onefingular herefie by it feifc, but as it were a certaine body made up and produced of many herefies. ForasMahumetifrocisa mixture of former herefies which had been in the Eaftand South, fo Papiftrie though under another colour is the very finck of diver* here- fies, that peftercd the Weft and Nor*. 2. Becaufe it did not arife altogether and at once, but grew to its ftrength lea- furely and by little. 3. Becaufe for many pernicious errors it doth not fo much openly profefle them in words, as really nourifti them in a mifterie. 4. Becaufe it hath not publikely impugned the Church, but hath invaded andpoflfefledthe Church it felfe, and hath challenged the title of the Church untoitfelfc. 8. A % 3 . And yet becaufe there are many aftiongft thd Pa- pifts who underftahd not themiftery of poperie, but do ad- hearc to it partly through feare of danger, ami partly through cuftome.and (imply : therefore ill the Paptfb Without excep- tion are not to he accounted fuch heretikes as of whofe GAvz- rion ther is no hope,although wecannot affirm,if we judgfty their profefiton, that they are in a way of falvation* I J Qgeft . 3 . Whether are Anabaptifts to be accounted a* He* retikj. p. A. They arc not properly heretikes as they (imply doe deny the baptifme-of children^althoughthacbe an ttror net td , bcftiforcd in the Church , btcaufe by thfc etror they over* throw not the foundation of F aitfe . But is they &tnj Origi* nail iinnc and the humane natdte of Cilr?ftt6'bc6onie^fthe t* Of Herefie. blcflfed Virgin, in thcfe andfuch like they are Heretiqne* Qucft. 4. Wither be the Arminians Here tikes ? xo. A. The opinion of the Arminians, as it is received of the rooft that doe favour them, is not properly an herefie, but a dangerous error in the Faith, and tending to herefie: but as it is defendedby foracof them, it is a Pelagian herefie ; be- caufe they deny the effcftuali operation of mtcrnaH grace to beneceffary for the working of converfion and Faith. Queft. 5 ♦ Whether are Lutherans Heretiks* * 1 1. A. Thofe amongfl them which do pertinacioufly de- fend the ubiquity of Chnfts human nature, cannot be excufed from heretic, becaufe that opinion doth direftly overthrow the humanitieof Chrift.Butbec^ife many amongft them arc free from that opinion,anjd others amongft them do defend it rather through contention, then becaufe they beleevc it fin- ccrcly-j- therefore they are to be accufed rather of ftupidity and fury, or of Schifme,then of Herefie* Qucft. 6 whether are Heretikgs to be punifhed by the civil Mtgifirate ? 12* A. 1. That Heretikes arc to be refitted by everyone thatis godly, according to the calling and power which hc\ fcath received from God, it appeares efficiently from the nature of the thing : becaufe all the godly are called to a chri-* ^ flian warfare, and are in their Rations every one to oppofc themfclres to the kingdome of darkneffe* !£.«•£ a. The place and office of a Magiftrate requires, that he repreffe wicked men that trouble the Church, even With the fworcf,or with publike and cxternall power if there be nced,Rem. 1 3 .4. 1 Tmfi 2. 14, A. 3. If therefore Heretikcs be man ifeftly knowne andpublikely hurtfull, they are to be retrained of the Magi% < ftrate by publike power. 1 5. iA. 4. And if they be manifcftly blafphemous, and - i, pertenacious,and ftubborne in thofe blafpheraies, may fufifer ' t. T 7T 7 Hat are the fign >es of true Hope ? V V 1 4 A. i . If it begrounded oncly upon she grace of God, and his free promife, i Pet. i . i % . 2.A.2. If it work in us a care of pieafing God in all throgs, < tfohni^. I. A, 3. If it put usontoufethofe meanes which arc or- i dainedof God, and to abftaine from others, Hebr. 10.23* 24,25. 4 ^.4. If it depend not: upon the meanes but upon God* Who worketh either with them or without thcm,H*/?.4. 14. Queft. 2. Whether doth not Hope ledne in fome fort upon *ur own inde avows ? 1- Ji r T \ Of Htfre. f j $ . A. i Jt doth not lean upon our own indeavours,ascau- fes of, or as deferving the thing hoped for,but as upon figncs and arguments whereby it isflrergthned and confirmed in tfiecertaincexpe&ationofthe grace of God, #'£.10,22.23. Queft. 3. Whether Hope beccrtaine? 6. ssf. 1. Divine hope in regaid of the certaintie of the ob- k& is mod fure, becauie it leanes upon tlie power and faith- fulnefleof God > by which he hath revealed that he mcftan* doubtedly both can and will alvvaies performe his promifes, Rom. 4. 21. lTim.2.1^. 7. sxf. 2. In regard of the certaintie of the fubie& it ought to be rnoftcertainea nd firme,H^,d,i 8. 19. .8.^.3. Ab oiutcly and in it felfeconfidcred,it is atfo in » feliible and certain, PfaL 25 ♦ a, 3 .becauie it leanes upon the fame ccrtaine and infallible foundation that Faith doth,/^. 4. \%,i9.Heb H,i. p. A. 4* Yetbecaufe of curimperfe&ion and the divers temptations with which we are aflaulted, it is oftentimes ac- companied with fome doubtfuineffe, which makes it fecm to our fenfe not alwaies to be ceitaine, Ffalm. 73 ♦ Lament. ,3- 18. QUeft. 4 Whether is Hopeconverfant with the fame cer- rtainety about all things it expeEleth. 10. A % i # The principall objeft of divine Hope is eter- iiallbleffedneflejabout which there cugU to be the fame cer- tainly of Hope, as there is of Faith, t'/*, : the greateft. Hence it is that bleflednes it felf e is called Hope, Ephe^ 1 .1 8 , Calofo 1. 5. Titus 2. 13* And belec vers are faid tobefavedbyhope whilft they live heere. Rom. 8 24. 1 i*A. 2. Thefecondary objc&sof Hope, are all thofe things which are effentially neceflary to bleflednes, as the af- fording of grace, and perfeverancc in grace : which are to be p apprehended with the fame certaintie we apprehend blcf- ffa fednes it felfe with, %om* 8. 38, 1 1* A, 3 1 Exfernall and corporall good things alfo, have the nature of fecondary objefts of divine Hope^as they fervc to promote the glory of God, and our happines : But be- caufethis oftentimes is not apparenttmto us in the particular, therefore we neither can, nor ought abiolutely to hope fat particular l& Cfffopt. particular good tilings of this nature, but with that limitati- on with wiuchthcy^rcpromiledby God, » Tim.4.1 %c ^r. 3. If we doe expeft from God hhnfclfe the end wh^h ^e hope for, lames 5 ♦ 1 i I. *A. i. Impenitent ftnncrs ought whiles they arc in *hat eftate, to fcarc thefe things and to expedi them* Rom, l$.<\.Iohn$.$6> **A.%. The faithful! ought not cither toe xpc& eternal damnation, or (imply to doubt whether fiich an eftate doe re- maine for them or no I Rom. 8, i. Heb, 2. iy 4 3* A. 3 . Yet the faithful! ought to feare, to tremble at, to take heed of, and to fly from the wrath of God and damnati- ons due unto them for their finncs,H and ihunning of all thofe things which feparate us from God, that is, of finncs, and that for this caufebecaufe they doe fo. 3. In a defire of true and fpirituall union and conjunction with the Chirch and people of GocL 1 lobn 3.14. 4. In our grief e conceived for the failing, or the dimini filing of the fencibleefficacie of the. Spirit of God in us in any fort 5. In our defire of a perfect fruitiaoa<>f the pretence of God m the life to come. 4. A % 2. As it is a love of complaccncie , it appeared, 1 . In that delight which we feelc uponour union and com- munion with God, when it is perceived by the inward grace and operation of the Spirit, a In the fweetneffe and the ioy which we feele in the excrcifes of godlineffe, *?/*/. i 22; 1. Thereafonis given, Prey. i?.ip 3. In the great ac- count we make of the focietie of the Saints, Pfalm. id. 3. 4. In an hatred and abomination of all thole things which areoppofitetothewiliofGod,P/W» 1^.128 136. 5. A. g. As it is a love of benevolence it fhewes it felfe, I, In zeale for Gods glory, t. In obedience, Iohn 15.1 o. Queft. 3., Jn whtit manner is God to bee loved above all things ? 6i t<4. t. We ought fotolove God, that wepreferre him before all other things, both in * ffeftionand will , and in ef- ft^otdecd, Dttit.&f, Mow God is preferred before all ~ ~ ' C cj "' " %z oflovtUwardsGod. things in affection, i. When no affe&ion to any creature can entice or draw us to be willing to oftendGod, M*tt.\Q. 3 7. 2. W hen we do more erteeme of the love of God then of any other, fo that out of chat affection which we bear c un- to God, wc are ready for his fake to leave ail the things which arc moftdeare unto us amongft things created, Luk- 14 %6. God is preferred before all things in eftccfl, when that aflefti- on doth powerfully (hew it feifcin our life, and externail convention, t John 5.5. 2 Cor. 5.14. John 2 1 . , y . 7. iyf.2. Wc ought To talove God, that this love bee flronger, firmcr,and more rooted in our heart then any other ■aflc&ion whatfoever that weebeare towards the creature. Now this is done when it doth proceed from the inmoft parts of our hearts, and is immoovcabic, fo that it cannot be laid a- iide,/7*/. 103.1* 2 Cor.j.$. 8. A. 3. We ought fo tenderly to love God, that the leafl hurt or violation either of God himfelfc, or of our love to- wards him (hould moreaffc&us, then if in other things wee fliould fuffer fomegrcatloffe, or harme, Pfalm, 1 ip.ij 6. 9* A 4 4 Our love to God ought to be fo fervent, and fcf vehement, that in comparifon wc love other things as though we loved them not, 1 Cor.y. 29. Queft.4. How are the confidences of the godlj to be pacifi- ed, when they feem to themfelves fometimes to bee carried Kith a greater love towards cert ame creatures % then towards Qod? 10. A x. TheeQimation 3 andflrcngthof loveistobe di- ftinguiflied from that (lining of that affeftion , which may be greater, when the love is leiTc. For ifany one be fo difpo- fed that he would not offend God, or forfake bias, although all things befides were to be forfaken for him ; if fiich an one * bee more moved fometimes in other things , yet it doth ■ not follow that he loves them more. It was therefore no fo- \ lidandLogicalhbutonely a military argument which Jo*b 2 Sam.i97 drew from the (lining of Davids aflfcclion to- wards Abfolom. 11, *A. 2. Thcfolidityofloveistobediftinguifhe^ from the light titling of it, as much as common and vulgar mirth is diftingufhed from fcrious joy, where the fpirit is more in- wardly Of love tewards God. wardly affe&cd, and the affc&ion is founded and rooted, there is the greater love, Ephef.%. 3.1 8. 12.^.3 We muftdiltinguifli betwixt fpitituall and fen- . {ball love- For fpirituali love may in its kind be more tender and vchcmcnt,then fenfuall in its kind,althcugh the corporeal {enfes may be lefTe affefted with this, then with that ; ss the fenfuall affc&ion may be fo vehement in its kind, that the (pi- nt in the mcane feafon may bee little or nothing aflfe&ccL While we live here fuch is our infirmity which we have con- traded by finne, that ordinarily cur fenfes, and our vitall, end animallfpirjts, are more affected with things lenfible, then with things fpiriruall : yet this hinders not, but our fpirits may be affected more with the fpiriruall good, if they doe adhere to it in that manner which was fpoken of before* 13. A % 4, We muft alfo diflinguifh betwixt the habit of love, and the ads of it. For one affeftion may fometimesbc more moved in aft, then another which doth yet exceed it by many degrees, in the internall difpofition. Queft . 5 • How and how farre k feare ofpofed to love. 1 4. A. 1 . Not as finne, or the offence of God is feared and {hunned thereby : for fo farre it is an effeft, and fruit of love* 1 % Becaufc love feeketb union, and communion with God,and the feare of finne avoicicth that which doth fepcrate from God. 2. Becaufe love both defireth and caufeth all honour to be given to God, and this feare ihunneth that which is op- polite to Gods honour. $1 Becaufe love rcfteth in the good- neffe of God*and this feare fhunneth thofc motions whereby any thing is preferred betore God. 15* tsfi sfc Nor as feare is taken for the reverence of Gods infinite ma jeftie : for fo farre it is due unto God froa> every '* creature, and is found in the Angels aud blefted Spirits which 1 have pcrfeA love, E/ay 6. 2 . ? 16. esf. 5. Nor as the wrath of God Is ftared in this /fete ofimperfcdionandfra;Ity,whichwearc in for the prcfent. . ?or although this feare be oppofed to perfeft love, 1 fohn 4. 18. Yetfimply to love it is not becaufe love while it is im- pfctfet^andisina combatc againft imperfe&ions is holpen by this feare. 17, J. 4^ Thdtfeare whfch makes us fly from God^is op- posed 24 .Of love ttoirds God, pofed unto love, whereby we doe adhere unto G od. 1 8. A. 5. Thatfeare which apprehends God fo terrible unto us, that we cannot reft in hisgoodnefle, is oppofite unto love, which hath a complacency in God. ■ 19. ^4.6. That feare which doth affeft a man with an- guilh, and vexation is oppofite to love, which brings with it joy and peace. Queft. 6. How may Godbejaidto be bated ? in tA> I . When it is conceived as a pieafing and delight- full thing, that there were no God. 2u A. 2. When a man wifaeth and defireth that God iverc not fuch an one as he is, that is } a puniiLcr and revenger of linne. 22. A.%. When a man oppofeth himfelfe to the will of God, and willcththe contrary to thofe things which God wiileth. Qjieftc 7. Who are they that in this third refpett are to he , accounted as haters of God ? 23, A. 1. All thofe who wittingly, and willingly breakc the commandements of God, Exod. 20.5 . with 6. becaufc it is a point of lovetoobferve Gods commandements. 24. ±A. 2. Thofe which arc ftrangers to the knowledge and worflhip of God, lob 2 1 . 1 4, 1 5 . 35* *sf. 3. Thofe which doe hate difcipline, and true reformation of life, Ffal. 50. 17. 2 6. LHkfi6l2> «, Chap; Of the hearing eftht WtrdofGtl. 3f Chap. XI. Of the bearing of the Word of God, Qucft,*.\ 7\ l.H*t kind of attention is required to the V V hearing of the Word of god aright ? I. A. i« Religious attention which doth arife from the confederation of the majeftie of God, and from thatrevcrcncc which is due unto him : fo that it differs not onely in degree, but in the whole nature of it, from that attention which is S • due to the words of men, although they be fuch as excell in authoritie, Aftsio.$$* Iudg.^.io* iThef.z.i^ 2. A 2 . Attention therefore to the words onely, or to the fenfeof the words is not fufficient ; but there is required an attending to that divine obligation, which in many refpeft* lies upon us, whereby we are tyed to a religious obfervancc of the will of God, when it is propounded unto us, D cuter* / 3 . A. 3 . The foundation of this attention confifteth in the cxerciled a& of the reverence and feare of God, Efay 5 o. 1 o m 4. A. 4. Hence it is that fuch an attention is required, which mult have fomc preparation going before it, Exed.\$ % 10,11. Ecclef.^.i. Qucft. 2. what kind of inqniry^ or confutation u requi- site in this attention ? % . A. We arc not to confuit whether the will of God h to be obeyed or no/or fuch a conf ultatton cannot be free from I ■ impictic : but wee are to enquire onely to this end, that wee may underftand what is the will of God, x Iohn^ % u For I 'the words of any men whofoever, fuch a judgement ought m • tobepaffedon them, whereby it may be decerned whether w^ they be good, and to be obferved yea or no, 1 Tbef. 5.2 1. but the Word of God admits no other judgement but onely for thedifcerning of it to bee the Word of God. For by the Word of God we mufl paffe judgement of all things elic s but as for it, we are not to judge it, but to fubmit our (elves toit to be judged* D d -6. In 2 £ Of *be bear tog tftfo Word of G*d % €. In hearing of men, menarefaid to carry themfclves ^ ihcfefoure waies For cither they arclike fponges which do fuck up both good and bad,er clfe thf y arc like Houre-glaffes which let that out at one eare which they take in at theo- ther : or they are like the Wine facks,which keeps the dregs onely, and let the good wine out : or clfe like Saves which let goe that which is worth nothing, and reraine that onely which is good. And amongthefe fourc kind of hearers, the kft onely which arc lifee Scives are to bee approved: but in hearing the pure Word of God, the firft kind onely are to be commended -> namely, they which fuck up ail like a Sponge, or like the earth which drinkes up the raine that falls npoa it, Heb.e.j. Queft. J. What intention of the will, is required in hear- ing of th& Word of God ? 7* *A.\* Our intention ought not principally and laflly, Sobe carried to knowledge,but to praftife, fames 1 .22,Such doe fall into a foule and dangerous deceit, which doe reft hi knowledge. 8. ft/f*ar, Our intention to doe thofc things which God Would have us to doe, ought to bee abfolute and untveriall,' without any limitation or diftin&ion, & ent. 5 . 3 3, 3 j . Ur % 42. lfi i.uf. i. Pride is an inordinate afte&ion of a mans own excellency, i. A* 2. This aflfeftation of excellency is put forth two waies : i. When one doth lift hirafelfe up above ano- ther. 2. When he arrogates fomething to hitnfelfe that is above him. 3 . A. 3 ♦ In thefirft rcfpc# a man foewes his pride, ci- ther dire&ly, when he doth (imply preferre himfelf c before another : or indircftly, and by interpretation, when he refc- feth to fubmithimfelfe unto another, to whom he ought to v be fub/eft. ' 4 . A. 4. After this laft manner all thefe (hew their pride againfl: God, which will not be fubjed: unto his will , nor hcare his word, £*W. %A. Icr. ij.i$. and 43, j. Queft. ?. How can t his f ride he in all thofe which wiU not heare the Word of God^fince many other lufis may be caufes of this dif obedience ? $. ^.x.Thc confideration of ourownbafcne$Te,£ and Lord. It*. A, 4 The confideration of the wrath of God againft the proud,and of his grace towards the humble, 1 Pet. 5 . j . 6. Chap. XI II. Of fconjulttng with the Devi/?* Qoeft. !• ■ V 71 ■ J**'" 4r4 men f^ t0 Con f*h ***th the \\ Devill? I. A. Not onely when they doe, either by a direft petU, tion, or by an expreffe compaft, defire the aid of the Devill, cither that they may come to the knowledge of things hid-'! den, or for the doing of things difficult : but alfj when the facre is attempted by a fiknt and implicite compaft. For as inconfulting withGod, we are not onely faidro enquire at hiro, when we doe immediately goe unto him, but alfo when wee ufe thofe mcanes, for the knowing, and doing of his will, which are ordained byhimfelfe ; So alfo the de- vcl isconfulted with,when we doe ufe thofe meanes, for the finding ont, or effecting of any thing, which have beene firfi: brought in by the Dsvill/Ehefe two doe differ onely, as divers degrees of the fame a#. Qlieft. «• When is the Devill Jilently and implicit elj con- fnltcA with, and bis voice heard in the place of God ? 1. A. 1. In a general! way this is done, wbenfoever wee forfakcthat way which Godhaihprefcribed ut?, and follpw thefuggeftion of the Devill walking, in another way , and ufing other mcanes for the attaining of happineffe, as it is to kefcencin the temptation, and fail of ourfirft Parents. 3 • Specially, and properly, this is done,when eithcrthbfc ^n ate coflf«ite4 With, which have communion with the Devilh Of Confulting with the bewU. l$ Dcvill : or thofe mcafies are ufed, cither for the knowing or effecting of things which have no fuch ufe by their ownc na- ture, nor by the ordinance of God ; and no extr aordinarie o- yeration of God with them can bee expetted by Faith. The reafonis,becaufefuch mcanes have not that vcrtuc which iecmesto be i§ them from God, neither in a way of nature, nor in a way of grace, nor extraordinarily by the working of his omnipotcnq r ,nor can they receive fuch a vertue from men, becaufe men cannot communicate that vertue unto others, which thcmfclves have not, neither doe they receive fuch a vertue from the holy Angels, becaufe they doe nothing but only as Gods miniftcrs. I tfollowes therefore that the Dcvill is the author both of ihe operations, and fignifications which doc depend on fuch meanes, and that the Devill is confiilted With by them that doe cxped any thing in fech waies. Qlieft. 3 1 What is the evill of fuch an aQian ? 4. A. 1 . Thefirft evill which is found in this finne is infi- delity. For Fakh and Hope are not placed in God, when the way which he hath prefcribed is f orfaken, and a new way m (ought. 5 ♦ sA* 2 . But the cbiefe evill in it is this, that hec Which thus in this manner confults with the Devil,doth in lome fort fobmit himfelfe unto the Dcvill, and doth yecld unto him an cxcellencie which belongs to God, and fo by interpretation doth give honour and worfhip unto hun. 6. logy of this nature ? 7. A. Predidions from the Starres concerning voluntary a&ions,and conccrningcbntingent alfoin particular,althougb fometimesthey may beafcribcd-corafhoefTe and impudence, yet if they be ferioufly ufed,they cannot be excufed from all participation of rhisfinne: for the Stars although they may infufe a ccrtaine generail difpoficion, and inclination into in- ferior bodies, as common caufes,yet can they not be -certain? caufesior naturall fignes of this or that e#e& in particular : no more then an Hen that {Its upon divers fort* of Egges is 9 1} d 3 caufe $o ofcMJUlting with tfo DeviU., caufc or certaine figne that one kind of chkkcn {hall tome out of one Egge* and another out of another. 8* The fame i>to be faid of fuch prcdi&ions, ai are taken from the elements, from the frame of the members of mans body, from dre*mcs, from progedies, &c 9 For in thefe things, and in the like, ther* is wont to be fomething that is naturail, from which in a gcnerall fort other things may be concluded,but yet nothing certain in particular ; concerning contingent events, efpeciaily thole which do de- pend upon the ele&ion of the Will* Queft, j; In which things is this finne ufually committed^ and participated by the jimple^ ignorant ^ and credtlom com- mon people^ in thefe vaine obfervations ? I o. *s€. u W hen common and ordinary things are highly accounted off, as if they were lucky orunlucky,thatis,when they doe con jc&urc fome joy full, or fad events, upon fome accidental! words or deeds aforegoing . As if fuch a creature, asfuppoleaHarc,or Cat ftiould meet them, or croffe the way before them, if the Salt- feiiar upon the table (hould be ovcrthrowne', or Wine fpilt, if at their firft going out in the*- morning they £kouldfneeze,or da(h their foot againft a thre- shold. n. A, i. W hen certaine daies accounted luckie, or un- luckietobeginncany workein,for thiscaufe onely, becaufe they arc fuch dayes of the week, yeareSa or moneths, dedica- ted to fuch a Saint. ii. *s4. 3. Whenefficacie is attributed to certaine formes of prayer, and to conditions annexed to them, for the procuring of this, or that fingular thing : Of this fort a- mong the Papifts arc briefe fentenccs hung about their necks, Ave Maryesy and Pater nofters mumbled upon Beades, till they come to a certaine number. 1 5 • A. 4 When fome advantage is cxpe&ed, by the ca- rying about of things unprofitable : As when the Papills ca- rie certaine rcliques about their necks, that by the ftrength of c hem they may be defended againft dangers, difeafes, and temptations. 14. ttA. y* WHenvcrtucto drive away difeafes, 4 or to produce other re^U effects is attributed to Figures, Images, Chara&ers, Of Prayer. jl Chara#er«, Charmed or Writings* i$. A. 6. When the like vcrtucis afaibedto Herbcs,and other Medicines, not as they areappiyed in a natural! way P but as they be charmed, orasthey beeufed interne ccrtaine fonnc and no other. id. A 7. When Faith is given to the predictions of braine-fake-men, as if they were the Oracles of God. Chap. XIIlL Of Prayer* Queft. *. %N what thing doth the effenc* it felfe of holy YPray>erc$nfi\t I I . A % Prayer in regard of the inward cflcntiall and com* mon nature of it is nothing elfe, but a religious motion of our will towards God, tending to moove, as it wcre,himalfo. a In this it doth differ from hearing of thewordof God, \becaufe there our will is mooved towards God, that we may be moved by him againc : but here the immediate end of our motion is God himfelfe, that he may bee afieded with our defires. 3 . Hence it is, that by a lingular appropr iatiqn, Prayer iscaWcd, The lifting uf> of the heart to God y the ajcending of the minde towards God,tbe drawing neere untQ God, and is 6id effeftually to avasle with God, as a facrificc out of which Godfmelsafweet favour > wherewith hce is affefted, or mooved. 4, Now becaufe it is not for us to apply the will or pow- orof God to this or that, either by comir anting, as hce 1 deales with us in his word, which is the pare of SupeuQurs to their infenours : or by a famihar rcqueft, which is the \ part of equals amongft thcmfclves, or by any other way, whereby wc n;ay by any reall indeavour lay an obligation upon him, or work an inclination in him to this or that : this way onely retnaines^ that we doe by w$y of a fubnjifilve and * religions reprclentAtion of our affe&ions before him, minifter unto himanoccafioaand matter of fuch^or iuch an operatic*?, And 4 3* ofPrqer. And this is to be done not oneiy with that fubje&ion, which is neceflary in all the actions of obedience, but fpeciaJly, with that fubmiffion which doth become an ad of Religion. Queft. 2» What intention of the Will is required in Prayer ? y. A< There is required, I. A fpeciall intention of honouring God, and not a general! one onely , as in all other things. 6. *A* z* There is required an intention of reprefenting fome good, honeft, and decent defire unto God, that is, luch 3 defire as is conformable to his goodnefle, and will. 7« A* 5. There is required an intention oflHrring up fuch affefHons in our felves, as doe agree to the pre{ence of God, and to the naturcofthe thing that We propound unto him. 8. A. 4* All thofe intentions are required which do im- mediacy, and effcntially follow Faith, Hope. andCharitie. 9. A. s. Inallthefe intentions wee ought to leanenot upon our felves, and our prayers,but upon Chrift. Queft.-j. What attention of the mind* is required in Prayer} 10. tA. l> There is required an attention to God f to" * whom wc pray. ii. A . %. An attention to the thing for which we pray. 1 2. A. 3 ♦ An attention to our felves, and the difpofition of our affeftions, out of which we pray. F or wc ought with at- tention to watch to the intention which we have. 1 3 . Hence it is that he which defires to pray aright,ought neceflarily to recoiled himfelfe, and to take heed that his thoughts be not diftracted,and that his fenfes doc not rove, nor wander. Qgeft. 4. Whether is fuch a kind of attention fo necefitry p that the want of it makes our prayers fruflrate} \ 14. A. 1. This attention is two fold: 1. A&ually, * whereby vve doe diftinftly, and conftantly attend to every £S thing that wcftiould. a, Vcrtuall, whereby wc continue in the fame difpofition of attending, wherein we began.The fir(t attention is mo t laudable, but if this latter kind of atten- tion beufei, th >ugh it fade in fome pare , our prayer doth rccainc its vertucs* lj.Jt.ih Of Prayer.' 33 15 # A. u Diftraftions and rovings are of two fcr« p For cither they come through our negligence, or want of care, or elfc they rufh into our mindes, fo that We doe un- willingly, and with gnefe fuffcrthera. The former kind of diftraftions tame Prayer into finne, the latter are to be num- bred amongft the infirmities of the faithfull, which doc not (hut them out from 22. A. ?♦ ThisistherommoninftinftofaU thofc, whe* fcave any (hew of Religion amongft them,as may be ftscn by £ e the j^ Of Ctnfefshnl the Papifts, and the very Mahumetanes themfclves. a 3 A. 6. We are dayly invited to this duty by »any benefits from God : urged by fundry dangers from the e- ncmics of our foules : excited by our owne wants , and iheneceflltiesof others : anddrawne on, and as it were,by a iweet force moved to this cxercife dayly ,.by the nature of Prayer it felfe, wherein we have a fingular and fweet com- munion with God, an exercifc of every grace, and refrefli- ment, and reparation of our foules. 24. This duty therefore is dayly to be performed by eve- ry one, in regard of the precept j and though by reafon of the divers conditions o£ mens lives, all men cannot per forme it in the feme mcafurc, and manner, yet the thing it felfe ought not any day wholly to be omitted. ChAf. XV. Of Confejjiotj. Queft. l*\ It jHethcr is Confejfion nectary in every yXPr/tjer? I . A. Exprcffe, and Explicite Confefllon is not al- waics necc{Tary,a$appeares by feverali formes of Prayers, which we have approved to us in the Scripture, in which yet there is no dircft Confeffion exprefifed ; yet an implicite,and filent Confeffion, at ieaft, ought aiwaies to be joyncd with Prayer, 1. Becaufe Prayer is an ad of Religion , and fo Wcoughtinittoconfcffcourfub/cftionto, and dependancc upon God, at Ieaft, by a filent acknowledgement, z. Be* c*ufe humiliation before God, and poverty of fpirit , is nc- cefiary in Prayer, L*k?i*Sh lames /^ io, iTet. 5. 6. 3; Becaufe we can defire nothing of God properly with true Faith, but we muft firft acknowledge it to be above our detertandfufficiency. 4, Becaufe both our felves and our prayers, being defiled with divers finnes, ought not to bee prefentcd before God 5 Without a confefllon of our unwor- abinelk <&eft* ** » OfCtnftfsknl j ? Quell:, 2. VTben u itrequijite that weconfeffe ourjinne* di~> ftinftlj % andexprtjl) } 2. A* Wbcnfocvcrourconfcicnccf arc burdened with the guilt of finnes , and we fceke the remiflion of them, that our confidences may be unburnned, ler. 3 . 8. Prov* 2 8. 1 $. Pfalm. 31. j« The rcafonis, 1. Becaufe we cannot feri- oufly, and as we ought, defire the rcroiflionof our finne, un- lefle we be firft affected with the fence of them. Now a pi- ous conkfllon doth demonftrate this fenfc, by our laying of our finnes open, and doth fatten it deeper, by our ripping them up. z # Becaufc God in his Word hath parted judge- ment concerning finnc and finners, and will not remit that judgementby condemnation lunlcffe it be firft acknowledged as juft, by finners thcmfclvcs, and be in a fort paflcd in their owne conferences, 1 Cor. 11.3 1. God will therefore have us to accufe, convince, and condemne our feives of finne , in our confeflions, that fo we may not be inforced to undcrgoe accufation of the Dcvill, and the fentence of Gods wrath* If thou thy (fife bs thy aecufer^ and God doe fet thee free, yvhat mil the Devill be but a (lander cr> Auguft. 3 ♦ Becaufc the confcfllon of finnc gives unto God, both the glory of his /ufticc in iudging, and of his mercy in pardoning, Nehim* 1.33. ^Pfalm. 51. 6. Dan. 9. and fo of its owne nature makes way for our reconciliation with the Lord, whom we have offended, as it is to bee fcene alfo amongft men, Gen. 41-P- Queft* 3. What conditions are requijtte in this C m f e h Jion ? 3. A. 1. It ought to bee naked without any manner of hiding, or covering, Prov. 28. 1 3* For though in the com* mitting of finnc, it is better to hide it then to declare it, Efay 3ek*9.6.i$. Dan.^j^Sg. If this condition be wanting, the declaring of our finnes is not a confeflion, but rather a profcflRcn, Eel Qggft. j 2$ i of Confififanl Queft. 4^ Whether it be neceffary that we confeffe our fins m particular, and by name ? 5 . A. Such finncs as are grievous and knowne, are parti- cularly tobe confeflfed : But it is enough to confeffe others generally, Pfalm: \ p< i g , i Sam % 1 2 . 19, 2 u Queft. y. Whether y and how farre, is Confejfion offinms Alfo to be before men neceffary,that our prayers may be accep- table to Cfid? 6: A. *♦ Whofoevcr ferioufly doth confeffe his finnes before God, he alfo will be without doubt alwaies ready, in fomc fort, to confeffe the fame before men to the glory of Gods mercy, PJal. 3 2 .<6 Yet, this is not alwaies required in particular. For thole finncs which are knowne to God onelyi are ordinarily to be confeffed onely unto him. For feeing Confeflion of its owne nature tendcth to the taking a- way of the guilt of finne, and to the removing of the punifh- roent which wasinflid'ed upon the commiffion of finne; Ic hath of it felfe no ufc but onely to ward him that is offended by thefinnes and that knowes them* 7. A. 2. Yet by accident it may fall out, that thofe finr which are knowneto God onely, ought to belaid open be- foremen, 1. When the glory of Godinanyfingularway fecmeth to require this , John y.rp. 2 . When our owne ncceflitieperlwadethto it, that is, when wee do iudge the particular counftll and comfort of this , or that man about our finnes, to bee profitable for us, zAtts 10 j 8. lames 8 t A. 3. But thofe finncs which are publikely knowne, jwightaifd publlkely tobe confeffed. Becaufe to allthofe to whom any hurt doth come by the contagion of an evill exam- ple,notice ffjould be given of the repentance and amendment of the finner that hath done the hum The deiire of the glory ef God, and of the falvation of men, muft needs conftraine thcfaithfulltothisdutie, Atis ipjp. 1 Tim. 5.20 p. A. 4, Thofe finnes wherein we have done any lingu- lar and notable iniurie, to fuch and fiich a man,muft be confe£ fed Angularly vntohim,if it be pofliblfe, for the renu'mg of that bondof charitie which wasbroken through our default, Matt. 5, *3»M, i&>\A..%i 1 Of promt ft wade U God in Prdycr. 3 7 Y* isf. 5. Publike confcffionalfo before the Church is neceffary 6>y. This is grounded upon the lame reafons with the former, and moreover is due unto that Minifteriall iudgement, which Chrift doth exercife in the Church* and by the Church, Matt. 1 8. 1 7.1 8. Chap. XVI. Ofpromife made to god in Prayer. Queft« 1. liV what thing doth fuch a kjnde of yromife lcenfift ? i. A. 1. Eflenciallyitconfiftethin an holy purpofe, re- prelentcd before God,

&• 2 °* *■ Bccaufe although the internall aft may fuffice to the briefc ejaculation of our deftre* yet it is difficult to hold on in a continued representation of our de- fires before God,unleffc the outward man alio be withdrawn from other things, that it together with the inward may at- tend onto this jduty , 3 . Becaufc the voice comroing from dtft 40 of mcntall and vccail Prayer . t&e heart, is heard againe, and recoy leth upon it, fa that it is a meanc of exciting, continuing, and increaling that holy af- fc&ion from whence it fpringech. 4, Becaufe vvc muft of- ten pray with others, which are edified by benefit of our voice, and are admitted to the participation of the fame pray- .er with us» C^ueft. 2. What fort of attention is required in vocaU grayer? 3 f \A. 1 The principall attention ought not to be about the words and voice, f • Becaufe they are oneiy the ad/un&s of prayer, and may in the fame manner be ufed of him that doth not pray ; as by a fooie, one afieop. a chiide , one that dothbutpiay. 2. Becaufcinfuchanattentioathereisagreai ter regard had to our ownevaine glory, then to the glory o£ God. 3, Becaufcbythismeanes, that internall affection in which the effence of Prayer confifteth is not promoted, but hindred, lefTened or quite taken away # 4. «^f 2 . Yet fome attention is required, even to the Words, i. That they be decent, leatt fome thing fhould be intermingled % that isunbefeeming God, or his woifliip. 2; That the fpeech,as much as may be, may befuchas the Holy Ghoftteachcth,i Corals 3 .That they be not uttered after the manner of men, but be cloa:hed,as4t were, with a fpiri- all habit, agreeable to the nature of the thing. 4,That if wc pray with others, a care be had to their edification. Quclh 3. What nfing of many words is that which is for- bidden* Matt.6.J. 5. A. 1. All long Prayers are not forbidden, for Chrift himfclfc was wont fometimes to fpend all night in prayer, nor all doubling of the fame Petition ; for Chrift alio hath ap- proved that by his example. Mat 26.44. 6. A. 2f But there is forbidden, 1. An affe&ation of prolixitie, and much repetition. 2. An eftimation of fuch things,as if chey were offeree to procure audience. 3 . ThaD prolixitieand repetition which comes not from the abun« dance of inward affe&ioir but from the want of it, Queft. 4. Whether a certaine and pre fcript forme ofcwords is to be ufed tn Prayer f 7. A. i. That this is fometime UvyfuUa is evident from the Of mtntdl andvocdl prayer. 41 the approved praftife of the Saints ; which the Scripture com- menis uatous in their prefcript Pfalaies, and formes of blef- fug, 8. A, 2. It is at fo profitable and neceffaryf or fome to fol- low fiicli a £orme,though out of a B ;>oke* 1. Becaufe there arc fo.ne Brleeversfo ignorant, that they are not able to exprcflfe their defines in any fort in (it words. 9. A. 3, 0:hers there be, who though they can doe it, fo as may futti'ee for themlelvcs in private, yet if they be to pray with others, they are either dei'htute of ability, or of a free- rseffeof pufccuig it foorth. 3* There are {bme alio to whom it may be profitable in their meditations and prayers, to bee ruled, as it were, by fuch a meanc as this. 10. A. 4. Yctno man ought to reft contented in fuch a kind of pra v ing^ut rather toindevour that he may be able to cxprefle his minde before God, without fuch an heipe. i .Be- caufe a prefcript forme, whiles it doth not diredly follow our inward -affections, but lead them, doth leffe perfedly pcrforme that which is in the nature of prayer. 2. Becaute ail thofe particular things which we have need togoe to God for,cannot be contained in a prefcript form. 3. Becaufe even as we arc praying, God is wont to ftir up fpeciall affe&ions in our hearts, which are often hind-red,, and extinguished, i£ we always kecpe to a prefcript forme. 4* Becaufe by this rcafon, (loath and lukc warmeneffe creepesupon us, and dead- nefla in prayer? fo that our forme is nfed out of cuftomc one- Iy,andforaforra<\ Qneft. ?. Whether the Lord* Prayer be a forme preferred for M) andt* be obfervedby us ? 11. A. 1. Chriftin teaching us that prayer, would not f prefcribe us a forme of words conftantly to be obferved : but , an example or pattcrne, according to which we are to dire& our Prayers. This is evident enough from this, that wee nc« * ver read thatthe Apoftles ufed that Prayer. 1-2. A. 2. It is not expedient to flickc to this forme. ii Becaufe we ought often to pray, more particularly, as occafi- onis offered. ». Becaufe by this nocanes,it is become among thePapifts likcadwme. 3. Becaufe fo wefhaUraake no pro- ficiencie in the fpirit and gift of praying* F f Chaf^ 4 l ofthtgcJtufeofPrtyer. Chap- XV III. Of thegefinre of Trajer* Qucft. 2. X7\l Hether in every Prayer there be feme V V care to he had of the gefture of the hdyf i. A* I. In fhort ejaculations of our defires before God, the outward gefture, neither can be attended, nor hath any ufe, further then it doth really , and without a direct intenti- on of its owne accord, follow the inward motion of the jninde, 2. t. In fecret Prayer which is known to God onely;yee in the prelence of others, geftures and outward fignes-oughc as much as may be, to be hid, Nehem. 2. 4 Leait wee give caufetofufpedof hypoaifie, or affectation of vaine glory, With the Pharifes, CMatt. 6.5. jy 3. In private folitary Prayer, fome care of the geftur b is profitable for our felves > becauicas by the voyce, fo by the gefture and habit of the body, affedions are excited, fuppor- ted, and continued, D*n.6. 1 1. 4. 4, In Prayer with others, whether private or puhlick, there muft be a ftriftcr obfet vation uled of geftures and figns, becaufc of others: partly, lead wee give them occafion to fufped us guilty of carelefne fie, or did ur be them any way, or offend them; and partly, that we may helps their Devo- tion by our example, P/a/. $y 6. Queft. 2. Wh&t gefture ^required? 5. *sf. 1. Geftures in generall ought tobcfuch,as may m\ m holy manner expreffe the inward motions of the minde. 6. 2. Becaufe in every Prayer there is required fingular v humility, therefore tbe common gefture of folemne Prayer, # oughtto be agreeable to this demenfion, as the uncovering the head,and for the mod part, bending the knee, bowing of rile body, or (landing upright. Sitting by k fel fe is not ge- flore of praying, becaufe it exprefleth no reverence, nor is ap- prouedin Scripture* 7. 3« Be- Of Singh*. 4 j 7. 5 * Becaufe alfo in every Ptayer, our defire is direfted to our heavenly Father, with confidence and hope ; there- fore the lifting up of the hands and eics is decent in every fo- lemne Prayer* 8. 4. OcHcr particular fingutargefttires in Prayer with others, are not to be ufed, for the caufes before fpoken off, In private Prayer they are not fo much to be affected, as to bee admitted according to the motion of the minde, Queftt 3. What ufe u there of covering the face in ^prayer f A. No other but to prevent occafions which may be infi- nuated by the eyes, or to conceale thofe Angular gefturcs which fometimes are unneceffary for us, but would fcerae fond, or hypocriticail toothers. Except onthefeoccafions* the covering of the face doth rather belong to women , then mem ChAp. XIX. Of Singing. Qucft. *• \ 7t J Hat ufe hath Singing Above the erdina* V V r J pronunciation f I. J. i. It brings a kind offwect delight to godly minds, Pfal. 104.34. a. 2. It hath a more diftinft and fixed meditation, /£*/. 3. 3. 1 1 hath a more copious and ample profeflion of Pi- «ie, 0/^3.16. 4. 4. It hath more command of mutuall edification, if it be with others, Ephe 5.19. Queft. 2 , Whether Singing doe equally agree to the mind in trouble and in joy ? 5. A. It doth tnorcproperly agree to joy, lames^w^l becaufe of the fwect dilation of the heart, which it mates a fhe w of* yet it well agrcerhto the profitable recording of paft forrow, as appearcs by thefe Piaitacs which arfccailcd Penitential!; and fometimc to the rcmovmg of iorroW, frov. 2 ?***£* 6: 5* Such 3 petition is not formally conditionally neither in words nor fenfe : Bccaufe as 3 conditional! aflerticn, af- firmes nothing certainely of the antecedent^ Co a conditional! petition defires nothing, 7. 4. Neither is it a general! Petition onely, that God would deale with us as he fees fit, and expedient to his glo- ry, and. cur ialvation. Porfoa fickc man (hould no more defire ireedoaiefrom ficknefic* then lbs con^inuatign and in- crsafe of ft. 8 5 . It is therefore an abfoiute Petition, but yet with a fubimfilon to the wife ordering of God, either expreffc!y,or Untly. Que ft 5 . whether may all our Ldwfxll defires be rspre* ftntedto God in a petition , tfrhave them fulfilled ? p. A. 1. In no fort; for fome defires are lawful!, the contrary of which is to be chofenor men, but as it doth fit for the extraordinary excrcife of worfliip. 8. 4. It ficteth principally by removing thofe impede meets, which are repugnant to the extraordinary calling up* on God. Queft. 3. Whether it be U^fullpuhlikel] to appoint fuch Faftj ? 9. A. Not at mans plea{ure,becaufe there is nothing re- ligious which depends altogether upon mans wit 3 but upon an extraordinary caufe, tocall men to the extraordinary invo- cation of God, is both lawfully and pious Qucft 4.. For rthat caujes principally are the Fafts of the Fapijisto bedifa/lowedf : 10. tst> I. Becaufe certaine kt times, returning in courfc. are appointed for Fafting, which is repugnant to the nature of an extra, rdinary exercife, that depends upon afpe- ciail occaiion : to that it brings in the forme of a Fafl>with- out the force and power of ic. n. 2. Becaufe they doe fometimes prolong thofe times beyond the fpace fitting, either for an extraorcinary duty ,or the-abitinencieof I a{hngs,asm Lent; whence alfo that forme ■ of Falting is made more vame * 12 .3. Becaufe at thoic times they make a certaine choifc of meats, which is both ridiculous while they abftainc from ftefh , and ufe wine and junkets: O impious ] becaule they abliaine from flefh,as if it were for that time undeane, whkh is the dodrine of Devils. 13.4 Becaufcthey obtrude thofe times, and this choice of mcates upon the whole Church by humane Law^s t ^at bindc .:, 48 .i of an Oath. bindetbeConfcence ; and eftabUfh them with more rigid and fcvcrcpuniflnmears, thenthcT-awofGod. 14, 5. B^caufe they place worlliip in the abftmencc which they prefcribe i is. 6* B:caufe they attribute latbfafHon and merit to their Fa ft*. C h a p . X X 1 1. Of -an Ontb. Queft. I. \ T\ THether an Otehb 3 lawfull for Cbri - V \ ftim? u A. 1. It is evidently lawfull of its owne nature* r.Be« caufeit is not of its owne nature- intrinfecally evill • for it container nothingbutthc confirmation of our teftimony, by defiring the teftimony of God. Againe,ifiuvereintrtn£> callyevill, it fliould never have beene lawfull : whereas yet no Chriflian will deny,but it was law full under the Old Te- ftamenr 2.2. In the old Tcftamcnt it was bo part either of the Iudiciall or Ceremonial! Law, becaufe it hath nothing pro- per to the Iewes: therefore it was of raorall right, which pertaines t6 Christians afwellas to the Iewes. 3.3. Becaufe there can be no realbn given, why it was lawfull of old to IwearC) which takes-not place afwell among Chriftims. 4. 4, Becaufe there arclaudablc examples of theufe of an OathintheNewTeftament, * Cor. i.2$.Apoc 9 > jo.tf. y. j # When drift forbids to iweare at all, M*tt.%*%±l he fimply forbids thofe formes of fwearing, which he there na.ntthjand fuch like:asalfo to ufe anyOath in familiar taike, or but u;*>n necefliris ; becaufe the Iewes thought the third Conmandementwas not broken in that manner, but: oncly by forfwearing, lames 5 . 1% Q^eft. 2.* Whether it be lawfull to fweare by the crea* tHrts I 6. A m \, The Popiili fort teach tliat a man may fweare by jhe Of dn oatfc 4$ the creatures, in a double refpeft , by unreafonable creatures* specially if they be confecrated and dedicated to God, in or- der and relation to God: and by fome reafonable creatures, as the Angels and Saints in heaven, abfolutely. •7. 2. Somealfo of our Divines, although they condemn thatabfoluce way of fwearing by the ere tures, yet they ad- jm ir a relative way, out of C#/". In thefe formes of execration, men fwearc uf' dm* fbifa* OftnOith. fhibology\ or Equivocation ? 18.A.1 .Equivocation is ufed in an Oath two waies,Firftf when the words themfdves which are ufed arc of a doubt- ful I fence, and fo arc meant one way by him that fwearcth, and taken other wife by others : As if a French-man, called in Latin G+ltus, being queftioncd with about his Countrey, {"houid fwearc he were no Gtlltts , meaning » or diflemblcd ; then wee doe in intention teftifie nothing unto others.- and fo the nature of an Oath is by this dtlfimu- ^ation violated, and quueoverthrowne in the mainc founda- tion of it. Secondly, becaufe this mentail Equivocation isadire& rand manifeft lye, becaufe there isinwordsateftimonygiven both againft the minde and conlcienceof the witnelk, and againft the thing it felfe, Thirdly, bccaule he goeth about by his teftimony to Work abeliefeof that wbichis f alfc in tbe bearers ; which is not onely to iuffcrthemtobe mifled and deceived, bat directly G g z to i« tomifleade and deceive them. ^ Fourth1y,becaufeitisagreatinjuric to, and provocation of God, to bring his teftimony, though f ainedly , to prove a fatftioodj and therefore that cutward Oath is caken upon a grievous lye, with a great mockery of Gods teftimony .which is called upon. Fiftly,becaufcbythisrneanes,adoore is opened for the cheerifihing of all manner of lyes. For there is nothing ( a$ *Ak,qy. ^obferveth) fofalfe, but may be cleared firombe^ ing in any fort a lye, if wee doe but referve fomething in mindc, according to our pleafure. For we might, whatso- ever any body deBres of u s , though we have it by us> deny that we have it, undcrftand ing, to give it them : whatfoever we have done, fpoken, or tliought, cr purpofed ; wee might fay , when we are asked about it^ we have not done, fpoken* thought, or purpofed it, namely,in this fenfe, to. telUtjou^ Objett. Of the fpcech uttered by the mouths and the *efervation we keepc in minde is made but one compound^ and totall propofition,in which there is no falfity ; As when' a MafFe-Prieft a&rmes in words, that he is no Prieft, and un* •derftands,** tell it to another «Now itisfree for a man to com- f>ofe fuch a propofition of Forallznd /Menta/ltermes. 20. A'nfw. Although fuch mixt proportions may be ad- mitted, when a man is meditating of any thing by himfeife,or When we have to doe with God alone ; becaufc God andou? fpiritunderftandthat which is in our mmdc, afwell as if it lyere uttered by words t yet they have no place in giving teftimony before men ; becaufe the mental! reiervation te- ftifies nothing to the hearers - y let that refervation therefore* i>e whatitwili,fuch a teftimony is a lye ; and if it be confir- med with an oath, it is perjury : feeing that which is Ggpfci ■fed by words , is repugnant to the confeience of the ' witneffc. 2k* 2. Verbal! equivocation is alfounlawfull in an oath.* * Firft, becaufc it teftifies nP certaine thing, and without a ccr- taine teftimony, that oath at leatt is vaine. • Secondly, becaufe it tendethnot to the erd of atn oath Which is to end Controverts^ and confirme the trutb, Hebr^ 4. 16. bw contrary* Thirdly OfanOxth* 53 Thirdly, becaufe it deceives and mifleades the hearers^ which is contrary to the nature of an Oath, if wittingly l de- ceive. Fourthly , becaufe the affirmation, or deny all of the que* ftion propounded, ii- from the Confciencc of the refpondent, k bee not conformable to the fenfe of him that askes the queftion,isalye. Forthequeftion itfelfe, in that meaning in which it is propounded,is the fentence to be teftified : and the affirming or deny all of that which cannot (land with that fenfe, is a falfity , wbkh if it be againft the confciencc of him that gives the teftimony , it cannot but be a compkat lye, F iftly, becaufe iuch an oath that confirmeth a lye, is in re- fpeft of the nature of the thing, manifeft perjury ; and in re* fpeftof the intention of the (wearer, a prophanation of Gods Name. O bjeft. I f we be not asked in a la wfull mancr, or if iir- jury be done to us,k is law foil for us to provideior our owne gocd,fothatwefpeake ambiguoufly? - 22. sstfvfw. No injurie offered unto us by man, can bee anyjuftcaufeto us of offering injury to the hame of God, Now a great injury is- done to God in that •finne of lying,and much more in that finneof perjurie. Queft. 6. Jn-Kphat fenfe art the words of an Oath to bee takfri ? . 23. sAnfw. In that fenfe which we judge the hearers to conceive :thatis, regularly in that fenfe which they have in the common ufe of men. Becaufe the fignification of words depends upon the ufe of men. Queft. 7, whet ht r is it I aw full fometbne to anfvfer ace 'or* ding to the principal! and remote intention of the askfr ? for example, when one city refufeth to admit the inhabitants of another cityjvhich u thought ^though faljelyjobe infettedwith the Piagne^if any one commtng thence fhouldbe ask*d 9 whe- ther he came from that City, whet her may he upon Oath deny it ^either becaufe that City is nottnfeBed ^ or becaufe y if the (fity be infeBed y he knowes himfelfe to be clear e : and fo hee true/yfatisfesthe principal intention of him that -demands the quefifan ? 94 Anfw* Itsnotlawfoll. Becaufe the queftion is pro- G g 5 pwnffcd 5# ofdMOtfh, pounded, the Oath required , not about the End, which is principally intended, but about that particular meanc which fecoies to belong to chat End. Now the qaeftion, and the af- firmation, or dcniall of it doe together make up one and the fixne propofirion, or axiome, Qucft. 8. Whether are the words of an Oath alwaies to betak^nfirkkflj % m they import ? 15. c^". 1. An Oath, fbccaufe of the danger of perju- ry j is of afirickly right, and interpretation, iothat it admits not thofe larger explications, which take place oftentimes in deeds and words of another nature. 26. a. Yet in an Oath there arc to be underftood thofc conditions, which through the received ufe and cuftomc, are prefumed to be conceived of thofe whom the Oath con- cernes. For example, Firft, in all promiffory Oathes this condition is underftood, tfitfhallpleafe God. Secondly, in thofe things which arc fub je£ to the power of a Superior, it is to be underftood, if m (ball pleafe him *lfo. Thirdly, in things fo mutable, that they may make their promifc unlaw full, it is fo tobcundcriiood, #/ things continue in the fame ft ate. Fourthly,He which fwcarcs he will kcepe the Statutes of any Socictie, is to be judged to undcrftand, as thofe Statutes arc obferved inthe approved cuftome and ufc of others. Fiftly, He which fwcareth that he will (land to the Pre. ceptsor Statutsof any man,or Society ,ought to be underftood tnthatfenfe, that the Oath be notftrctchedbutto thofe that he mtght in probability thinkeof, not to thofe whidr if the Iuror had thought of, it is probable he would not have pro- mifedtopcrforme. Queft p. Whether every Oath, cbligeth him that fwearethy to the fulfilling of it ? 27, A 1. Every Oathbindesasfarreasitis a teftimony ofalawfullandpoflible thing, but no further. Hence, firft, ■filch an Oath bindes, although it be wrefted by force,or f eare, though itbe/oyned with fomeimurie. For there is a double obligation in every promiltory Oath • one to God, another to man. Now although the injury done, takes away the wrong in Of iH Oath. ff in refpcft of man doing the injury , becaufe no right is fonn- dcd upon an injury ; yet the obligation made to Gcd remain neth, which without irreverence and injury to God, cannot be both admitted, and then contemned. This is the cafe of a manconftrainedbytheevestofweareto pay a price for his redemption. Such a one either ought not to fweare,or fwea- ring a lawfull thing, ought religioufly to keepe his Oath, 28. A. 2< Although an error about the fubftance of the thing which is refpefted in their Oatb, or about the proper caufe,may take away the obligation of ones promife, which is the cafe of one that contracts Matrimony with one particular perfon, fuppofing her to be another : yet an error about a cir- cumftance, or an intrinfecall,andaccidentall caufe doth not diflblve the obligation. This was the cafe of the Jfraelttes with the Gibconitts, fojin. 9. and is the cafe of him that con- trads Matrimony with a meanc, or a poore woman, fuppo* finghertobeNoble,orrich. Inthefirft error there was no teftimony at all, but in the ftcond there was a lawfull tefti- mony. 29. A. 3. A latter Oath againft a former honeft Oath, or pro mifc, doth not binde : bccaufcfuchanOath is plainelyof ' its owne intrinfecall nature, upon fuppofition of the former pomifes unlawfully 30. t^. 4. An Oath to commit any finne, or to neglcrt any duty, doth not onely net binde, becaufe an cvill thing can receive no force from an Oath -, but if it be kept, it increafeth the guilt,becaufe then two (inncs are committed • ifyenJation{ which is a plaine releafing of the bond ) or by Commutation ( which is the changing of the bond, from one fubied matter to another ) can bee expe&ed from any humane Authority. Bccaufe the religion of an oath pertainesto a Divine Court, and therefore is not fubied to Mans Court. In thofe doubts which fall out about Oathes, the counfell of fuch as are skiifoll, is of good ufe , but for Authority to loofe the bond of an Orth, either wholly, by Dijpenfation^ov in part, by Commutation, it is not committed to any kind or order of men. 35,2. Yet there may bee a making void of an Oath iometimesby Superiours, if in that fubiect tnarter they be Superiours, about which the Oath is converfant. So Pa- rents, Husbands, Matters, Princes , may pronounce as well either the Oathes, or the vowes of their Children* Wives, Servants, Subieds,made without their confent in fuch things as are fubieft to their power. 35. 3. Whentheformallreafonof an Oath is taken a- way , the Oath it feife ceafeth in regard of the event ; which is the cafe of fuch as have fworne that they will obey any Lord, or Prince, who afterward ceafeth to be iuch an one.* 37 # 4. When the Oath taken, refpefts one ly the obfer- vancc or commoditie of man, to whom fomething is prpmi- fed, then the obligation ceafeth upon the releasing, or con- fent pf that imntowhowthepromifevvaa i?ade. The rca- fon OfanBdtb. j 7 fon is.becaufe thk foundation of fuch a promifc ccafeth : and by the nature of the thing, there is alwaies included in fuch a promifc a condition, unieffe the other £hail pardon or tc^ roit. This is the cafe of a creditor to his debtor, and fuch like. But this cannot be extended to the contract of Eipou- fals, becaufe there not onely the profit of man is iook'dat, but the inftitution of God. Qucft. 12. Whether is it /aw full for a main to bring htm to fweare, whom he kp<*weth y or vehement 'i f j /ufpe&ah, w$H fweare againft his caufe f 38. A. It is never Iawfull determinate^ to defire that he would fweare that which is falfe. Neither is it Iawfull in- differently todefire that (uch a one iliould fweare, whether this or that thingbe or no, unlelfe upon a neceffary caufe : be- caufc wcfhould both do iniury to God, and be a murtherer of his brother. Now there may be a neceffary caufe for a Iudge > to require this, at the inftance of a Plaintiffe, where no other remedy can be ufed: becaufe then we exad: it not in his own perfoni but in the pcrfoiiof the Plaintiffe. And there may be fomctimea necctfary caufe to the Plaintiffe of defiringthis, Srhen other wife fome great difectnmodity cannot bee avoy- ed. Butfor a private man, that knowes it, privately to re- quire it, there can be nofufficient caufe j becaufe no private benefit can come of it* Qucft. 13. Whether it may belawfnU for a private mri to draw him to fweare, who, hefeares, will fweare falfe , but is in fimplicitic deceived: For example. Titius knowetthat Sempronius was not this jetre at Franeqner ; he knowes aljo that Cains doth verely thinke that, bee Jaw him this yeare at Trancqucr ; the queftion is, whether Titius may defire C aius , - > tofiveare that Sempronius wot not at Franequer this year e f 3p. A> This is not Iawfull : Becaufe though this Oath jn C* lHS would be without fault; yet in Trim the pcrlwa- > 'der and advifcr to it, it would partake of the nature of periury* He doth not indeed fo much iniury to fains y as if he ftould induce him to fweare that which hee knew to bee falie, bpt he doth the fame iniury to God ; whofe Name he doth wittingly and willingly abufe, to the confirmation of a falfchood. H h i Qnrt. *g Of An B Mb % Quefh 14, JshlawftiUfora Chrifiian to tctept, or re- quire an Oath of him y &ho he knowes will fweare by Idols ? 40. A. It is law fall to doc this for a weighty caufc, as Jacob did, Gen. 3 \ . \ 3* Tirft, becaufc the perverfeneffe of the Oath is not refpeftcd by him> for whofe fake it is taken, butonely the confirmation of a teftimony 5 and faith given. Secondly, becaufe it is not (imply evill, to wfe cvill to a good end. Thirdly, becaufehe that (imply defircs an Oath, not fach an Oarh, doth nor fo roach make uf e of the perverfneffe of the Oith, as the common nature of it- Queft. 15. whether it be lawfull for the Indge to exaU #/ the Defendant an Oath touching the crime cb'jeUed to hirn^ which is calledan Inquifitory Oath, or Oath ex Of- t do > 41. A. i. It is not lawfull at all, in a crime that is alto- gether fecrer. For God onely j'udgeth of fecret things. 42.2 It is not lawfull to give a man an Oath, whereby he (hould be compelled to accufe himfelfe. Firft,becaufeit is agamft nature, that a man fhould bring a punifhment upon himfelfe. Secondly, becaufc by this meanes many would be brought to forfwearethemfelves. 43 # 3. Though there be an accufation going before, yet it is not lawfull to require fuch an Oath of any one, as a pro - bation, becaufc all iudgement ought to bee founded in Wit- nefTes, and fuch arguments as have the force of a teilimony, Dentr. 1%'lg. 2 Cor ij.?„ 44* 4. In cafe of an infamy going before, or a probation notfufticicnt,andthe want of a full one ; a man may be ad- mitted to an Oath of purgation, if he (hall offer himfelfe to it, Exod. 22, 11. but he cannot becompelled. 45, 5 . I f the fault be notorious, any man^enerally may 3 even with the religion of an Oath, be asked' concerning the author, Bent. **. 7. Obtett. i, it was lawful to adiurc a wife fefpeded.iV^w. S-. ip. 46 A. This was a fingular law, of an extraordinary difpofition, granted becaufe of the hardneffe of the hearts of the Jcvves , as alfo the divorce of a \yoman that was not an Adultrefie, ObieU* Of a Lot. yp Obie&. « # Jo (but required of Achan^ that he fliould ac- knowledge his fault, Jofh. 7. ip. 47. A. After accufation and iudgement, heconcly per- fwades to confeflion. Obiett, 3. Our Saviour anfwered to the High Priefts ad- iuration, Mat. i6.6^ % 6^. 48* Anfw. Firft, not because he was lawfully adiured, Ieh. 18.^0, 21. SecondtyjNo otherwifethen hec did to PiUte without adiuration. Thirdly ,Not to conf effe his fault, buttobeare witneflfe to the truth, John 1 8. 37. Chap. XXIII. Of a Lot, Qucft. 1. TJjOwmaji a LttbtUi* fully ujid? JLjL i. *s4 m 1. Such a Lot as is caft to fitidc out what is lawftill or not, is in no fort to be permitted. Be* caufe the law of God is a roeane appointed by God to fh£w * men the rule of life; neither did he everreveate his will to any by Lot. 2. A. 2. AConfulting.oraDiviningLot, ufedto findfc , out an hidden truth that is paft,or fome event that is to come, cannot be lawfull, unleffe it be.by Divine iafpiration* Becaufe this is an extraordinary mcanc, and fo hath not an ordinary rule, nor may it foe ufed without extraordinary' direSiofr, without raftuempting of God. . 3. A. 3. A Divifory Lot, which is ufed to determine any s tiling de falie, may be lawful!, or unlawfully according to tfre circumfUnces Wherewith it iscloathed.' It i# unlawful!, ' Firft, if it be done out of art ill intent, expc&ing the deci- ding of the Queftion, either from Fortune, or from any other *caufe, but the providence of God. Becaufethenit is either jairjeere-vanityiorhathSupet^kionmix^^wkh if. Second- ly, If it be done without iuft neceflitiej •£* if other otditfaiy mcanes of Gods. providence be omitted. For then-it bat-h rafhnclTemixeflwith it, and bclongeth to the tempting of God. Thirdly, if it be done man under ; -meants, either with H h 2 fraud 6e Of a Lot. fraud, or without due reverence to Gods providence] It is few full : Firft, if it be done out of a right intention, feeking dircdion from G od* Secondly, if in a cafe of neceffitie,whcn abetter mcanes cannot be ufed to take away the doubt ordif> ficultie. Thirdly^ if in a due matter, where there is no dan* gcr of miuftice ; becaufe we have the decifion of fuch que- ll ions in the worid of God. Fourthly 5 if with due reverence, fo that that be yeelded to which the let determines, as com- ming from Divine providence. Queft. 2. What is a tuft eattfe of calling a divtfory Lot f 4. *sl\ When there is no other mtanes to avoid iome great difcoonmodity. Now the grcatneffe of the difcom- n:odity fometimes depend npon the weight of the thing it felfe; as when it is put to Lot, which among fit minifters, ought to ftay in the C ty in the time of the Plague. And often it depends upon the affeftion of men : as when among com- panions that are every way equall* the Lot is caft for the ta- ' king away debate and difcord. Queftv 3, When Lufory Lots % or thofe playes nhicb con* Jift of Tortnne> or meere chance^ be larvjull i 5. A % Such kind of Playcs, whether they meerely do , pend on Fortune,as Dice playcs, or doe principally depend on it, as Cards and Tables are in their owne nature unlawfnll. Firft, becaufe that ought not to be turned into a play, which in its owne nature hath a Angular refpeft to Gods fpcciall Providence* But a Lot of its owne nature, doth refpeft tbs determination of the Queftioti, from the fpeciall providence of God. For mcere contingency of it fclfe, hath no aptitude, for the determining of anyqueftion. Neither can any thing bpfidt rncere contingency, be refpefted in a Lot, wichout the fpeciall providence of God, or the helpc of the rfevill, or of fomefaigncd Deity in the directing of that Contingencie. • Secondly, becaufe ia fuch kind ofjplaies, the nature of the. Lot, gives occafron to many finnes, as to a blafphemous re- creation, and curfijogof Famine* when the Lot is croffe : nj a praifing of ones good Fortune, when the Lot favoureth : and a pertinacion contention becaufe of the expe&atien of better fortune, ■•^ucft*4t What u to bee thought of publicly Lotteries wherein Of tne Qburcb. £j wherein many Trizts, or rewards, are fropofedto bee gotten h Let f 6> A. x, They might haply bec fo ordered, that they mightbelawfull. Namely, if there were any need of a con- tribution to fomc pious ufe : and to avoide discommodities, thcbufineflc/hould be permitted to Lot who fhould diftri- bute: andthcfcalfo which caftthe Lots, fhould encly ven- ture that wl ich they would not unwillingly givcand i o come to the Lottery, not out of an hope of gayning, but out of an intention of bed owing fomething. 7. 2. As they are now ufed, they feeme to be unlaw*- itikh fcccaufe they onely aime at gaine, by fraude and flatten ty, and give an occasion to many evils. Ifttriw Chap. XXIV. Hitherto concerning the fir ft Commandement j Jn the fecond 7 firftofthe Church* Quell. I .T yC jHether is a Beleever bound to ]oyne him- V \ Jclfc to [ome certaine yarticnUr Church* !♦ A* 1. Yes,byailmeanes. Firft, in refpeft of Gods Inftitutbn*/l/<*r/. 18; 17. in which there is not onely the neceffityof a Precept, but alio of a Mcane. 3. z. Inrefpe&of thepfefenccof God and Chrift,^/?>. 1*13* For if we would approach to God,we muft pyne our fclves to that^ociety, where God is in a Angular manner pre- fent, (o that he may be found of thofe that feekc him. 3* 3« la refpeft of the glory of God , which by this meanes is publikcly promoted, and propagated. For as the Name of, God in the Old Teftament, was placed at Jerufa- lem % fo alio is it now in the Ecclefiafticali Affemblies though not in this or that place. 4. 4. In refpeft of the-Covenant and protmfe of God : For jhofe which are in the Church, are as it were dircdiy under the bleffings of God,to have diem pow*ed upon thenv 7M65.5. and 13 33. H h 3 5/ 5, la -£* Of thtCWCb* $. 5 . Inrefpe& of our profcflion, becaufeotherwifc it cannot be avoyded, but thofe fignes will hardly be difcerned, whereby Beleevcts are diftinguifhed from Vnbslecvers, I Cor. j 4 i2. 6. 6. Inrefpeft of mutuall edification, which follow- cthofitCelfe, upon the combination of Belce vers, Heb. I o. 24.25. 1 C0r.11.17.and1v25.27. ^om.i.n. Queft. 2. To what a kind of Church ought we to jojne our [elves ? 7 < A. i • To none but a true one, that is, Profcfllng the true Faith. 8. 2. Of true ones, we ought to chufe the pureft « hm as we are able, 9. 3. Although we may /oyne our felves to one, in whtcfe, many defects are neceflarily to be tollcrated, yet not to one ia which we muft of neceflity partake in any finne, Eph. % ; 1U neither is it lawfull to adjoyne our felves to any Church, with a raindc, by our filence, to cherifti any of its defeds, but that fas farraswemay with edification^ we may doe our endeavour to take them away, Qgeft. 3. whether wee may communicate with fuch a < Church, as doth toller Ate the wick*d y and oppofe the good f - 10. ssf. 1. The tollerations of any notorious crimet is a grievous finnein a Church, Apoc. i+io. and of it pwne na» turc tends to the corruption of the Church, 1 Cor.f<6. it. 2, It doth pollute the Communion in it felfc^to thefe Wicked ones who are tollcrated, and to thofe alfo which are thecaufes of that tolleration*?/^. 2.3. 12-3. All thofe participate of this pollution, which doc not endevour, as much as in them lyesj to remove fcandals, 13. 4. Th t mixture which doth arifc from this tollcra- tion, doth diminifli the confolation and edification of the godly. 14. 5 % All men ought therefore by alllawfull meanes to endeavour that they may live in thofe Churches, where the Preciom isfeparatedfrom the vile % fcr.I5.19. 15. 6. Yet from fuch a Church, in which fome wicked m:narcto!lerated,we muft not prelently ieparate, 3 John OJ the Church. gj £. lo.n. Firft,becaufeit may be the error or infirmity of the Church. Secondly, becaufe patience and long-fufkringis tobcexercifedtowardaprivatcbrotfiercffrnding, GV. 6. f . much more towards a whole Society of Brethren ; or a Church. Thirdly, becaufe by the rafhdepartureof the godly the correction of the evill ones is not promoted 3 but hindered. Fourthly ,Becaufe oft- times there cannot be a departure made from fuch a Church, to one more pure, without grievous dif- cogunodities, which mud be avoided as much as wee can, wichoutfinne : yea foretime they makcan affirmative Fie- cept to ceafe to binde, which otherwise could not be left un- done wichoutfinne. 1 6 4 7. If any one either wearied out with un/uft vexa- tions, or providing for his owne edification, or for a teftimo- nyagainftw T ickednefle 3 {hall depart from fuch a Society to one more pure, without a condemnation of that Church p which he leaves , he is not thcrfore to be accufed of Scbiiiue or of any finne. Queft. 4. Whether it bee law full to continue in that ^ Church y where the power of 'removing Scandal/, and purging • out the wicked> u wanting ? 1 V 17. A. 1. The power it fclfc, for the right of it, or in regard of the firftad of it, cannot be feparated from a true Church , becaufe it doth immediatly and neceffarily flow from the very eflfe nee. Forit isis contained in that covenant whereby Beleevers are itjjped into a Church. 1 8. 2. The ufe of the pdwer cannot bee taken away, without the grievous fault of them who take it a way, and the great iniury of them from whofii it is taken. 1 p. 3. Neither ought the Church to reft m this, that it > feeth it ielfe uniuftly opprefled by others : for it belongs to the duty of the Church to maintaine the Liberties which are • } granted to her by Chrift. 20. 4, Yet if Beleevers contending for their liberty can- not procure this right in that parr, nor without mod grie- vous difcommodities depart to a mere pure Church, and doe kcepe themfel ves from the approbation of finne, and ftudy likewife to make up that defcS, as much as they can, they fin not if they ioine themlelvcs to fuch aChurch,orcontinueinit; Queft, 6^ Of ewtng to the Mtmft rj . Queft. 5 ~ % Whether it belavfutl to fiaj in fuch a Church ; where fome of the Ordinances of Chrift are wanting, and in the room* of them forne of mens conftitutions brought in? *U ts4. i. The defeft of fome Ordinances, though ic ought not to be approved, yet it may be tollerated ; becaufe an impcrfeftion, whether in private perfons, or in a publickc State doth not take away the nature of that Office* which is found more pcrfeft in fomc perfons* or State. a 2 . 2 . Humane Inftitutions if they be extrinfecall to the Church and Worfliip > and make to the promotion of the Ordinances of Chrift, and edification of the Chuich, then they ought to be admitted and approved, as Civill meanes ufed and apply cd to fpirituall ends. But if they have areligi- ous State, and pertaincintrinfecally to worfhip, or have that fame nature with the inftkutions of Chrift, poffeffing this place, for they ought in no fort to be approved. Chap. XXV. Of calling to the ^Miniflerj, ( C^ucft. I. XTXTHethera Calling benecejfarj ? V V !♦ A. I. A lingular calling, not re- quired to teach and preach the Gofpell upon occafion, Atts 8.4. and if. ip 2 1. and 18. 24.3^* s . The reafon is, Firft, becaufe this is the duty of all Chri- tlians to promote, as much as they can,the kingdome of God, and {q to teach others Divinity. Secondly, becaufe it is neceflary i omctimes that men be convi&ed of errours, and inftruded in the trucb,bef ore there ' " can bee any \i wfuil vocation. Thirdly ,bccaufe a people fometime deftitutc of a Minifter, % cannot, without detriment to their edification, be cthcrwaies helped, unlcfTc they admit the teaching of fuchasarenot yet rightly called to the Miniffery* 3.2. Not onely private preaching, but publikc , n*ay bee exercifed with a lingular calling. Firft, in a Church to bee conftituted. Secondly, { Of Cdllifig to the Mini'flerjl $* Secondly, in aChurchconftituted alfb> with her approba- tion, if conftifion be avoyded , and order obferved, i CV- 1 4. 2 3> 4 &c. A%*+ 1 3, 1 5 . for it pertames to the edification of the Church, that they who excel! others in gifts, doe excer- cife them before others to helpe them, ahd excite them. 4. 3, Yet for one to invade the propeTdury of a Mini- iter, without a fpcciall calling, is altogether unlawfull, He\ 5.4. T&. I* 5. fer. 14.14. Firft, becaufe there is required a Angular fcperation of God x A3s- 13.1. and 20. 58. Ttom.'i, I. Secondly, there is requiring an undertaking of a lingular-, and weighty function, the author and difpenfer of wnich is God himfelfc. Ephef. 4. 1 1, 1 Corinth. 12.5,6. kS'tatr. Thirdly, there is required a fingular afiurance of the afli- ftanceofGod. Fourthly ,there is required a Angular expe&ation of a blef- fing from God, M*t.\ 8. 20* Fiftly t there is required lingular fidelity, and alacrity x77V». 4. 14* , ' Sixtly, it is requifite that that Church to which he is to mi- niftcr be allured of the will of God whereby hee hath ap- pointed (uch a one for their'Minifter, that they may bee f&b- jed to him out of v. onfciei ce, Htb 1 3 . 1 7. Seventhly, it is requifite that order be obferved, 1 £V. 1440. \ Queft, 3. What things are necejfari/j required in him * that is to he called to the M imjiery ? 5 . A 1 Such an integrity of life, that he be not oncly without Seandail, but alfoiave a good teftimony, 1 Tim 3.7 ^ by at or iiKo»municaring I i UHiO £g Of Cdling tt ike Mtnijkry, unto others, that knowledge which he hath hirafelfc. % Tin* 8. 4 A willinfome fort ready to undertake the Mi- mftery,andtodifcharge it : which will of his ought^o a- rife fromfeare of foverty* or fuch like difcommc^y ; w out of a defire of fuperiorky , fame,Qr gainc,or fych like>&c. i Pet. $.2. forthiswiliis in fome fort conftrained, and is not properly and dirc&ly carried to the worked the Mini- ftery, but out of pure love and z-cale, lohn 1 1.15,1 6, 17. 9. ?♦ Thetfiflfercnce in thefe qualifications is loch, that Firft, a knowledge of the truth wkh fome dexterity of teaching is neccffarily required to the eflence of aMiniftcr- becaufc they are the proper foundations of that vocation : but integrity is oncly neceffary, as a mcane to the Well being, though it be neceffary by the precept of God, even to the ve« ry being of a Miniftcr* Secondly, concerning the Do&rine, and dexterity, judge- ment may be given by others ; but concerning the inclina ti. on of the will, no man befide the party to be called can cer- taihely and alwaies judge . Thirdly, DoSrinc and dexterity cannot fuddenly be pro-V curedby others : but the will drawing backe through feare, ormodefty, may and ought to be r excited, and ftirred ap by exhortations. As for thofe that can,and arc not willing, paines is well fpent in the calling them ; not fo for tho(e that cannot, but would. Queft. g« Whether arc thofe which can reade, or recite a Sermon by heart , out of the writings of otbtrs y furnifiedwith the neceffary gift 1 of Min'tfiers ? m 10 A. 1. In no fort. For firft, the gift of reading and sehearfing by heart, is not a gift of the Miniftery* but a gift of wifdome and knowledge, t C or - I2 8 - 11. 2. A Minifter mt$ neceffarily have a faculty of ap- plying the Word, according to the diversity of hearers^imes^ places, and other circumftances, with that variety which *• 14. 5* No man can diichargc the office, either of an Advocate, or a Phifician, by reciting prefer ipt formes. Now aMinifteris a fpirituallAdvocatcandPhifician. Queft. 4. Whether it bee Uwfull to deftre the dfinU fierie ? 15* A % 1. Tofeckc a place in the Miniftery, either for lucre, or the profit that it may bring along wit! i it, 1 is plainely to be condemned. For this is to account gaine godlineffe* I Tim. 6. 5 i& 2. Todefirctheworke of the Miniftcrjvout ofde- (ircandicale w'edific the Cburch,and to glorifie God, this is pfous and landable, 1 Cor, 16.15, ^Ttm K 3.1. 17. 3, To offer himfclfeto the judgement of others to be tryedand approved for thcMiniftcry, is no way rcpug- > 'nant to the honour of the V'iniflcry, i8. 4. He which hathji good teftimony of his fitne{fe 3 for the worke of the M inifl ery, may without offence of con* fcience, modeftiy oflfcrhispaines to any Church, Efa.6.$, for God offers fuch to the Churches. ip, J . Yet 1'mporttfnatly to urge his ownc cdling, and by | cunning toprdcure it, is utterly unfit for one that 'is rightly / difpofedtothe Miniftery, 2 Ccr. 2, 16. io. 6. By fraud and violence to thruft himfelfe upon a ^ Church againfttheir will, is plainely a dcvillifh part, 21. 7. So to come to the office Gf the Miniftery \ as to a * thing fubjeft to buying and felling, this is Syteony. Becatfe '- theo'ficeof theCureofSoules,isthegiftof God, which is Communicated properly by God alone; and thcrfoi e to buy that office is all one in kind, and in the nature of the :hing ; With that which Simon did, AQs 8* 2*. 8. Simony is committed not onely by a gift from the hand, when money is given to procure {uch an office^ut alfo by a gift from obfervance, which is given and yeelded id I i a "". any £$ Of Calling tfi the Mtmjlery. any for that end 5 andalfo by a gift from the tongue, when it is procured by lntciceffion and prayers, fo that the worthy- neffe ijsinot principally regarded. Queft. 5 . Who are they which have the right and -power of calling Mr/iifters ? 23. tA. x. The chiefe right of calling is in Chriftalone* who is the Head of the Church, the Author of the Miqiftrie, and the Lord of the Minifters. 24, 2. The delegated right cannot properly be in Dioce- fan, Bifhops, or Patrons, or Magistrates; as fuch, becaufe Chrift who ordained the M iniftcry , hath prefcribed nothing lingular concerning thofe Orders, hath communicated no new right unto them, and hath left his Church Well ordered without them. 2 5 . 3 The delegated right belongs to that whole Church, Which the Minifter that is to be called mull fcrve. F or, firft , Minifters are give n by Chrift to the Churcltfhat 4 by the fame ordinary and ccrtaine way, they may bee procu- red by every Church, But if the vocation (hould depend upon others, the Church (hould often be deftitutc, of a ccr- taine, of procuring Minifters to it felfe, and fo fuch a Church, (houldbeinftitutedof Chrift,vvh.ch (hould nor be fufficient initfelfe. * Secondly, If the right of calling were in the power of others , then the Church (hould not immediatly re- ceive ber Minifters from Chrift, but from thofe whofe this right was. Thirdly , otherwife it could not bc.that the Church fkould 3I waies freely iubmit her felfe to her Minifters, which yet in the Miniitery is no lcflTe neceffary then in Marriage. 2 6. 4, This right of Calling doth (o in regard of the * proprietie remaine in the Church, that it cannot either by thq . authority of any other be taken a way, or by a voluntary grant . be loft, or bee wholly committed to the fidelity of another* * For the aft of the Church is a caufq neceflarily required to Ecclcfiafticall calling. 27. j. Yet divers a&ions pertaining to calling mqy bee commanded to others, and ordinarily ought to be performed hy the principall members of the Church, or the Presbyters* And Of Calltngto the Mm(tery* 6$. And the care that all things be done rightly , belongs to the Magiftratc. Queft. 6. what is the aft in which Vacation properly con* 28. A. Vocation properly and effentially confifts in ele* ftion. For fir ft, that voluntary relation which is betweene the Minifter and people, cannot have any other foundation then voluntary eiedion. Secondly, a free Church, retaining her liberty, cannot be fubjeded to any,bnt by free cledion. Thirdly r all thofea&s which pertaine to vocation, either tend to eledion, as nomination, prefentation, examination, or depend upon election, or ordination, inflitution, or indu- ction, which is nothing elfe but the complement of election* and a folemne declaration ^ as the Coronation of a King, or the Inauguration of aVlagiftratejand fo is wont Metony-. mkally ,to be ufed, for cle&ion, or vocation. Que ft. 7. Where the freedomctf election is diminifhed lj. Ti/heps y tJMagifirates, Patrons * what kind of Calling is there ?■ 2p A. Although eleftion be not in that manner and de- gree free as it ought to. bee; yet a voluntary confent, as in Marriage, fo in the Miniftery, though procured by unjuft meanes haththceflenceof an eledion and vocation. Qiieft. 8. When many art fit, who. s.mong them is tobet- dettehl 30. A. v He which is mod fit in the confeience of him that doth eleft, well ln&rrocd, becaufe to doe other- wife were an accepting of perfons, which being difpleafing to God, ought to have no place at all in Divine matters. But this is foto be urjderftood: Tirii that companion be uiadc a-- V*- mongthofe which may commodioufly be had. 3ft- *. That he be judged raoft fct, whothough hec bee fimply and absolutely inferiour, yet in relation to that Church for which a Minifler is deiircd, confidering all circumftancefr is found fittcft, Qucft. p. whether Atnan may bee called.! \a the M.ixiftery y for fome certawe terme of yeares ? 3.*. A. 1. Thatthisftpuldbecxprcffed,ordircftlyin-- I i 3 c toded ye Of cMng te the Mini fiery . duded in the Calling, is utterly repugnant to the nature of the Miniftcrie. F or firft, A Minifter doe h not properly devote his paines to the Church, but to Chrift. Now Chrift hath no ^ where revealed his Will concerning a definite law of Mi- niltery. Secondly , Such a vocation doth diminiftuhe affection and care of a Minifter to his people, and of the people againC to him. Thirdly, It leffens alfo the dignity of the MinWery, while in ftiew, at leaft, it makes it mercenary. Fourthly, It brings alohg with it divers dangers, both to Minifter and People- For fothe Minifter may without a /utt * caafe be difmifled, and the people may unfeaionabiy be for- fakem 33. 2. Yet that they fliould be underftood implidtely, a power of obtaining an honeft diftmffion upoh forae condi- tion, theneceffity of which, the condition cither of the party called, or parties calhng,or thcChurch in gencrall may caufe, there is nothing that ablolutcly forbid?. ' Queft. IO, Whether may one that is rightly called to the Minifterj^ afterward leave off the Minifter j ? < . 34 A. 1 Itis not law fall for any one to attempt this athisownewill. Firtt,becaufeheisboundtoGodin that vocation, neither can he without his Commandment forfake his ftatioh« Secondly,be is alfo bound to the Church.not by an humane, but by a Divine covenant. And he can no more forfake the Church, then be forfaken of it, 35* 2. Yetiffuch a csufe fallout, that makes him unfit for the Miniftcry, or makes the excrcifc of ir impofTible to him, Or bring a ntccflity of finning upon him in the exercife of it, then by Gods allowance hefecmes to be loofed from ' t&c Miniftery* li Queft. li. Whether it iee latfttfl for a Minifter to goe from otoe Chnrcb to another r 36. A. It is one thing to goefrom one to another, ano- ther thing to be tranflatcd or removed. Goe he may flot Co long as the foundation of his former calling remauics • but remove he «aay bef upoh the Mdgcment of other Chur- Of making Semens. y T ches, andbytheconfentof that Church to which he is b6uw^ for a further fruit of common edification. Chap. XXVI. Of making Sermons. Qucft . I . X 7 \ 7 Hat ought to be the Text, or zArgu* V V went if tfo Sermon ? \< A. i . Seeing nothing ought to be Preached by a Mi- nrfter of the Church of Chrift, befides the Word of God; and the Word is not tobe found any were but in the Scrip- turcs, it neceffarily followcth that his Preaching muft becal- rogetherof the Scriptures. 2. t. Although the Catecbifme in which is contrafted the famme of the Scripture which is mod neceflary for all ; be neceffarily with all diligence to be inculcated, yet a diffe- rence alwaies ought to be obferved bctweene fuch humane 'formcs,and the Holy Scripture, Therefore it is not meet that the Catechif me (hoidd be in the fame manner propounded for a Text in the Church, as the holy Scripture is wont to be* ^. 3. For the honour therefore of the Scripture, for the efficacie of the truth preached, and the danger of the fcan- dalL which may arife from that cuflome, it is mod fafc that I fomefeleft places of Scripture be propounded for a fouiida- * lion of the Catechifticall inftru&ion, and that the Doftrineof the Catechifme be drawne aright of them, as the Doftrme of the Scripture. Queft. 2. Whether is that cpiftome to bee approved which ' hath held in the B opacity and is ftiil ufed in feme Ti&fermed- 9 Churches y in the Sermon onely ordinarily to explatne certaine parcels and SeUions^hich are called ky thenfimeofGojpels ■ofidEptjtkji 4* iA. 1 . Thejmblike reading of thofe Seftions 3 omit- ting the other Seriptar^s, is repugnant to the exprefTe Com- naandement of God, who hath commanded the whole bookc of thcLawto be often r«ad> Dent. 31, 10, n, xa. and to the y % of making Sermms. the praftifc of the Ancient Church, N.ck. 8. at. ifitron.n 30. Afts 17.21. CW.416. $ . 2, The expoficion of thofe Se&ions is not fufficient for the due edification of the Church* For many things arc ne- cclfary to be kno wne, which are not contained in thofe Sefti- oris,* Tim. 3.16. 6. 3 . The Sections are perverfe, fo that many of them arc, as parts cutoff from intirc boaies, and arc propounded by themfelues, maimed without head or taile. 7 4» They which adhere to thefe Se&ions, neglc&the Divine order and manner of the Scripture, and conccalc it from the people, to the great detriment of Religion. < 8. 5 . This cuftome of Preaching oneiy out *bf thefe Do- minical! readings, was brought in, in the depraved and darkc times of the Church, not without a Superfluous retpeft to fome Solemnities devifed by men, againft the rule of Scnp- ture,and praehfe of the Primitive Church. 9 6. Experience hath tawght, and doth teach dill, that the knowledge of God doth more abound in thofe Churches, where, this cuftome being left, the Scriptures are freely hand- led; partly, in a continued order through fome whole Books;* < partly, as any lingular andneceffaryoccafionreqinretb. Cjueft. 3. Whether u it Uvrfutl to procure Sermon out of Poftils ? 10. A. 1. To beg, or to reherfc verbatim a Sermon out of the prefcript of another, is altogether unworthy for a Minifter of the GofpelL lrirtl, becaufe by thefe meanes thofe gifts which God hath given men for the Mmiftery arenotcxercifed, but onely me* mory and pronunciation. Secondly, becaufe they that doe fo, ctnnoc aright cut the Word of Godby a fit accommodation of it to the conditio * on of the hearers , according to the variety of occafions. U Thirdly, becaufe the force and cf ticacie of that Sermon is loft, which is not fetcht from the certaine judgement, and in- ward affedion of the fpeakcr : which cannot bee e^pafted from them, that fpcake all out of a prefcript forme. * Fourthly, becaufe this manner of doing, makes Mini- (Icrsnot incrcafc in knowledge, bnt in memory oncly* Of making sermons. 73 Fiftly, it makes them alfo to be defpifed among many.; 11. 2. Yet Commentaries, end godly Sermons made by others, may be of great uf e to a Mbifler ieffc exercifed. Firft, becaufe imperfed beginners are excited and dire- cted in the right way, by the example of fuch as are more perfect, and of greater ycares. Secondly, becaufc divers things are to bee found in fuch kind of writings, which thofe that are leffe exercifed may transferee into their ownc ufe. Thirdly, becaufe fomc things are propounded with more confidence by beginners, when they fee the fame things ufed by the graved Divines. ia. 3* For thofe Sermons which are commonly called Poftili, {o much is not to be attributed unto them \ as that they (hould be numbrcd among the Angular helps of Sermons. F if ft, becaufe the mojt of thoic Tofii/s were written by , Popifli men, who were ignorant of the force and efficacie of the Gofpell ; or by other Heterodox perfons, whofe O. rations are read with more danger then fruit, by the unskil- full, or laftly,by fome lighter Do6fcors,who without any great judgement, have in this way accommodated themfelues to trie time. Secondly, becaufe thefe Tofiils are cncly accommodated to theDominkallScdions, to which a Mir Her of the Gof- pell ought not to adhere. Thirdly, becaufe they containc ncithe toe Divinity that is to be taught,butin a very little meafurc,nor any ccrtainc and codifying manner of teaching, but fuch as is fitted for the plea- ling of vaine men. Fourthly, becaufe in thofe Churches where they are moft ^ufed, Religion is not to be found in its vigour, but either ig- ^ norance, or the forme of goodlineffe takes place, the power / of it being denyed, Queft* 4t Whether Are the Writings and Sayings of Heathens to be aliedgedin Sermons ; 13. A m In the ordinary courfe of Preaching , amoig Auditors thatarcunskilfallin fuch matters, and which ac- knowledge the Divine Authority of the Scripture, fuch alle; gations arc altogether to be abftained from* *k •' firft, mjL y of making Sermm. Firit, becaufe they are not fit meanes to beget, nburifli ; and preferue Faith and fpirituall life* Secondly, becanie neither CMofes,yjho was learned in all the wifdoroc of Bgjft, nor Chrift in whom were all the ireafbresof wiidome and knowledge, ever alleadged any fuch thing. Thirdly, becaufe injury is offered to Chrift, as if he oncly were not to be heard* Fourthly, injury is done to the Scripture, as if it alone Were not fofficient for the edification of the Church. Fiftly ,becaufe a fcandall by this meancs is brought into the Church, whileft it heares the teft imonies of Heathens promit cuoufly mingled with the Oradcs of God> as if they Were of like Authority. Sixtly, becaufe humane wifdome is to be concealed in the Preaching of the Gofpell, I Cor.i.i. 2 Cor. a. 4 becaufe it hinders the demonftration of the Spirit, and the efficacy of - Preaching. Queft. 5. Whether it is law full ' fromifcHOuJlj to allege- thejentences of Fathers in Sermons ? 14. A. Firft, they cannot be brought in place of proofe ^ becaufe they were men fubjeft to errour*,andfo their autho- f rity caufeth not a certaine and Divine Faith. Secondly * they cannot ferve for any illuftration among common Hearers,to whom even the Names of the Fathers arcunknownc. Thirdly, they cannot be brought for ornaircni fake, be- caufe humane mixtures doe not adorncj but pollute* Fourthly, yet fometimesto convince the pertinacioufneffe of fomc, to refute the flanders of the enemies, and to helpc the wcakenefleof others, it may be ncceflary to ufe fuch kindT . of teftimonies. But then they ought fo tobc produced, that it may plainely appearc,that the Mimfter is compelled to gcK out of the bounds of the Scriptur e,^pd that he doth this one - ly for the caufesbefore named ; the Word of God, and the edification of Bcleevets requiring no fuch thing. Queft* 6. Whether it is law full to mingle tn* the Sxrmon^ *#ordsof Art* Lattne words, Greek* y Hebrew, &ci 15 ♦ A. Among the ignorant it is not lawfolL Firft, be- caufe Of making Sermons^ m^ caufc fttangc Words doc hinder the understanding^ and inter* rapt the attention of the Auditors. 'Secondly, becaufe if they be not explicated, they make not for the edification of the fimple, and if they be explicated* it is an unprofitable wafting of time. Thirdly, becaufe they favour of oftentation in the Mini- fter, and miniftcr occafion and argument to the ignorant to cheiifli and excufc their ignorance. Queft. 7. whether may Allegories invented by mans ftu* dy be propounded in Sermons t 16, Id. v Continued Metaphors ("which moft proper* ly are called Allegories J if they be apt, cannot with any rea- fon be diffailowed \ for if it be la vvf ull to ufe a Metaphor^ it is lawfull to continue the fame. Secondly, Allegorical! interpretations of things which have no certaine foundation in Scripture, ought not to be pro* pounded as ccrtaine. Firft, becaufe they arc inventions of men, not the Word of God. Secondly, becaufe they w* eft the Word of God from its aroperfcope. Thirdly, becaufe they fubjeft the Oracles of God to the plcafure of vaine men, to be drawne hither or thither as they thinkegood. fc Fourthly, becaufe {ccing they arc not produced out ofthc Word of God, but by men brought unto it, they have m fpirituall efficacy in working upon the confcienccs of men. 1 Fiftly , becaufe they can have no found D6&rinc in them* but that which hath a certaine foundation in other places of Scripture, and fo they tend to the prejudice of that doftrine, which is handled fondly ,and out of place, without founda- tion , as if it hid none any where* Sixtly,becaufe they can breed no Faith,but that which con-; fifts in the wifdome of men. Seventhly, becaufe they make the follidand faving (In> plicity of the Preaching of the Gofpell unfavory and un- grateful! to unskilful! men, who are taken with thefe toyes. Queft. 8. Whether any care be to be btd of Exordiums in the making offyrmm ? Kk a 17. 4+ i\ m$ Of making Sermm. Ij] A. u An Exordium or preamble is hot accounted, by Oratours themfelues , for any ncceffary and internal! part, though but of an humane Oration : it is a great dc- feft of judgement therefore in them, who will have it necef- fary in an holy Sermon. 1 8. a« Thefeckingthe good-will, docility and attenti- on (in which confifts the end of preambles ) among Belee- vers well inftruded, acknowledging their Paftor, prepared and excited by prayers, both publikc and private, to the hea- ring of the word of God j hath no neceffary ufc. ip, 3. A Preamble, if it be nothing to the bufinefle m band, is condemned by all; if it handle any matter which is contained in the Text, thenit brings eicher a perverfediilur- bance of order, or elfe Tautologic- so, 4. Tofeekefor Proverbs, Apothcgrae9, Senten- ces, or felcd: Hiftories to make Exodiums of> by the accom- modating of them, doth not onely favour of fame thing hu- - mane, unworthy the Word of God, but hath a cbildifL kind of affe&ation, which is not approved in the more grave fpee- chesofraen, 2*. Jf The explication of the Coherence cr dependance of the Text, which is part of the AnalySs, may profitably be * propounded inftead of vulgar Exordiums. 6. And a briefe infinuation may iometime be ufed,wherein fome thing ripen occafion Angularly pertaining to the purpofe is declared; but not ordinarily* Queft. 9. WhatTcxtu-to bt chofen ? ir.. e^i u For thcquallity of the Ttxr, the eledion mufl bediredlcd according to the condition of the hearers, times, and places. For the moft neceflary and profitable things muft alwaiesbemoltinfiftedon. s~ 33. 2. In regard of the quammc,fe\yncfl€,.orfliortneflff of words ought in no fort to be aflfe&ed. Firft, becaufe the more of the word is profitably explicated]* the more the hearers are edified. Secondly, becaufe divers Dodrines propofed may more plainely and eff edualiy be demonftrated out of a Text of di- vers propofitions, then of one* Thirdly, becaule unprofitable and ungrateful! Tautologies, or Of waking Sermons. 77 or digrcffions, follow upon this affectation of a fhort Text* Fourthly, becaufe it favours of a kind of ollentation, for a manto feemcto defire to £ tch many things out of few. Quefh lo # tvhet her are aH things which may be produ- ced out of Scripture > or reafons to thepstrpofe r to be propound ded in the Sermon i 24. A. i # Teftimoniesof Scripture, and confirmations fromreafons,arenottobeheapcdup without prudent dis- cretion* For 1. to prove that carefully among Christians, of which no Chriftian almoft doubteth, were to waft the time* and weary the auditors without any fruit. 35. 2. In the confirming of that which needes proofe, choice and meafure is to be ufed, left the memory of the au- ditors be overwhelmed, or firme and apt proofes bee any wayes weakned,by thamixture of fuch as are weake,and no- thing to purpofe. 26. 3. The heaping up of proofes, or illuftrations mine- cefiar'Hy, doe feeme to argne, either defe&of judgement, or forne oftentation of wit, and memory. 27, 4, Other things more edifying are omitted, becaufe^ of thefe things, which oraifijon when it cannot be defended, is wont ridiculoufly to be excufcd with fliortnefle of timethat was voluntary fought and procured. Queft. II. JV-htck part is mo[i to be infifted on y the expli- cation of the Textythe handling of the Do Brines, or the Vfc. and Explication of them ? 28, as4. Some fpccialloccafion may maks the large ex* % plication of the text, or handling of the Do&rine to be ne- ceflary ; but regularly, and ordinarily the principali worke of the Sermon, if it be not Catechetical!, is in the uie and appli- cation^ Fir ft, becaufcihe ufe is the principali end, both of the.ex- » plications and do&rines. Now the one is principally to bee * regarded, and th&fe things which doe neerely belong to the end .- an or Greeke words. Queft. 13, *Byv>hatmeanes ejpeeially may a Sermon bee made effeBmll for the working apon mens Confcience s i 31. A. 1. Ne« to the evidence of truth, and the will of God drawne put of Scripture, nothing makes the Ser- A mon niore to pierce, then when it is apparent that it comes , btjt of the inward aflfc&ion of the hearc without any affe-^ ffation. To this purpofe it is very profitable, if befides the dayly pra&ife of pietie we ufe ferious meditation, of fervent prayer to worke thofe things upon our owne hearts, which we would perfwade others bf/ Centrover* Queft. 14. How ought Controverts to 6ee handled U fics. Sermonii %\ A $ No Of making Semws. yp jj. tA. % No Controverfies arc to bee moved, which We finde not juft occafiqft tor in the Text, or in the Dotixme deduced out of the Text* 3 % . 2. Then there is a neceffary occafion, when for the edification of the hearers, wee are to meet with the fecrec thoughts and objections of the Auditors; or the calumnies commonly fpread up and downe in oppofiton to the Do- ctrine propounded. 34 3. Obfcure,fubtle, and high queftions are not to bee handled in Sermons* 35 # 4* Old Herefies, and fach as are already buried, arc not ordinarily to be named in Sermons, much lefle laborioufiy to be confuted, and raifed from hell : for neither hatha faithfull Preacher fo much lcafure, becaufe of errors and finncs now taking place, as to feeke matter of oppofition from any thing elfe ; neither makes it any whit to the edification of the people, that they flbould be held in hearing and learning blafphemies and herefies* 36. 5. InfuchControverfies as are neceffary , the peo- ple are notto be loded with many arguments, and anfweres of objection.?. 37* 6, The mofl: convenient manner of handling Con- troverfics among the common people, is fimply and briefly to (hew haw errours difagree from the principles of the do- ctrine of Chrift, 38. 7* In the handling of many Controverfies, that pru^ denceistobeufed»thatthe confirmation of the truth mayap- peare to all, and that they which know the contrary errours, may know how they may by confuted ; and that they which know them net, may remaine in their fimplicitie, and may have ready at hand, wherewith to defend themfcives, if they be fet upon imhat part. 3P . 8. If it be neceffary to defend to a more full confu • tationof fomcerrour, then the true ftate of the Controverfic ought firft to be laid open, that allmay undcrQand both what it is, and of what confequencc in Religion. And thof e argu* men ts principally are to be produced, which may effectually per fwadc the Confcience. 40. $> In the manner of handling, scale and truth muft go of making Sermm* bz tempered with fuch mildnefle and moderation aS becomes thecaafe, andasmaydiftinguifofuchascrre out of* (implicit tie/foinfuchasblalphearncicnpioufly. Qiieft. i ?. Whether be fide the foLemne preaching of the Word by th: Mmfter out of the Pulpit > there be any ether handling of tbs Scripture to bse u fed in the audience of the Church ? jjThe exetpfc ^ I# j n lm i iu h c Primitive Church, there was a certain :cfProphccie.p ro p het j caW excrc i( e diftinguiflied from preaching, i fain. 41. a. To this excrcife were admitted, not onely the Minitters, but alio of the brethren, fuch as were of chiefe note and moft approved, for the gifts which they had received, fbid. 4j. 3. It was lawful! for others alfo in the Church for learning falie , modeftly , and in order, to propound their doubts, that they might be inftructed by thofe that had more < c 44. 4; This exercife where conveniendy it may bee brought into Churches, ought not to be contemned, 1 Thejf. 5. 20. > Firft, becaufe it is moft agreeing to the order of thePri- f mitive Church approved by the Apoftle, Secondly,becau{eittendsfinguJarlytothc exciting, che* riftiing, andincreafingthe fpirituail gifts of every beleever. Thirdly, becaufe it takes away negligence and envy, and nourifheth charity. Qucft. 1 6. Whether or enmiticjte any juji caufe of abftaining from the S*+ r, crament ? 2. A, 1. Therecanbenojuftcaufe why any fliould of r " his owne accord kecpe away from the Sacrament, befide the confcicnce of his owne unworthyncflc , arifing from his o wnefinne. For that unworthincfle alone which is culpable, and comes from an evill confeience, exciudcth from the com- munion* L 1 % $. 2. Xitfc $4 Of the Suffer of the Lord. 3. 2. Litigious Controvcrfies, and Law-fuits, doc no more ofthemlelves hinder the ufc of the Supper, then they hinder Prayer. For Charity toward our Neighbour is necef- farily required in both. 4. 3. If therefore any man be in Law, or ftrifc, not be- caufe he hath done injury to any, or becaufe hec Will not fatisfe for an in jurie done,or is far re from peace or recon- ciliation, but through the wickedneffe of others ; this cannot be a juft impediment of communion. For the fault of one cannot deprive another of the benefit of Chnft , and the pri- viledges of Chriftians. 5. 4. If any one therefore be overtaken with anger, or defire of revenge upon occafion of fomeftrife, hee ought not therefore to abftaine from the Communion , but rather to lay it downe fpcedily , that he may communicate : othcrwifc he (hall by a double fin augment his fault ; and he /hall fcem to make more accountof his inordinate affeftion, then of ho- ly communion with Chrift. Quefh 3 . What kind of P reparation h required to the ho- ly life of the Supper ? 6. A. i # The preparation to be ufed, is placed in three w!Efsu 10n er a * c ' r - **♦ 2 7i* 8 -*P» For hee requires, •f the Lord! Firft ,a difcerning of the Lords Body. Secondly, triall of our fdues. Thirdly,a worthy difpofition. 7 2, This difcerning (lands in a right undemanding and judgement, concerning the nature, ufe, and neceffttie of the Sacrament. Now becaufe thefc things cannot be underftood^ but out of the Foundations of Chriftian Religion, concerning finne, and thcroifery that followes it ; concerning Ghrift , and hisbenefits.asallo concerning oar duty in tbankfulnefle and obedience to God : therefore the knowledge of the princi- * pall grounds of Religion* neceflary tofairation, is necefla- -< rie alfo to this difcerning of the Sacrament. fL 8* 3. The examination of our felvesconfifts ia a ferious triall, whether we be fo difpofed that we may with fruit ufc this Sacrament, which now we difecrne to be divine.Therule of this examination is the word of God, as it refpeds the inftitution of this Sacrament. The difpofitions in this triall, principally to be refpeftcd, are Faith, Repentance, Charity, and Of Eifcifline. Sy and that ftudy of new obedience. p. 4. A worthy difpofition doth not confift in perfecti- on i which if wc had it, there were leflc need of this Sacra- ment: but in a futablencfle of our afteftions to foholy an a&ion; which futablcnefle may confift with great imperfe- ction. Now it is required, Firft, that we renew cur repentance, both generally for all our finnes.and fpccially, for finnes late- ly committed, andftill cleaving to us, or to which wee arc nioft fubjc&. Secondly, that wee flirre up in our felves an hunger dnd tbirft after the grace of God in C hrift, both for the pardoning and mortifying of thofe (nines, and for the amendment and reforming of our life. Thirdly, that wc doe likewife flirre up our faith to lay hold upon the promifes of the Gofpell. Fourthly, that with all humility, reverence, and devotion, we receive this Sacrarrcnt,as the fcale of grace, and of Gods promifes. Chap. XXIX. OfDifcipline. * Queft. I • \7\7 Hetker is a Jingular ttfe of the Key ty V V of binding and corre&wg neceffaryto fomeperfons in particular^ when the anger of Cjod y and the ex^ clufion cut of heaven is denounced in th Minifiery of the > ' Word to all impenitent per Cons ? • 1. A* \. It is not neceffary for thofe that have tender J~ confciences,and that are provoked to mature repentance by */ the ordinary preaching of the Word. For feeing nothing but (*| due repentance, ought directly to be intended in difciplinc, it would be in vaine to (eekc that by many waics, which maybe obtained by fewer; fo the particular of the Key to loofe or abfolveis notneceflary, where there appcares to be a gene- rallefficacie, LI 3 2. 2. Be- te of Difcipline * -V. % : B^ufcofthehardneffeanddcccitfulnesonicart; which is to be found in many finners, a pcrfonall applycati- on of thofc things which tend to the correction of finne, in the excercifeof Difciplincisncceflary fortheftiaking of fecuri- tie, and for the working a ferious care of falsification. 3. 3. Becaufc the ordinance of Chrift concerning the pcrfonall exercifc of Difcipline, although primarily and di- reftly it tend to the recovering of one fallen, and yet feconda- rily, and indire&ly it tend to the edification of others, by re- moving the hinderances, and by promoting the helps ; there- fore the exercife of this Difcipline is neceffary alfo in refpeft of them. Qucft. 3. whatkindeof finneisit % which requires the nfc of this Difc ip line ? 4. A* i # Not thofe infirmities which are common,almoft toallBeleevcrs ; for the Angular carc,or reforming of thofe, neither can be expeded, nor exafted of them who are fubjeft to the fame, or like imperfections* 5. a. Not onely thofe hainous offences, which are wont to be retrained by humane Laws : becaufe Ecdefiafticall di- fcipline is part of the adminiftration of the kingdome of Chrift, and therefore is of a fpirituail nature, andxequircth more perfe&ion then what is contained in civill honefty. 6. 3. Not onely pcrfonall injuries which make diflcnti- ons among the members of the Church, and turne away 0- thers from the communion of it, becaufe there be other fins which doe as much or more require corrcftion. 7. 4 The proper and adequate objc& of this cenfure, is a fcandall given by a brother, Mztt. 18.15. Lev. 1 p. 1 7* GaUt % 6.i. fortbeende of Difcipline is, by the correction of the Sinner to take away fcandals, that Bcieevers may goc on 3 without offence, in a courfe of holinefTe, that others may be drawne on to the fame way, offences that doc hindcr,be- ing removed. Queft. j* Whether the correction of 4 fcandall ought tobe-i gin with a private admonition ? 8. A. 1. It ought to beginnc alwaies with admonition, becaule the declaration of the fault is the firft meaneofa- mendmentj and the genuine caufe of repentance. p, 2 t In Of Vrfcipine. %j $\ ; a. In private fcandals, their ought alwaics private ad- monition to goe before, Mat. 18.15* For the fame of our brother is not without ncccflitie to bee wronged, nor his raindctobeprouoked,northefcandallto be amplified, nor, in a word, the fu/pition of calumny and defamation ralLly to be runne upon. io, 3. In publike and notorious fcandals it is not neccfla- rie to begin with private admonition, 1 Tim. % 20. For the medicine ought to have a proportion to the difeafe for the cu« ring of which it isapplycd. Queft. 4. Whether ought every one that gives a Scandall to be admonijhed by every Tieleever ? il. A. I. In Churches well inftituted and ordered,this duty may and ought tobeperformed by every one to his bro- ther upon Occafion. For all are enjoyncd to doe it by Chrift* 12. 2^ In fuch Churches which labour of the want of difcipiine, and confufion, it is not alwaies neceflary, that bee againft whom the fault is committed, doeadmonifo the of- fendor, becaufe he £hould often begin that which hee bath no power to per forme. 13. 3. The precept therefore of folemnly admonifliing; air brother , doth then oncly binde, where there is fome hope that the admonition, cither mediately, or immediately, will be of force to takeaway the Scandall, For the meane is fo farre good, as it makes for the attainement of its end, 14. 4. Yet all men are bound in fome manner to fignifie, that the Scandall given, dothferioufly out of Confcience to- Avard God, difpleafcthem, Ephef, 5,11* For charitie, and 'zealcof Gods glory doth thus farre binde all the godly* Queft. 5. Whether after a private admonition rejecied^the matter ought firwght way to be brought to the Church t i 1 5. A. In no fort: For the fecond degree ofcorre&i- n, according to Chrifts Ordinance, is to take one or two /itb us, and to urge the admonition in their prefence. fcftU** . 8. 1 6. Firft,bccaufebythisteftimony, the admonition is confir- med, anji made ftronger, either with the brother to be cor^ re&ed, or the Church that is afterward to correft. Seqondly,becaufcby this igeanes charity is better kcpt 5 when * 8g ofTHftifUnt. when wc endeavour the amendment of our brother, with is little infamy as may be. Qjieft. 6 . Is it enough to admonijh ** offending Brother, once privately ^ and once bsfore mtnejfes ? 1 6. *A. He ought in this nanner fo long to be ad moni- (hed, till he doe either manifeft his repentance, or impeni- tencie, M*tt.l%.ii6,lJ If he {hall bearc thee ; I/hec /hall not heare thee y ifhe {ball not heOre them. Qaeft. 7. Hon U he to Bee brought before the £hurch, that caries himfelfe ftubbwtl f J ? 17. A. In thisordcr, that firft the matter bee brought to thofc that reprcfent the whole company, and who ordinari- ly have the dirc&ion and adminift ration of publike b uilncfle* committed to them. Tell the Church. Qucft. 8. Whether ought he to be prefentlj excommuni- cated, who carries himfelfe fiubbernly to the Church ? 18. *A. 1. In notorious crimes, publikcly knowne, the 4 Apoftle feemes fo to judge, 1 Cor. 5 . $. 19 1 2. In other fmnes wc mtift proceed with much pa- tience to this lad remedie* 20. 3. Therefore a fufpenfion from the ufe of the Supper* % and like priviledgcs of the Church, which is nothing but a de- gree of excommunication, and therefore is called by many, Thelefjer Excommunication ; ought, though not from any Angular Precept of Chriit , yet from the nature and cquitic of the thing it felfe, to goc before, and to bee continued for fomc time, where the Scandall is fuch that it may bearc/ delay. 1 Qneft. 9 . W^o have the power of Excommunication ? ^ 21. A. !♦ The right and power is properly in that Church whofe Member the per ion to be excommunicated is 9 Mar. 18' 1 C or - 5. f 1 Forfirftjit belongs to them tocaftout of communion, to whom it belongs to receive into communion, but the Church properly doth admit all the Members into fociety and eomj munioru Secondly, they arc to purge out the leaven, whofgdutyit is to keept the iumpe pure ; but fb is the whole Society* Thirdly ,thcy arc to judge ofthe caufe of denying commu ■- nioij OfDifcipline. %g nion, who arc to deny communion ; but this belongs to the whole Churcb. Fourthly, without the confent of the Church no excom- munication can effcdtually attainc its end ; becaufe the dcniall of communion, is a free ad of thecommunitic. 22. 2. Yet ordinarily the adminiftration of the cenfurc pcrtaineth to the Governours of the Church, of whofe office the exercife of Difcipline is not the leaft part. . 2 j. 3. 1 1 belongs to Affemblierand Synods,when any dif- ficultie dotharifeby common confent to declare anddilcerno who are to be excommunicated, Queft. I o. What is the P aft or to doe, when as a jit Tref. byterj is wanting^ or the people will not confent to ajtift Ex- communication ? 24. A . The folemne manner of proceeding may tc o- roittcd: yet a good Paftour, with the reft of the faithful! Members, ought by all meanes to endeavour, that the effence of the thing be fo farrc obferved, as that holy things bee noc given to dogs, and fwine, Mat.*]. 6. And that all publickc Scandals be publickly reproved* Queft # II. Whether may whole Churches 1 or the Mtm* hers of another Church be Excommunicated f 25. *s4* i« They cannot properly be excommunicated. Pirft,bccaufe£very Church hath a communion in it felfe, out of which it can no more be caft, then out of it felfe* Secondly, becaufe the power of excommunicating flows 1 from fome Superiority* but all Churches are ordained by I JChrift, with the fame equali right. Thirdly, becaufe the Members of one Church, are neither f ubj eft to the regiment of another, nor doe immediatly per- taine to the communion of othcrs,but by meanes of the coin- union of their owne Church. 26. 2. Yet they may for manifeft Herefies or crimes be ondemned, forlaken, rejected, which hath an analogy with ^communication. Queft. 12. Hotv farre doth Excommunication feper ate him that is E xcommunicated from communion of Saints ? 27. A. 1. By the nature of the Sentence it Teparats from all communion which is proper to the Saints, and to be cxcr«- M m eifed $p of the manner tf Worjhi^ cifed among thcmfclves mutually as they arc fuch. For it de* clarcth a man to be ftubbornly impenitent, and fo to bee ac- counted of as an Heathen or a Publican. Mat. 18, 2p $ *s4< 2> In regard therefore of externall and brother- ly commnnion, it feparares abfolutely, but not in regard of intcrnall, except in cafe of fall and plenary impenitency. 30. 3. Therefore Ecclciiafticall communion ought to be denyedto a man lawfully Excommunicated: andallfuch vo- luntary and free conversation, whereby lingular propenfion^ of minde to another, and approbation of his ftate is wont to fee declared, oughttobeavoyded, 1 Cor. j.n. 2Theff^ 14. but not that Political!, or Oeconomxcall communion, which hath a bond of obligation from the Law of Nature;, fuch as is between Husband and Wife, Parents and Children^ , Matters and Servants. Magiftrates and Sub/efts. Qucft. 1 3. Whether are all that profeffe repentance, to be received into the favour- and communion of the Qhnrch a* gainei 3 1 . *sf* A verball profefllon of repencance doth not fuf- fice : becaufe the holy Ordinances of God might be expofed- to the fcorne of the wicked ; and the whole vertue of an Ec-* < defiafticalla&ion (hould be placed in an externall forme.Such fignes therefore are required, which in the judgement of Ghariticfliew true and ferious repentance, and doc make it wry probable. Ghai, XXX, Of the manner of JVjrJhip. Andfrft, of preparation to Worfhip Quefh I. XJ[jHethrTreparatioHisneceffarjbefoA VV Worfhip ? 1 ii sA* To folemn Worfhip ■> Preparation is neccfiary, ^rov.i^lj. Exod. ip.io,II* & 30. 20. Eccl.ya,** Firft, becaufe an apt difpofition is required in the 1 ub/ec? of tu .that it may be capeabic.of the good that is to be cooj. Of the manner $f Worfitf. $% municated to it* For what ever is received, is received ate* to the meaf tire of the receiver. Secondly, becaufe we, through the infirmity and corrupti- on of nature are untoward to every good, Jer.^. Thirdly , becaufe the excellent dignity of thofe thing* which belong to God, requireth more then ordinary care, E~ : fhef.^.i.2. Fourthly, becaufe the Devil! ufeth all his endeavour, to turne our mindes,either from the worfhip of God,or the due, and fruitfuli manner of performance, Luke 8. 12, Queft. 2. In what things doth this Preparation conjift ? 2. A. I. There is fir(t of all required a confideration of the nature of the duty we are going about,and of thofe things which belong to it, Eccief$*2* Bee not r a (hi Let not thj heart be hajly^ that is, doe nothing inconfideratly, Atts 10, i c I Thcff.i. 13. 3. 2. There is required a right intention of feeking that, to which that fpcciall worfhip in which we arc to be excrci- fed, doth of its owne nature tend* For example, Hee that conies to the Sermon, not to iearne what is the will of God, and tofubmit himfelfc to it, and to put on thofe affeeffe ons, and to follow that way, to which hee is called by the Word of God; it is no marvell,if fuch a one goe from the Sermon,fucb a one as he came, or worfe 1 For he may ob~ taincthat for which he came, as the approbation of men ; it may bealfo fome kind of delight, and light {peculation, Ef* 3. 31,32. but not that the Wordfliould become to him a fa- vour of life to life, but rather a favour of death to death, % £"\ 2.16. A profeflion of this fort very good, buthypocri- ticall, example we have, fer.4z, 3 . 5 .p.20. 4. 3. It is required that repugnant thoughts and affe&i- ons,not onely thofe which are unlawfull , but fucb as are at other times lawfull, and may be an impediment, be laid afidc, and put away, asmuchascanbe,£#.3.5 % 1 Tet.z.i. Mat* Jfa22. lPeui.1%. . 4. Laftly it is required that we bring an honeft, and pod heart, Luke % .15. M m 2 C k a p ■• & % of Reverence ^ of Worfiif. Chap. XXXI. f reverence % ofWorjhip. Queft. I. \ 7\ Jhether and howfarre u religions re* \ V verence to be given to thefe things yphkb Belong to Worjhip, at to the words of the Scripture^ the holy 3ible y the Water of Bapttfme, the Bread and Wine in the Lords S tipper J i. A. i. Reverence or honor is in a three fold fenfe cal- led Religiousjeither, Firft, becaufe it flowes from Religion, as the proper aft of it, containing in it that vertue and direft relation which is in religious Wor(hip^or,Secondly 5 only be- caufe it is commanded by Religion, as fometbing agreeable with the nature of it.' or, Thirdly, becaufe it is both com- * manded by Religion, and hath a foundation in the relacion of fomething, or pcrf on, to Religion or holy Worflbip. In the firft fenfe, Religious worfhip is due to God alone. In the fc- cond way, that civill honour which is commanded in the fifth < Precept, and is efpecially due to Superiours, is rightly cal- led religious. In the third fenfe, jt is due to all thofe things Which properly belong to wo-ftiip. 2. 2. In holy ule, although diviae honour is not to be gi- ven to holy things; nor are t ho fe things to bee accounted as the next obje&s of that VVorfhip, by which the honour is / carryedtoGod; Norlaftly, is there any worfhipofaninfe- \ ourdegree to be given to them : all which are thecrrcurs of Popifh Doftors, whilethcyworfliiptheEuchariftas God, Images as the next termes, though not &z laft of religious r worfhip ; and the holy Vtenfels with a religious obiervance: t yet that honour which is due to God, cannot in a due manner » be given to him, unlcffe thofe instruments of his wor&ip bee V- ufed with lingular reverence, becaufe of that neere conqp- * ftion andrelation ,that is bciwceae an adion,and the iqSm- mentofthea&ion, c ?. j. Out of holy ufc , becaufe wee have no extcrnall ikiag confecratcd by Divine Infiitution ; and placed in a re- L'rrirV!?c ef Devotion. p* ligious (late, in that manner, that the Arke, Altar, Temple, and fuch like were under the Old Teftament, therefore no pofitive honour that is religious, is due to any externall thing. Yet there is a privative kind of reverence, which necefiarily foiloweth of the religious honour cf God : whereby heed \% to be taken, that nothing be done to fuch things as belong to Worfliip out of holy nfe,by meanes whereof that reverence which ought to be obferved in holy ufe, or worfhip , may be diminished. Such is the care whereby heed is taken, that the words orphrafes of Scripture be not mingled with jells : that the Bible be not trampled upon, or applied to any ufe which hathaftewof bafenefTe,or unfeemlineffe, that the Bread or Wine left after the Communion, bee not expofed to any contumelious ufe, &c. Ghap. XXXII. Of Devotion Qtieft. I i T N what things doth Devotion conjifr? JL J. A. i, To Devotion it is required, that a man have a firrne and abfolute intention of dedicating hin> 1 felfe to God, and his worfhip ; fo that he can be altered from rfiispurpofebynointicements, nor dangers. In this refpeft, n Devotion is the Fortitude of Religion : and from it cones Ijthat patience and conflancie, which is proper to Religion,and •the duties of it. It holds proportion with the wicked dev*> txon mentioned, Atts 23. 1 2, 2. a. It is required that men reft not them felves con- sented in any degree of godlincfle, through lukewarmenefle, . "oth, and dulnefle, but that they afpire to the higheft pcrfefti- on. In this refped: Devotion is the zeale of Religion. Apoc* 3. 3. It is requifite that a man have a complacencie, de- light, and joy in the exercife of Religion, E/k. 5 8.1 3, *?/*/* 122.2? Efk. 11.3., lChro.zp.?. This is the fpirituall pica** &re of Religion. 4. 4. 1 1 is required that he be often and much in the lame Mm z exercw / ggr of Devttfan, c&mfay ABs 10. $. Lnktin* Pfal. i ip„ 1^4. This is thediligence of Religion* 5. 5* It is required that in thole cxcrcifcs he have his thoughts and affections prefent and intent as much as he can, without wandring and dift raft ions of minde, iAQs 1 6. 1 4. Ephef.6. 18. I 7*0?.4«iJ, 6.6. It is required that he have a tender Confcience, whereby he is holy affe&ed according to the fpeciail occafion that happens in any exercife. 2 Reg. 22. 9 7 7 . It is required laftly, that with all his endeavour, he order his life, as becomes thofe which Worfhip God, 2 Tun. 2.19. < Queft, 2. By what meanes may this Devotion through the grace of God, be attained by us ? 8. A. 1. It is neceflary firft of all, that wee keepe our hearts perpetually, as much as may bee, free from thofe thoughts and aff c^ions, which are repugnant to Religion,and # the heat of it, 9. 2, It is alfo neceflary, not onely to convcrfc fre- quently with God in the exercife of holincffe ; but alio in the interim, while we are doing other things, to keepe in fom«^ fort that heat, which we get in holy duties ; and by renewing to continue thole holy thoughts, which wee found in our felves* He which doth other wife, his life is fpent in weaving t and unweaving the fame web, without progreffe to any per* fe&ion. 10. 5. Itis neceflfary alfo, that now and then wee lift up our hearts to God, upon all occafions, ufing thofe flhort Pray* ers which are called Emulations % and may be put up to God in all places and times . Nor is is unprofitable, efpecially for them that are more weakc, to have Verles chofen out of ch Pfalmes, which they findemoft effeduall upon their hearti that by them they may occafionally lift up their mindes t God, 11. 4, It is very profitable for us to exercife our fej$g§ to take an occafion from common things , by the thought ax ' difcaiirfe of the minde, to arife up to lpirituall mediiatio» Whereof Ciriii hath left us divers examples in the H# Of the Lor Js Bay. 12. $* It is profitable to have certaine titles appointed for private execrcifes of Piety, and to obfervc them not out of cu(tome,butferioufly tofpendthemforthcincreafeof god- lincffe. And concerning thofe although noccrtaine rulecanbe given, yet by the common inftind: of all Chriftians, the mor- ning and evening facrifice is commended to all. j 3 ♦ 6. It much availcs to make a choife of thole with whom we converfe familiarly, that they befuch, from whom wee may come away not cooled, but ftirrqd up in the care of Pietie. 1 4. 7. It helpes alfo not a Iittle,to call our felves now and then to account before God, of our progreffc and defc&s in theftudyof holinefife. v &$' Chap. XXXIII. Of the Lords Day. - Suppofing thofe things which are fpoken of this point in the Marrow. V V J Ovation of the Lords Day, and of thofe times which upon other day es are deflinated to "Divine mrfbif f £ 1 . A. 1 . Other times arc appointed by man, but this day %y the Lord. Secondly, other times are not fo much inflituted, as cho- fen by prudent Counfcll, according to the commodioufnetfe of particular Churches : but the Lords day hath an accurate ftkutiori. Thirdly, other times are onely of a perfonall obligation, cording to every ones opportunity : but the Lords day is of nerall obligation, fo that other bufineffes muft give place to obfervationofit. Qugft. 2. What things otherwife UypfnU , are unlaw- \l on the Lords Day ? t:\-AL.u. All thofe imployments which doe notably hin— if 1 gS of the Lords Day. dcr a man from attending upon God and his worflup, ekhet publickc, or private,arc regularly, and ordinarily unlawfull, from the cad of this inftitution. 3. a. Here is.no difference betweene a mcchanicall or corporal! worke, which is properly called fcr vile, and that which is called Uberall. For chough fcrvilc workes be by Nameforbidden, yet Synccdochically all works arc meant, which are repugnant to that end which is aimed at, in the fan&ifying of the fevench day* 4.3. Thofe which belong to pleafurc and recreation , if they be fuch as hinder from attending on God , are 410 leflc forbidden then ordinary labours, 7 . 4* To make journeis which tend not tothe better per- forming of Gods worfhip, but either to the difpatchmg of common bufinefles, or to pleafurcs, are no letfe difegreeing to the obfervation of this day, then to fpend the foine time in fervile bufinefle, or following our delights. 6. 5. F aires, Markets , and laborions afts of traffiquc, by the fame reafon with dayly labours and occupations , are repugnant to the fan&ification of this day. 7. 6. Thofe things which pcrtaine to courts and j udica- tories, are of the fame nature. v8. 7. Not oncly externalLemploiments about thofe things, but folicitous cares about them are forbidden. Queft- 3 1 What caufes are there which may excufc Jucb occupation* i that they may lawfully be done, upon the Sabbath day? p. J. I. Prefect, or imminent neceffitie, which is nei- ther fained, nor fought of purpofc, but is put upon us by the^ providence of God, Luke 14. 5. xo, 2. Thisnecefficieis, Firft,of themeanetothe end,< not re(pedlinggaine,or pieafure,as the end; but moft proper^ ly the avoyding of force difcommodity failing out unedf pG&ly. This doth not therefore juftifie them who accounting theleefing of game as a lofle, follow their ordinary implo) ments, that they may not fuffer an occafion of gaine to pafjf Secondly, It is evident nccefiGtie, not fuchas is conccii .oi an uncertaine cfofljc&ure. It makes not"" therefore £r Jr&i£bandfnen>&c who m the time of Ha*veft, fpend A day Of the Lords Day. ^ day in labour, bccaufc they fearc danger by delay. 1 1. 3, Thisnecefliticistobeunderftood, notonelyasic rcfpe&sjBur fclves, but alfo as it refpc&s cur neighbour : (a Phyficians,Chyrurgeons, Apothecaries, are lawfully imploy- cd in helping the fick;and as it refpe&s the Common- weabh: fo in warre many fervile vvorkes become neceflary. 12. 4 Bccaufethenc:ceiTitieoffomeineane,in whkhthc labour ot Servants or Subjedsis required by their Superi- ours,cannot be judged by them $ therefore it laborious works be enjoyned them befide what is ufuall , which may ^harc. their neceflitie, they are to be accounted by them asnecflary. 13. J. Workes of mercy are to bee accounted both a& worthy of necefficy,andpietie. 14. 6 Servile works which are neceffary to the wor- fliip of God, arc not onely lawfull, becaufe of their neceflt- t*e,but by reafonofthe worfliip it Iclfe, of which they arc adjuncts. 15. 7. The offices of common honefty, whereby the ordinary andmodeft delight of life is cheeriflied, and excr- eifes of piety are not hindered,are neceffary in relpeft of the end, and free in their owne nature : becaufe die Ordinances of God which tend to the furthering of fpirituall life doe not oppofethetcmporall. .But fumptuous preparations for ban- quets, cannot confift with the due reft of this day. 16. 8. Some little and fliort occupation about tcmporall things upon occafion may be fo directed , and tempered with pious meditations, that it may be no hinderance, but rather a furtherance of the duties of Religion. And indeede fuch a oufineffcin fuch a manner, doth not withdraw the mindefrom jjGods worfliip, % Queft. 4/ What things are required to the falsification \*f\tkisdaj? [ iqA.i. Theexercifes of worfliip which are dayly, nui-notbe omitted, yet they are not lufficient, but fpeciall duticsrauft be added to them, Nttmb m *% 6,7,8,9,10. i8. a. Excrcifes of publike worfliip in a Church wel cotiftituted,and enjoying her libertie, ought to beheld both re and after noone, ibid. Pfal. pa. 1. zsfSis 20.7. And :e folcmne meetings are wanting, there every occafion N n t<* conmc ■ go OfBevcticm to be laid bold one) to make up that defeft as much as may be* \% 3, Thefe things which are neceffaric to the rcceio *ing of due benefit by thofc cxercifes, both in the preparati- on &f ore, and in the repemion^ becaufe of the connexion which they have with the exercifcsthcmfelve^anc to be reputed as parts of them* ao, 4. A lingular meditation of the workesof God in areligious way, doth Angularly belong tothe fanftification of tfaUday,7V*/».£2» 21* 5. Wearefotobcimployed in thofcexercifeSj that we may get fpirituali refreshment thereby , by vertue ofV which we may be made the fitter to paffethe reft of the week. Tbeendofthe Bourth^Booh^. s% TH E FIFT BOOKE OF THE DV TIE S OF MAN Towards his Neighbour. IVSfr, Chap. I. He Word //*', fignifying Right* ii derived from the Latinc Word I#tfw,bccmk itimplics a Pow- er of fome Authority, commanding this or that to be done. It it therefore taken: Firft, For the Law commanding. f Secondly ,F or the Ob je& and efteft of Iufiice* or for the LAftionitfelfe,prefcribedand required by Law ; and in this 'fenle, we are faid to give every man his Right, Thirdly, For skill in the Law*according to that vulgar Say- ing, fus eft Ars \dtqui & Boni. Fourthly, For the Power which any man hath, to doe this Nn a or teo Of Right. or tliac acceding to Law, in which fcnfc, wee ufually fay a , Such a manfiands Hfonhis Right* And not unlike to this Ac- ception, is the applying of the fame Word, to denote fome particular Priviicdgc granted to any man, either by Law or juft Authoritie. Qi which kind was that Jus trium tifaro- rum> among the Ancient Romanes. 2. The firft and fccond Acception arc onely %*iiMajlj> andnot^^Z/rdillinguiflit : Forthe fame Re&itndc is inti- mated in Both, but with a divers exiftence. It is firft itrthe Law, as in the Efficient Caufe and Rnle : and fecondly in the jiftion, as in the Efett* conformed to the Rule. In the third and founh Reception, there is a OWetonymia, of the Subjeft forthe t/fdjunft, and of the Caufe for tbc'EffeSi.' This Word Right in its largeft acception is divided into Divine^ of which God is the Author. Hnmrnce, of wbich-Man is the Contriver. 3. ^Divine Right is divided into Right Naturally and Right Po fit ive^ 4. Right Natural! is that which is apprehended to be fit to be done or avoided, ourcf the natural! inftinft ofNaturall Light; or that which is at leaft deduced from that NaturalL- Light by evident Confcquence- So that this T^^partly con- w lifts of l>Kattikt Principles knowne by Nature, snd partly o£ - Comlufions dedue'd fromthofe Principles. 5. ThzDivwePofitivc %ight^\s a Right added to the Natttrall, by fomcfpeciall Revelation of God. 6 The Right Natural!, or Natural! Law, is the fame, whichufaliy is called the EterraH Law : but it is called £- terml^'m relation to God, as it is from .Eternity m Him ; it ^ is called Naturally as it is ingrafted and imprinted in the Na- ture of man, by the God of Nature, 7. That Pofnive Right was in the mlnde of God fror _ Eternitie, as well as the Natural! But in refpr ft it is not fo^ eafily apprehended by Humane Rcafoh^tliexc fore it is not 1 fualiy termed^the Law Eternal I. g. The 'Nhiuralland Pefitive Divine Right differ in thisJ that the Pofitive is mutable and various, according to Gods good pleafure ; for that which was heretofore in tbe ^fndai^ c^ll Church, ^different frog that which is in the CbriftiaJ Churchy Of Right. IOI Church: buttherightnawraliis alwayesthcfame,at:dlikeit felfe, and for this reaion alfo, it is called the Law eter- nal!* Qucft. i. Whether the Naturall law were not cbanqeJ^ 'when Abraham was commanded to k}ll his Sonne, tA^ndwhen the Ifradites were permitted t a take away the -/Egyptians goods? 9. A* i. There was not in thofe cafes a change of the law, nay not any difpenfation properly fo termed, but the mutation and change was in the matter, about which the law was converfant* For in the firft inftance, the life of the innocent, which was not fubjed to the power of Abraham^ as the Principal c*ufe y was fubje&ed to him as the inftru- ment of the command and good plcafure of God. 10. 2. In the latter inftance, the goodsofthe Egyp- tians fat Gods pleafure, who is the abfolute Lord of all things;left off to bee longer the goods of the Egyptians, and became proper to the Ifraelites: infomuch,that the Ifraelites taking them away, did not fteale other mens ^oods,but a(Tumcd their owne. n» Queft. 2, Whether the Law natnrall is not changed^ Whzn afwordUft with another filing demandedbj the Owner to commit ^ri^»ic comes to paffe, that after fame cettaine time taccomplilht, the a&ion of recovering his owne goods from Jpn unjuit Poflfcflfor is denide to the true Owner* For the J Jcourfe of particular Right U ftopt, for the fake of pubhkc alright and good, thatio an infinite number of fuites might bee T prevented Nevertheles,t!;erightand tiilc toany thing is not: fotranfferr d u\ c Court of confidence for aicerp the forfci-. ture by prafcriptton; far hee who wittingly and willingly, dctaines any thing of another mans againft the will of the 101 Of Right. true Owner offends againft the law of nature. Nor h tht* commanded by the law, but permitted ondy. Queft. 3 ♦ Whether it bee rightly /aid b) Lawyers ^that the %ight nAturall, or the Law of Nature ts that % Trhtch Nature hath taught alt living creatures.' I }» A. i. In brute creamres,thetruc nature of right,orIaw, hath no more place then it hath in plants, or things' inani- mate. For neither is there a reifon diltingufhwg betwecne good and evil], neither a will orchoyceof one thing before another; nor laftly,any Mice at all in Brutes more thenia things without all life. 14. 2. Nevertheless in all things, thereis an inclination, < a power and operation, which is guided by certaine reafon; for as much as concernes their nature and end. And in this refpeft, all things created arc faidto havcalawprefcribed unto them, which law or right remaines paffively onely in them, fo that inrefpedto themfelves, it is onely by firm- litude and fome proportion termed a law or right; tbis law may bee abrogated. - Queft. 5. Whether the Pf&cefts of the law of nat are fce lightly (late d. To live honeftly^ Net to rhurt av&ther y ) To give every man hti due. 19. nA, i. This enumeration is fomewhat confused andimperfeft. Forfirft, here is nothing mentioned of die: worshipping of God, which neverthclcfle is a principle of I the law of nature. 2. To live honeftly fas this phrafe is lufualJy taken by Philofcphcrs and Divines ) is the fame Jthing.as tofoUow vertue. For venue is honefty,or thehoneft * *g<>od, as it lYdiftinguifht from the good profitable or plea- fant, and in the fame fcnle it is called the abfolute good, or the Iuft good. Therefore to live honeftly ( if it bee takenin thisfenfe,) is nothing elfethcn to live juftly •• Infomuch, that when to live honeftly, is called appecept of the law, nothing clfeis meant, but that th« law ptferibes, v^ee flaould live according. 104 Of Right. according to the law, and {o it is as much as to fay nothing at all, becaufe in that faying they exprefle the fame thing by it felfe. But if this phrafe bee fo underftood (as ufually among the vulgar it is) for the eftccme and credite which may bee gotten among men , then it containes no certaine precept, but that every man fhould diiig~ndv endeavour bis ovvnc credite and eftcerncin thevainrmd mconftanc opinion of the multitude. §• What is meaiu by the injunction not to hurt another, muft bee expounded by the particular pre- cepts of thelawj for in that wee doe our duty towards any man, wee hurt him not: Bat if wee doe not that which is our duty, wee doc hurt him> becaufe wee give him not his due, though perhaps, /^ feme remans to our f elves k^owne^ weethinke wee have thereby deferved well at his hands. This thcreforeis too confus'd a precept. 4. Togivc every manhisowue, is nothing elfe then to give every man right* (that is J to doc what is right and juft : Therefore to live juftitiabiy, and according to law, is rather an injunction of the law in pmicnlar^ then a precept of the law in <^»*. r*U. Qucft. 6. Whether that precept bee of the law of nature Whatjouwonld have dw*e toy ourj elj r e, dee that to another: What you would have not done to your Jelfe 9 doe not that to another. 20. A . 1 • This precept is naturall, and indeed Divine Mat. 7, \%. Lnc\6. 31 . Yet in this it is to bee obfervMr Firft, that this law doth not include the whole compaffe of the naturall law in generall; but that part onely, frrwhkh our duty betweene man and man is comprehended, 3. That ourwillwhatfoeveritbee, may not bee the fquare and rule of the performance of our duty to others, (tor under tha$(|| pretence, hec which would have any bafe, thing done to himfclfe, fliould doe in like manner toothers : Hec whichf" would himfelfe bee made drunkcfhould make others drunkc; j bee which would himfelfe bee inticed to Lcwdncfle, fhould entice another to Lewdnefle: ) but our Natural! will being Well difpofed,and nottaintcd with any paifion or perturba- tion, by which wee truly and confederate ly wifhgood unto .our (elves. 3* That kbcc-iio: enjoyncd, that wee doc all 1 thofe, Of Right. I*J ttiofc things to others which wcc in particular defirctobee done to our fclves, (Tor fo Matters (hould obey their ownc fecvants, and ceafe to bee Matters,) but the fame things by way of proportion,or fuppofitionjas if indeed wee our fclvcs were in the cafe of them, from whom wee expett thofe duties. The %oote of Iufiice and the -whole foundation of Equity (Taith Lattanttus in his Epit. cap. 3. is comprehended in this: Have a careen doe not that to another ,whichy oh would not willingly have done to your f elf e : If is bee irksome % tofujferan injury, whofiever he bee^thatdoth one 9 i* unjxfi. Doe but transfer what thou thinkfi tn thy felfe to the per/on of another, and whAt thou judgefi of another perfon to thy felfcy and you will focne perceive that fou your [c/fe are un- jujl if you hurt another , a* another if hee hurt you. If wee ru- minate on thefe things^ wee (hall bee fure to retain* our inno. tenet ^ in which, ^njiice, as \n its firft Jlep % u contained^ for tbefirftftepofjujiiceis, Not to hurt your Neighbour, but readily to doehim all the goo). you maj m Alexander Sevcrus (04 LampidriuSr?/rf/^*V,) did 4ff sen times proclaime this, which bee had obferv'd from feme Jewes or fc'hriftians, and htn y felfe ^Lid approve, nay and commanded it pptbUkely to bee proclaim 1 ^fnedby a fcommoncrytr when hee corrected any effcndor,T)o* not that to another % whtch you would not have done toyourfelf; Which fentence bee fo much affetted , that hee commanded \ > it to bee writ ten in his Pall ace, and other pub li que Worses. }L Queft. 7. What proportion the Civih Law, holds with |f fhe Law of Nature* 21, «•< 1. The Civill Law is, that which every City or I .Society of men enads currant for it felfe. And fucb a kind -f ofLawisnotonely peculiar to the Romanes, but alfotothe Athenians, Engli[h t ot any elfe> who have norefpc&to the oman Law m 2 1. 2. This Civill Law in as much as it is Right is deri- d from the Law of Nature; for that is not Law which is lot / uft and right, and that in morality is called Right, which ;ccords with right pra&icall reafon, and Right pra&icailis he Law of Nature* 23. 5. This Civill Law therefore* is derivd from the law of Nature, cither as a fpeci all conclufion inferred from O a gene- 30$ Of Right. a gcncrall propofition , or as a fpcciall determination and application of a general! Axiom. 24. 4. That Law which is derived from the Naturall Law, onely by way of conclufion, if the confcqricncebee good j hath it's whole ftrength from the Law of Nature as the Conclufion hath it's force from the premifed propofi- tionsi but that which is derived from the Law of Nature, by way of determination and application, is in part a new conftitution : Even as every /pedes hath it's owne proper forme and eflence, befidcs that which is atfually comprehen- ded in the Gentts. 25. 5. Seeing then, that as well in conduffons as de- terminations, the Reafon of man, can onely imperfeftly judge, nay, and is often therein cozened; hence it nnutt needs follow, that all humane Conftitutions are of neceflity liable toimperfe6Hon,errGUr, and injuftice : This the Authoursof the Romano Law confefle of their owne Lawes. It is im* fojfible, that a reafon fhonld bee given of all things that arc enattednot to all men^ nor of all the Lewes, and it is proved in-innumerable cafes, that there are many things received in the Civil I Law for the pub like good i which are fotnewha^ contrary to a difputative rtafon* Ad leg. Aquil. f f 5 1. 16, 6> The imperfe&ion of the belt Civill Law con- fifteth in this. Firft, In regard it containesnot in its compafle the whole* Law of Nature, but fo much of it, oncly as fuch or fuch men have, approved and thought appliable to their owne man- 1 ners* Secondly, in refpeft it hath no eye at all upon theinward afFe&ions, but onely upon the outward Anions; for it doth notiupprcfle abfolutely all vices, but thofe onely, which mayd. feeme likely to difturbe the peace and quiet of the Com-£ J won-weaitb, neither doth it enjoync all achofallvertucslT but thofe onely , which arc oppofite to the inconvenient^ vices, Thirdly, In that it doth not principally make good me n s feutotiely good Sub/eds or Citizens. Fourthly, Iri that upon occafion it may admit in many I *fewf|$ of additionjdetraaion^or corrcftion. Of tight. ro? Qucft. 8. What frtpmion the Morall L*r* fares t$ the Law of2(ature. 27* A. 1. All the Precepts of the Morall Law, arc out of the Law of Nature, exeept.the determination of the Sab- bath-day in the fourth Commandcment, which is from the polltivc Law* \ Forfirft, wee meet with nothing in them , which con- cerned not all Nations at all times, fo chat thtfe Precepts doe not refpod any particular fort of men , but even Nature itfelfc. Secondly, Nothing is contained in them, which is not very neceffary to humane Nature, for the attaining of it's end. Thirdly, there is nothing in them, which is not fo groun- ded upon right rcafon, but it may beciolidly defended and maintained by humane difcourfe, nothing but what may bee wdi en joy ncd from cleerc reafon. Fourthly, All things contained in them, arc for the fub- ftance approved, even oftheraoreundcrflanding fort ofthfr Heathen. \ Fiftiy, They all much conduce to the benefit of Man* kind in this prefent life, infomuch, that if ail thefc Precepts were duly obferved, there would bee no need of any other humane Lawes and Conftitutions. Memorable is that fen- tence in Hiereme ad Celant. de infiH. MatrUfam. Whe- ther it bee Hieromes or paulinushis, upon the Precepts of 'the fecond Table: *All things faith hee y whichyou would have men doe untoyou y evenfo doe jee unto them, Hee would have charity knit and maintained among us by mutuaH good of- fices, fb that the whole Law of God is nothing elfe 9 but the \ gene rail benefit of mankind, O the wonder full mercy of the \jLord! O the unfyeakeable goodnts of our Cjod^ Hee fromifeth ja reward unto us on the condition that wee love one ano- \ther y that &> if wee mutually per forme thefe things among cttrfelvesywhichweour fclvcs ftandinnecdofi jet we with a ^ proud and ingratefnll heart refifi hiswill^ whofe yery com* mand is our owne benefit. obUtt. But it may becobic&ed, that if the Morall were the fame with the Law ofNature, ithad no need to bee pro- O o 2 mulgated toS of Right. mulgatcd cither by voy ce or writing for it would have beenc writ in the hearts of all men by Narure. a8. A, i< That to Nature upright, (i-e.) that there arc on-ly fome Reliques of that Law remaining in our hearts like tofojac dimme aged pidlure, and therefore by the voyce and power of God it oug- tto bee renewed as with a frcfti pcncill. Therefore is there nowhere foupd any true right prafticali realon, pure and complete in all part*, but in the written Law of God, P Jaime up. 66. Queft. 9. JVhdt yroprtion the Judbiatt Law hares t* the natural. *9 A. x ♦ Thar is properly termed the Judicial!, which is about Iudgements or any politick matters thereto be- longing as that was called the Ceremoniall L-w, which was about ceremonies, and that the Moral! Law which was a* bou; manners and civill duties. 30. 1. That Iudiciall Law which was given by Mofes^ to the Ifraeittes as proper onely to them, wasamoftexaft determination and accommodation of the Law of Nature unto them> according to the particular condition of that peo- ple. 31. 3* To the Jfrae litts therefore in refpeft of the ufe,itwas of like nature, with other good Civill lawes a- mong other Nations : but in refpeft of the Authority, which from God the immediate giver, it received, it was of much more perfection then any. 3a. 4. This Law belongeth not to Chriftians under the/ title of a Law, efpeciaily obliging them, but onely by way of Dodrine, in as much as in it's gencrall Natnre, or in it's due proportion to it, it doth alwayes cxhibite unto us thebeftjj determination of the Law of Nature. 33. 5. This Iudiciall Law w not accurately dHUnguiflit' from the Morall and NaturallLaw, in this, that the Moral! law waspubli&t by God with his owne voyce, and twice wrktc&in Tables of (tone and exprefffed in the Dialogue, a* Ofluflicf. 1Q9 But the Iudiciall Law without all this folcmnky, was after- wards delivered toLMo f es 7 a»)d by hi ^ toche people. For the Lawes of re frying things Lent *r Tr*fted % of in ft Weights and Meafures, of paying the Labourer his hire % and many fucha*thefe, not expreHyfetdowne mthe *Dcca- l°$> He i its n<* more litdicia/t orleffc CMo all, and naturall then che Commandcmcnt, Thou Jbalt notftette. 34. 6 Thole Lawes were properly tenned IndiciaU^ w^ich being no: Crr 4. 1* Tti* it not a Dcfinion of the Generail Iu- iice^which denotes the rectitude of Vcrtoc^ and fq intima- Oo: tctb tl© Qfluftlct. tcrfi one and the fame thing with Vcrtuc in general!* For k is noteflTentiailtoall Vcrtue,to refpeft onely what is precife- lj due to another : as appear es in the Vertuc of Liberality. 2 • Secondly , It is not any cxa& definition of any particu- lar Iuftice, becaufe it doth not fet downc the "Troxlmum ge- nu*^ next common nature of any fpcciali Vercue. For fee- ing that a perpetual! and conftant Intent or Will , implies as muchasa Habit, and being that bctweene a Habit and any fpeciall Vertue, Vertuc in generall is inwpofed as the Genus, the perpctuall and conftant Will,. or Intent, cannot be the immediate Genu* of any fpeciall Vertue. 3* Thirdly, The La wyers which maintainc that definiti- on of Iuftice, doc in it miferabiy contradid them (elves : be- caufe, Iuftice being every way of as large extent as Right, which is the Ob j led of it, and they thcrafeives allow three Afts of Right, viz,. To live heneftly, To hurt none, and to give every man his due ; they doc ncvcrthelcfle here define Iuftice by one of thofe a&s onely, ^«^To give every man his Right or due* 4. Fourthly, Ifthisdcfcription ofluftice were thus cor- refted, that by a Peryetuall and conftant wil (liquid be mean£ Vertue, and by every man^ our Neighbour fhould be defig- ned,andby His %ight $ thc duties we ought to perforrae to- wards him, then it layeth downe the Iuttice of the fecond Table, and is the fame with our definition: vif* lufitceis a Vertue whereby we are inclinde to performe all dne Offices to our neighbour. Queft. 2# Whether Iuftice hath alvpaies fome rejpetl to another. 5. <>A. i # All Vertue is after its manner ordaind to the uprightnetfe and perfection of him that hath fuch a Vertuc. £i Iuftice therefore doth not fo wholly refpeft another,but that -^ it hath fome eye upon him that exercifeth it. 6. 2. Beiides, in that very relpeft, that aluft ma;i givesl auother hisduc,it needes muftfollow,that he make bimfelfe fit for the performance of that duty, an4 fo alfo confer vc his ownc due to himlelfe with moderation. 7. 3* Ho wfoever in refpeel there i? fome peculiar difticul- tie in the defigningand procuring what is Right, and due to * anothein ofitftia. nt another, which cannot arife in the fcarch of our ewne Good or Right j and becaufe that Iuftice doth not confift in the proper commodity of him that exercifeth it ; but is necefla- rily extended to other : in thefc refpc&s,I fay,it is mod pro- perly defined by Anotktrs Right. Queft. 3. Whether iJEquitie, or that which the Civilli- ans r*//Epieikcia, ( i.e. ) a Moderation of the ftricki £*™ v doe tmely participate of the nature ofjnfticc f 8. A. 1. All Law which is the Rule of lattice, hath al waies a double end. The one Intrinfecall and Immediate, which the Lawgiver doth iromediatly looke upon : the other Bxtritifecall and mediate* So the Law of not opening fomc City gates in time of Warre, doth immediatly confidcr thc- not letting in ofthe Enemies, which is the immediate End: but it hath another remote End, to wit,the fafegaurd and pre- fervationof theCitie. Legall Jufiice as- it is ftri&ly taken^ confidereth onely the ^*r immediate End : but this Efiei- ksia refpe&s the more remote End. 9. 2. Inrefped he which makes the Law doth al waies firft and more principally looke at the remote End, therefore ^tofpeakeabfolutelyandclearely, Epieiks**hzth more in it of Legall Mice, though taken in the ftrickt fenfe. Por if it: be certaine that upon admifllon of fome part of the hofiile Forces into the Gitie, the fafeguard of the Citic, and Victory would follow, it is more juft to open the Gates fo farre, then to keepe them ftili (hut. 1 10. 3* Legall Iuftice taken ftri&ly ,confidcreth the words juft as they are written, but Equity confidereth the End, fcope and intent of the Law, and fo hath more Law in it, then Legall Iufticc, when taken ftriftly, 1 1 • 4. Legall Iuftice ftridly taken, as it is oppofed to M I quity ,is iniquity. For being iBquitie is a vertue,it is necefla- ry that what ever hath a contrary nature to it , (hould be rec- kon^ among vices, i2. 5. In that Proverb, where Extreamc Right is ter- med ExtrcameWrong,ExtreameRightisnotto be undir- ftood,as if it fignified an exaft obfervance of the Law, but ra- ther as it expreflfeth the Outfide, Superficies, and as it wer* the barke of the Law t (u e* ) that which the Words* and Letter t glt of lufttie. Letter of the Law fpeake* in which founcUnd outfide often- times lurketh extreamc wrong. 1 3 # 6 9 Therfore it is the beft Iifticc/o to flick to the words of the Law, that we be ftill ready to receive -Tome further di- rection from the intent of the Lawgiver according to the c- $r yengeance^ Qucft; x. *1T*0 -who.* Species- *f Ixftice bHongtth Rt~ X venge t 1. <^ i c Revenge or Vengeance f whereby faults are punifhed according to their delertsj is fometimes taken foe the Aft of the Iudge.who by publike authority may lawfully execute it :. fometimes for the Ad: of a private man, Where* by he fcekesof the Iudgc that vengeance may be executed^ according to Law.: Sometimes -for the Aft of a privatcmar^ vyhereby hehimfetfe puniflacth his enemy. 2. a. Vengeance in the Iudge is not an Aft of diflribu- tivelufticc,becaufe.tbcrcia not any diftribution of Goods, and evill things arc not properly difpofed by the Judge, as if they were things to bee distributed. It hath nsverthcleffe fpmclikenefewithdiftributivelufticc, in regard mote grie- vous offences are more.grievpufly punifhed, and lighter more lightly. * 3* 3- Vengeance sn the. Iudge, if you take the thing in it f dfe, is in feme fort an aft of Commutative Iuftice. ( Firft, Becaufc of the equalHty which.is confidered be weeijl the offence and the puniftimcnt, \ Secondly, Becaufe that which is dueoat of precedent me- n rit, is by that conferred, \jj Thirdly, Becaufc the Common, wealth recovered its owe credit as much as may be out of the parity of Rcftieutran. Fourthly, Becaufe Vengeance as much asmay be, maketfT i she partie injur'd who fuffcre4 the wong,equent,nor for the immunity of the party offended, is by no nieanes an aft of Iuflice. And the rcafon is, Becaufe in fuch a cafe there is not any thing which doth legally engage any private man to feeke vengeance; nay, on the other fide,thei;c ^re many things which oblige hifri to forgive the injury . <*■* 6. 6. Private Revenge is un;uft,cfpecialiy in a publicke fociety. R*m.i2 doth in that relpeft become private and unlawful!. Qaeft. 1 . Whether Vengeance may he lawfully taken npl on thofethat are free from fault f 8. A, !♦ Vengeance in its proper nature is a punishment: and all /uft punifhment doth effentially and formally ref peel fome antecedent Crime, as the efred doth ks compelling caufe, or as the adjunct doth its proper fubjeft, or any like? or proportionate thing,refpects the rule to which k is like,aod from which its takes.it meafure; or as the correcting a& re- fpe&s the obieft to be correcied,and therefore it can have no place where there was no precedent crime. p. 2. Yet there 13 fomething like revenge, which by way of Medicine, and as it may be neceflafy, either to prevent fu- ture crimes, or encourage Vertue, may be exercifed, though no fingular crime proceed. For as wee cut a Veinc for the health and fafeguard of the heart,.folome certaine extcrnalL conveniences aje to be deny edtafome private men, as occa- sion fhall (erve, either for the prevention ofgreater inconvc niences > or the procuring of fome greater good. So the Leprous man is denied publike commerce, and private con- verfation with others, andyet Lcprofieis no crime* 10* g* That fotnetiraes Children do iuftly fuger under the punishment of that fault which properly is cheir Parents it hence arifeth, becaufe the children politically confidcree ve^membew^th^ they fo depend upor then * 1 Of Reftitfiuen. nj tlieir Parents, than the Parents cannot bee piinifhed with- out the dammage of the children. For even as the Father cannot fuffer death, but the children muft needs bee Orphans, to hec cannot bee deprived of his eftate, but they muft needs bee the poorer* II. 4* That the Cjreaans (as the > prover be faith ) are fuviftid whil* the Qaptaines offend^ (id eft, ) that Sub;e<3s fometime fuffer for the faults of their Kings, is fo, for fomc kind of participation rn the fault, either by cxprejffe con- fenc, or by diflimulafion, or for negleft *f giving better ad- vice. 12, y. That there bee fome Lawcs tliat bind foaie to the punifoment, who are guiklefle of the faulc, is either un~ juftiy done ., .or elfe they are ufed by way of Medicine, or Example, and ar^mo: properly to bee termed punifli- ments^ li ClTAP. IV. Of RtfiitutUni y V V i. A. i. Reftitution fometimes fignifieth the famcthing,as to reftore any thing, whether it bee out of Juftice, or out of Charity ,or Liberality, or Coin- ' mon duty; but among Divines and Lawyers, this word is more ftridly taken to fignifie an ad of Jttftice , by which any k;ury or in/uftice done is repaired, and any man ftated inthe poffeflion of what washisowne, but" un juftiy taken %frora him. And in the fame fenfe, it is called a fatisfe&iorv \md requital). 2. i. It is properly an att of Commutative Juftice. Firft, becaufe rcquitall otigbt to be made according to the equality of the thing, not the dignity of the pcrfon. Secondly , becaufe reftitution is of ibme thing* diredfy due. , Queftion *« In *&** things httb tbk Rejitvrion I -v u g ' 0/ Reftttution. 3* A. i. It doth moft properly and primarily agree \ to cxternall and corporall things : But by fome analogy it is rightly extended to internal!, incorporall, and fpirituall goods, and to thofc external! aifo which confift in honour and credit; that is to all thofe things, to which a mm hatkany title, for thofe we may reckon among his goods,as well as his cxternall and corporal! riches, Qucftion g 4 Whether it bee neceffary that Refiitution bee made. 4. A k 1. Rcftitution is in its owne nature neceffary by the neceflity of Precept ; becaufe the detaining of what doth properly belong to another man againft his will, is < an unlawfullaftion, akind of cheft,and isfpccially forbidden, Rom 13, 7, 8. 1 iU f 5. 2. A&uall Refiitution is km&ivnzs ty/accident not neceffary : ( viz,* ) when it is not in the power of him, that hath done the wrong* to make requital! ♦ 6. 3. A mind ready and willing to make Refiitution, if it had power, is abfolutely neccflary. For neither is hce truly penitent for an injury done , who when hec may, wil]k not fatisfie for the fame: neither is there the love of Jufticey ,' or charity towards his Neighbour in him, who hath not an intention of giving every man his due. And in this fenfe it is not ill faid, That the crime is not remitted till the thing » taken away bee reftored. Queftion 5. Wh$ u bound to ma^e Refiitution} 7. A> 1. Every one who un/uftly detaineth anything of anothers, unjuftly taken from him, whether it were taken upon truft, or by deceit: But yet there is a difference be- ^ tweene truft and deceit in matter of Refiitution; for hce who by deceit poflefleth any thing of anothers, is abfolutely bound to Refiitution of the thing, and alfo of the loffe thence ( acquired, and thegaine which by detention ceafed : bnthee, W which detaineth a thing as committed to bis truft, is not ^ Bound to a Refiitution of that thing, whkh in his charge is loft without all fault of his, butonely of that, which by theufcofit, hee himfelfe hath gained, rcierving ftillfoixie^ diing inxonfideration of his owneinduftry. * S. 2. Every man who detaincs any thing lawfully 1 re-v 1 ccivedJtk Of Reftitution.- ii<$\ reived beyond die appointed time, and fcefcietco. if he re- ceived it upon that condition, that if it were led, itfhculd not bee to the loffe of the owner, but the receiver. 9. 3. Everyman that hath unjuftly dammagedanother^ (id eft) by violence, by deceit. fraud,or negligence. 10, 4. Not onely he who immediately offered the dammage is bound to make Reflitution, but alfo, (if the aSion whence the dammage arifeth beun/uft,; 6/ forts of perfons. Firft, He who either commanded or counfe IT d the dam- mage. Secondly, He which maintaines any fuch a& committed in his name. ^Thirdly, He whoconfented, if fo be his confent andcon- . nivance,fhali be the impulfive caufes of the unjuft aftion* Fourthly, He who fo helped on,that he was wittingly and ! " wilfingly a partner in fuch unjuft; aftion. ri\ 5, He who did not hinder it, having power, and being in duty bound fo to doc. ^ 1 2. <5. He who difcovercth knot, if his teftimony be * s squired by a Judge, or by the nature of the thing, or his o.wne confeience. Queftion 5. JVhatistobeereftored? \* 13. %A. 1. The thing it fdfe if it remaine,aad there be, no extraordinary impediment. / 14. 2. The price or value of it, if it be either lGft,orim~- paired by the fault of the detainer. 15, 3 ♦ That which another ought to have had as his owne. Queftion 6. To whom U Rejlitutionto bee made? 16 . A. u To the true owner it he bee alive, and to bee 23. and iSaw.ii. %:Hebr. 5. 11, lawful! Heire, or DeputyjiVW. 5. 8; 3. If after a diligent inquiry made after the true rs)wner,or his heires, Neither can bee found, the Kettitution ^ then ought to bee made to God, befto wing the thing taken away cither upon the Godly, Num. 5, 8. or the Poore^ Luc 19. 8. Thefirft reafonis, becaujfe God is aiwayes offended by 1 Queuion o. j. \ 16. A. 1. To 1 \>\md;Hebr. 5.23 r 17, 2* To his 1 ' 18, 3. If after 323 'of Rtjtituton, that Cm, which is committed againft our Neighbour ;thercfor£ as farreas wee may, wc are bound tomakeRcftitutiont Cod, Secondly, The fincerity of our repentance before God,' will not fufifer us willingly to detaine that, which is unjuftly got, which muft aU the while needs upbradour crime unto us. Thirdly, Wee ought To much the more to abound in workes of piety and charity, by how much wcehavedone the more wrong by injuftice. Queflion 7. What caufes may excuft a man from T^- fiittition? ip. A. i m A free Reaiiflion of the debt made by him to whom it was due, but by no meanes compell'd neither by guile nor fraud, nor extorted through fcare. Now this Remiflion is either expreffedor elfetaciteand wr*#*5. This virtual!, tacite, implicite, or interpretative Remiflion then is, ■ when from fome probable fignes we may guefle, that the damnified perfon would not have any Restitution made to him from fixch a perfon, or for fuch an injury. The will of parents, friends, or acquaintance may palfe for fuch a R^ million in iome light matters. 20, 2. The di (ability of reftoring j whether it beabfb- lute , or onely fiich, that wee cannot reftore any thing of leffe value, without f arte greater loflct 21 . 3. An. equivalent Commodity beftowed upon the Creditour by way of fatisfa&ion. 22 4. If any inconvenience rnufl: neceffarily arife out oftheRellitution, to him to whom it ought to be made, it s doth neceffarily deferrethe Reftitution* Queft. 8. Whether or no, and how foe ought to make %e$it>Ation, who againft the 5 , Commandemcntjoath injured another mans fame? . 23. exf, 1. If indeed any mans fame bee uotoriouflyfi blemithed, if unjuftly too, and not yet by arfy other meanes recovered, then hce which did blemifh it, is bound to make — a Refutation of if/ *4- *} Fame is recovered by recantation, and by fatif- Of Refiituthril i %l i\ Recantation is made cither by confeffiori that the fame was falfly, or rafoly,and urjuftly tainted* t6. 4* Satisfaftion is made : i ♦ In the fame kind, when the defemer (hall difcrcetly procure, that the defamation bee foioothered, and upon all occasions fpeake honourably pftheperfondefamed> and that without all fignc of affefta- tion. a. In fome certainefumme of money, to be paid (as the Judge or any honcft man fliall thinke fit) not properly in hen of the fame, which can by no tneanes bee rated at any price, but for the dammages which may arifc from the defamation, and to appeafc the wronged party if hce bea of fuch condition, that hee may with honour receive the money. Qucft. p. Whether or no, and how he ought to make. JReftitHtion,Tvhe againji the 6. Commtndcment hath hnriam^ ther mans life* 17* tA, 1. Hce who hath hurt another mans fpirituall life, in rcfpc&hee wasthecaufc, perhaps of tys (inning, or left fome fcandall before him, is bound to doe what hee can to reduce the party fo offended to that State, atlcaft,from Which hee feduced him. For it is very juft, that hce which is caufcof thccvil^ fhould as much as in him lies rcpaire the fame,* As it is mod juft, that hce which hath gircn poifon to his Neighbour, (kould with allfpeed get him an antidote. And hence it is that the Ecclcfiafticall Difcipline in all folemne pennance for a fcandall givcn,cithcr in words,or decds,dothneceflarily, prefcribe and require Confefllon, Recantation, Deprecation, and holy Admonition, • *8* a* Hee who hath hurt his Neighbours corporall life , either by complete or incomplete homicide .* Is firft bound to make Reftirotionfor all the dammages, that from ihat man (laughter or hurt may arifc. Audthereafonis,tbat ibefides the Judiciall punifhing and vindicative Juftice which refpc&sonclythc Common good, the Particular good aifo, in as much as may bee, ought to bee made whole. Second* ly, But in refpeft, the dammages hence arifing are of two forts, £i*. cither Really the charges of curing, of dict y of buriaty, and the gainesccafing which all night be rated at a Qq ccrtaine in ~ a Of Kejmvnw* cerfainc price; or clfe Perfonall, fuch as arc Defolation, Af- fliction, Deformation, Maiming, andloffe of life, which ad- mit no certaine rate or price, therefore there is this difference of Reftitution* Firft, That in realiloffes, equallcharges,orasmuchasis duebeercftored, but in pcrfonall fomewhat equivalent; or clfe what may be reft or ed, and out of cuftome, or the judge- mentofwifeand honeft menougbttobereftored. Secondly, That rcall dammages bee payed to the Hcires of the party of w hat kind foever they be, though Creditours to the perfon deceafed, but perfonail to them oriely who are fo nigh the party deceafed that they feemc in a manner to make but one perfon. Queft* lo. Whether or no^ andhow hee is botmdtoma\e Reftitution yTvhe hath again/} the 7, Qommmdement defiled k yoomans Chafiity? 29. A. 1. Bccaufe Chaftity once defiled, can nomorc bee reftored,then life when once taken from us, therefore fteftitution in this kind of in/uftice, refpeð thofc dam- mages which from fuch a pollution doc follow. 30. 2. Now the dammages thence following, are botJ* In credite and temporal! eft arc j for from knowne whore- dome al way es doth arifc irreparable infamy,and many times, partly, by reaionofthe infamy; partly, and by reafonofthe iffue fo begot, many and great charges doe alfo follow. 31* 3 : Amongd thofc perfons , who without further; inconvenience, may enter into matrimony, that Reftitution is moft commendable. Exod. 72.16. 32. 4. The fecond degree of Reftituton, is a competent Dowry. Exod. 22, 17. And (orae faire fatisfa&ion fas well as may beej made to the Parents or Guardians of tt $*iaid,Z> 1£ Chap. V W^^tion'of^ns. Queft. T. \ 7C jH<*tis tsfectftim ofPerfonsf t .t, \ V r: ^ li:Acception or Relpcaof fterfemr, dottvaot cortfift'in love of the Pcrfotas, bat in this, that when the caufe oaefy ought to bee confidcred, the Per- £onsii qualities are onely refpe&ed, which are altogether impertinent to the end, which is intended in the canfe in 4 hmd 9 L*vit**9.i5; E f?* 1 1-3; And fuch qualities are kindred,, "^ovv«r 5 riche^ and friendship; and hence in thc'H.eBrcw it is called/ CD 1 ® the refpeft of the face ; and in the Greeke (igpQ9tii28 ) of the* external! or accidentall Pcrfon/ not 3* a. If therefore hath noplace, but in him'whbii ob- . lig'dfdffomereafons to prfefdrrc one man before anotKer,not according to his opinion, but according to fome rcafons and caufci inherent and to bee looked after in the very Per- fons. 3. 3. And -hence it folio weV that refpeft of Pc^fons )faath not properly any place in free gifts and gratuities, but Jin thofc gifts ©nely, which are fome way due; whence alfo /it comes to patfe, that God when after his good will and pleafurc : hce beftowes his gifts on fome, and not others though equal! to them, is ncverthelcffc ill himfelfc free from alitcfpeft of Perfons/bccaufe hee beftowes his gifts freely, and n who 1» no fingular defcrt. Qucft. 2. Whether %efpeU ofPerfmsbeeapnl 5 . A. 1. It is in it's ownc gcnerall nature a (in, ?<*♦ 2. &c. Dan.i. 17. Prov. 5. 21. 2 8* Becaufc in the fameaft it excludes both Juftice and Charity. ¥ orfirft, It deprives men of thofe good things which due to them. Secondly ,Becaufe it putteth a greater value on fome fmal- ler and more inconfiderablc things , then thofe which arc more Weighty, and which ought to bee confidered, and pcr- yertcth the Order of humane Society, Ecc/ejl 1 o. , z . 3, ^ Thirdly, Becaufc in effeft>it makes a plainc and dircS way to all kind of UnfPriv.iS. 2i.Fourthly,Andfas much as in it licthj takes away all difference between good and ill deferts* Queft. 3* To what fort of Juftice is re/pett of Perfint tf. tA. Refpedt of Pcrfons though it bee mofl: pra^ pcrly imputed to thofe, who offend againft diftributive Ju- ftice, in the deciding of controverfics betweene things and perfonsj yetrightlyunderftood^and according to Scripture- 4 phrafe, it relates to all kind of Judgement, ElefiNon, or Sen- tence, which is made of men, not according to theKuJci which ought in fitch caps to bee-followed, but according to fome affeftions refpefting this or that quality, which- nothing $t all appertaines to the Judgement tn hand* 1 Qacft. 4. In what cafes about- the EleUitnor Promotion efmenio Offices EcclefiafiicaH cr Secular js there this offence 1 *f Refpeft ofPerfons? ' I 7. A. 1 J If any doe wittingly, or willingly, or out on negligence make choyce of an unworthy man. Now fuch amanisunworthy, who is either void of skill, honefty,or^ the dexterity, or readines,whidns required to the exercife r / filch an office, Hie & Nunc (as the Logitians termeit/} A \ infuchan Ete&ion, f u&God u robbed of his honour. Which all men of p M 6f Except ton of Terfrts . iike place ought to maintaine as their functions fcall re* quire. Secondly, By this meancs, the publique good, for which all publique offices are intended is much hindered. Thirdly,There is an injury offerd to them that arc worthy, to whom the honour of publique offices is due asa Reward of their vertucs. Fourthly , There is much wrong done to vcrtue her fclfe, whofe proper encouragement (Honour^ is denied to her.and pervcrfely mifplaced to her grea: contempt. 8. %. If in cafe of oppofition the leffe worthy bcechofen, and the more worthy negleded. And the reafon is,becaufe firft, The leflc worthy, in comparifon, to the more worthy, is indeed unworthy. Secondly, Becaufe the more worthy is fitter for the end tfhisflace, which in eleftion ought chiefdy tabec confide- «ed # This is very manifelt in Ecclefiafticall eleftions^ccauic the Church ought, as much as may bee, to bee edified by her Minifters, Epb*f.+. 11.12. 1 3. 14. % $>. 3. But yet there is this difference betweene the cle- ^ftion of one thfolntely unworthy, and one leffe worthy theft another : That the choyce of one abfolutdy unworthy is in it feifc a (Inne, butthc choyce of one idle worthy is not fo (imply and intrinfecallya finne, that it may not fometimes become lawfull upon that confederation of fome fupervc- ning circumftances.As for example if there be foure men pre* fented or nominated in thcffeleftion. A vain^fotHtelj un- worthy , a worthy man, ontM*re worthy then hee^ and one worthier then &U there!; If X give my voice to him, that is the worchieft of all, and will not concurre with them, that ) would choofe the man that is worthy, or him that is more Tenth) thenhee, the other fide muft needs carry it ibrthe unworthy man, or for the leffe worthj 1 at the bt ft ; it is law- fall and fit for mee in fuch a cafe, letting paffe the mofiyor- thy to make choyce of him that is wmhy, or him that is the wore worthy. And the reafon i^, becaufe 1 4tm not bound to give'myvoyce to him, whom I know cannot pofftbly bee chofen, although hce bee moft worthy : yet I am bound to binder (as much as in race iicthj the cle&onof one aitoge- 1 tbtr unworthy, or idDB, worthy .thmviwk^itkgii^ m'tif helpe with my choyce. But fuch a choyce is fo to bee iflocip- tatcdithat there [xforailthaVafo^ that is the worthicft of all, or him. that is moCe worthy theft the party chofen; becaufe every mans due honour ought to bee afforded him according to hii;. worths and irtcante.every man Is bound to give a faire tcftimony of Jais :ownc good intentionto the Common good for example {ake. Qtifift. 5, Whether this, fruit .ef : refpeff of perfons, hkth any place in giving of honour er reveywe to otherfyjam. 2 • a. 3. 4. 10. A. I, Stmt J*t*e sm Ki$^ (Ufie this finne to be too frequent. 11. a In that honour which is fimply^due to any (fuch asthat is,which we owe to our Parents ana Elder* jtbejcafe i$ plains : becaufe in thr distribution of this kind of hbnour^k wereveryutijuft to deny, any the dtie teftimony of his»peoh heminence which hee deferves,upon unfit grounds. 12. 3. Nay in honour, that is but: upon fuppofition due, it hath place fo ferre forth, as there is way for injury -or con-^ tumely. And fomewhat heere unto this fault is it not tf ntaflity w»/muft; left to the difcretion of the Judge, of which kiigd are the prgrogatiw, or reftraint of timc,and the like efmjurf iFthcy bee don«, (asforthemoft part they arc, ) with an eye upon the Tpsxton^ndnot on the cai^e; There is in inch cafe this firynj of refpeft of Perfons. Ghap; VI. Of Injur 'fri z Queft. I. \1\T Hetber it is foffibU dnhjnrj may bet V V do'** t0 * willing wan ? i. A. t . By Willing, here we are to uiaderftanda man Chat knoweth,and willingly and freely confentcth to the fad: Otherwile there were no difficulty at all* For whatever is done either out of Ignorance, Feare,or violence, is efteemed as involuntary, at lead in part is fo,and fo in that part may ad- mit an injury by the confent of all men. 2. 2. This word Injury tfit be taken in its general! fenfe ^for the violation of that which is Right* and perpetration of \ * -that which is Wrong, doth no way depend upon the will of the patient, whether he confent or not, but onely upon the Rule of Iuftice. And in this fenfe it is plaine/that an iniurie, ■ or an uniuft thing may bee done to an.'an both willing \ and confenting,as we may fee in the example of the Amale- kite who killed haul when he defi red him, 2 Saw i. j. j. There are many things in which a man cann t as he pleafeth , quit his owne Right i to wit, thofe things over which he hach not a full pow er, but rather a cuffody and fafe- guard of them,fach as are his lifg and members,and in thefe \ the confent of the Will taketh not away the nature of an in- 4 iurie. ( 4. 4. Now befides the Will Rsticnali , which afwaies fpingsfrouiCoun(eUwichin,thereis acertaine Naturall in- clination, may be termed the W ill Naturall,becaufe virtually, alwaics it carryeth with it the power of a Will, and dotbin fome fort then appeire, when amandotH nor difeft* lyconfentto his owne difc q .amodity, becaufc if iiHi dif- comowdity, or to the cviil of guntfhmcntj becaufe it if evill- > — ; - " r -; xho The confent therefore of the Will Rationall doth not a I waici deftroy the nature of an iniury* y. 5* That this, (viz,. To a willing and knowing man^ there can be no Iniury done) is affirmed by Philofophers and Lawyers, is from hence, becaufe by the word Iuiury , they underftand, a Violation of the Law , which is done by vio- lence, and neceffitie of coaftion But all kind of coa&ion is not required, to make the thing uniuft which is fuffered* 64 6. Indeed the Agent is perhaps willing and con- fenting, but it doth not thence follow that he is no way pari- cnt# C hrift in fuffering death was willing, confenting, and an agent j and yet he fufftred mod horrid lniuries. Chap. VII. 9f ChtritJ awards cur Neighbour] Qued I . V 7\ J Ho is to be undtrftood bj tUt termed V V Our Neighbour f !• A< r. Every man, whom by any meanes we may wef commodate, is, in force fort, our Neighbour, Lu\e xo. 29T 37. A Sis 17. 16. t. *. Man in generail, as he is with us capable of fupcr- ttaturall haj>pineffc, inafmuch a* he is the proper obic&of ab- folutc Charity, is our Neighbour. For this is the Tyc of our Charity betwecne one another, in order to God whom we love. And thus is every man living our Neighbour, wichouc difference of kind, affc&ioo, or manners, unlcflc fomewhat ro the contrary doc certaincly appeare unto us. 3. 3 . But in regard the nature of finnc doth oncly drive againft this capacity ; therefore Man as he is luch, or in con. ^deration he is a Man, is not to be loved, but rather hated i and avoyded. J Queft. 2. In what fence *r our Neighbour to bee loved 7> 3* Andfuchathingas this, is fometimes lawfull, out of zcale for Iuftice, and Gods honour. Queft. 4. How the degrees of greater or lejfe Charity ought to be obftrvedi 8, d^". 1. If youconfiderthegoodinitfelf,asitistobe >viflit to your Neighbour, there can be no imparity in the thing. For we ought to wifli the chiefeft good to our Neigh- bou£ even as to our felves. And this too is the duty of eve- ry man, that as much as in him lyetfi, he promote the good and welfare of his Neighbour : But yet there is fome diffe- rence of order in the wishing that good : for we ought to *yifli that happincflfe to the godly immediately, but to the un- godly, onely hoping and fuppofing their Faith and Repen- tance* 9. 2. In refpeS: of the affe&ion it felfe, whereby wee wiflb good to others, there ought to be no imparity oif Men- tion QicZRfntiJpon therein : becaufe the very Habite of Ver- tue in its owne nature doth equally incline our Affc&ions to Its aft; without all difference of greater or lefTe intention. R r 10. 2. In |gz Qfchdrmt tm*rds our Nttghbm. 10. 3. InrefpeaofthcEKcrcifcandcflfcfls of this Af- fe&ion, there is granted fome iroparitie, as of the frequence, the order r and cxtention , fo farre forth as the coile&ion of circumftances may make neccflary this aft and operation^ Charity. For firft, We ought more frequently to llirre up, andjm- ^loy that aft of Charity toward thofc,in whom we (hall more frequently meet with reafons and caufes for our true love* Secondly, The order ought to be obferved according to the occaGon which is offered, and the proportion which the ads beare to their cbje&s. Thirdly, the extention to more, or more noble effefts, is requisite according to the neceffity oftheeffeds, and'hedig- nitie of the parties beloved. . Queft. 5* Whither or no y and in what cafes a man may bee hound, in refpeti of the exercifeandeffctts of hk Charitie, to love hi* Neighbour more then himfelfe f 11. Ai 1. There may be fuch cafes :Becsufe our Neigh- bour, by fundry meanes may be in extreame grievous neceffif tie, fo that he ought not to be negleded, nor ought we to ex- pc&, when others may and will helpe him, although we afe- •« tiot doe it without our owne danger,, . •* 1 2. 2. Every man is bound with any temporal! hazard whatfoever, to helpe his Neighbour that is in Spiritualldan- ( ger, if it be probable, his afllftancc may doe him any good, x ' fohn$.\6. [\ <| <)* 3* Againe, in extreame neceffity 3 Every mm of what ; condition focver, (but in the (veil place, he to whom of duty \ It may belong) is bound to expofe his life to any probable v danger, that fo he may hinder another mans cerraine deaths For another Mans certaine death ought to be efteemed a grea- * tcr evillthen our own, if uncertain. Hence it is not Iawfull,fo a Paftour toforfake his Church and Cure in time of Plaguy or perfection, unleffe perchance there bee fome other ftc man who may undertake the charge* 1 4. 4* In temporall goods, every man is bound to prefefc -- ) a pubiike perfon,or the community before himfelfe. For the good of the whole is more to be valued then the goocl of any ?5 C PS& Nowthofc men ought to£ce accounted publkke perfoiw^ 0/ Praying far ether si ^ t fertbns/who doc manifestly ftand the Common-wealth in much Read, 1 5 . j. Moreover it is fomctimes an honcft thing to t xpofe ones corporall life to certaine danger, to fave the corporall lifeof a friend, thoughbut ofeqjall condition, ?ohm$.i jl, For although my life, by it fclfe taken, ought to bee confer- ved by me, rather then the life of another, yet it ought not to be cOnferved rather thea anothers life, and my credit. , Chap. VIIL Of Graying for ether/* Queft. 1. w ^HOr whom ought t&c to prtyi 17 I. ^- i# Forallthofc whom we hope may bee helped by our Prayers ; For Praier is a meanes in- ftitutcd by God,that it may be applycd to procure thofc things jvhich wc wifli: Hence no man li ing is abfolntely to be ex- Miud cd from our prayers, except it be evident unto us , that he is altogether defperate. 2.2. We ought to pray for our enemies e(peciaily,^/^r* 5-45- Firft, Becaufe we are to be affe&ed efpccially with their finne, from whence danger hangs over their heads, Luke *3. 34. Secondly, Becaufe by this meanes we doe, and tcftifie that we doe,that which is neceflary to the rcmiflion of our ownc finncs, Matt. 6. 12. ) Thirdly, Becaufe alfo by this meanes we exclude from out othoughtsaliunlawfull defire of Revenge, R^m % 1 2,19,20. { Fourthly, In regard this is in charity to commit our caufc to God. 3.3. Ho wfoevcr wc are more bound to pray for oar friends and allies, becaufe in fuch there are many reafons found, whichxiire&lyandinthemfclves, are prevalent to move our Charity, infomuch that they move fomq love, even in Eth- nickes, Mttt.ytfrff* *u * * Quelle - ^ Of frying for other s 4 Qucft. 2. Whether or no, andhoto farre it is lawful/ to mjb evill unto any man ? 4, *A. \\ A deliberate imprecation of cvill, as it is evill againft any man, which is a formal! ,curfing, cannot chutebut be evill. Firft,becaufeit proceeds from Hate* winch isancvillop-* polite to Charitie. Secondly, becaufeit is not more lawful! to wiflh evill,; as k is evill, then to dos it fo. Thirdly, becaufe it is repugnant to our blefTed calling, I Tet.1.9. 5.2. Thole rafh and common curfes which are in. ufc- amongfl: many, ( z$Tbc plague take you* Get you gone with amijehiefc. Would yottwere hang <(«&c % ) are expreflions of hatred and ill will, the figncs of pertifrbations raigning in the heart, and befides this are contumelious to our Neighbour, and therefore cannot be excufed from a grievous offence, 6. 3. The imprecation of evill under confideration of good, is in itfelfe lawfulU Thus we may with a leflc evill to this or that man, with relation to the glory of God, the goo$ publike or private which is of greater moment ; yet this muS- \ be thus underftood. Firft, that therebe this condition, to wit, if that good will follow out of this evill, and not but by this evill. Secondly that we fubmit our will to the will of God. 7. 4. Curfings which are caft on irrational! Creatures, if , tbey have any refpeft to God and his providence, which is converfant about thofc Creatures are bfafphemies, if to Man who is the lord of them , then they are injuries $ if to the creatures, as they are fimply considered in themfelves, then they are the fignes of heart and. mouth full .of bitterneflc, f •fyw.3.14. if to any evill which happens by them, then they* either ought to be %urativefpecchcs,as .2. Sam. 1. 2i.orclfe \ tfeey are unjustifiable motions of impatience, fo& $ ♦ Cbapi Of BWherlj Refroft. 13 j . CHAp, IX. Of 'Brotherly %epr they oug;ht not to be excluded from the common aft, and duty of Charity. Secondly ,becaufe the fpirituall almes ought no more to be re(lrained,then the corporall : butt the corporall ought in great necefllty to be beftowed on any. Thirdly > becaufe the Oxc or Shecpe of ones Neighbour v-whichis aftray, ought by him that fecth it, if he can, to bee brougbtbacke, 'Devt^i.t. thenmuch more, ones Neigh- bour himfelfc, when he doth wander, ought to be reduced to the right way. Fourthly, Becaufe that he which erreth moft, hath mod neede of inftrudion, and the Law of Nature reqoires,that we drive to helpc our Neighbours in their greateft neceffities. Queft. 2. Wh*t conditions *re reqmjite to wake reprofe neceffary £ 3. A. i. The knowledge of the finne , which at lead \ ought to be fo probable ; that it be morally ccrtaine, that is, I fuch which is morally judged, enough to beleeve without 4 rafhncfle, That our Neighbour finneth. Yet in a doubtfull lufpition, the reafon of our duty ofttimes requires that wee flaould wifely intimate to our neighbour, what the fufpition is, and by what meanes it might be removed. 4. £. The hope of fome fruit. For if there bee no hope of amendment, in that refpeft reproofe is not to bee ap- plied, 7r*v*9*7i 8. M*u 7. 6«Yct it oftentimes happens, I r* of Brotherly Re ft toft, , that thofe which are incorrigible in thetnfelves, ought to bee reprooved in regard of others, whole danger by this way maybe prevented. $♦ 3. The opottunity of time, and conveniency of other circumftances. Queft. 3. Who are they which ought to reprieve With Humility, HtBr. 13.22, 15, 3. With the fruit of Piety, lo that it fhould alwayes bee to us, either, as for medicine (tap*) or for warning ( zspcfoteKT&f tov) or at left for ateftimony (^lajuafivfiafcjl C H A P. X. Of Partaking with other mens finnes < Quell. I. C 7\JH° * re thej that partake of othts V V mens finnes} 1; A. r. All they which doc cooperate in the com- 'viflitting thofe finnes^ for the fociall or joynt caufe cannot choofe, but partake of thole finnes both in the crime and guilt to the production, of which it hath Joyntly conferred it's power. And hence, firfl,hee who commands or pcrfwa- deth any finne, is partaker of that finne, becaufc hee hath both fuch an intent himfelfe, which before God is all one asthatfadl; and befides for as much, as in him lieth : hec would infufe that intent into another, and fo hee is the au* thour of finne, 2 Sam. i| f 28* 1 King. 12. 30. and 134 35. &c* \ Secondly, Not oncly the Authours, buttheMinifters of finnes have communion with them, for in as much, as they i are the miniftring and aflifting caufes, and doe afford fooie ftrengthto the finne, they have a direft communion in the fame finne, Efa. 10.1,1 Sam, 22. 17. 18* with Pfalm. 53, iXings 1, p. Matth t 2S. 4- A Sis 12,18,19. y 2. All they which doc cooperate though indire&ly, that is, which doe any thing that ought to be omitted, or 0- mitted any thing which ought to be done, of which finne is tin. f*S Of f Making vftthothtr mn$$inm> thefcqaell. For by the moraU interpretation, he alfo is ter- ' medthe caufe of finne, who doth notapply ail due diligence to forewarne or hinder the fame, i&am*$*i$* 'E^k? 33« or in fome other man : t* ivity by being willing or confenting that he fhould commit it, or by Gommending the faulty or flattering the committer of it, or not removing when out of my duty it belonged unto me ; or {what is worje ) by rejoycing at another mansfinne^ or which was the greatefi infidelity towards thee, by not regarding it at ali m For fure y it could not be lawfnU for me to fee one of thy flocks pcrijb, apdbe devoured by the infer naU Wolues y and not refifi as much *&>*! was able: In the like condemnation I acknowledge my f elf c^ in refpeft of good things % For what good is there % which I have not either extinguijht in myfelfor perfecutedin other slither by hindring it that itjhould not be done at all, or by difcommending it if it were already done^ or permitting it to be extsngui/&t,or elft rejoycing if it were extinguifht ? Lord of mercy 9 how many good things have been lofli either by my procuring that they jhould' not be 3 or my not afiifiing that they mtghtbe^r by not noHrtfiing them, or withdrawing my aydefrom them ? Moreover y / have finned againfi them 3 O Lord god, either by not rejojeingat them y yr by not giving thankes for them to thet 9 the ssfuthor of them* ( Queftt 2 . whether or no it be lawfuS to rejoyce at stn other mansfinnCy or to take any pie a fur e in it ? 8. A. 1. We ought not by any meancsto rejoyce at fin, as it is finne, but a$ by God it is fomctime converted into the occafio»of fome good* As if perchance fome haughty-minded arrogant man, after fome fliding^fliould repent and behave him- fclfe more modettly ; or as if after fome grievous oflfcncc,an ex- C S* ^a11am#i t *g Of good Example, tindScdndall. ccHent Law (hould be made, which other wife would not had bccnecna&ed. See Phil. 1. 15,16,17, 1 8. Quefh 3. Whether or no it be lawfnllto abnfe another mans fane ? p, It is lawfull when any neceffity fliall enforce it,provided that we doe not cheerifhthofefinnes which we abufe. So /*- cob when he tooke Labans oath, fwearing by falfe gods, abu- fed Lab an s iinne 5 without any finnc of his ownc, Gen. 31.5 3* Sotnlerew.^i. 8* The tenne innocent men did abufe the ra- venoufneffe of Ifhmael • So many out of neceffitie compel- led, doe honcflly abulethe iniquity ot Vfurers. Chap. XI. Of good Example, and Scandatt, Quefti I • \ 7\ 7 Ho are bound to give good example tt V \ others? I. A. i. This belongs to ail godly men, in refpeft of ill thofe,to whom their life may be any wayesknownc. Firft, In regard all men ought to glorifie God by their works, 2 Pet. 2. 1 a. Secondly, becaufe there is no man who cannot expreffefome* what in all his life,whereby others may be encouraged and con- firmed in godlines. For from the contemplation ot the Bifmire men may be edified, Prov. 6. 6. Thirdly, becaufe each man in his place hath certaicie-fpecial occafionsof performing fomewhat, which upon the like occafion •nay be exemplary to others, £>w. a.ao.. *Pfal. 34.7. ( 2 . 2. But this duty is chiefcly in joy ned to filch as arc above others, cither in Age, Parts, or forae Office, Tttm 2* 4. 7* 1 2?». 4. 1 2 ♦ 2 Thejf. 3 ,p-i Firft, Becaufe to whom much is given, of, him much is re- quired, Lukfit.jfi* Secondly, Becaufe the more cmkenta manis, the rfiorc cks &c uponhhn,and he is the lefle tmdifcovered, Math. 5.14, Thirdly, Becaufe they whoin place doe precede pthcr^ pught OfgdodExAmfle, and Scandal!. by goingbeforc, to (hew them the right way, i Thcf.i $,*}$. Fourthly, Becaufe Inferiours, doe much rely upon the A- £MonsoftheirSuperiours,and doe frame therofelves to their example,?^. 2p,i2. Qucft» 2. Whether erno our gaoi works ought to be careful- ly madeknwne unto other s^ that they may bee an example tq them? Zi *A. U Good Workes are of two forts: fomc Publike, and fome Private, Thofe which arc Private, ought not ordina- rily to be divulged by « our felves; for this were ambition of Vaine-glory, Matth. 6, i, 2,&c« But Publikc good Deedes, becaufe in their owne nature they arc knowncunto othcrs,may, and fometimes ought, modeftly and warily be reprefented uk - to others, 4. 2. Thereprefentationofagooddecd, of what fort fo- cver it be, if by it We refpeft our owne glory as the end, is not to be allowed of : but as it may conduce to the glory of God t and edification of others, it cannot be difcommended, Qiiefl> 3. Whether or no all Sand 'all be a finne? L> 5. A. i. In all Scandall there muft needs bee fome finnc: becaufe it ahvaicsappertaines to the Spiritual! ruine or detri- ment of our Neighbour. 6. a. Neverthelefle, there may fall out fome Paflivc, or received Scandall, without any offence of the Agent : as when the faft of one man, is an occafion of finning to another man,bc- yond the intention of the doer , or fte condition of the faft : And there may too be an Aftive Scandall 3 without any finne on his part whom it airaesat. As when onc>as much as in him lyetb, by his example induceth another to fin, and yet the other wiU not fuffcrhimfelfeto beinduced. Queft. 4. whether or no^Scan-dall be a fpeciall fort of finne? 7. A. 1. It is a fpeciall, and in deed,a devillifti one, when a man intendeth the ruine of his Neighbour. F or this is a fpeci- all difference which conftitateth a finne, thatfearfely fallethQii any befides the Devill himfelfc* 8. *♦ Moreover it is a fpeciall finne, when that fad, where- by our Neighbour is fcandalized, cannot be any other waies c- vill, but by the mine of our Neighbour ; the occafion of which another man ought not to give. For by that difference, fuchan S f3 £ OfGtodEx*mj>k>*ndScand*ll. a 1. By the Grace ofGodjafaithfull man may live free from paflive Scandall : Bccaufe he may fo firmely adhere unto God,tbat he can never be moved from good to evill^by the ©rher example of other men : He may live too,frcefrom a&ivc Scandall, though not abfolutely from all finne : Becaufe the common infirmities of all the godly, in refpeft they arc not by them maintained, have not any aptitude to enduce others to finne. Queft. 6* What %ules are to be obferved that wee give >r$ Scandall} 11. *A % 1. Fortheavoy ding of Scandall, no finne at a$ A * ought at at any time be admitted, though it fecme never fo flight : for this were only to finne my felfe, left another ftiould finne, Rom. 3 . 3 . To doe evitl that good might- come thereof. And hence noreqaitall of crimes is to be allowed of: Such as was that of the old Gibeonitt^ in the caufe of the Levite* Indg. J 9* 1 4. And of Lot in the caufe of the Angels, f/^.ip.8. 12. 2. No gocd or lawfull thing is to be omitted, for fearc of the Scandall, which men of a Pharifaicall -temper will take thereat, Matth. 15.14. »g. 3. To avoid the Scandall which 'the weaker may take^'/ all tho£e,thinga are. tuher.to be done or omitted, which may lajy&lly and ; without finne bcdo'nc or omitted, And this is \ the obligation ofCbarity, 1 Cir. 8»i3* 1 4. 4 . Thofe are to he called the W eake, who are not fuf- ffciently inftrufted about our Chriftian Liberty, 1 Cor$,j. 2 ? v fh -NeiCbcftffeqU they fufficiently inftru&ed, to y/hom Wfi can, give a reason of thefaft :, for it may fo fall out.that fomc ^re not-capable of the reafonthat is. given; who nevertheiefft, though there be a reafpn given, are yet to be efteemed as weak* Of GwdEtfdmfU^ndScAndd. x6. 6. No humane Authority can take away the nature of Scandall, from that which other wife would be a Scandall, nor the nature of a finne from that Scandall being given. For no man hath a command of our Charity and Confciences, nor can he take away the danger of Scandall when given. I7.7. There is no fuch dangef of Scandall in neglecting hu- mane inventions, as there was in the Apoftles time, about the cafting out the Ceremonies of the Law For we may not ufc any fach Confcience in humane inventions, as the I ewes ufci in the In j unftions of God. 1 8. 8. There is no fuch perplexity that itmuft needs bee neceffary for a godly man to give Scandall, whether he do this or that, or doe it not ?^ Queft. 7. What Rules are we to obferve, tbuffrce doe not take Scandall ? ip 4 Anf 9 1. We mufl have a care, that we doe not fo de^ pendupon any man, let him be of whatpcrfe&ionhewiU, or have hitmn fo high eftimatron, that by his iliding>falling,or de- fection, our hearts flieuld be too much affe&ed. Hither wee ^^Jtre to diredl our meditations upon thofc grievous finnes, into which many have fallen, not onely of thofc who fecmed,and were not, but alfo of rhofe who were notable fervants of God, as David, %alomon>Peter y &c. 20. z. It is a dcteftable and horrid perverfeneflB of Judge- ment, whereby many are wont 5 at the falling of fcme,orthe de- tection of Hypocri(ie,ftrait to charge all of that profeflion with hypocride. For this is direftly to imitate the Devill inaccufing the godly, and burthening them with unjuft fufpition, lob. 1 . 1 1 * 21. 3. Although it be good to tread in the fteps of the god- ) ly, yet this is not to be done in a blind obedience, and imitation, but with a difcrcct and wary carriage,asfarre they follow Chrift, $ l Cor. Ii. 1. 2*» 4. V/emuftagaineandagaineconfiderhow bafeathing it is, either for feare or hope ofthis world, to defiftor deviate : from the right path. *2» 5* Vponanyoccafion,wemuftcalltominde that God doth permit Scandals to be offered unto us, for the triall of our . £aith and conftancy> Zkut. 13. jaO ofSchifmf. Chap. XII. Of Schifme. Queft. I . \ 7C 7#*' « Schifme i V V >i. A. i. The Latinc word «fr£/£ #;vfi^nifying Schifme, is fo called d Scindendo^ from cutting. And ins a Cutting, a Separation, dif~ jundion, or ditfolution of that Vnion, which among Chriftians ought to be kept. But becaufe this divifion is chiefly effefted, and appearcth byare- fufallof any due Ecclcfiafticall Communion. Therefore this Separation by a fingular appropriation is rightly called Schifme. Que ft % 2. Whether or no , and how Schifme differs from Here fie ? ^ 2. Anf. Schifme, as in the generall it denoteth all unjufti- fiable departure from the Church, containcth Herefic too, and thole two words are fometimes ufed in one and the fame fenfc # % Cor* n.iS. But they arc properly diftinguifiit, in that H^i v « rcfic is oppofed to Faith, and Schiime to Charity. Herefie is in ^ a pervcrf e opinion, but Schifme in the feft of a perverfe Separa- tion. So that he may be an Hereticke,who is not a Schifmatike, f as in cafe he deny fome Article of Faith, and yet will cleave to that Church which profefleth the true Faith; and he may be a Schifmatike, who is no Heretike, as in cafe he bcleevc all the Articles of Faith, yet will not communicate with the true Church in holy duties. Andfucha diftinftion is intimated' by the Apoftle,<7, SchifmAtik.es aye Members of the Church I 6. An. Schifme doth in fo much feperatc from the Church, . as it doth renounce the communion with the Church. If there- fore, Firft, a feperationbemadefromfomccertaincAftionsor . *Perfons onely, although that fepcration be Schifmaticall , yet 7 doth it no: presently fcparate from the Church* 7. 2. If the feparation be made from one or more particu- lar Churchea,y et the party feparated may never thelcffc rcmaine a member of fome other Churches, in which hee findeth not that caufe of feparation which he did in the other. 8, 3. If an obftinate Separation bee made from all true Churches, or from any one,for a caufe common to all> then fuch Schifmatikes (although it may be,retaining the Faith, they con* tinue members of the Church Catholike) they cannot be eftee- med as vifible members of the Church* ' Queft- 5 . Howfarre we ought to avoide S chi fma tikes ? 9, Anf* Sofarrc atleaft, that by our agreement, neither they be confirmed in their Schifme, nor we have communion in the fame, nor others by our example entifed tothe approba* tion of Schifme. Queft. 6. Whether er no, a SdifmatkaH Qhurch is to bee helda true Church? 1 o. Anf. While it retaineththe true Faith, it is to be held for a Church, and fo thofc things which are EccleMically per- *4> of the Horn? of our Neighbour. formed therein ; Forthcfubftanccof them ought to bee hell ratified and firme; but in refpea it is Schifmacicall, it is not to be held for a lavvfull and allowable Church. Chap. XIII, Of the Honour ofonr Neighbour^ Queft. I. C 71 7 Hat is the Honour which is due to our V V Neighbour ? I. A. i. Honour in its common fignification denoteth fome teftification of the excellence or eminence that is another* And in regard fuch teftification cannot be madebefore men,but by outward fignes of deedes and words, therefore in the com- mon ufe of the word, any outward exprcflions ofthatkindc are intimated thereby ; as it is in the holy Scripture, Lev. 19.3 a # tTet. $ % 6. Rom.if.j.ip.io* 2. 2. But becaufe this outward teftification which is in words and deedes ( if it be not a diflembling and vaine connter** feiting of it, as indeed now adayes a Municaliobfcrvance hatfc the name and place of Honour among many) it include th a cor* refpondentludgcmencand intcrnali affc&ion, in which refi- dcth the teftification before God; therefore the true and fo- liddutyof honouring any man, deth chiefly rclie in an inter- nal! acknowledgement of his worth and eminence. Lev. 1^,3* Rom.i$.'$>9>io. Qucft. 2. To what men is Honour due ? 3. Anf. i% We are bound moft properly and fully to ho^ nour,thofewhoin worth arc our Superiors, as our Parents, and the like, becaufe not onely a reverend efteeme andabfolute acknowledgement of their preeminence is due unto them, but alfoanillultration of the fame, by a fubmiflive obfervance, ipringing from the confeffion of our owne imparity. 4» 2. Yet forall this, we have the expreffe word of God telling us that all men are to be Honoured, 1 Pet. 2* 17. Ho* mur all men. Firft, Becaufe a icther mans eminence may be confidered, jaotonsty by the comparifon thereof to him that honoureth ( Of the Hmwofw Wtghbcur] 143 fcimuasif indcced he ought to be more eminent then the Sail that fhould honour hin^butby the coraparifon of him to other s, and by this reafon>we owe honour to our equa!s,nay,our infer i- ours, becaufe they are more eminent and fuperiour to others. Secondly, Becaufe indeede there is fcarfeany man found, in whom wee may not obferve fome gift or other , in which he is fuperiour to us, if we palfe our judgement upon our fclves with any humility, ThiL 2.2, Thirdly, Becaufe the meancft fort of people may have fome fiiigular relation to God, in which refpeft they are to be honou- red, M&k^y.+l. I F*t. 3:7). EJa.$9.9. Fourthly, Becaufe in all, and every man, who have com- munion with us in the fame nature at kaft, and are not exclu- - ded from a capacitie of the fame communion in grace, there ap- peareth (brae what which forbiddeth contempt, and fo doth in fome manner demand fome honour, /*£ 3 1 ♦ 1 3 , 1 4, 1 j . Mat, 18.6. o£>jett, The godly arc tanght to contemnc the ungodly, Pf*l. 15. 4. 5. Sol. 1. The ungodly are to be contemnd, Juft fo as they ^ise co be hated, that is under that formall acception, whereby they are ungodly. They are not therefore to be honoured be- caufethey are ungodly , or fo that their impiety may be chcriftt, confirmd, or ftrengthncd by our honour, Prov. 5 .p, & 6. 3 3. & 2<5.i. 8, but as they have good in them , a faire teftimony thereof is not to be deny ed them, 1 Tim. 6. t . 6. 2. And for this caufe fome fignes of that honour which is in it felfe (imply due, may for their wickednetfe fake, of right be denied unto them, 2 King. 3. 14. But with this caution* that this be not under flood but oi thofc that are very notorioudy I wicked, in whom the ordinary caufes that fliould invite our ho« nour> are by the op>pofite baftneffe quite overwhelmed ; and ^ that it be (till with that moderation, that we may (hew a wil- ling difpofition to give them all honour, in cafe this obftacle of their impiety were once removed. C^ueftf 3- Whether or no, and bow farr ewe ought to regard our ovpnehcnoHr that is due nnto m ? 7. *A. 1. Worldly honour, if once it come into competi- tiwvviriithat honour which wee arc to feeke at the bands of 'Tt God j t| OfFttne, orRtptrt. God, ougHutterly to be contemned, M. ? ^& 1 243. *^g»< 5 36. 8. Andforthiscaufe, firftjWemay not commit any finne fcr,fogcttbe honour of this world; p. s. Neither are goodvvorkes to be done wholly for the honour of this world, Matth % 6. io. 3. Out of our regard unto folide honour, we muft ab- ftainefrom all finne : elpecially from that .which carrieth with it any Gngutar note of defamation, 1 Theff. 4 4 j Cor, <6. 18, 1 9. Prov.^.p. & 6>1$* It. 4. We ought to apply om (elves to the performance of thole things to which God hath annexed true and follid ho- nour, 1 Sam, 2 30* Prov. 4, 8. & 8. 1 8. Firft, Generally to Righteoufncffe towards God. Secondly, Efpecially , to thofe duties of Righteoufneffe, which by the world are held ofgreateft difparagement, fuchas are to fuffer reproofe, Prov. 13.18- And to ccafe from iirife, Trov. 20. 3. — '• . — - ; .,. .- —^ A^^ S CHip, XIV. Of Fdme, or %eport+ Queft. f. \J\ J Aether or no y and how far a man ough^ V \ to looke to his Fame f 1. A. !♦ A good Report is in its proper nature, the tefti- mony ofVertue, and an eviil Report, the teftimony of Vice* That therefore is to be wifhed for, and; ought after ; but this to be avoyded and feared. A good report cannot wholly bee( contemned, without the contempt of Vertue too, Prov 22. i„ Ecclef j, 3. Phil. 4$ 2 Cor*S. 20,21. v 1. 2. Now as all Teftimony is of moment, according to the condition of him that giveth it, fo alfo a good report amon<* thofe that are good , is the onely true good report, and chiefely to be confidered.to wit, to be praHed by a man that is generally prayled himlclfe, 2 for. 8. 1 8. 3 . 3. And yet theteftimony of thofe that are without the Church* Church, Co they arc not defperatly wicked, is net to be ne^ic ed,i Tim.} 7. 4. 4. A, good report becaufe it is not a Vertue, butonely a teffimony of Vcrtue, ought never to be prized before Vertuc or our duty, 2 Cor. 6 8, We ought not to fecke Report; by dc- icrjring Venue. 5. >. M ore over a good Efteeme is fir ft to bee fought in the hcajt and £on!cicnccs of men, rather then in their expreffions, Z ,0.4.2. & 5.ti,i2. andfromfolid workesof Vcrtue^a- therthei^omaaapplaufe gained by cunning Art, 2 Corinth. v. 6. 6? J3efi4 es if § coc * cflecme is. to belabored forbid pre- (frved,iipjt f or it feife, neither for our fclvxs, as if wee were bbun^tobeieevc other mens judgements upon our deeds more theii jojir owne, but principally tor the glory God, Gal. 1. 24. 2 Thefi.i 2 .and that we by our exaoapieoj: deeds might more j! benefit others, 1 Tmf. 1 ♦ 7. 7* 7* And for this reaibn* thofe men are bound to have 2 fpeciall care of their credit and cfteeme, who by reafon of their parts or fun&ion,are fpecialiy called to the promotion of Gods ^Vhonour, and the good of mankinde, Neh. 6 % 1 0,1 1 . 1 Tim or Learning, but of Vertue* p. p. Amanmayfometimesfmoother.uphisdifcredit infi- lence, as in cafe there be no convenient occafion offered of re*- fcllingjhc fame to any purpofc, and there may bee fome hope thatthedifcreditwiiiof it felfefovanifh, that it may redound father to the good, then dammage Aethers, Me.ttb