The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

THE THIRD BOOKE of the Cases of Conscience, concerning Man, as he stands in relation to man. (Book 3)

CHAP. I.

Of the Nature and Differences of Vertue, and the Order of the Que∣stions.

THVS farre we are pro∣ceeded in the handling of two sorts of Questions, whereof some doe con∣cerne man as he is consi∣dered apart by himselfe, without respect vnto an∣other: some againe concerne man, as he stands in the first relation, namely to God.

Now we come by order, to speake of the third and last head of Cases, propounded by the Conscience of man, as he stands in the se∣cond relation, to man. And vnder this Head are comprehended all those Questions of Conscience, that are incident to the liues of men; and which doe belong vnto man, as

he is a member of some Societie, whether it be the Familie, the Church, or the Common∣wealth.

For the better and more orderly procee∣ding in this Discourse, some conuenient Subiect or Matter is to be propounded, whereunto all the Questions that followe may fitly be reduced. Now of all other, the most conuenient Subiect in this kind is Ver∣tue, and therefore according the differences of Vertue, we will distinguish the Questions into three seuerall sorts.

But before we proceede to particulars, it shall not be amisse to speake somewhat ge∣nerally of Vertue, so farre forth, as the knowledge thereof may giue light to the things that follow.

Touching Vertue, two things are briefly to be remembred: first, what it is; and then, what be the distinct kindes thereof.

Vertue is a gift of the Spirit of God, and a part of regeneration, whereby a man is made apt to liue well.

I call it first, a gift of the Spirit of God, be∣cause in whomesoeuer it is, whether in Chri∣stians or in Heathen men, it hath the nature of a gift that floweth immediately from the spirit of God. And this I put in the first place, to confute the receiued errour of the wisest Heathen Philosophers, which call Vertue an habite of the minde, obtained and confirmed by custome, vse, and practise.

Secondly, I call it such a gift, as is also a part of regeneration; and this is added for two causes.

First, that we may put a differēce between Christian and Heathen vertues. For, howbeit the same vertues in kind and name, are and may be found, both in them that professe Christ, and those also that are ignorant of the true God; yet they are in them after a di∣uers manner. For in Heathen men they are the gifts of God, but not parts of regenera∣tion and new birth: but in those that be true Christians, they are indeede not onely the gifts of Gods spirit, but also essentiall parts of regeneration.

That we may the better yet conceiue this difference, we must vnderstand, that the grace of God in man, is two-fold; restraining, and renewing.

Restraining is that, which bridleth and re∣straineth the corruption of mens hearts, from breaking forth into outward actions, for the common good, that Societies may be pre∣serued, and one man may liue orderly with another. Renewing grace is that, which doth not onely restraine the corruption, but also mortifieth sinne, and renewes the heart daily more & more. The former of these is incidēt to Heathen men; & the Vertues which they haue, serue onely to represse the act of sinne in their outward actions: but in Christians, they are graces of God, not onely bridling

and restraining the affections, but renewing the heart, and mortifyin▪ all corruption. And though those vertues of the Heathen be graces of God, yet they are but generall and common to all: whereas the vertues of Chri∣stians, are speciall graces of the spirit, sancti∣fying and renewing the minde, will, and af∣fections. For example, chastitie in Ioseph was a grace of Gods spirit, renewing his heart; but chastitie in Xeuoerates was a com∣mon grace, seruing onely to curbe and re∣straine the corruption of his heart. And the like may be saide of the iustice of Abraham; a Christian, and of Aristides, a Heathen.

Secondly, I adde this clause, to meete with an errour of some learned Philosophers, who taught, that the very nature of Vertue stands in a meane, or mediocritie of affecti∣ons. This that they say is true in part, but not wholly. For the mediocritie, of which they speake, without renouation of affecti∣ons, is nothing: and therefore all vertues, that are not ioyned with a renouation and change of the affections, are no better then sinnes. This point the Philosophers neuer knew, and hence it was, that they stood one∣ly vpon a mediocritie, defining a man to be truly vertuous, that did wisely obserue a meane betweene two extreames.

Lastly, I say that this gift of God, makes a man fit to liue well. In which clause standeth the proper effect of Vertue; which is, to make

those in whome it is, to lead their liues well. And by this we are aduertised, to take heede of the opinion of Philosophers, concerning some particular vertues. For in their morall discourses, they giue both the name and the nature of Vertue to those things, which are either false & counterfeit vertues, or indeede none at all. For example, Aristotle makes Vr∣banitie a vertue, which is indeede a sinne, bee∣ing nothing els, but a dexteritie in mocking and descanting vpon reens persons and names: & so it is reckoned by Paul amongst grieuous sinnes and vices, which are to be a∣uoided, Eph. 5. 4. Againe, the Philosopher calls Magna••imitie (whereby a man thinkes himselfe worthie of great honours, & there∣upon enterpriseth great things) a Vertue; which notwithstanding is to be holden a flat vice. For by the law of God, euery man is to range himselfe within the limits of his cal∣ling, and not to dare, once to goe out of it. Whereas on the contrarie, the scope and end of this vertue (as they tearme it) is to make men to attempt high and great matters a∣boue their reach, and so to goe beyond their callings. Besides, it is directly opposite to the vertue of humilitie, which teacheth that a man ought alwaies to be base, vile, & lowly in his owne eyes. The Prophet Dauid cleares himselfe of this sinne, Psal. 131. 1. when he saith, Lord, I am not high minded, mine eyes are not hautie, I haue not walked in things that be

great, and aboue my reach. Furthermore, no Vertue must make vs to forsake good life, but euery one serueth for this ende, to make vs fit to liue a godly life.

The next point to be considered is, What be the kindes of vertue.

Vertue is either in the minde of man, or in the will. The vertue of the minde, is Pru∣dence. The vertue of the will, is that that or∣ders mans will; and it is two-fold: for it re∣specteth either our selues, or others.

That which respecteth our selues, is con∣uersant about two maine things in the heart of man, the reuenging, and the lusting pow∣er. That which respecteth the reuenging power, is Clemencie; which standeth in the ordering and reforming of the raging pow∣er of Anger. The next, which respecteth the lusting power, is Temperance.

Vertues that doe respect others, are either concerning curtesie, as Liberalitie; or concer∣ning Equitie. And these consist partly in do∣ing of equitie, as Iustice; partly in defending and maintaining it, as Fortitude.

Now according to this distinction of ver∣tues, the Questions of Conscience are to be distinguished, in this sort. Some of them con∣cerne Prudence; some concerne Clemencie; some Temperance; some Liberalitie; some also concerne Iustice, and some Fortitude. Of all which in order.

CHAP. II.

Of Questions concerning Prudence.

THere are two maine Questi∣ons of Conscience, which cō∣cerne Prudence.

I. Question. How a man should practise Prudence or Wise∣dome?

This I acknowledge, is a high point in the life of man, and such, as cannot be resolued, as it ought, without great deliberation; not∣withstanding I will doe mine indeauour to answer something.

Concerning Prudence, there are sundrie things to be considered.

First, what is the beginning of the practise of this vertue: and that in a word, is the Feare of God. This feare standeth principally in two things; the first is, a reuerent awe of the Maiestie of God in all places, & at all times, whereby we are resolued, that wheresoeuer we are, we are in his presence, and what∣soeuer we thinke, speake, or doe, it is whol∣ly and perfectly knowne vnto him. The se∣cond

is, a resolued care to walk as in the pre∣sence of God: that is, to keepe his comman∣dements, and to yeeld obedience vnto his Maiestie in all things. Now that this feare is the beginning of wisedome, it appeares by sundry places of scripture. Psal. 111. 10. The beginning of wisedome, is the feare of Iehouah. Pro. 3. 7. The beginning of knowledge is the feare of the Lord: fooles despise wisedome and vnder∣standing. Moses telleth the children of Israel that herein stood their wisedome and vnder∣standing before the eies of all people, that they obserue and practise all the ordinances and iudgements of God, which he had com∣manded them, Deut. 4. 6. And Dauid profes∣seth of himselfe, that by his daily meditati∣on in the law of God, and keeping his com∣mandements, he became wiser then his enemies, Psal. 119. 98. Yea of more vndestanding then all g•••• teachers, ver. 99. yea further, more prudent then the ancient, ver. 100.

Secondly, we must consider the rule of prudence; and that is, spiritual vnderstanding, whereby we are inabled to know and con∣ceiue spiritually truth and falshood, good & badde. This Saint Paul wished vnto the Church of Coloss. when he saith, we cease not to pray for you, and desire, that ye might be fulfil∣led with knowledge of his wil, in al wisedome & spi∣rituall vnderstanding, Col. 1. 9. And the same Apostle exhorting the Romanes, to giue vp their bodies a liuing sacrifice, holy & accep∣table

vnto God, and not to fashion them∣selues like vnto this world; he makes the ground of his exhortation, and consequent∣ly the rule of their obedience thereunto, the renouation of their mindes or vnderstandings, to this ende, That they might prooue, what is the good will of God, acceptable and perfect, and an∣swerably doe and performe the same, Rom. 12. 2. And his reason is good, because though prudence be the rule of all vertues, as the auncient Philosophers among the heathen haue affirmed, yet it selfe must be ruled by a higher rule; which they knew not, namely, by spirituall vnderstanding and knowledge, according to the word of God.

Thirdly, we are to consider what is the Practise of Prudence; and wherein it consi∣steth.

In the practise thereof, two actions are re∣quired; the one, is Delil••ration, whereby ac∣cording to spirituall vnderstanding, we ad∣uise what is good and bad, what truth and falshood, what is to be imbraced and done, and what not. The other is Determination, whereby we resolue vpon former delibera∣tion, to imbrace, to doe, to follow, and pur∣sue the best things in euery kind. And there∣in stands the very nature and forme of true Christian prudence, when a man (vpon due consideration of things and actions, toge∣ther with their properties and circumstan∣ces) proceedes to a holy and godly resoluti∣on

according to the rule aforesaid. Now the practize of Prudence in these two actions is very large, and consisteth of sundry bran∣ches. I will onely touch•• the principall, and propound them in these Rules following.

The first Rule is this. A man must, in the first place, and aboue all things in the world, carefully prouide for the forgiuenesse of his sinnes, and the saluation of his soule. This our Sauiour Christ commandeth as a spe∣ciall dutie, Matth. 6. vers. 33. Seeke ye first the the kingdome of God and his righteousnes. And sinners and vnrepentant persons, are sundrie times in scripture termed fooles, as in many other respects, so principally in this, because they faile in this first point of wisedome, go∣ing on in their sinne without repentance. The fiue virgins in the Gospell are for this very cause pronounced foolish, or fooles, because they provided not for the oile of Faith, but did onely content themselues with shining lampes, that is, a naked profession of religion and vertue; and for want of wisedome and prudence in this point, they were iustly de∣priued of accesse into the bedde-chamber. Thus, the rich man, that had great reue∣newes and abundance of wordly wealth, is notwithstanding termed by God himselfe a foole, because he gathered riches to himselfe and was not rich in God; that is, he minded earthly things, and placed his cheife felicitie in vaine and transitorie riches, not once fore∣casting,

how to come into the fauour of God, that he might be saued.

To this Rule I adde that, which Paul by way of caueat commendeth to the Ephesi∣ans, Eph. 5. 16. Take heede that ye walke circum∣spectly, not as vnwise, but as wise, redeeming the time. As if he should say, Play the part of wise men; take time while time serues, lay hold of the meanes of saluation, vse no de∣laies in heauenly matters, deferre not your repentance from day to day: for the daies are euill, and you may be surprized in your sinnes before you be aware.

II. Rule. We must vse continuall watchful∣nes against our enemies, but specially against our spirituall enemies. This watchfulnes our Saui∣our commandeth often in the Gospel, but specially in Mark. 13. 33. Take heede, watch, and pray. 35. Watch therefore, for ye know not, &c. 37, Those things that I say vnto you, I say vnto all men, Watch. And S. Peter exhorteth in like manner, Be sober, and watch: for your ad∣uersarie the Deuill as a roaring lyon, walketh a∣bout, seeking whome he may deuoure. 1. Pet. 5. v. 8.

Now this dutie stands principally in two things. First, that we diligently obserue the danger, wherein we are, by reason of temp∣tations. Secondly, that we daily labour to search and finde out the secret counsells, pra∣ctises, and enterprises of our enemies, and withall seeke to preuent them. To this pur∣pose,

we must watch against the corruptions of our hearts, the temptations of the Deuill, and the day and houre of our death, that we be not found vnprepared. For our owne sinnes are many; Satan is strong and subtill in his suggestions, and temptations; & death, though of all other things it be most cer∣taine, and cannot be auoided, yet it is most vncertaine in regard of the time when, the place where, and the manner and kind, of what and how a man shall ende his daies.

III. Rule. Euery man must measure him∣selfe by his owne strength, and doe nothing beyond his abilitie. This Rule is set downe, though expressed in other tearmes, Rom. 12. 3. No man must presume to vnderstand, aboue that which is meete to vnderstand, but ought to be wise according to sobrietie, as God hath dealt to euery man the measure of faith. An example of the transgression of this Rule, we haue in Da∣uids three Worthies, who brake into the host of the Philistims, to fetch Dauid the king water from the well of Bethlem, 2. Sam. 23. ••6. Which act of theirs, was a rash enterprise, and such a one, as Dauid himselfe condem∣neth in that Chapter, because they went be∣yond their strength, to encounter with a whole garrison of men, they beeing them∣selues but fewe, namely three in number.

IV. Rule. We must distinguish betweene the necessarie workes of our callings, that pertaine to vs, and other workes that are out of our callings,

and pertaine not vnto vs: and we must doe the other, though we leaue these vndone. This Rule is propounded in 1. The. 4. 11. Medle with your owne businesse, that is, do the necessarie workes of your callings that belong to you, though you leaue the other for the time vndone. The contrary to it, is to liue or to behaue himselfe inordinately, 2. Thess. 3. 7. And we haue an example of the transgression hereof in Peter, Ioh. 21. 21. whome when Christ had com∣manded to follow him, he would needes aske him what Iohn should doe; Christs giues him this answer, what is that to thee? In which wordes, he teacheth that not onely Peter, but also euery man must attend vpon the neces∣sarie and proper workes of his owne vocati∣on, and not deale with other mens businesse; which because Peter did, he is by that an∣swer secretly repooued, and iustly condem∣ned of curiositie in that behalfe.

V. Rule. We must put a difference betweene things honest and of good report, and things vn∣honest and of bad report, and these we are to let passe, and onely to doe the other. Phil. 4. 8. Whatso∣euer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things pertaine to loue, whatsoe∣uer things are of good report, if ther be any vertue, if there be any praise, thinke on these things. To * 1.1 this may be added one caveat, that, Of two e∣uils which are both sins, we must not onely not chuse the les, but we are to chuse neither.

For their damnation is iust, who affirme that men may doe euill, that good may come of it as the Apostle saith, Rom. 3. 8.

VI. Rule. Things of profit and pleasure, must giue place to things that belong to vertue and ho∣nestie. This conclusion the light of nature teacheth. Worldly men say, who will shew vs any good? But Dauids praier is, Lord lift thou vp the light of thy countenance vpon vs, Psal. 4. 6. Godlines is the great gaine: therefore all gaine must giue place to godlines, 1. Tim. 6. 6.

VII. Rule. We may not trust men vpon faire pretences, that they make vnto vs, without further triall. This point was practised by our Sauiour Christ, who, though many beleeued in his name, when they saw the miracles which he had done; yet he did not commit himselfe vnto them, because he knew them all, Ioh. 2. 24. And it is also verified by the common proverbe, First trie, and then trust.

VIII. Rule. We must giue place to the sway of the times, wherein we liue, so farre forth as may stand with keeping faith, and a good con∣science. We may not be temporizers, and change our Religion with the times: but yet we may and must giue place to times, as we giue place to the streame, so that it be done with keeping of true religion, and good con∣science. This Rule was practised by Paul, Act. 28. 11. who liuing among the Heathen, was constramed to speake as they, and there∣fore

he saies, that he departed in a shippe to Rome, whose badge was Castor and Pollux, Act. 19. 10. Againe, he was three yeares in Ephesus an idolatrous place, where the great goddesse Diana was worshipped; yet in all that time he contained himselfe, and spake nothing in particular against Diana, but one∣ly in generall against false gods, saying, that they be no gods that are made with hands, v. 26. Nay. Alexander could not charge him with this, that he had in all that while, bla∣sphemed their goddesse Diana. Paul there∣fore was faine to yeeld to the sway of those times, that so he might doe some good in E∣phesus by his Ministerie. Whereas, if he had spoken against Diana directly, it had not bin possible for him, to haue done that good by preaching, which otherwise he did. Againe, in the Primitiue Church, the Apostles for the weaknes of the Iewes, did yeelde to the vse of Circumcision, and permitted abstinence from blood, and that which was strangled, &c. so farre forth, as it stood with pure reli∣gion, and good conscience: and if they had not so done, they should not haue wonne the Iewes to the faith as they did.

IX. Rule. If we cannot doe the good things that we desire, in that exquisite manner that we would, we must content our selues with the meane; and in things which are good, and to be done, it is the safest course to satisfie our selues in doing the lesse, least in ventring to doe the more,

which cannot be, we grow to the extremitie, and so faile or offend in our action. It is a good and wise counsell of the Preacher, to this pur∣pose. Eccl. 7. 16. Be not iust ouermuch: and his meaning may be this; Be not too strict or curious, in effecting that which thou inten∣dest, exactly, when thou canst not; but rest contented in this, that thou hast done thine endeauour; and take to the lesse, when the greater cannot be effected. In some coun∣tries, Popish Images erected in Churches, doe stand vndefaced. The good desire of the people is, that they may be pulled downe; but this cannot be brought to passe. What then are they to doe in this case? they must not grow to extremitie, and pull them down themselues; but they must intreat the lawfull Magistrate for their remooueall, and pray to God, that he may be mooued so to doe; and in the meane time, rest content with that they haue done, and waite the Magistrates plea∣sure. In the Iudiciall law, by reason of the hardnes of the Iewes hearts, sundrie sinnes could not vtterly be taken away, as diuorce∣ments, polygamie, vsurie. Hereupon, the Lord makes a law of Toleration, without approbation; and did not remooue them quite away, for that was not possible, in re∣gard of man, for the time: but restrained the euill, that could not be quite off and aboli∣shed otherwise. And herein appeared the great wisdome of God, in making a Law not

to allow of, nor yet vtterly to take away, but to moderate the practise of these sinnes in the Iewes, for the hardnes of their hearts. In like manner, in this our land there is the pra∣ctise of Vsurie, a sinne that cannot, nor euer shall be rooted out vtterly. For this cause, the States of this kingdome, haue out of their wisdome, prouided a Law for the toleration thereof after a sort, and that vpon speciall cause. For if the Magistrate should haue en∣acted a Law vtterly to abolish it, it would before this (in likelihood) haue growne to great extremitie. The same was the practise of the Apostles in their times, who yeelded to beare with the vse of Circumcision for a time, when they could not otherwise vtterly cut it off.

II. Question. Whether a man may law∣fully and with good conscience, vse Pollicie in the affaires of this life?

Ans. There be foure principall Caueats, which beeing obserued, Policie may be v∣sed, and is not against Christian religion. I. Nothing must (in policie) be said, done, or in∣tended, to preiudice the truth, specially the truth of the Gospell. II. Nothing is to be said done, or intended, against the honour and

glorie of God, either in word, in deede, or in shew. III. Nothing must be wrought or con∣triued against iustice that is due to man. IV. All actions of policie, must be such as pertain to our calling, and be within the limits and bonds thereof. For if any action whatsoe∣uer, be done out of that calling wherein God hath placed vs, or at least be not answerable thereunto, though it be plotted and at∣tempted in neuer so great wisedome and policie, it is vnlawfull and not warranta∣ble.

These Caueats obserued, it is not vnlawful to vse that which we commonly call Policie. And the reason is this: when any busines is to be done, we must make a twofold inquirie. First, into the thing to be done, whether it be good or badde, lawfull or not lawfull, com∣manded or forbidden. Secondly, into our selues, whether the worke in hand be agrea∣ble to the calling of the doer, or answerable to that dutie, which he oweth to God and man. Now because both these are grounded vpon the former cautions, therfore we con∣clude, that whatsoeuer busines is taken in hand, and not suted vnto them, it hath not good warrant, and so cannot be done with good conscience.

Yet for better clearing of this answer, let vs a little consider the Scriptures, and the ex∣amples there recorded, touching this policie. In Iosh. 8. 5. we shall finde that Ioshua vseth

Martiall policie in the besieging of Ai, pla∣cing one part of his armie in an ambush, and causing the other part to flie: for by that meanes, the men of Ai comming out of the citie, and pursuing those that fled, the soul∣diors that lay in ambush, tooke the citie and destroied it. In 2. Sam. 5. 23. Dauid beeing to make warre against the Philistims, asketh counsell of God, and God teacheth him po∣licie; he therefore in his owne example al∣lowes policie; and more especially those wise and prudent shifts in warre, which we call Stratag••ms or policies of the field. We haue also the example of Paul for this pur∣pose, who Act. 21. 26. faines himselfe to haue made a vowe to be a Nazarite, that he might yeelde somewhat to the weakenes of the Iewes, who were not sufficiently infor∣med in the doctrine of Christian libertie. This practise was warrantable, neither was it a sinne in Paul: for he did it by the counsell of the Church at Ierusalem, v. 20, 24. And Paul himselfe neuer made mention of this, as of a sinne, which he would vndoubtedly haue done, had it beene sinne Againe, Act. 23. 6. when he was brought before Ananias the Priest, and the councell at Ierusalem, beeing in some danger, he vseth policie: for he pretended that he was a Pharisie, and by that meanes raised a dissension between the Pharisies and the Sadduces. And this was no sinne in Paul: for he spake no more but

the truth, onely he concealed part of the truth.

Now if it fall out otherwise, that policie be vsed, and any of these foure Caueats be not obserued, then it looses both the name and nature of true Policie, and becomes fraud, craft, and deceit, and so is condemna∣ble. Example hereof we haue in Dauid, 1. Sam. 21. 14. who when he came to the court of Achish king of Gath, and saw himselfe in daunger, he faines himselfe madde. Which though he did to saue his owne life, yet his poli••••e was not to be allowed of: for it ten∣ded to his owne disgrace, (he beeing King of Israel:) and it was also dishonourable vnto God, who had appointed him to be the king of Israel. Againe, that which is commonly called the policie of Machiavel, is here to be condemned. For it is not answerable to the Cauears before remembred. Besides that, it is not onely against the written law of God, but euen against the law of Nature. And the very foundation. thereof, standeth onely in the practise of lying, swearing, forswearing, in fraud, deceit, and injustice.

CHAP. III.

Of Questions concerning Clemencie.

CLemencie or meekenes, is a vertue, that serues to mode∣rate wrath and reuenge.

Touching Clemency there be three Questions.

• I. How a man is to carrie himselfe, in respect of iniuries and offences done vnto him?
• II. When Anger is a sinne, and when not?
• III. How a man should remedie his rash and vniust anger?

I. Question. How may a man carrie himselfe, in respect of iniuries and offences done vnto him?

Aus. That a man may behaue himselfe so as becommeth a Christian in these cases, he must in the first place, inquire into the nature and qualitie of the wrong done.

Now, Offences that are done to vs by o∣thers, are of three sorts.

The first sort, and the least are, when some

things are done to vs, that do onely displease vs, but bring no losse or hurt to vs. These be light offences; and of this kind are common infirmities, as hastinesse, teastinesse, froward∣nesse, slownesse and dulnesse of nature; of this kind also, are reproches of vnskilfulnesse, ig∣norance, basenes, pouertie and such like. The first degree then of Clemency is, not so much as to take notice of these sleight offences; but to let them passe, and burie them in obli∣uion. Salomon saith, A mans vnderstanding deforreth his anger, and it is his credit to passe by an offence, Pro. 19. 11. his meaning is, that when small offences are done, which cannot be avoided, then in discretion a man should with hold his anger, and not take notice of them, but passe by them and let them goe: for this shall be a farre greater ornament vnto him, then if vpon the deede done, he should haue hastily proceeded to reuenge.

The second sort of Offences, are small in∣iuries, such as doc not onely displease vs, but with all bring some little hurt to vs, either in our goods, life, or good name. Now, the se∣cond degree of meekenes is, to take notice of these, but withall to forgiue them and put them vp. The reason is, because alwaies grea∣ter care must be had of peace and loue, then of our owne priuate affaires. Read the pra∣ctise hereof, Ioh. 8. 49. It was obiected to Christ wrongfully, that he was a Samaritane, and had a Deuill. Christ takes knowledge of

the wrong, and saith, you haue reproched me; but withall he puts it vp, onely denying that which they said, and clearing himselfe, I haue not a Deuill, but I honour my father. Dauid had receiued great wrong, at the hands of Ioab and Shimei, as appeares in the historie of his life; but principally, when he came first to be King of Israel, a. Sam. 3. and yet he takes not a hastie course, presently to be reuenged vp∣on his adversaries: but proceedes in this or∣der. First, he takes notice of the fact, and com∣mits his cause to God, ver. 39. and then after∣ward, as opportunity serued, gaue the parties their iust desert. The reason was, because beeing newely invested in the kingdome, his adversaries were strong, and himselfe weake, euen by his owne confession, & ther∣fore not able at the first, to redresse the iniury done vnto him. But when he had once esta∣blished himselfe, then he doth not onely be∣ginne, 2. Sam. 19. 14. but proceedes to full execution of punishment vpon them, as we read 1. King. 2. ver. 5. 6. 34. 35.

The third sort of Wrongs, are greater in∣iuries; such as are not onely offensiue to our persons, but withall doe preiudice our liues, and bring a ruine vpon our estates, both in goods and good name. These are the high∣est degree of Iniuties, manifested in open and apparent wrongs. And therefore answe∣rable to them, is required the third and high∣est degree of Clemencie, which stands in

three things. First, in taking notice: second∣ly, in forgiuing them: thirdly, in a iust and lawfull defending our selues against the wronging parties. This is the summe and substance of the answer.

For the better conceiuing whereof, sun∣dry Questions are further to be propounded and resolued.

First in generall; it is demanded, how a man should and ought to forgiue an iniurie?

Ans. In forgiuenes there be foure things.

The first is forgiuenes of Reuenge, that is of requiting euill for euill, either by thought word or deede. This must alwaies be practi∣sed. For vengeance is not ours, but the Lords, and great reason then, that we should euer∣more forgiue, in regard of reuenge and ha∣tred. This the Apostle teacheth, when he saith, 1. Cor. 13. 5. Loue is not provoked, it neuer thinketh, much lesse speakes or does, evill.

The second is forgiuenesse of priuate pu∣nishment; which is, when men returne punish∣ment for iniuries done, in way of requitall; and this must alwaies take place with vs, be∣cause as vengeance it selfe, so also punishmēt in way of revenge, is Gods alone.

The third is, forgiuenesse of iudgement, when we iudge an inurie done to be an iniu∣rie. This iudgement we are not bound to for∣giue vnto men. For we may with good con∣science, iudge a sinne and a wrong to be as they are. And yet notwithstanding, if a man

make satisfaction for the wrong done, then there ought to be forgiuenes, even in regard of iudgemen.

The fourth is forgiuenesse of satisfaction. This we are not alway bound to remitte, but we may with good conscience, alway re∣quire satisfaction where hurt is done.

Secondly, for the further clearing of this generall Question, we are to answer some particular Cases vsually propounded in the liues of men, and namely fiue.

• I. Whether a man may defend himselfe by law?
• II. How he may defend himselfe by law?
• III. Whether a man may defend himselfe by force?
• IV. How?
• V. Whether a man may defend himselfe by Combate?

I. Case. Whether a man may, with good conscience and a meeke Spirit, defend him∣selfe by law, for wrongs that are done vnto him?

I answer affirmatively: A man may, with good conscience, defend himselfe against great iniuries, by the benefite of lawe. For Magistracie is Gods ordinance, for the good of men. Rom. 13. 4. and therefore men may vse the benefite of the authoritie, iudgement, and iurisdiction of Magistrates, without breach of conscience. Again, it is the expresse

lawe of God, that when a false witnesse ri∣seth vp against a man, to accuse him of a trespasse; that both the accuser and the accu∣sed, should stand before God, that is, before his Preists and Iudges for the time beeing, and haue remedie at their hands. An example of which iudiciall defense, we haue in Paul, who in case of wrong, makes his appeale to the iudgement seate of Rome. Act. 25. 10.

But it is alleadged out of Scripture, to the contrarie, Luk. 6. 29. To him that smiteth thee on the one cheeke, offer also the other, Mat. 5. 40. If any man will sue thee at the law, and take away thy coate, let him carry thy cloake also.

Ans. These places are spoken of priuate persons, that want the defense and assistance of the publicke Magistrate; and such must rather suffer wrong vpon wrong, blow vpon blow, and losse vpon losse, then right their owne wrongs, by reuenging themselues.

Againe, it is obiected, that Paul saies, Law∣ing is a fault, 1. Cor. 6. 7. There is vtterly a fault among you, because ye goe to law one with an other, &c.

Ans. We must distinguish between things themselues, and the manner of doing them. When Paul saies, it is a fault, he condemneth not lawing absolutely in it selfe, but the Co∣rinthian manner of going to law: which was this. First, they went to law with scandall, be∣fore the Tribunalls of Heathenish and vnbe∣leeuing Iudges, and so made the Gospell to

be slandered and reproched. Secondly, they went to law vpon light causes, and for small iniuries, which they might well haue put vp, & easily brooked. Thirdly, in lawing they fell into rash and violent passions of rage, and enuie, so as they could not temper them∣selues, but must needes goe to law in the first place; which should rather haue been the last and the desperatest remedie of all. And this bad manner of suing one another at the law, is it which Paul rebukes as a fault. And it is to be obserued, that Paul notes their fault by a word, that signifies * 1.2 Weakenesse or impotencie of their affections, whereby it came to passe, that being ouercome by the strength of their owne desires, vpon iniuries offered, they were vnable to beare them in any degree of Chri∣stian moderation, and there vpon hastily pro∣ceeded to the Courts of Heathen Iudges, for determination of controversies and conten∣tions among them.

It is further alleadged, that when a man is any way wronged, it is Gods will it should be so, and therefore he ought not to seeke re∣dresse, but to rest himselfe in the will, of God.

Ans. It is Gods will we should haue disea∣ses, and yet it is no lesse his will, that we should vse good means to be cured of them. So is it in wrongs and iniuries done vnto vs. As his will is, we should be afflicted, so also hath he willed our deliuerance, by such

meanes, as himselfe hath appointed.

But our Sauiour would haue his Disciples, to be as sheepe among wolues, and therefore we ought to endure all wrongs without reuēge. For the sheepe takes all wrongs, and doth not so much as defend it selfe against the woolfe.

Ans. So Christ commandeth, that we should be simple as doues, Matth. 10. 16. and yet withall, he commandeth vs to be wise as Serpents, to defend our owne heads, and to saue our selues.

Lastly, it is alleadged, 1. Cor. 13. 5. that loue seekes not her owne: therfore loue must not defend her selfe.

Ans. Loue doth not so seeke her owne things, as that shee neglecteth the good of o∣thers; but seeking her owne, shee seekes the good of all. And this practise is not against, but according to the law of Charitie.

II. Case. How is a man to defend him∣selfe by Law?

Ans. For the resoluing of this Question, we must take two Rules.

The first is this. We must first trie all meanes, and vse all remedies that may be, before we vse the remedie of Law. It is our Sauiours direction, Matth. 5. 25. Agree with thine aduersarie quickely, while thou art in the way, that is, before the controuersie be ended by order of law. Againe, Matth. 18. 15. If thy brother trespasse against thee, goe and tell him

his fault betweene thee and him alone. And Saint Paul in this case, prescribes a course to be ta∣ken before-hand; namely, first to beare and suffer as much as may be, 1. Cor. 6. 7. Why ra∣ther suffer ye not wrong? why rather sustaine ye not harme? Then, if bearing will not ende it, to commit our cause to priuate arbitrement, of one or two, v. 5. Is it so that there is not a wise man among you, no not one that can iudge betweene his brethren? Law is to be vsed in this case, as the Physitian vseth polson, and that is, onely in desperate cases.

The second Rule is, That our patient mind must be made knowne to all men, Phil. 4. 5. In taking the benefit of Law, we are to vse great Moderation of mind, and that in three respects; before we goe to law, in lawing, and when the suit is ended.

The Moderation of mind, before the be∣ginning of suits in law, stands in three things.

First, we must consider, that all iniuries whatsoeuer they be, doe befal vs by the pro∣uidence of God, and that for our sinnes. Vp∣on which consideration, we ought to submit our selues to Gods will, to obey him, to arme our selues with patience, and to lay aside all anger, enuie, malice, and impatience.

Secondly, we must consider before-hand, that Courts of Iustice, are the ordinance of God, in which it pleaseth him to testifie his presence, iustice, and goodnes; and vpon

this ground, we shall be mooued to depart with our owne right, and to yeeld our selues, and all the right we haue, into the hands of God, in the vse of the meanes appointed; in the meane time depending on him by faith, for the issue and euent of our suit.

And hence (by the way) it appeares, that few or none doe vse this ordinance of God, as they ought; because the greater sort of men, that commence suits in law, doe not consider either the nature, or ende of ciuill Courts. No man ordinarily will yeeld a haire of his right, but euery one sixeth his eyes wholly, vpon the euent of his action by ex∣tremitie of law: and so swarueth from that Christian moderation, required by the word of God in this case.

Thirdly, we must set down with our selues, lawfull and iust endes of our actions, not vn∣iust and vnlawfull. These iust endes are; first, Gods glorie in the execution and manifesta∣tion of iustice: secondly, the honest defence of our owne right: thirdly, publike peace: fourthly, the amendment of disordered per∣sons, and not the defamation or hurt of any man.

The Moderation of the mind in Lawing, stands in these particulars. 1. In seeking af∣ter peace to the vtmost, Rom. 12. 18. If it be possible, as much as in you is, haue peace with all men. 2. In loue of our enemies, with whom we are at controuersie in law. 3. In neither

vsing nor shewing extremitie in our procee∣dings, Matth. 5. 25. Matth. 18. 28.

After that the suit is ended, the moderati∣on of our mindes must be expressed, by our behauiour, in regard of the euent of our a∣ction. For if the Law goe with vs, we are to giue God thankes for the manifestation of his iustice, in the course taken. If on the o∣therside it goe against vs, we may not rage or be discontentedly grieued, but commend our cause quietly to God, and accuse our selues for our owne sinnes, and say with Da∣uid, Righteous art thou, O Lord, and iust are thy iudgements. Psal. 119. 137.

III. Case. Whether may a man defend himselfe by force, when he is wronged?

Ans. In some Cases, he may lawfully de∣fend himselfe by force. Reasons. First, be∣cause the Gospel doth not abolish the Law of nature, nor the positiue lawes of all coun∣tries, but it doth establish them. Now, it is the Law of nature and nations, that a man may defend his life and health, in some ca∣ses, vpon iust occasion. Secondly, this is Gods Law, Exod. 22. 2. If a theefe be found breaking vp a house, and be smitten that he die, no blood shall be shed for him. Abraham was a stranger in the land of Sodom, and yet he re∣skued his brother Lot, and recouered all his substance that he had lost, by force & armes, Gen. 14. 14. and his action was approoued of God. For Melchisedeck met him, at his re∣turne

from the slaughter of the Kings, and blessed him. Yea and blessed God for his de∣liuerance, v. 19. 20. Againe, in some cases, a man may giue his life for his brother. So saies S. Iohn, 1. Ioh. 3. 16. We ought also to lay downe our liues for the brethren.

IV. Case. When may a man defend him∣selfe by force?

Ans. Not alwaies and vpon euery occa∣sion, but onely in these cases. First, when violence offered is so sudden and vnexpe∣cted, that when it comes, there can be no e∣scape, either by yeelding, or by flying, or by some suffering. Secondly, when the violence offered is open and manifest, so as there is no other way to reskue our selues, but by stri∣king or killing. Thirdly, when violence is offered, and the Magistrate absent; either for a time, and his stay be dangerous, or al∣together, so as no helpe can be had of him, nor any hope of his comming. In this case, God puts the sword into the priuate mans hands. Fourthly, when the defense is Iust, and done in a right manner.

A Iust defense stands in these things. I. It must be done incontinent and forthwith, so soone as euer violence is offered. For if there be delay, and it come afterward, it loo∣ses the name of a iust defense, and becomes a reuenge, arising of prepensed malice, as the Lawyers vse to speake. II. There must be an intention, not to reuenge principally, or

to kill, but onely to defend himselfe. III. There must be a iust and equall proportion of weapons; therefore it is no iust defence to shoote a naked man through with a mu∣sket, or other peece of ordinance, when he offers violence.

V. Case. Whether a man may reskue him∣selfe or others by Combate?

Ans. It hath beene of ancient times, an v∣suall manner of defence in some countries, that in case of difference, betweene people and people, in matters of weight, two men should be chosen out among the rest, who by fighting hand to hand, and killing one an other, should ende the controuersie. But this way of defense, how auncient so euer it be, is vtterly vnlawfull.

Reasons are these. First, it is the expresse commandement of God, Thou shalt not kill. In which, all priuate men are forbidden to kill or slay, but in the case of iust and neces∣sarie defense. Secondly, we may not hazard our liues, without some speciall warrant frō God: if we doe, it is a flat tempting of God: and this is done in euery combate. Thirdly, if Magistrates will permit such fights as this is, then they are bound to defend and saue the life of the innocent. For by such permission, oftentimes innocent blood is shedde, and the more harmelesse partie goes by the worst.

But it will be, and is obiected. First, that a

Combate is a triall of innocencie. Ans. It is not so. For he that is stronger vsually ouer∣comes in the combate, not he that hath the more righteous cause. Againe, there be o∣ther meanes to trie a truth, besides this; as by examination, and by oath. Lastly, triall by the combate, is of the same nature with the triall of a murtherer by the bleeding of a corpes touched, or handled, which is very doubtfull, and of all other most vncer∣taine,

Secondly, it is alleadged, that if a man take not a chalenge, he is disgraced for euer. Ans. There is no warrant in Gods word, for a priuate man to accept a chalenge. Nay, it is rather flat against the word. For God saies, Reuenge is mine. The priuate man saies the contrarie, The wrong is mine, and I will be auenged of him that hath done it. Again, it is better for any man, to indure a little re∣proch with some men, then to loose or ha∣zard his life.

Thirdly, it is obiected, that the Philistims offered to trie the victorie by a single com∣bate with the Israelites, and appointed Go∣liah (on their side) to giue the Chalenge; and that Dauid (on the Israelites side) accepting the chalenge, encountred with him, and had good successe. It may seeme therefore, that combates are lawfull.. For it is better that one man should perish in warre, then that a whole armie should miscarie. Ans. That was

a speciall and extraordinarie example of tri∣all, and Dauid was a champion in that fight, not by ordinarie appointment, but by extra∣ordinarie prophetical instinct of Gods spirit. Againe, in warre, though there be lesse danger in hazarding one mans life, then a whole armie: yet a good & iust cause is to be main∣tained, with all the strength that may be made, and not to depend vpon the power and courage of one man, who, in probabili∣ty, vnlesse he be supported by speciall cal∣ling and assistance from God, may be ouer∣come and loose the victorie.

Fourthly, it is alleadged, that an armie may fight against an army therfore one man against an other. Ans. The reason is not alike. For warres and armies are Gods ordinances, and so are not combates; and it is not Gods will, that men should deuise and establish new waies and meanes of triall, not allowed by his word, but rather rest content with that he hath appointed.

Fiftly, Ionas did hazard his life, by casting lots; therfore a man may by combate Answ. To say that Ionas did put his life in hazard by lottes, is an vntruth. For there was onely a coniecturall triall made, who should be the cause of the present danger. And when the lot fell vpon him, he was not cast into the sea by the lotte, but by his owne advise and counsell. Againe, the casting of Ionas into the sea, did not befall him by lotte, but by his

owne voluntarie resignation of himselfe, into the hands of God; willingly vndergoing it, as a iust punishment of the neglect of his cal∣ling; which himselfe confessed in these words, For I acknowledge, that for my sake the great tempest is vpon you, Ion. 1. 12.

Sixtly, Moses and the Egyptian fought a combate, and Moses slew him. Ans. Moses took vpō him publike revenge in this action, as a Magistrate, and not priuate, as a priuate man. For though as yet, his calling was not fully manifested to his brethrē, yet the truth is, God had called him to be their deliuerer out of the hands of the Egyptians; and this very action was a signe of their deliuerance, which was to come to passe afterward. It was (I say) a signe, thus; As he defended his brother and avenged his quarrell vpon the Egyptian, so in time to come the Lord would by his hand, giue them full freedome and deliuerance from the tyranny of Phara∣oh, and all his and their enemies, Act. 7. 25. Beeing then a publicke person, his example can prooue nothing for this purpose.

II. Question. When Anger is a vertue, and so, good and lawfull, and whē it is a vice, & consequēt∣ly euill and vnlawfull?

This Question hath two distinct parts: of which I will speake in their order.

Sect. 1.

The first part is, when Anger is a vertue & lawfull?

For Answer hereof, we must vnderstand, that in iust and lawfull Anger, there be three things; a right Beginning or motiue; a right Obiect; and a right Manner of beeing an∣gry.

To the right Beginning of anger, three things are required.

First, that the occasion of anger be iust and weightie, as namely, a manifest offence of God. Take an exāple, or two. Moses in sundry places, is said to be angrie, & the occasions of his anger were great, as appeares in the par∣ticulars. First, because some of the Israelits, a∣gainst Gods commandement, had reserued Manna till the next day, Exod. 16. 20. Again, he was angrie, because the Israelites had tempted God, in worshipping the golden calfe, Exod. 32. 19. In Numb. 16. 15. Moses againe is wroth, because Coreh, Dathan, and Abiram rebelled against him, and in him a∣gainst God. Phinees, Numb. 25. 8. 11. is said to haue beene zealous, that is, angry for God: the occasion was, because the Israelites com∣mitted fornication with Heathenish wo∣men. Dauid in like manner, 2. Sam. 13. 20, 21. was angrie vpon this occasion, because

Ammon his sonne had deffoured his sister Thamar. Elias is angry, 1. King. 19. v. 14. and why? because the Israelites forsooke the conenant of God, cast downe his altars, and had slaine his prophets with the sword. Ne∣hemias, Chap. 6. ver. 5. is very angrie, because the Israelites oppressed one another with v∣surie, and other kinds of exactions. Ieremic also, Chap. 6. 11. was angrie for this, because the Israelites were of vncircumcised hearts & eares, and the word of the Lord was vnto them as a reproch, & they tooke no delight therein.

Secondly, it is required, that anger be con∣ceiued vpon counsell and deliberation, Pro. 20. 18. Establish thy thoughts by counsell. If thoughts must be established by counsell, then the affections, & so our anger also. And the Apostle saith, Iam. 1. 19. Be slow to wrath. Now the reason is plaine; Counsell ought to be the foundation of all our actions, and therfore much more of our affections, which are the beginnings of our actions.

Thirdly, iust and lawful anger must be kin∣dled and stirred vp by good and holy affe∣ctions, as namely, by desire to maintaine the honour and praise of God, by the loue of iu∣stice and vertue, by hatred and detestation of vice, and of all that is evill. One saith well to this purpose, that anger must attend vpon vertue, and be stirred vp by it against sinne, as the dogge attends vpon the sheepeheard,

and waites vpon his eie and hand, when to follow him, and when to pursue the wolfe.

The Second thing in good anger, is a fitte Obiect or Matter to worke vpon; touching which, two thing must be remembred.

First, we must put a difference betweene the person, and the offence or sinne of the per∣son. The sinne of the person is the proper ob∣iect of anger, and not the person, but only by reason of the sinne. Thus Dauid saies of himselfe, that he was consumed with anger, not because the men with whome he was angrie, were his enemies, but because they kept not Gods law, Psal. 119. 139. Thus Moses was an∣grie at the Idolatrie of the Israelites, where∣with they had sinned against God fourtie daies togither; & yet he praies earnestly vnto God, for their persons, as we read, Exod. 32.

But it is alleadged to the contrarie, that Dauid directs his anger against the persons of his enemies, especially in Psal. 109. Answ. First, Prophets (as hath beene saide hereto∣fore) were endued with a speciall measure of zeale; and their zeale was a pure zeale, ta∣ken vp specially for the glorie and honour of God; but our zeale against our enemies, is commonly mixt with hatred, enuy, and selfe∣loue, therefore we must not, nay we cannot follow their examples. Secondly, imprecati∣ons vsed by Dauid, were predictions ra∣ther then praiers: for he rather foretold in them what should come to passe, then

prayed that it might come to passe. Thirdly, Dauid in his imprecations, accurseth not his owne priuate enemies, but the enemies of God, and not al them, but such onely as were incurable: for by the spirit of prophecie, he knew the state of those, against whome he did pray, so doe not we.

Secondly, we must put a difference be∣tweene the cause and offence of God, and the cause and offence of man••. Now iust anger must be directed against persons, for the offence of God properly, and not for priuate of∣fence, but onely so farre forth, as it tendeth to the offence of God. Thus Mi••iam and Aaron murmured against Moses, because he had married a woman of Aethiopia. But this was onely a priuate offence, and therefore Moses behaued himselfe meekely towardes them, Numb, 12. 3.

The Third thing in good anger, is the Right Manner of conceiuing it. Wherein these Cautions are to be obserued. First, that our anger be mixed and tempered with cha∣ritie and loue. It is the propertie of God himselfe, in wrath to remember mercie, Hab. 3. 2. and herein we must be like vnto him. This was Moses his practise, who out of his loue praied for those, with whome he was angrie, Exod. 32. Secondly, anger against a∣ny offence, must be mixed with sorrow for the same offence. Thus Christ was angrie with the Iewes, but withall he sorrowed for

the hardnes of their hearts, Mark. 3. 5. The reason hereof is this. In any societie whatso∣euer it be, if one member sinneth, the sinne of that one member, is the punishment of the rest that be in that societie; euen as it is in the bodie, if one part be affected and ill at ease, the rest will be distempered. Paul saies of himselfe, that he was afraid, least when he came to the Corinths, God would humble him for their sinnes, 2. Cor. 12. 21. A∣gaine he teacheth, that those which are fal∣len into any fault, must be restored by the spirit of meekenes, because we our selues are subiect to the same tentations, Gal. 6. 1. And in this regard, he would haue men to mourne with them that haue in them the cause of mour∣ning, Rom. 12. 15. Thirdly, iust anger must be contained within the bounds of our par∣ticular calling, and civill decencie; that is, so moderated, as it makes vs not to forsake our duties which we owe to God and man, nor breake the rules of comlines. Thus Iacob was angrie with Laban, and yet he speakes and behaues himselfe as a sonne to his father, e∣uen in his anger, Gen. 31. 36. Ionathan was angrie with Saul his father, and yet he with∣drawes not any reuerent or dutifull respect from him, 1. Sam. 20.

Sect. 2.

The second part of the Question is, When Anger is a vice and vnlawfull?

Ans. It is a sinne in fiue regards, contrary to the former.

First, when we conceiue it without coun∣sell and deliberation. This rash, hastie, sudden and violent anger, is condemned by our Sa∣uiour Christ, Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly, shalbe culpable of iudg∣ment.

Secondly, when it is conceiued for no cause, or for a light or trifling cause. Prou. 10. 12. Loue couers a multitude of sinnes. There∣fore euery light offence, must not be the cause of open anger. Prov. 19. 11. It is the glory of a man to passe by some infirmities. Eccles. 7. 23. Take not notice of all the words that men speake, no not of all those which seruants speake vnto their masters. Besides that, causelesse anger is ma∣ny times forbidden in the Scripture. And Paul saies, that loue is hardly provoked, be∣cause it will not be mooued to conceiue ha∣tred, but vpon weightie and important cau∣ses, 1. Cor. 13.

Thirdly, when the occasion is iust, yet the measure of anger is immoderate. Eph. 4. 26. Be angry, & sinne not; and if by infirmitie thou fall into it, let not the Sunne goe downe vpon thy wrath. The reason is added in the next words, Giue not place to the Deuill; because he is al∣waies at hand to inflame the affection, as he did Sauls, who therefore in his rage, would haue killed him that was next him.

Fourthly, when it makes vs to forget our

dutie to God or man, and to fal to brawling, cursing, and banning. Thus was Shemei an∣gry, when he railed vpon the King and flung stones at him and his seruants, giuing him bad and vnreuerent tearmes, and calling him a man of blood, and a man of Belial. 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their dutie of loue vnto their brethren, and in an∣ger desired that fire might come down from heauen, and destroy the Samaritanes, Luk. 9. 59. Thus the Iewes, in vndecent and vncha∣ritable manner, gnashed with their teeth at Steven, Act. 7. 54. And Saint Paul saies, that the fruites of wicked anger, are clamors, and crying speeches between person and person in their fury, Eph. 4. 31. And thence it is, that we find Balaam in his anger, to haue beene more void of reason then his asse, Numb. 22. 27.

Fistly, when we are angrie for priuate re∣spects concerning our persons, and not con∣cerning the cause of God. Thus Cain is said to be exceeding wrothe, and to haue his countenance cast downe, onely vpon a pri∣uate respect, because he thought his brother Abel should be preferred before him, Gen. 4. 5. Thus Saul was wrath with Dauid, taking himselfe to be disgraced, because the people (after the slaughter of the Philistimes) ascri∣bed to Dauid ten thousand, and to him but a thousand. 1. Sam. 18. 7. In like manner he was angrie with Ionathan, for his loue that he

bare to Dauid, and for giuing him leaue to goe to Bethleem, 1. Sam. 20. 30. Thus Nebu∣chadnezars wrath was kindled against the three children, because he tooke himselfe to be contemned of them, Dan. 3. 19. Thus Ha∣man. meerely in regarde of priuate disgrace, growes to great indignation against Morde∣cai, Esther. 3. v. 5. Thus Asa was angry with the Prophet Hanani, because he thought it a discredit to him, to be reprooued at his hand, 2. Chron. 16. 10. And in this sort, were the Iewes filled with wrath at Christs reproofe, Luk. 4. 28. shewing thereby, as it is truly ex∣pounded by the Commenter, that they were very hotte in their own cause, and not in the cause of God.

III. Question. What is the Remedie of vniust Anger?

Ans. The Remedies thereof are twofold. Some consist in meditation, and some in pra∣ctise.

Sect. 1.

The Remedies that stand in Meditation, are of three sorts; some doe concerne God, some our neighbour, and some our selues.

The Meditations cōcerning God; are spe∣cially sixe.

I. Meditation. That God by expresse cō∣mandement

forbiddes rash and vniust anger, and commandeth the contrarie, namely, the duties of loue. Read for this purpose, Mat. 5. 21. 22. where we may obserue three degrees of vniust anger. The first whereof is, that which is inwardly conceiued, and not out∣wardly shewed. The second, when vniust anger shewes it selfe by signes of contempt, as by snuffing, rushing, changing and casting downe of the countenance. The third, is rai∣ling (thou foole) which is culpable of Gehen∣na fire, the highest degree of punishment. Now all these three degrees are murther; and the punishment of a murtherer is, to be cast into the lake of fire, Rev. 21. 8. Againe, Christ commandeth vs to reward good for euill, to blesse them that curse vs, and to doe good to thē that hate vs, if we will be the children of our Father which is in heauen, Mat. 5. 45. And S. Paul wisheth vs, to ouercome evill with goodnes, Rom. 12. 21.

II. Meditation. That all iniuries which befall vs, doe come by Gods providence, whereby they are turned to a good ende, namely, our good. Thus David saith, that God had bidden Shemei to curse him, 2. Sam. 16. 10. And this was the ground of Christs re∣proofe of Peter, Shall I not, (saith he) drinke of the euppe which my Father hath giuen me to drinke of? Ioh. 28. 11.

III. Meditation. God is long-suffering, even towards wicked men; & we in this point

must be followers of him. In regard of this, God is said to be mercifull, gracious, slow to anger, abundāt in goodnes & truth, Exod. 34. 6. Hence it was, that he spared the old world 120 yeres, ••. Pet. 3. 19. He spared the Israelits, after their Idolatrie, 390 yeres, Ezek. 4. 5. Be∣sides this, we haue example of the lowlines & long suffering of Christ, who saith, Matth. 11. 29. Learne of me, for I am humble and meeke: and of whome it is said, 1. Pet. 2. 22. When he was reuiled, he reuiled not againe, when he suffe∣red, he threatned not, but committed his cause to him that iudgeth righteously. Nowe because some may haply say, that these examples of God and Christ, are too perfect for man to followe, who cannot imitate God in all things? therefore besides them, consider fur∣ther the examples of some of the seruants of God. Moses, when the people mur∣mured at him, did not answer them againe by murmuring, but cried vnto the Lord, what shall I doe to this people? for they be almost readie to stone me, Exod. 17. 4. And Steuen, when he was stoned, praied for his enemies, Lord, lay not this sinne to their charge, Act. 7. 60.

IV. Meditation is, concerning the good∣nes of God towards vs; an argument where∣of is this, that he doth euery day, forgiue vs farre more offences, then it is possible for vs to forgiue men.

V. Meditation. All reuenge is Gods right, and he hath not giuen it vnto man.

Rom. 12. 19. Vengeance is mine, I will repay, saith the Lord. And man by reuenging his own quarell, makes himselfe both the iudge, the witnesse, the accuser, and the executio∣ner.

VI. Meditation is, touching Christs death. He suffered for vs the first death, and the sorrowes of the second death; much more then ought we at his commandement, to put vp small wrongs and iniuries without reuenge. His commandement is, Resist not e∣uill, but whosoeuer shall smite thee on the right cheeke, turne to him the other also, Matth. 5. 39. Againe, Destroy not him with thy meate, for whome Christ died, Rom. 14. 15.

The Meditations concerning our neigh∣bour, are two. The first, is the condition of him, with whome we are angrie, namely that he is a brother. Let there be no strife be∣tweene me and thee, for we are brethren, Gen. 13. 8. Againe, he is created in the Image of God; we must not therefore seeke to hurt or destroy that Image. The second is, concer∣ning that Equitie which we looke for at the hands of all men. If we wrong any man, we desire that he would forgiue vs: and there∣fore we must forgiue him the iniurie that he doth vnto vs, without vniust anger. This is the very Law of nature, Whatsoeuer ye would that men should doe vnto you, euen so doe you vnto them, Matth. 7. 12.

Meditations concerning our selues, are

sixe.

First, he that conceiueth rush anger, makes himselfe subiect to the wrath of God, if he cherish the same without relenting. Matth. 6. 15. If ye doe not forgiue men their trespasses, no more will your father forgiue you your trespasses. And, Matth. 7. 2. Iudge not, that ye be not iudged. Yea, when we pray to God to forgiue vs, and doe not resolue to forgiue our brethren, we doe in effect say, Lord condemne vs, for we will be condemned.

Secondly, we are commanded to loue one another, euen as Christ hath loued vs, Eph. 5. 2. It is the propertie of loue, to suffer, and to beare, and not to be prouoked to anger, 1. Cor. 13. And it is a marke, whereby Gods children are discerned, from the children of the Deuill, that they loue their brethren, 1. Ioh. 3. 10.

Thirdly, we are ignorant of mens mindes in speaking and doing: we know not the manner and circumstances of their actions. And experience teacheth, that much anger comes vpon mistaking and misconstruing them. Whereas contrariwise, if they were throughly knowne, we would not be so much incensed against men, as commonly we are.

Fourthly, in rash anger, we can doe no part of Gods worshippe that is pleasing to him. We cannot pray: for he that praies, must lift vp pure hands without wrath, 1.

Tim. 〈◊〉〈◊〉. 8. We cannot be good hearers of the word: for S. Iames wisheth vs to be swift to heare, and slow to wrath; because the wrath of man doth not accomplish the righteousnes of God, Iam. 1. 20, 21.

Fiftly, we must consider what are the fruits and consequents of vniust anger. For first, it greatly annoies the health. It annoies the braine, and pulses; it causes the gall to flow into the stomacke and the bowells; it killeth and poisoneth the spirits; and it is the next way to procure distemper of the whole bo∣die, and consequently losse of health. Se∣condly, it makes a man captiue to the Deuill, Eph. 4. 27. which we see to be true in Sauls example, who beeing a man full of wrath, and giuing place to his owne rage and furie, an euill spirit entred into him by the iust iudgement of God.

Sixtly, we must consider the Causes of vn∣iust anger. It is commonly thought, that An∣ger is nothing but the flowing of choler in the gall, and in the stomacke. But the truth is, anger is more then choler. For it riseth first, of a debilitie of reason and iudgement in the minde. secondly, from euill affections; as from enuie, and selfe-loue. thirdly, from the constitution of the bodie, that is hote and drie. Againe, we read in histories, that men hauing no gall, haue notwithstanding beene full of anger: and choler indeede is a furthe∣rance, but no cause of anger.

Sect. 2.

The Remedies of vniust anger that stand in Practise, are especially fiue.

The first is, in the time of anger to con∣ceale the same; both in word and deede. The indignation of a foole (saith Salomon, Prou. 12. 16.) will be knowne the same day; but the wise man couereth his shame: that is, he restraines his an∣ger, which if it should presently break forth, wold be a reproch vnto him. Answerable to this notable speech of Salomon, was the wise counsell of * 1.3 Ambrose to Theodosius; that after sentēce giuen, he should take 30 daies respite before execution. And not vnlike hath been the practise of the very Heathen in their time. Socrates said, I had beaten thee, but that I was angrie. A••••enodoru•• gaue Augustus this rule, that when he was angrie, he should first say ouer the whole Alphabet, before he put in execution his anger.

Secondly, we must depart from them with whō we are angry. For this affectiō is as a fire; take the matter away from fire, and it will cease to burne; so let a man depart, and em∣ploy himselfe (for the time) some other way, and he shall soone cease to be angrie. Thus did Ionathan depart out of his fathers pre∣sence, 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot, Gen. 13. Ia∣cob in wrath departed from Esan, Gen. 27. 43, 44.

Thirdly, we must auoide the occasions thereof; as contentions, and contentious persons. Doe nothing through contention, Phil. 2. 3. Make no friendship with an angrie man, nei∣ther goe with a furious man, least thou learne his waies, and receiue destruction to thy soule, Prou. 22. 26. We must, for this purpose, be carefull to auoid all meanes, that may serue to fur∣ther the heate of the temperature of such a bodie, as is apt and disposed to this vnruly passion.

Fourthly, we are to consider that we sinne against God, not once or twise, but often, yea euery day, and therefore the course of our anger must be turned against our own selues, for our sinnes. For this is one propertie of true repētance, to work in vs a reuenge vpon our selues, in regard of our sinnes committed against God, and our brethren. 2. Corinth. 7. 11.

Fiftly, we must accustome our selues to the daily exercises of inuocation of the name of God, for this end, that he in mercie would mortifie all our affections, especially this corrupt & violent affection of vniust wrath. And this must we doe, as at all times, so then especially; when anger is creeping vpon vs.

It will be saide of some; Our anger is vio∣lent, and comes vpon the sudden, and there∣fore these remedies will doe vs no good. Ans. Such persons, when their mindes be

quiet, must often read and meditate of the foresaid remedies, and by this meanes they shall be able to preuent hastines.

But what if we be ouertaken with anger, what must we then doe? Ans. If thou fall into it through infirmitie, yet remember thy selfe, let not the sunne goe downe vpon thy wrath, Eph. 4. 26. Consider with thine owne heart, that anger is as a poison; if a man drinkes poison, he must not suffer it to rest, and flow into the bodie & veines, but with all speede must purge it out; and so must an∣ger be dealt withall, whēsoeuer we are ouer∣taken with it.

CHAP. IIII.

Of Questions concerning Temperance.

TEmperance is a vertue, that moderateth appetite or lust. And this modera∣tion of appetite, stands in foure things.

• I. In the vse of Ri∣ches.
• II. In the vse of Meat and Drinke.
• III. In the vse of Apparell.
• IV. In the vse of Pleasures; wherein Re∣creations

• are to be considered.

Sect. 1.

Concerning the Moderation of Appetite in the vse of Riches, there are two maine Questions.

I. Question. How farre a man may, with good conscience, proceed in the desiring and seeking of Ri∣ches?

The Answer of this Question is the rather to be considered, because this doctrine right∣ly conceiued and vnderstood, serues greatly for the direction of the whole course of our liues vnto the ende. Here therefore I will first set downe the Ground of the Answer, and then the Answer it selfe.

The Ground of the Answer, I propound in fiue Rules.

I. Rule. We must consider, that riches and goods, are of two sorts: some are necessarie, some are more then necessarie, which the Scripture calls Abundance.

Goods and riches are two waies necessa∣rie; necessarie to nature, or necessarie to the person of a man. Goods necessarie to nature, are those, without which nature and life can∣not be well preserued; and these are most

needefull. Necessary in respect of a mans per∣son, are those goods, without which a mans state, condition, and dignitie wherein he is, cannot be preserued.

Now Riches more then necessarie; I terme those, without which both the life of man, and his good estate, may well be preserued. And whatsoeuer is besides them, is necessary. For example. To the calling of a Student, meat, drinke, and cloth, are necessarie in re∣spect of nature; besides these, other things, as bookes, and such like, are also necessarie for him, in respect of his condition and place.

II. Rule. Things and goods, are to be iudged necessarie and sufficient, not by the affection of the couetous man, which is vnsa∣••••able, but by two other things; the iudge∣ment of wise and godly men, and the exam∣ples of sober and frugall persons.

III. Rule. We must not make one measure of sufficiencie of goods necessarie for all per∣sons; for it varieth, according to the divers conditions of persons, & according to time and place. More things are necessarie to a publicke man, then to a priuate; and more to him that hath a charge, then to a single man.

IV. Rule. That is to be iudged necessarie, which in some short time to come may be needefull, though it haue no present vse. For example; the dowrie that a father giues to his daughter at the day of mariage, though it be not presently needefull, yet because in short time it may be necessarie, therefore it is to be

reputed amongst necessarie goods.

V. Rule. We our selues doe often erre in iudgement, in determining of things neces∣sarie and sufficient for our selues: & therfore when men seeke things competent & neces∣sarie, they must alwaies pray to God, to giue them that, which he knowes in his wisdome, to be meete and necessarie, not prescribing a measure vnto him.

I come now to the Answer of the Questi∣on, which is twofold.

The first is this. Man may with good con∣science, desire and seeke for goods necessa∣rie, whether for nature, or for his person, ac∣cording to the former rules; but he may not desire and seeke for goods more then neces∣sarie; for if he doth, he sinneth. The reasons of this answer are these.

First, Deut. 17. 16. 17. the commandement is giuen to the King, that hath most neede of abundance, that he should not multiply his horses or his siluer or his gold. That which the King may not doe, the subiects ought much lesse to doe; & therfore they are not to multi∣ply their goods. For this cause it is a great fault in subiects, remaining (as they be) subiects, to seeke to attaine to the riches of Princes. A∣gaine, Paul saith, 1. Tim. 6. 8. Hauing foode and raiment, let vs be ther••ith content. Besides that, in the petition, Giue vs this day, &c. we craue but onely bread for our substance, that is meete to preserue vs for nature, in that calling wherein we serue God day by day.

The prayer of Agur is, that God would giue him foode conuenient for him, or (as the wordes signifie) bread of his statute, that is, which God in his counsell had appointed and ordained for him, Prov. 30. 8.

Secondly, seeking of abundance is a ha∣zard to the saluation of the soule, by reason of mans corruption. Therefore, Matth. 13. Riches are called thornes, that choke the word of God sowen in the heart. And 1. Tim. 6. 9. They that will, that is desire to be rich, and content not themselues with things necessa∣rie, fall into the snare of the Deuill.

Thirdly, seeking of abundance, is a fruite of diffidence in the prouidence of God. Now all frutes of vnbeleefe must be cut off; we must not therefore desire more then ne∣cessarie.

In the next place, for the better clearing of this doctrine, the Obiections of Couetous men are to be answered.

Obiect. I. Good things are to be sought for; but abundance is a good thing, and a blessing of God. Ans. Good things are of two sorts. Some are simply good, that is to say, good both in themselues and to vs; as re∣mission of sinnes, holinesse, righteousnesse, and life euerlasting in the kingdome of hea∣uen, and such like: these may we desire, and seeke for. Som again, are good onely in part, which though they be good in themselues, yet are not alwaies good to vs. Of this kind is

abundance of riches, and store of wealth more then necessarie for nature and person. For which cause, riches in abundance, are as the knife in the hand of a child, likely to hurt, if it be not taken away; because they are (in some men) occasions of sinne, vnlesse God in mercie preuent and hinder them. And for our selues, what know we, whether God will keepe and preserue vs from sinne, when we seeke and labour for abundance?

Obiect. II. It is the promise of God, that riches and treasures shall be in the house of the iust, Psal. 112. 3.

The answer is two-fold. First, riches in Scripture sometimes, doe signifie only things sufficient and competent, and of them is that place to be vnderstood. To this purpose Dauid saies, that a small thing, that is, a com∣petent and meane portion, though but very little, is to the iust man better then great riches to the wicked and mightie, Psal. 37. 16. And whereas Dauid in another place affirmeth, that nothing shall be wanting to them that feare God, Psal. 34. 9. and againe, They which seeke the Lord shall want nothing that is good: the pla∣ces are to be vnderstood with exception of the crosse & correction, in this sort; that they shall haue competencie, vnlesse the Lord in∣tend to chastice and correct them by want. Secondly, if by riches Dauid there meaneth abundance, the words must be vnderstood with this condition; if they be for their

good. For so all promises of temporal things must be limited with exception, partly of Gods glory, kingdome, and will, and partly of our good and saluation.

Obiect. III. We must doe good to the poore, to the Church, to the common wealth, and we must also leaue somewhat to poste∣ritie. I answer: we may not doe euill that good may come thereof. Againe, euery man is accepted of God, according to that he hath, and not according to that he hath not, if there be a ready mind, 2. Cor. 8. 12. And the end of a mans calling, is not to gather riches for himselfe, for his familie, for the poore; but to serue God in seruing of man, and in seeking the good of all men; and to this end, men must apply their liues and labours.

Obiect. IV. We are called to imitate the Ante, Prov. 6. & 13. which gathers in one season, for her reliefe in another. Ans. The Ante gathers in sommer, only things neces∣sarie; she doth not, by the instinct of nature, seeke superfluitie and more then is necessa∣rie.

This doctrine serues to direct and in∣forme almost all the world, to beate downe the wicked practise of the vsurer, & to teach euery one of vs, to moderate our care in things pertaining to this life.

The Second part of the Answer is this: If God giue abundance, when we neither de∣sire it, nor seeke it, we may take it, hold and

vse it as Gods stewards. Abraham & Ioseph of Arimathaea, are commended for their ri∣ches, and yet they obtained them not by their owne seeking, and moiling, after the manner of the world; but walking in their callings, God in his providence blessed and multiply∣their wealth. For further proofe of this an∣swer consider but one only place, Act. 5. 4. Where Peter saies to Ananias, When it remai∣ned, appertained it not vnto thee? and when it was sold, was it not in thy power? These words import thus much; that if we haue possessions and a∣bundance, we may with good conscience in∣ioy them as blessings and gifts of God.

Against this doctrine it is alleadged first, that our Sauiour saies, It is a hard thing for him that hath riches, to enter into the kingdome of God, Matt. 19. 23. Ans. The place is to be vnderstood of them, that trust in their riches, as it is expounded, Mark. 10. 24.

Secondly, it is obiected, we must forsake all and become Christs disciples, by the com∣mandement of Christ, Luk. 14. 26. Ans. A man must forsake al, not simply, but in regard of the daily disposition and preparation of his mind; and so a man ought to forsake the things that are dearest vnto him, because he must haue his minde resolued to forsake them. Againe, man must be content to part with all, not onely in affection, but actually, when it commeth to this point, that either he must loose them, or renounce Christ.

Thirdly, it is alleadged, that Riches are called vnrighteous, Luk. 16. 9. Make ye friends of vnrighteous Mammon: therefore it seemes we may not haue them. Ans. Mammon, is called Mammon of iniquitie, not because it is so in it selfe, but because it is so in the com∣mon vse, or rather abuse of wicked men: and that in sundrie respects. First, because it is commonly (though not alwaies) vniustly gotten: for it is a hard thing to become rich without iniustice. Secondly, it is made ordi∣narily, among sinnefull men, an instrument of many euills. Thirdly, euill gotten goods, are vniustly possessed, and no man can be truly tearmed rich, that vniustly possesseth riches.

II. Question. How a man may, with good conscience, possesse and vse Riches!

The Answer to this Question, I propound in foure Rules.

I. Rule. They which haue riches are to consider, that God is not only their soueraigne Lord, but the Lord of their riches, and that they themselues are but the stewards of God, to em∣ploy and dispense them, according to his will. Yea further, that they are to giue an account vnto him, both for the hauing and vsing of those riches, which they haue and

vse. This Rule, is a confessed truth. In the pe∣tition, when we haue bread in our houses & hands, yea which is more, in our mouthes; when we are in the vse of the creature, euen then are we taught to say, Giue vs this day our daily bread, to signifie, that God is our soue∣raigne and absolute Lord, and that when we haue the creatures, we haue no vse of them, vnlesse he giue it vnto vs. Againe, the com∣mandement, Luk. 16. 2. Giue an account of thy stewardship; pertaines to all men that haue ri∣ches, though it be but meate and bread.

II. Rule. We must vse speciall modera∣tion of minde, in the possessing and v∣sing of riches, & be content with our estate, so as we set not the affection of our heart vp∣on our riches, Psal. 62. 10. If riches increase, set not your heart vpon them; that is, place not your loue and confidence in them; be not puffed vp with pride and ambition, because you are rich, Luk. 6. 24. Woe be to you that are rich: that is, that put confidence in your ri∣ches, Matth. 5. 3. Blessed are the poore in Spirit. Now pouertie of Spirit is, to beare pouertie with meekenes, patience, and obedience, as a crosse imposed by God. And in this sense, the rich man may be said to be poore in spi∣rit, if he bestoweth not his loue and confi∣dence vpon his wealth, but in affection of heart is so disposed, as if he were not rich, but poore. And this pouertie is necessarie euen in the middest of wealth, because it will

restraine the furie of the vntamed and vnru∣ly affection. Againe, Christ saith, Matth. 10. 39. He that looseth his life for my sake, shall find it. Loosing there mentioned, is not an actuall loosing, but (as before) a disposition or pre∣paration of the heart to loose, for Christs sake, (if neede be) the dearest thing we haue, that is our life. And againe, Luk. 14. 26. If a∣ny man come to me, and hate not father and mo∣ther,—yea and his owne life also, he cannot be my Disciple. That place is not spoken of actu∣all, but of habituall hatred. And this stands in a readinesse and inclination of the heart to hate (if neede be,) father and mo∣ther, yea our owne life for Christ and the Gospels sake. To this purpose the Apostle saith, They that buie, must be as though they pos∣sessed not, 1. Cor. 7. 30. that is, in respect of mo∣deration of the affection, and the disposition of the heart. For otherwise, it is the Law of nature, that he that buies must possesse.

Example of this moderation of the affe∣ction, we haue in Moses, who esteemed the re∣buke of Christ, greater riches then the treasures of Egypt, Hebr. 11. 26. And in Dauid, who though he were a King, and a Lord in the earth, yet saith of himselfe, that he was but a pilgrime and soiourner in it, as all his fathers were, Psal. 39. 13. And he speakes this in re∣spect of the affection of his heart, and mode∣ration thereof, because he did not fixe the same vpon abundance. And of Paul, who

professeth in this manner, I haue learned to be full, and to be hungrie: in all things I am instru∣cted, * 1.4 or entred in this high point of Christi∣an practise, to be hungrie and to be full, Philip. 4. 12. In which text, two things are set down. First, that Christian moderation or content∣ment, is a high mysterie; yea that it requires much skill & arte to know, how to be poore and how to be rich. Secondly, that himselfe was a learner of this art, and that he had bin but entred and initiated into the knowledge thereof.

Now, that this Moderation of minde may be learned and practised, we must remember that two especiall meanes are to be vsed. First, we must labour to be able to discerne betweene things that differ, Philip. 1. 10. How is that? by iudging aright betweene ri∣ches temporall, and the true riches, that will make a man rich before God. This gift of discerning was in Moses, who vpon a right iudgement in this point, accounted the re∣buke of Christ, greater riches, then the trea∣sures of Egypt, Hebr. 11. 26. In Dauid, who saies, that the Lord was his portion, when he was a King, and euen in the middest of his ri∣ches, Psal. 119. 57. In Paul, who esteemed the best things that were, but base, yea drosse and dung, that he might winne Christ, Phil. 3. 8. The Second meanes of Moderation is, to consider that we are in this world, as pil∣grimes and straungers, 1. Pet. 2. 11. that the

best of vs brought nothing into the world, neither shal (whē we dy) carry ought out of it.

III. Rule. We must, vpon the calling of God, forsake our riches, and all that we haue in this world, not onely in disposition of minde, but in deede.

The word of God teacheth, that there be three Cases, wherein a man is indeede to for∣sake all.

I. If he be extraordinarily and immedi∣ately called, to publish the Gospel to all na∣tions. This was the case of the Apostles and Euangelists, who in regard of their calling, at least for vse, forsooke all that they had, Matth. 19. 27.

II. In the Case of Confession; when for professing the name of Christ, a man is depri∣ued of them in the daies of triall. Thus when our Sauiour saith, Whosoeuer he be that forsa∣keth not all that he hath, &c. Luk. 14. 33. the words are spoken of all beleeuers, in the Case of Confession, when they are called by God vnto it; and therefore S. Matthew explaines it thus; Whosoeuer &c. for my names sake, he shall receiue, &c. Matth. 19. 29.

III. When in the time of persecution, famine, or warre, the necessitie is so great, that it requires present releefe, which can no other way be had, but by giuing and selling the goods that a man hath. In Psal. 112. 9. the good man is saide to disperse to the poore; this dispersing must not be vnderstoode of all

times, but in case of extreame neede. Again, when Christ saies, Luk. 12. 33. ••ell al that thou hast; this cōmandement must be limited: for a man is not boūd to sel al at al times, but in the time of great and vrgent necessity. Thus the christiās in the Primitiue Church, in the daies of imminent persecution, sold all their pos∣sessions, Act. 2. And so Paul acknowledgeth, that the Church of Corinth releeued the Church of Macedonia, euen beyond their a∣bilitie, in the daies of extremitie that was in that Church, 2. Cor. 8.

Here, another Question may be mooued; Whether a man may voluntarily, and of his owne accord, giue away all his goods, liue vpon almes, and giue himselfe to fasting and praier?

Ans. He may in Popish conceit giue him∣selfe (in this sort) to voluntarie pouertie, which they hold to be lawfull, and (which is more) a state of perfection. We on the con∣trarie doe answer, that this practise is in no sort lawfull, vnlesse a man haue speciall cal∣ling and warrant from God so to doe. For first, the Law of nature sets downe and pre∣scribes distinction of possessions, and propri∣etie of landes and goods, and the Gospel doth not abolish the law of nature. Againe, the same distinction and proprietie, is allow∣able by the written Law of God. Salomon teacheth, Prou. 5. 15. that a man must let his waters flow out of his cisterne, but he must keepe

the fountaine to himselfe. And, Prou. 10. 22. It is the blessing of God to be rich, and he addeth no sorrowes to it. Men must not therefore volun∣tarily forsake their riches, and so bring sor∣row to themselues. Besides that, Agur praies against pouertie; Giue me (saith he) neither po∣uertie, nor riches, Prou. 30. 8. Dauid makes it a curse, to be a begger; Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread, Psal. 36. 25. Our Sauiour Christ biddes him that had two coates, not to giue both a∣way, but one, Luk. 3. 11. And Paul saies, It is a more blessed thing to giue, then to receiue, Act. 20. 35. Therefore he biddes euery man to la∣bour with his owne hands, that he may neede nothing: that is, that he may not neede the re∣leefe and helpe of any man, or of anything, 1. Thess. 4. 11, 12.

But it is alleadged to the contrarie, Matth. 19. 21. If thou n ilt be perfect, sell all. Ans. The wordes are a personall and particular com∣mandement. For this young Prince, whome Christ speakes vnto, was called to become a Disciple of Christ, and to preach the Gospel, Luk. 9. 59. And the commandement is not giuen generally to all men, but particularly to him alone: and we cannot make a gene∣rall rule of a speciall commandement or ex∣ample. Againe further, it was a commande∣ment of speciall triall.

Secondly they alleadge, Matth. 10. 9. Pos∣sesse neither gold, nor siluer, nor money in your pur∣ses.

Ans. That commandement was tempo∣rall, and giuen to the Disciples, but onely for the time of their first embassage into Iurie, as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles. And the commandements of their first em∣bassage, were reuersed afterward, Luk. 22. 36. Considering then that it belonged onely to their first embassage, when they preached to the Iewes, it was not giuen them for all times.

IV. Rule. We must so vse and possesse the goods we haue, that the vse and possession of them, may tend to Gods glorie, and the sal∣uation of our soules. Rich men must be rich in good workes, and togither with their ri∣ches, lay vp a good foundation in consci∣ence, against the euill day, 1. Tim. 6. 18.

For the better pactizing of this rule, take these three cautions.

I. We must seeke to haue Christ, and to be in him iustified and sanctified: and beeing in him, then shall we in him and by him, haue the holy vse of all that we haue.

Some will say; Infidels haue the vse of ri∣ches. Ans. They haue indeed, and they are to them the gifts of God: Yet they so inioy them, as that before God they are but vsur∣pers. They be gifts of God in regard of Gods giuing, but they are abuses and thefts in re∣gard of their receiuing, because they receiue them not as they ought. A father giues a gift

vnto his child, vpon condition that he shall thus and thus receiue it; now the child steales the gift that is giuen him, and therefore hath it not in that manner, that his father would he should haue it. In like manner doe Infidels steale and vsurpe the blessings of God, to which they haue no iust title, themselues be∣ing out of Christ, neither doe they vse them in that manner, which God requireth, sancti∣fying them by the word and prayer, 1. Tim. 4. 5.

II. We ought to pray to God, that he would giue vs his grace, rightly to vse our ri∣ches to his glory, and our own saluation. For Riches and other temporall blessings, to sin∣full mē that haue not the gift to use thē wel, are dangerous, euen as a knife in the hand of a child. They are thornes, and choake the grace of God, they keepe those that trust in them, from entrance into the kingdome of heauen. Yea they are the deuills snare, where∣by he catcheth the wicked, & holdeth them in it at his will and pleasure.

III. Our riches must be emploied to ne∣cessarie vses. These are First, the mainte∣nance of our owne good estate and conditi∣ons, Secondly the good of others, specially those that are of our family or kindred, 1. Tim. 5. 8. He that prouideth not for his owne, and namely for them of his houshould, he denieth the faith, and is worse then an Infidell. Thirdly, the releife of the poore, according to the state

and condition of euery man. Fourthly the maintenance of the Church of God, and true religion, Prov. 3. 9. Honour God with thy riches. Fiftly, the maintenance of the common wealth: Giue tribute (saith Paul) to whome tri∣bute belongeth, Rom. 13. 7. And giue vnto God, saith Christ, the things that are Gods, and vnto Casar, the things that are Caesars, Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches.

Sect. 2.

In the second place follow those Questi∣ons, that concerne the Moderation of our Appetite, in the vse of Meate and Drinke. Concerning which, there are principally two; the answer to the first whereof is the ground of the second.

I. Question. Whether there be any dif∣ference in the vse of Meates & Drinks, now in the times of the New Testament?

Ans. There is a distinction and difference of Meates, to be obserued in sundrie respects.

I. In respect of man, for healths suks. Paul counselleth Timothie; Drinke no more water, drinke a little wine, 1. Tim. 5. 23. In which it is plaine, that there is a distinction of meates

approoued and commended for man. For euery kinde of foode fittes not euery bodie: meates therefore are to be vsed with diffe∣rence. Man was not made for meate, but meate for man.

II. In respect of scandall. Some are not to be vsed at some time, and some are at the same time to be eaten. Thus Paul profes∣seth, that rather then he would offend his brother, he would eate no flesh while the world endureth, 1. Cor. 8. 13. And in Rom. 14. he di∣sputes the point at large, touching the di∣stinction of meates, that is to be obserued, in regard of offending them that are weake.

III. There is a distinction to be made, in respect of civill and politicke order; when for the common good of societies, certaine kindes of meates for certaine seasons of the yeare are forbidden. Thus in our commō wealth, there are appointed daies of flesh, & daies of fish, not in respect of conscience, but in regard of order, for the common good of the countrie.

IV. There is a difference of meates, which ariseth vpon the bond of conscience, so as it shall be a sinne to vse or not to vse this or that meate. Touching this difference; Before the flood, the Patriarches (in all likelihood) were not allowed flesh, but only hearbs, and the fruit of the ground, Gen. 1. 29. After the flood, flesh was permitted, but blood forbid∣den, Gen. 9. 3. 4. From that time there was

commanded a dististinction of meates, wher∣of some were cleane some vncleane; which distinction stood in force till the death of Christ, and that in conscience, by vertue of diuine Law. But in the last daies, all diffe∣rence of meates in respect of obligation of the conscience, is taken away; and a free vse of all is giuen in that regard.

This the Scripture teacheth in many pla∣ces, Act. 10. 15. The things that God hath puri∣fied, pollute thou not. Peter in these words tea∣cheth, that all meats in the new Testament in regard of vse, were made cleane by God, and therefore that no man by refusall of any kind of meates, should thinke or make them vn∣cleane. Againe, Rom. 14. 17. The kingdome of God is not meate or drinke, but righteousnes, peace and ioy in the holy Ghost. For whosoeuer in these things serueth Christ, is acceptable to God and ap∣prooued of him. Hence it appeareth, that in the Apostles iudgement, meat and drinke doth not make any man accepted of God, whe∣ther he vseth or vseth it not, but the worship of God is it that makes man approoued of him. To the same purpose it is said, 1. Cor. 8. 8. Meat doth not commend vs vnto God. Again, Col. 2. 16. Let no man condemne you in meat and drinke, &c. ver. 20. If ye be dead with Christ, why as if ye liued in the world, are ye burdened with Traditions, as Touch not, Tast not, Handle not? All which perish with the vsing. Here, Paul would not haue the Collossians burdened

with rites and Traditions concerning meats, so as if they vsed them not, they should in cur the blame and condemnation of men: but he would haue them to vse them freely and in∣differently. And his reason is double; First, because they were now freed in conscience, from the bond of the Ceremonial law touch∣ing meats; and therefore they were in con∣science much more freed from mens lawes. Secondly, because these traditions are not the rules and commandements of God, but the doctrine and precepts of men. Further∣more, Paul in 1. Tim. 4. 3. foretells, that there should be many in the latter daies, that should command to abstaine from meates. To which place the Papist answers, that that was, because such persons taught, that meats were vncleane by nature. But the words are simply to be vnderstood, of meates forbidden with obligation of the consci∣ence; and the text is generall, speaking of the doctrine, not of the persons of those men; nor in ciuill respects, but in regard of the bond of conscience. Lastly, it is a part of Christian libertie, to haue freedome in conscience, as touching all things indifferent, and therefore in regard of meates.

To this doctrine, some things are opposed, by them of contrarie iudgement.

Obiect. I. Princes doe make lawes, and in their lawes do forbidde meates and drinkes, and they must be obeyed for consciēce sake,

Rom. 13. 5.

Ans. They doe so; but all these lawes are made, with reseruation of libertie of consci∣ence, and of the vse of that libertie to euery person. But to what end then (will some say) are lawes made, if they be made with reser∣vation? Ans. The scope of them is, not to take away, or to restraine libertie, or the vse of li∣bertie in conscience, but to moderate the o∣vercommon and superfluous outward vse. As for that text, Rom. 13. 5. It is to be vnder∣stood for conscience sake, not of the law of the Magistrate, but of the law of God, that bindes vs to obey the Magistrates law.

Obiect. II. There was blood and things strangled forbidden, in the counsell at Ieru∣salem, after Christs ascension, Act. 15. Ans. It was forbidden onely in regard of offence, & for a time, so long as the weake Iewe remai∣ned weake, not in regard of conscience. And therfore afterward Paul saies, that all things euen blood it selfe was lawfull, though not expedient in regard of scandall, 1. Cor. 6. 12. And to the pure all things are pure, Tit. 1. 15.

Obiect. III. Papists make lawes, in which they forbidde some meats, onely to restraine concupiscence. Ans. Then they should forbid wine, as well as flesh. For wine, spices, and some kindes of fish, which they permit, are of greater force to stirre vp lust, then the vse of flesh. And hence it is, that Saint Paul exhorts men not to be drunke with wine, wherein is

excesse, Eph. 5. 18. Againe, I answer, that Iust may be restrained by exhortation to tempe∣rance, without prohibitory lawes for the obligation of the conscience, which are flat against Christian libertie.

Vpon this Answer a further Question may be made.

Whether a man may with good conscience eate flesh at times forbidden?

Ans. There are two kinds of eating; eating against the Law, and besides the law.

Eating against the law is, When a man cats, and by cating hinders the ende of the law, contemns the authoritie of the law-ma∣ker, frustrates the law it selfe, and withall, by his eating, giues occasion to others to doe the same. This eating is a flat sinne against the fift commandement. For it is necessarie, that the Magistrates laws should be obeyed in all things lawfull. Heb. 13. 17. The master and the parent, must be obeyed in all lawfull things, much more the lawes of Magistrates.

Eating beside the law, is, when a man eats that, which the law mentioneth and forbid∣deth, but not hurting the law. And that a man may thus eate, sundry cautions are to be ob∣serued. I. This eating must be vpon iust cause in a mans owne selfe. II. It must be without contempt of the lawmaker, and with a loy∣all mind. III. It must be without giuing of∣fence to any, by his bad example. IV. When it doth not hinder the maine end of the law.

V. When the eater doth subiect himselfe to the penaltie, voluntarily and willingly. In this eating, there is no breach in conscience, neither is it a sinne, to eate that which the law forbiddeth. For man hath free libertie, in conscience, to eat that which he doth eate. Now, if he vse his libertie, and hurt no law, obseruing these cautions, his eating is no sinne. For example. It was Gods law, that the Priests only should eat the shew-bread. Now Dauid vpon a iust cause in himselfe, (all the former cautions obserued) eates the shew-bread and sinnes not; because his conscience was free in these things; and therefore Da∣uids eating was not against the Law, but onely beside the law.

II. Question. How we may rightly vse meates and drinks, in such sort as our eating may be to Gods glory, and our owne comfort?

Ans. That we may so doe, some things are to be done before we eate, some in eating, & some after our eating.

§ect. 1.

The thing that is to be done before our ea∣ting, * 1.5 is the Consecratiō of the food, that is, the Blessing of the meates which we are to eate,

1. Tim. 4. 5, Euery creature of God is sanctified by the word of God, and prayer. By sanctification there, is not meant that, whereby we are san∣ctified by the holy Ghost: neither that, wher∣by the bread and the wine is halowed in the Sacrament of the supper. But it is this; when we are assured, that the creature is made so free, and lawfull to vs, in respect of our vse, that we may eate it freely, and with good conscience. By the word of God, Paul meanes the word of creation, mentioned in Gen. 1. 28. 29. & repeated, Gen. 9. 3. as also the word of God touching the libertie of conscience, namely that to the pure all things are pure, Tit. 1. 15. It is further added, and prayer, that is prayer grounded vpon the said word of crea∣tion, and the doctrine touching Christian li∣bertie; whereby wee pray for grace to God, that we may vse the creatures holily to his glorie.

The reasons, why this sanctification of our meat is to be vsed, are these. First, that in the vse of it, we may lift vp our hearts vnto God, and by this meanes, put a difference between our selues and the brute beasts, which rush vpon the creatures, without sanctifying of them. Secondly, that we may be admonish∣ed thereby, touching the title we haue to the creatures, which beeing once lost by the fall of Adam, is restored vnto vs again by Christ. Thirdly, that it may be an assured testimony to our heartes, that we may vse the creature

with libertie of conscience, when we doe vse it. Fourthly, that we may be sanctified to the vse of the creature, as it is sanctified to vs, to the end, that we may vse it with temperance, and not abuse it. Fiftly, that when we vse the creature, we may depend on God for the blessing of it, to make it our nourishment. For no creature can nourish of it selfe, but by Gods commandement, who as Dauid saith, Psal. 145. 16. Openeth his hand, and filleth all things liuing of his good pleasure. And in bread, we must not consider the substance onely, but the staffe, which is the blessing of God vpholding our bodies. Sixtly, that we may not grow to securitie, forgetfulnes, and con∣tēpt of God, & so to prophanes in the vse of our meates and drinkes, as the Israelites did; which sate downe to eate and drinke, and rose vp to play.

Now besides these Reasons, we haue also the Examples of holy men. This blessing of the meat, was so knowne a thing of auncient times, that the poore maides of Ramath-zo∣phim, could tell Saul, that the people would not eate their meate, before the prophet came, and blessed the sacrifice, 1. Sam. 9. 13. Christ in his owne family, would not eate of the fiue loaues and two fishes, till he had looked vp to heauen and geuen thankes. Mar. 6. 41. Paul tooke bread in the shippe, and gaue thanks in the presence of all that were with him. Act. 17. 35.

The Vse of the first point is. I. By this doctrine, all persons are taught, but specially gouerners of others, as Masters of families & Parents; neuer to vse, either meates or drinkes or any other blessing, that they receiue at the hands of God, but with praise & thanks∣giuing. For this which is said of meates and drinkes, must be inlarged also to the vse of a∣ny benefite, blessing, or ordinance, that we take in hand, to vse or inioy. II. Though we doe not simply condemne, but allow of Hal∣lowing of Creatures, yet we detest Popish consecration of salt, creame, ashes, and such like. First, because Papists halow them for wrong endes, as to procure by them remissi∣on of sinnes, to driue away deuills, &c. Se∣condly, because they sanctifie creatures without the word; yea though they doe it by praier, yet it is praier without the word, which giueth no warrant thus to vse the creatures, or to these endes; and therefore of the same nature with magical inchantments. Thirdly, if the creature must be sanctified for our vse, before we can vse it, then we our selues must be sanctified both in soule and bodie, before we can be sitte for the vse and seruice of God. Looke as the creature, by the hand and prouidence of God, is presen∣ted before vs to serue vs; so must we beeing strengthned and nourished by the same giue vp our-selues, soules, and bodies, to serue and honour him. Yea our sanctify∣ing

of the creature to our holy vse, should put vs in minde of sanctifying our selues to his glorie. So soone as the Prophet Esay was sanctified by God vnto his office, then he ad∣dressed himselfe and not before, and said, Lord, I am here, Esa. 6. 8. and so we our selues, before we can performe any acceptable du∣tie vnto God, must be purged and clensed. The sonnes of Aaron would not doe this ho∣nour vnto God, by sanctifying his name be∣fore the people, and therefore God glorified himselfe in their death, and temporall destru∣ction, Leuit. 10. 2. And when Moses the ser∣uant of God, failed in the sanctification of his name, by the circumcision of his sonne; Gods hand was vpon him to haue destroied him. This point is duely to be obserued of all, but principally of such as are appointed to any publike office; if they will serue God therein with comfort and incouragement, they must first labour to be sanctified before him, both in their soules and bodies.

§ect. 2.

I come now to the second thing, required * 1.6 for the right and lawfull Vse of meates and drinkes, namely, a Christian behauiour while we are in vsing them.

For the better vnderstanding whereof, we are to consider two points. First, what we may doe; and then, what we must doe in v∣sing the creatures.

I. Touching the former. We may vse these gifts of God, with Christian libertie: and how is that? not sparingly alone, and for meere necessitie, to the satisfying of our hunger, and quenching of our thirst, but also freely and liberally, for Christian delight and pleasure. For this is that libertie, which God hath graunted to all beleeuers. Thus we read, that Ioseph and his brethren with him, did eate and drinke together of the best, that is, li∣berally, Gen. 43. 34. And to this purpose Da∣uid saith, that God giueth wine, to make glad the heart of man, and oyle to make the face to shine, as well as bread to strengthen the bodie. Psal. 104. 15. And the Lord threatneth to bring a punishment vpon his people, Agg. 1. 6. in that he would giue them his creatures indeede, but such a portion of the, as should onely supplie their present necessities, and no more. Ye shall eate (saith he) but ye shall not haue enough: ye shall drinke, but ye shall not be filled. Againe, we read that Levi the Publi∣can, made our Sauiour Christ a great feast in his owne house. Luk. 5. 29. At the marriage in Caua a towne of Galile, where Christ was present, the guests are said, according to the manner of these countries, to haue drunke li∣berally. Ioh. 2. 10. And at an other place, in supper time, Marie is saide to haue taken a boxe of pretious and costly oyntment, and to haue annointed his feete there with, so as the whole house was filled with the sauour of the oint∣ment.

Ioh. 12. 3. Iudas indeede thought that expense which shee had made superstuous, but Christ approoues of her act, and com∣mendeth her for it.

I adde further, that by reason of this liber∣tie purchased vnto vs by Christ, we may vse these and the like creatures of God, with Ioy and reioycing. This is the profit that redoun∣deth vnto man, in the vse of them, that he eate and drinke, and delight his soule with the profit of his labours. Eccles. 2. 24. The practise hereof we haue in the Acts, ch. 2. v. 46. where they of that Church that beleeued, are saide to eate their meate together with gladnesse, and singlenesse of heart. And yet this reioycing in the creatures, must be limited with this clause; that it be, in the Lord: that is to say, a hurtlesse and harmelesse ioy, tending to the glorie of God, and the good of our neigh∣bour. This condemneth the common pra∣ctise of the world, who solace and delight themselues in the vse of Gods creatures, but so, as with their ioy is ioyned the ordinarie traducing of the Magistrate, Minister, and those that feare God, and will not run with them to the same excesse of riot. 1. Pet. 4. 4.

II. The second point is, what we must doe, when we take the benefit of Gods cre∣atures; a matter of great consequent in the liues of men. And it is this, that we vse our li∣bertie in the Lord, and whether we eate or eate not, we must doe both to the Lord. Rom.

14. 6. This is done by labouring, both in ea∣ting, and in abstinence, to approoue the same vnto God, vnto his Saints, and vnto our own consciēces. Wherein appeareth a mani∣fest differēce between the wicked & the god∣ly man. For the one, when he eateth or drin∣keth, he doth it in the Lord, and to the Lord; the other, doth it not to the Lord, but to himselfe, that is, to the satisfaction & con∣tentment of his owne carnall delight and pleasure.

That a man may eate to the Lord, there are foure things distinctly to be obserued.

I. That in our eating, we practise Iustice. Salomon saith, The bread of deceit, that is, got∣ten by vnlawfull meanes, is sweet vnto a man: but afterward, his mouth shall be filled with gra∣vell. Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica, that euery man should eate his owne bread: that is, the bread which is procured and deserued, by his owne iust and honest labour, 〈◊〉〈◊〉. Thess. 3. 2. This first thing, serues to checke a number of men, that liue in the daily practise of iniustice, by spending their goods in good fellowship, at Tauernes and ••ipling houses, neglecting (in the meane while) the maintenance of their own charge, by following their honest labour; and by this meanes, doe euen robbe their families, of their due and right.

II. That we may eate to the Lord, we must practise Loue & Charitie in our eating.

How is that?

First, we must giue offence to no man whatsoeuer. It is good, saith Paul, neither to eate flesh, nor to drinke wine, nor any thing, whereby thy brother stumbleth, is offended, or made weake. Rom. 14. 21.

Secondly, in our eating we must haue re∣spect of the poore. Thus Nehemiah exhor∣teth the Iewes that were mourning for their sinnes, to be chearefull, to eate of the fat, and drinke the sweete, and send part vnto them, for whome none was prepared: that is, to them that were poore. Nehem. 8. 10. And the Prophet Amos, inueigheth against some of the Prin∣ces of Israel, who drunke wine in bowles, and annointed themselues with the chiefe ointments, and were not sorrie for the affliction of Ioseph: that is, did not releeue the poore brethren, that were led captiue, and wanted foode and maintenance. Amos 6. 6.

III. We must vse our meate in Sobrietie. Sobrietie is a gift of God, whereby we keepe a holy moderation in the vse of our diet. Prov. 23. 1, 2. When thou sit test to eate, &c. con∣sider diligently, what is set before thee, and put the knife to thy throat, that is, be very carefull and circumspect in taking thy foode, bridle thine appetite, take heede thou doest not ex∣ceede measure.

If it be asked, what Rule of moderation is to be obserued of all, whether they be men or women, young or old?

I answer. First, one mans particular exam∣ple, must not be a rule of direction to all. In the East countries, we read, that men haue li∣ued, and doe yet liue a great time with a lit∣tle; for example with parched corne and a cake. Now this example of theirs, is no rule to vs that liue in these parts. For their coun∣try is hotter then ours, and therefore lesse might serue them then vs: we are hot with∣in, and so our appetite is the more strong. A∣gaine, in eating we may not iudge or con∣demne him that eateth more, or lesse, then we our selues, because his eating is no rule to vs in this case.

Secondly, a mans owne appetite, is not to be made a rule of eating for others. For a mā must not eate, so long as his stomacke craues meate; least he fal into the sinne of gluttonie, Rom. 13. 13. And this sinne is noted by our Sauiour Christ, to haue beene in the old world, in the daies of Noah, Mat. 24. 38. whē they gaue themselues to * 1.7 eating and drinking like the brute beasts: for so the word signifies.

If then neither example, nor appetite may rule our eating, what be the right rules of Christian moderation in this behalfe?

Ans. That we may not exceede measure, we must keepe or serues within these limits.

First, our food must not goe beyond the condition, place, abilitie, and maintenance that God hath giuen vs. Iohn the Baptist be∣ing in the wildernesse, contented himselfe

with very meane fare, agreable both to the manner of that countrey, and to his owne calling, and condition of life. His meate was locusts and wild hony. Mat. 3. 4.

Secondly, it must be framed to the order and difference of time & place. Against this Rule the rich glutton offended, who fared deliciously euery day, without any difference of time or place, Luk. 16. Salomon pronoun∣ceth a woe to that Land, whose Princes eate in the morning, Eccl. 10. 16. S. Paul notes it a fauit in a Minister, to be * 1.8 giuen to wine, 1. Tim. 3. 3. that is, a cōmon tipler, & one that loues to sit by the wine morning & euening, day by day.

Thirdly, euery man must eat and drinke so much, as may serue to maintain the strength of his nature, of his bodie and mind, yea so much, as may serue to vphold the strength of grace in him. Salomon the King of Israel, would haue all Princes to eate in time, for strength, and not for drunkennes. Eccl. 10. 17. E∣say notes it as a iudgement of God vpon men, when they vse feasting and mirth, and haue not grace to consider the workes of God, Esay. 5. 12. Our Sauiour would haue all men so to eate and drinke, that they may be the fitter to watch and pray. Luk. 21. 34. 36. And the Apostle Paul exhorteth men, not to be drunke with wine wherein is excesse, but to be filled with the Holy Ghost, Eph. 5. 18. His meaning is, that men ought so to eate and drinke, that their bodies, mindes, and senses,

may not be made thereby more heauie, but rather more lightsome and able to performe their duties to God and man. For if they so eat, as that thereby they be hindred in this behalfe; they are guiltie of excesse and riot, which is greatly displeasing to God and of∣fensiue to men. This rule serueth to admonish somepersons, who (as the Prouerb is) are good forenoone-men, but bad afternoone∣men; because in the morning they be sober, but for the most part, ouer come with drinke after dinner.

IV. Euery man must eate his meat in Godlines. This is indeed to eat vnto the Lord, and it may be done by obseruation of these rules.

First, by taking heed of the abuse of any creature appointed for foode, by Intempe∣rance. This abuse holy Iob suspected in his sonnes, while they were a feasting, and there∣fore he sent day by day, and sanctified them, and offered vp burnt offerings vnto God accor∣ding to the number of them all. Iob. 1. 5.

Secondly, by receiuing the creatures, as from the hand of God himselfe. For this very end did God, by expresse word, giue vnto A∣dam euery hearth bearing seede, which was vp∣on the earth, and euery tree wherein was the fruit of a tree bearing seed for his meat, that he might receiue it, as God had giuen it vnto him, from his owne hand, Gen. 1. 29. Thus Moses said vnto the Israelites touching

Manna: This is the bread, which the Lord hath giuen you to eate. Exod. 16. 15. This Dauid acknowledged saying, Thou giuest it them, & they gather it, thou openest thy hand and they are filled. Psal. 104. 28. and 145. 15. The Lord vp∣braideth Israel with this fault, by the Pro∣phet Hosea, She did not acknowledge that I gaue her corne, and wine, and oyle, and multiplyed her siluer and gold, Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel, by the Prophet Ioel, that he sent them corne, wine, and oyle, that they might be satiffied therewith. Ioel. 2. 19.

By this dutie, are iustly to be reproo∣ved the carelesse and Godlesse beha∣uiours of sundry persons, who (with the swyne) feed vpon the Creatures of God, but neuer lift vp their eies or hands vnto him, of whome, and from whome they doe receiue them. The verie bruit beast can teach them a better lesson. For (as Dauid saith) The Lyons roaring after their pray, doe seeke their meat from God. Psal. 104. 21. Yea the heauens and the earth, and all that are in them, doe alwaies depend vpon his prouidence; and are alto∣gither guided and directed by him, Iob. 38. And shall not man much more haue an eye vnto his Creator, and wholly depend vpon him, for all blessings, from whom he receiues life and breath and all things.

Thirdly, we must receiue these creatures from God our father, as tokens of our reconci∣liation

to him in Christ. So saith Saint Paul, Giuing thankes alwaies, for all things, to God euen the father, in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings, and he that holds and re∣ceiues them otherwise, is an vsurper, and not a right and lawfull possessour of them.

Fourthly, we must learne to be content, with that portion that God assigneth to vs, be it neuer so small; and withall labour to see the goodnes of God, euen in the meanest fare that may be. Our table is (as it were) a liuely Sermon to vs, of Gods speciall provi∣dence over our bodies. For first, in reason, dead flesh should rather kill vs, then giue vs nourishment, and yet by his blessing & pro∣vidence, it continueth life and strength. Againe, both we and our meat are but peri∣shing, and therefore when we feede theron, it may serue to stirre vs vp, to seeke for the food of the soule, that nourisheth to life e∣uerlasting. Ioh. 6. 27. Furthermore, looke as euery creature serues for our vse, euen so should we our selues, consecrate our selues vnto God, and serue him both with our soules and bodies, as before hath beene shewed.

Sect. 3.

The third and last point is, what we are to doe, and how to behaue our selues after our * 1.9 meat? This Moses teacheth the Israelites, Deut. 8. 10. When thou hast eaten and filled thy

self, thou shalt blesse the Lord thy god. This prai∣sing or blessing of god stands in two things.

First, in a holy remembrance, that God hath giuen vs our food. For beeing once fil∣led, we must take heed, we forget not God, who hath opened his hand, and plenteously refreshed our bodies with his creatures. Deut. 8. 11.

Secondly, we must make conscience, in liew of thankfulnesse to God, to employ the strength of our bodies in seeking his glorie, and walking according to all his lawes and comandements. Whether ye eate or drinke, or whatsoeuer ye doe, doe all to the glorie of God. 1. Cor. 10. 31. We may not liue idlely, & giue our selues to riot and gaming, but labour to serue God and our countrey, in some profitable course of life, least it be said of vs, as it was once of the old Iewes, that we sitte downe to eate and drinke, and rise vp to play.

To this I adde one thing further, that when we haue eaten to our contentment, and something remaine, care must be had to re∣serue it, and not to cast it away. For this pur∣pose, we haue the example of Christ, who commandeth to gather vp the broken meate that remaineth, that nothing be lost. Ioh. 6. 12. The reason is, because these reliques and fragments, are part of the creatures; yea they are as well Gods good creatures, as the rest were, and must be preserued to the same vse.

Now if these may not be abused, or lost, much lesse ought the gifts of the minde, which are greater and farre more precious, be suffered to miscarie, but rather to be pre∣serued and increased. A good lesson for such, as haue receiued any speciall gifts of nature, or grace from God; that they mi∣spend them not, or suffer them to perish, but carefully maintaine them to the glorie of God, and the good of others.

To conclude this Question, we are all to be exhorted to make conscience of this du∣tie, to vse the good blessings of God in such sort, as they may alwaies tende to the ho∣nour of the giuer, auoiding all excesse and ri∣ot.

Reasons to mooue vs hereunto, may be these. I. Excesse destroyes the bodie, and kills euen the very naturall strength and life thereof. II. It brings great hurt to the soule of man, in that it annoyeth the spirits, it dul∣leth the senses, it corrupteth the naturall heate, and good temper of the bodie. Now these things beeing the helpes, and next in∣struments of the soule, if they be once cor∣rupted and decaied, the soule it selfe will at length, be brought to the same passe. III. Let this be considered, that a Woe belongs vnto them, that eate and drinke immode∣rately. Esa. 5. 11. And for this very sinne, the Lord led his owne people into captiui∣tie. v. 13. Yea the drunkard and the glutton,

shall become poore. Prov. 23. 21. And both shall equally, with there pompe and excesse, descend into Hell. Esay. 5. 14. IV. We should be willing to part from all for Christs sake, much more from our excesse; and shall we thinke it possible for a man to forsake all, e∣ven his owne life, that will not forsake ex∣cesse and intemperance, in the vse of Gods creatures?

It will be said of some, we are not drun∣ken, though we drinke much. Ans. It is a po∣licie of the Deuill, to delude men withall, when he perswades them, that much drink∣ing is not amisse, if a man be not ouertaken therewith. For it is a sinne to liue and sitte daily by the wine, to be alwaies bibbing and sipping. Wee know not when or where we shall die, and we are commanded to watch ouer our harts, that we be not ouercome with surfetting and drunkennesse. What a madnesse then is it, to giue over our selues to such immoderate excesse; whereby we are vtterly disabled from these, and all other du∣ties of Godlinesse?

Sect. 3.

In the Third place, we come to those Que∣stions, that concerne the Moderation of our appetite in the vse of Apparell. And of this kind there be two principall Questions; the former of them, beeing nothing else, but an introduction to the latter.

I. Question. Whether ornaments of gold, siluer, precious stones, silkes & veluets, &c. may not lawfully be vsed?

Ans. There is a lawfull vse of these things, yet not in all, but onely in themto whome they belong. Reasons of the Answer are these.

I. Gold and siluer, &c. are the gifts of God, and serue not onely for necessitie, but for ornament and comelinesse.

II. We haue the Examples of sundrie persons in Scripture, which doe warrant the vse of these creatures, and blessings of God. Abrahā by his Steward sends vnto Rebec∣ca a golden abiliment, or earing, of halfe a shekel weight, and two bracelets of tenne shekels weight of gold. Gen. 24. 22. And it is said, that when shee receiued it, she ware the Iewell of gold in her forehead, and the brace∣lets vpon her hands, vers. 47. Ioseph beeing ad∣vanced in Pharaohs Court, had the signet of Pharaoh put vpon his hand, and a chaine of gold about his: necke, and was arayed in fine linnen; all which were the ornamēts of Princes in those countries. Gen. 41. 42. Againe, all the Israe∣lites did were earings of gold, which after∣ward they tooke off from their eares, and

gaue them to Aaron, to make thereof the golden calfe. Exod. 32. 3. And they are not blamed for wearing them, but because they put them to Idolatrous vses. So it is said of king Salomon, that he had siluer in such a∣bundance, that, according to his state, he gaue it in Ierusalem as stones, 2. Cron. 9. 27. And Christ speaketh of the royaltie of Salo∣mon, as of a rare and excellent thing, which himselfe approoued, howsoeuer he preferres the glorie of the Lilies of the field before it, Matt. 6. 29. The daughter of Pharaoh is said to be brought vnto Salomon, in a vesture of gold of Ophir, that is, in a garment of the fi∣nest beaten gold. Psal. 45. 10. All these exam∣ples doe shewe thus much, that there is a lawfull vse of these things in them to whom they appertaine.

Against this doctrine, some things are ob∣iected.

Obiect. I. In some places of Scripture, wo∣men are forbidden to weare costly apparell and gold. For Paul willeth Timothie, that the women aray themselues in comly attire, not with broidored haire, or gold, or pearles, or costly apparell. 1. Tim. 2. 9. And to the same purpose Peter speaketh. I, Pet. 3. 3.

Ans. First; these ornaments, are not by Paul and Peter simply forbidden but the a∣buse of them in riot and excesse. For persons that were in those times called, were of mea∣ner estate; and the Churches in the daies of

the Apostles, cōsisted (for the greater part) of poore, base, and meane men and women. 1. Cor. 1. 28. These things therefore are forbid∣den them, because the vse of golde and pretious ornaments, is nothing els but meere riot, in those that are but of a meane condi∣tion. Secondly I answer, that the Apostles in the places alleadged, doe reprooue a great fault, which was common and ordinarie in those daies. For men and weomen desired, & affected the outward adorning and trim∣ming of their bodies, accounting the out∣ward ornament, which consisted of gold, pearle, and costly apparell, to be the princi∣pall▪ whereas indeede the chiefe ornaments of a Christian, should be the vertues of Mo∣destie and Humilitie, seated in the minde, and restified in the outward carriage.

Obiect. II. The Prophet Esay condem∣neth these things in particular. For it seemeth, that he had viewed the wardrobes of the Ladies of the court in Ierusalem, Chap. 3. 18. &c. where he makes a Catalogue of their spe∣ciall attires and ornaments, and pronoun∣ceth the iudgements of God against them all.

Ans. Some of the ornaments, which the Prophet there mentioneth, are indeed meere vanities, that were of no moment, and serued to no necessarie or conuenient vse or ende at all. Againe, others of them, were in them∣selues things lawfull, and the Prophet doth

not condemne thē at all, as they haue meete and conuenient vse: but he condemnes them in this regard, because they were made the instruments and signes, of the pride, wanton∣nesse, vanitie, and lightnes of those women. The truth of this answer will appeare, if we consider the 16. v. of that Chapter, where the prophet shews, what his drift was in speaking of those things; not to condemne all orna∣ments, but the pride of the daughters of Ieru∣salem, and their hautines and wantonnesse, testi∣fied by diuers particular behauiours there mentioned. Againe, some of the things there named, were the like, if not of the same kind, with those which Abraham sent to Rebecca, and which shee did weare, Gen. 24. 22. And therefore we may not thinke, that the Pro∣phet intendeth to condemne all things there specified, but onely the abuse of them, as they were then misapplied to wrong endes, and serued to proclaime to the world, the pride and wantonnes of the hearts of that people.

II. Question. What is the right, lawfull, and holy vse of apparell.

Answ. In the vse of Apparell, two things are to be considered: the Preparation of it, when it is to be worne; & the Wearing, when it is prepared.

§ect. 1. In the right Preparation of our apparell, two Rules are propounded in Scrip∣ture, * 1.10 for our direction.

I. Rule. Our care for apparell, and the ornaments of our bodies, must be very mo∣derate. This our Sauiour Christ teacheth at large, Math. 6. from the 28 to the 31 v. Where, commanding men to take no thought for appa∣rell, he forbids not all care, but the curious and immoderate care. The reason is added, because they which walke in their callings, and doe the duties thereof with diligence, shall haue, by Gods blessing, all things need∣full prouided and prepared for them. He that dwells in a borrowed house, will not fall a trimming of it, and suffer his owne hard by, to become ruinous. In like manner, our bo∣die is the house of our soule borrowed of God, and by him lent vnto vs for a time; and we are but his Tenants at-will: for we must depart out of it at his commandement. And therefore our greatest care must be emploi∣ed vpon our soules; and the other which concerneth the adorning of our bodie, must be but moderate. Againe, God in his proui∣dence, clotheth the very hearbs of the field, therefore much more is he carefull for man. And Paul saith, If we haue foode and rament, we must therewith be content, 1. Tim. 6. 8. that is, if we haue foode, and rayment necessarie for vs and ours, we ought to quiet our hearts, and haue no further care for our apparell.

It will be saide, How shall we know what is Necessarie?

Answ. A thing is Necessarie two waies: first, in respect of nature, for the preseruation of life and health: secondly, in respect of place, calling, and condition, for the vphol∣ding and maintenance thereof. Now we call that Necessarie rayment, which is necessarie both these waies. For example: That apparell is necessarie for the Scholer, the Tradesman, the Countrey-man, the Gentleman; which serueth not onely to defend their bodies frō cold, but which belongs also to the plāce, degree, calling, and condition of them all.

If it be asked, who shall determine and iudge, what is necessarie to these persons and purposes? I answere. Vaine and curious persons are not to be competent iudges hereof; but in these things, we must regard the iudgement and exāple of modest, graue, and frugall persons in euery order and estate; who vpon experience and knowledge, are best able to determine, what is necessarie, and what is not. Againe, though we must not seeke for more then necessarie apparell; yet if God of his goodnes, giue vs abilitie to haue and maintaine more, we must thanke∣fully receiue it, and become good stewards of the same, for the good of men.

But some will say; It seemes, that we ought not to keepe abundance, when God giues it, because we may not haue aboue one

coate. For Iohn giues this rule, Luk. 3. 11. Let him that hath two coates, giue to him that hath none. Ans. Iohns meaning must needes be this; He that hath not onely necessarie rayments, but more then necessarie, he must giue of his abundance to them that want. For otherwise, his rule should not agree with Christs own practise, who had himselfe two coates, an inner and an vpper garment, which he kept and wore. Nor with S. Pauls, who had both a cloke and a coate.

This Rule, discouers the common sinne∣full practise of many men in the world. The greater sort of men are exceedingly carefull, by all meanes and waies, to follow the fashi∣on, and to take vp euery new fangled attire, whensoeuer it comes abroad. A course flat contrarie to Christs doctrine, which com∣mandeth an honest care onely for necessarie ornaments, and condemneth the contrarie, and that vpon speciall reason; because this inordinate and affected care, is commonly a great picke-purse. It fills mens heades and hearts with vaine and foolish thoughts: it makes them wastfully to abuse the bles∣sings of God giuen vnto them, whereby they are disabled, from helping others that are in neede. Whereas, the first and principall care, ought to be for the adorning of the soule with grace, and putting on the Lord Iesus; and this is it, which will yeeld more comfort to the minde and conscience, then

any externall formalitie to the outward state of man.

II. Rule. All apparell must be fitted to the bodie, in a comely and decent manner; such as becommeth holinesse. Tit. 2. 3.

If it be here demanded, How we should thus frame and fashion our attire? The an∣swer is, by obseruing the Rules of decencie and comelinesse, which are in number sea∣uen.

First, that it be according to the sexe: for men must prepare apparell for men, weomen for weomen. This rule is not Ceremoniall, but grounded vpon the Law of nature, and common honestie. Deut. 22. 5. The woman shall not weare that which pertaineth vnto the man, neither shall a man put on womans raiment: for all that doe so, are abomination to the Lord thy God.

Secondly, our apparell must be made ac∣cording to our office; that is, such as may be fit and conuenient for vs, in respect of our calling: that it may not hinder or disable vs, in the performance of the duties thereof. Whereupon comes iustly to be condemned the kinde of apparell, (specially of women) that is vsed in this age. For it makes them like to an image in a frame, set bolt vpright; whereby it comes to passe, that they can not goe well, and with ease or conueniencie, a∣bout any good busines, but must of necessitie either sit, or stand still.

Thirdly, our attire must be according to our abilitie, and maintenance, either in lands or in goods and substance. We must (as the common prouerbe is) shape our coate ac∣cording to our cloath, that so we may not be in want, but haue sufficient wherewith to maintaine our families, and to releeue the poore. Which also serueth to condemne the sinne of many persons, who lay vpon their backes, whatsoeuer they can scrape and ga∣ther together; in the meane while, negle∣cting the honest maintenance of their own e∣states for time to come, and the necessarie releefe of them, that are in distresse and want.

Fourthly, it must be answerable to our e∣state and dignitie, for distinction of order and degree in the societies of men. This vse of attire, stands by the very ordinance of God; who, as he hath not sorted all men to al places, so he will haue men to fitte themselues and their attire, to the qualitie of their pro∣per places, to put a difference between them∣selues and others. Thus we read, that Ioseph being by Phaaroh set ouer all the land of Egypt, was arayed with garments of sine linnen, and had a golden chaine put vpon his necke, to put a difference betweene him and the inferiour princes of Pharaoh. Gen. 41. 42. Thus in aun∣cient times, the captaines and cheife of the armies, did weare fine garments of diuers co∣lours of needle worke, to distinguish them

from others. Iud. 5. 30. Thus in Kings courts, they went in soft rayment, and the poorer people in baser and rougher attire. Matt. 11. 8. By which it appeares, that many in these daies do greatly offend. For men keepe not themselues within their owne order: but the Artificer commonly goes clad like the Yeo∣man: the Yeoman like the Gentleman: the Gentleman as the Nobleman: the Noble∣man as the Prince: which bringeth great con∣fusion, and vtterly ouerturneth the order, which God hath set in the states and condi∣ons of men.

Fiftly, mens attire is to be framed and pre∣pared, according to the ancient and receiued custome of the countrey, wherein they are brought vp and dwell.

Touching this Rule, it is demanded, whe∣ther, if a man see a fashion vsed in other coū∣tries, he may not take it vp here, and vse it?

Ans. He may not. For God hath threatned to visite all such, as are cloathed with strange apparell. Zeph. 1. 9. And Paul taxeth it as a great disorder in the Church of Corinth, and euen against nature, that men went in long haire, and women went vncouered. 1. Cor. 11. 13. 14. And if this be so, then what a disorder is that, when men of one country, frame themselues to the fashions and attires, both of men and women of other nations. This one sinne is so common among vs, that it hath branded our English people with the

blacke marke of the vainest and most new∣fangled people vnder heauen. If a stranger comes into our land, he keepes his ancient & customeable attire, without varying or alte∣ration. We on the contrary, cā see no fashion vsed either by the French, Italian, or Spanish, but we take it vp, and vse it as our owne.

Sixtly, the garments that we make to co∣uer our bodies, must be such as may expresse the vertues of our mindes; specially the ver∣tues of Modestie, Frugalitie, Shamefastnes. They should be as a booke written with text letters, wherein, at the first, any man may read the graces that be in the hart. Thus Paul exhorteth weomen, that they aray themselues with comely apparell, in shamefastnesse and mode∣sty, not with broidered haire, &c. but as becom∣meth weomen, that professe the feare of God, with good workes. 1. Tim. 2. 9. 10. And our Sauiour commandeth, that the light of our conuer∣sation, euen in outward things, should so shine vnto mē, that they seeing our good works, may glorifie the father which is in heauen. Mat. 5. 16.

Seuenthly, it must be framed to the exam∣ple, not of the lighter and vainer sort, but of the grauest, and the most sober of our order and place, both of men & weomen. We haue no expresse rule in Scripture, touching the measure and manner of our apparell: and therefore, the wise and graue presidents of good and godly men, that are of the same, or

like degree with our selues, ought to stand for a rule of direction in this behalfe. To which purpose Paul exhorteth, Whatsoeuer things are pure, honest, of good report, if there be a∣ny vertue, &c. thinke of these things which ye haue both learned and receiued and heard and seene in me, those things doe, Phil. 4. 9. Examples hereof, we haue many in the word of God. Of Iohn the Baptist, who had his garments of Camels haire, Mat. 3. 4. Of Elias, who is said to be a hairie man in respect of his attire, and to be girded (as Iohn was) with a girdle of lea∣ther about his loines. 2. King. 1. 8. For these rough garments, were the principal raiments of Prophets in those times and places, as we read, Zach. 13. 4. And it was the ordinarie fa∣shion of the Iewish nation, to vse goats-hair, not onely for making of their apparel, but e∣uen of the curtaines, that were made for the vse of the sancturie, Exod. 36. 14. If this Rule were practised, it would serue to cut off ma∣ny scandalous behauiours, in the conuersati∣ons of men. For now a daies, men doe striue, who shal goe before another, in the brauest and costliest attire; hauing little or no respect at all, to the examples of godly and sober persons of their degrees and places. And this their excessiue pride and vanitie, is ordi∣narily maintained, by vniust dealing, in lying and deceipt, by couetousnes, and vnmerci∣fulnesse to the poore: sinnes which are so greatly dishonourable vnto God, that the

very earth wherupon men doe liue, can hard∣ly endure the same. Wherfore those that fear God, and haue a care to serue him in holi∣nesse and righteousnesse, ought to hate and detest these courses, renouncing the curious vanity of the world, and testifying the graces and vertues of their minds vnto men, even by their graue and sober gestures and habits of their bodies.

§ect. 2.

The Second thing to be considered in the * 1.11 right vse of apparell, is the wearing and putting of it on. Touching which, two speciall Rules are to be obserued.

I. Rule. That we weare and put on our apparell, for those proper Ends, for which God hath ordained the same. The Ends of apparell, are specially these.

First, for Necessitie sake; that is, for the de∣fending of the body from the extremitie of parching heate, and the pinching cold, and consequently the preseruing of life & health. This was the end, for which garments were first made after the fall. And the reason of it is this. Whilest man was yet in the state of Innocencie, before his fall, ther was a perfect temperature of the aire, in respect of mans bodie, and so there was no need of garments; and nakednesse then was no shame vnto man, but a glorious comelines. Now after that A∣dam and in him al mankind, had sinned, vani∣tie came vpon all the creatures; & amongst

the rest, vpon the aire a maruelous distempe∣rature in respect of heat and cold. For the re∣medie whereof, it was ordained that Adam should weare apparell, which God hauing once made and appointed, he hath euer since blessed it as his owne ordinance, as daily ex∣perience sheweth. For, our attire which is void of heat and life, doth notwithstanding preserue mans bodie in heat and life; which it could not doe, if there were not a speciall prouidence of God attending vpon it.

The Second Ende of apparell, is Honestie. For to this ende doe we put it on, and weare it, for the couering and hiding of that defor∣mitie of our naked bodies, which immedi∣ately followed vpon the transgression of our first parents: and in this respect also, were garments (after the fall) appointed by God, for the vse of man.

It is obiected, that Esay prophecied na∣ked and bare-foot, Esa. 20. 〈◊〉〈◊〉. and so did Saul, 1. Sam. 19. 24. I answer: first, that which the Prophet did, was done by commandement, as may appeare in the second verse of that Chapter. For the Lord gaue him comman∣dement so to doe. Againe, he is saide to be naked, because he put off his vpper, •…•…ent, which was sackcloath, or some other rough garment, that Prophets vsed to wenre; but it cannot be prooued, that he put off that garment which was next his flesh and skinne.

Concerning Saul, there be two answers giuen. One, that he put off his vpper gar∣ment, as Esay did. For we are not to imagine, that he prophecied naked, it beeing so vn∣seemely a thing, and euen against the Law of nature since the fall. The other answer, and that according to the true meaning of the text is; that Saul, before the Spirit of prophecie came vpon him, had put on and wore his warrelike attire, wherewith he went out to take Dauid. But when the Spi∣rit came vpon him, then he put off his mili∣tarie habite, and went in other attire, after the manner and fashion of a Prophet, and so prophecied. And therefore, whereas he is saide to goe naked, the meaning is, that he stript himselfe of his armour, which both himselfe and his messengers vsed, in pursu∣ing after Dauid.

Now touching the Couering of the bodie with apparell, these things are to be remem∣bred. First, that it must be couered in de∣cent, and seemely sort. Thus Ioseph wrap∣ped Christs bodie that was dead, in a cleane linnen cloath, together with the spices, Matt. 27. 59. Secondly, the whole bodie must be co∣uered some onely parts excepted, which (for necessitie sake) are left open and bare, as the hands and face: because there is an ignomi∣nious shame, not only on some parts, but ouer the whole bodie. And here comes to be re∣proued, the affected nakednesse vsed of sun∣dry

persons, who are wont to haue their gar∣ments made of such a fashion, as that their neck and brests may be left for a great part vncouered. A practise full of vanitie, and cleane contrary to this Rule grounded in cor∣rupted nature. For if the whole body be ouer spread with shame, by sinne, why should a∣ny man by such practise, (as much as in him lies) vncouer his shame to the view of the world? The ende of attire is, to hide the shamefull nakednes of the bodie, from the sight of men. But such persons as these are, doe hereby expresse the vanitie and lightnes of their mindes, by leauing some parts of their bodies open and vncouered. Wherein, what doe they else, but euen display and manifest vnto men and Angels, their owne shame and ignominie? Nay, what doe they else, but glorie in that, which is (by the iust iudgement of God) reprochfull vnto them? Let all those that feare God, and are hum∣bled in the consideration of their sinnes, which are the matter of the shame of man∣kinde, be otherwise affected.

A Third Ende of apparell is, the honouring of the bodie. To this purpose S. Paul saith, 1. Cor. 12. 23. Vpon those members of the bodie, which we think most vnhonest, put 〈◊〉〈◊〉 on the grea∣ter honour, &c. v. 24. God hath tempered the bo∣die together, and giuen the more honour to that part which lacked. And in 1. Thess. 4. 4. It is the will of God, &c. that euery one of you should know

how to possesse his vessell in holinesse and honour. These words are spoken of chastitie, but they are generally to be vnderstood of any other vertue belonging to the bodie. Now the rea∣son of this ende is plaine. For the bodie of e∣uery beleeuer, is the Temple of the Holy Ghost, and a member of Christ, in the kinde and place, as well as the soule. Therefore it ought to be both holily and honourably v∣sed.

For the honouring of the bodie with out∣ward ornaments, we must remember this di∣stinction. Some ornaments are inward, and some are borrowed. Inward, are the graces and gifts of God; these are our owne. Bor∣rowed, are gold, siluer, pearles, and pretious stones: and these are outward. And of the two, more speciall care ought to be had of the inward, then of the outward and bor∣rowed. For these are indeede faire and ho∣nourable, in the opinion and estimation of men, but the other are farre more honoura∣ble in the sight of God. And therefore Saint Peter exhorteth weomen, that their apparell be not outward, as with broidered haire, and gold set about, or in sumptuous garments, but that the hidden man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God a thing pretious. 1. Pet. 3. 3, 4.

Now that we may vse our apparell, to the Endes before rehearsed, we are yet further to obserue some speciall Rules, which may

serue for our direction in the right adorning of the bodie.

First, euery one must be content with their owne naturall fauour, and complexion, that God hath giuen them; and account of it, as a pretious thing, be it better or be it worse. For the outward forme and fauour that man hath, is the worke of God himselfe, fitted and proportioned vnto him, in his concep∣tion, by his speciall prouidence. Beeing then the Lords owne worke, and his wil, thus to frame it rather then otherwise, great reason there is, that man should rest contented with the same.

Here comes to be iustly reprooued, the straunge practise and behauiour of some in these daies, who beeing not contented with that forme and fashion, which God hath sor∣ted vnto them, doe deuise artificiall formes and fauours, to set vpon their bodies and fa∣ces, by painting and colouring; thereby ma∣king themselues seeme that which indeede they are not. This practise is most abomina∣ble in the very light of nature, and much more by the light of Gods word; wherein we haue but one onely example thereof, and that is of wicked Iesabel, 2. king. 9. 30. who is noted by this marke of a notorious harlot, that shee painted her face. For what is this, but to finde fault with Gods owne workeman∣ship? and to seeke to correct the same, by a counterfait worke of our owne deuising;

which cannot but be highly displeasing vn∣to him.

A cunning Painter, when he hath once fi∣nished his worke, if any man shall goe about to correct the same, he is greatly offended. Much more then may God, the most wise and absolute former, and Creatour of his workes, be highly offended with all those, that cannot content themselues, with the fa∣uour and feature they haue receiued from him, but will needes be calling his worke in∣to question, and refining it according to their owne humours and fancies. Tertullian in his booke de habitu mulierū, calls such per∣sons, and that deseruedly, the Deuills hand∣maides.

But may some say, if there be any defor∣mitie in the bodie, may we not labour to couer it? Ans. Yes: but we may not set any new forme on the face, or habite on the bo∣die. Dissembling is condemned, as well in deede, as in word, and such is this.

Secondly, we must place the principall or∣nament of our soules and bodies, in vertue and good workes, and not in any outward things. So would Paul haue woomen to a∣ray thēselues in comely apparell, with shame∣fastnes and modestie, 1. Tim. 2. 9.

Thirdly, in vsing of ornaments before∣named, we must be very sparing, and keepe our selues within the meane. Gen. 24. 22. A∣brahams seruant gaue Rebecca an abille∣ment

of halfe a shekel weight, and two bracelets of ten shekels of gold, which shee put vpon her forehead and hands, v. 47. all which were of no great value, and therefore not excessiue, but comely and moderate. And in the Old Testament, kings daughters were clad but in parti-coloured garments. 2. Sam. 13. 18. There was therefore, euen a∣mongst them, great plainenesse.

It will here be demanded, What is then the measure that must be vsed? Ans. The Scripture giues no rule for our direction in this point, but the example and iudgement of the sagest and soberest persons in euery order, age, and condition; and as they doe and iudge, so must we. As for example: whe∣ther a man should weare a ruffe single, or double, or tripled, &c. the Scripture, in parti∣cular, giues no direction: onely we must looke vpon the example of the soberest, and discreetest persons of our order and age, and that ought to be our president for imita∣tion.

Fourthly, ornaments must be vsed not al∣waies alike, but according to times and sea∣sons. It is noted as a fault in the rich glut∣ton, that he went euery day in costly apparell. Luk. 16. 19. In the daies of reioycing, we may put on more outward ornaments: and so they vsed of ancient times, at mariages, to put on wedding garments. Matth. 22. But in the daies of mourning, baser and courser at∣tire

is to be vsed, as fittest for the time.

Fiftly, we must adorne our bodies to a right ende; to wit, that thereby we may ho∣nour them, and in them honour God. A∣gainst this Rule do offend those, that adorne their bodies, to be praised, to be counted rich and great persons, and to purchase and procure vnto themselues the loue of straun∣gers. This is the harlots practise, described by Salomon at large, Prou. 6. 25. & 7. 10. 16. These are the Endes, for which we must at∣tire our selues.

And so much of the first maine Rule to be obserued, in the wearing and putting on of apparell.

The Second maine Rule followeth. We must make a spirituall vse of the apparell which we weare. How may that be done?

Ans. First, we must take occasion thereby to humble our selues, and that in this man∣ner. When we see the plaister vpon the sore, we know there is a wound: and so, the couer of our bodies, must put vs in minde of our shame and nakednes, in regard of grace and Gods fauour, by reason of originall sinne. And we are to know, that it is a dangerous practise for any man, to puffe vp himselfe in pride, vpon the sight and vse of his apparell. For this is to be proud of his owne shame. Nay, it is as much, as if a theese should be proud of his bolts, and of the halter about his necke, garments beeing nothing els but

the couer of our shame, and the signes of our sinnes.

Secondly, by the putting on of our gar∣ments, we must be admonished to put on Christ. Rom. 13. 14. Quest. How shall wee doe that? Ans. Thus: We must conceiue Christs obedience actiue and passiue, as a couering; and therefore by praier we are to come vnto God in his name, and intreat him to accept this his obedience for vs: yea that Christ may be made vnto vs wisdome, righteousnes, sanctification, and redemption. And we on the other side, made conforma∣ble to him in life and death, in all morall du∣ties. Lastly, that we may haue the same mind, affection, and conuersation that he had.

Thirdly, when we put off our clothes, we then are admonished of putting off the olde man; that is, the masse and body of sinnefull corruption. And we then put him off, when we can by grace hate sinne, and carrie a reso∣lute purpose in our hearts of not sinning.

Fourthly, when we cloth our selues, and trusse our attire to our bodies; this should, teach vs a further thing, that it behooueth vs, to gird vp our loines, to haue our lightes bur∣ning, to prepare our selues to meete Christ, whether by death, or by the last iudgment. If we make not these vses of our attire, we doe not rightly vse, but rather abuse the same.

In a word, to shut vp this point; we are all to be exhorted to make conscience of the

practise of these Rules, and to take heede of pride in these outward things. And in way of motiue hereunto; consider first, how great & hainous a sinne Pride is. The greatnes of it may be discerned by foure things.

First, in it, and the fruit thereof, superfluity of apparell, there is an abuse of our wealth, to needlesse and superfluous vses, which ought to be employed to vses more necessa∣rie; as to the good of the Church, common wealth and familie, and especially for the re∣leife of the poore.

Secondly, in this sinne there is an abuse of time. For they that giue themselues to pride; spend so much time in the adorning of their bodies, that they haue no leisure for the a∣dorning and beautifying of the soule. Hence it comes to passe, that proud persons abound with ignorance, idlenesse, wantonnesse, and many other enormities.

Thirdly, in this sinne there is an abuse of the attire it selfe: in that it is made a signe of the vanitie of the mind, and wantonnesse of the heart, which should be the signe of a heart religiously disposed.

Fourthly, in it there is a confusion of order in the estates & societies of men. For where∣as one order of men should goe thus attired, and another after another manner; by this it comes to passe, that equall and superior are clothed both alike, and that which should be an occasion to humble vs, is made an occasi∣on

to puffe vs vp.

Fiftly, there is a great iudgement threat∣ned against this sinne. Esay. 2. 11. 12. Zeph. 3. 11.

The greatnes of this vice, we are to endea∣vour, by all means possible, to redresse in our selues. For which purpose, we must be careful to see and feele, and withall to bewaile the spirituall nakednes of our soules; which is a deprauation of the image of God, wherein we are created, according to him, in holines and righteousnesse, the want whereof makes vs vgly and deformed in the eyes of God. And the true sense and experience of this, will turne our mindes and thoughts from the trimming of the body, and make vs e∣specially to labour for the righteousnesse of Christ imputed, as the onely couering which will keepe vs warme & safe from the stormes and tempests of the wrath and furie of God.

Sect. 4.

In the fourth place, we come to the hand∣ling of those Questions, that concerne the Moderation of our Appetite in the Vse of Pleasures and Recreations. And these are spe∣cially three.

I. Question. Whether Recreation be lawfull for a Christian man?

Ans. Yea, and that for two causes.

First, Rest from labour, with the refreshing of bodie and mind, is necessarie; because mans nature is like the bow, which being al∣way bent and vsed, is soone broken in pie∣ces. Now that which is necessarie, is lawfull. And if rest be lawfull, then is recreation also lawfull.

Secondly, by Christian libertie, we are al∣lowed to vse the creatures of God, not onely for our necessitie, but also for meete and convenient delight. This is a confes∣sed truth; and therefore to them, which shall condemne fit and conuenient recreati∣on (as some of the ancient Fathers haue done, by name Chrysostome and Ambrose) it may be said, be not to righteous, be not to wise. Eccl. 7. 18.

II. Question. What kindes of recreati∣ons and sports, are lawfull & conuenient, and what be vn∣lawfull and vnconuenient?

Ans. I will first lay downe this ground, that, All lawfull Recreation is onely in the vse of things indifferent, which are in them∣selues neither commanded nor forbidden. For by christiā libertie, the vse of such things for lawfull delight and pleasure, is permitted

vnto vs. Therfore meete and fitt recreations doe stand in the vse of things indifferent, and not in things either commanded or forbid∣den. Hence I deriue three Conclusions, that may serue for the better answer of the Que∣stion.

I. Recreation may not be in the vse of holy things; that is, in the vse of the word, Sacra∣ments, praier, or in any act of religion. For these things are sacred & divine, they doe stād by Gods expresse cōmandement, & may not be applyed to any common or vulgar vse. For this cause it is well provided, that the pageants which haue beene vsed in sundrie cities of this land are put downe; because they were nothing els, but either the whole or part of the historie of the Bible turned in∣to a Play. And therefore the lesse to be al∣lowed, considering that the more holy the matter is which they represent, the more vn∣holy are the plaies themselues. Againe, all such iests, as are framed out of the Phrases & sentences of the scripture, are abuses of holy things, and therefore carefully to be avoi∣ded. The common saying may teach vs thus much. * 1.12 It is no safe course to play with holy things. Lastly, vpon the former conclusion, we are taught that it is not meete, conuenient, or laudable for men to mooue occasion of laughter in Sermons.

The second Cōclusion. Recreation may not be made of the sinns or offences of men. They ought

to be vnto vs the matter of sorrow & mour∣ning. Dauid shed riuers of tears, because men brake the commandements of God, Psal. 119. 136. The righteous heart of Lot was vexed, with hearing the abominations of Sodome. 2. Pet. 2. 8.

Vpon this, it followeth first, that common plaies, which are in vse in the world, are to be reprooued, as beeing not meet and conueni∣ent matter of Recreation. For they are no∣thing els, but representations of the vices & misdemeanou••s of men in the world. Now such representations are not to be approo∣ved. Paul saith, Fornication, couetousnes, let them not be named among you, as becommeth Saintes, Eph. 5. 3. And if vices of men may not be na∣med, vnlesse the naming of them, tend to the reproouing & further condemning of them, much lesse may they be represented, for the causing of mirth and pastime. For, naming is farre lesse, then representing, which is the re∣all acting of the vice. Indeed Magistrates & Ministers may name them, but their naming must be to punish, and reforme them, not otherwise. Againe, it is vnseemely, that a man should put on the person, behauiour, and ha∣bite of a woman; as it is also for a woman to put on the person, behauiour and habite of a man, though it be but for an houre. The law of God forbiddes both, Deut. 22. 3. And that law, for equitie, is not meerely iudiciall, but morall. Nay, it is the law of nature and

common honesty.

Here also, the dauncing vsed in these daies is to be reprooued; namely, the mixed dauncing of men and weomen, in number & measure, (specially after solemne feasts) with many lascivious gestures accompany∣ing the same; which cannot, nor ought to be iustified, but condemned. For it is no better, then the very bellowes of lust and vn∣cleanes, yea the cause of much euill. It is con∣demned in the daughter of Herodias, daun∣cing before Herod. Mark. 6. 22. And in the Israelites, that sat downe to eat and drinke, and rose vp to play, that is, to daunce. We read indeed, of a kind of dauncing commended in Scripture, that Moses Aaron and Miriam vsed at the redde sea, Exod. 15. 20. And Da∣vid before the Arke, 1. Sam. 18. And the daughters of Israel, when Dauid gotte the victorie of Goliah, 2. Sam. 6. 14. But this dauncing was of another kind. For it was not mixt, but single, men together, and women apart by themselues. They vsed not in their dauncing wanton gestures, and amorous songs, but the Psalmes of praise and thanks∣giuing. The cause of their dauncing was spi∣rituall ioy, and the end of it was praise and thanksgiuing.

It may be alleadged, that Ecclesiastes saith, There is a time of mourning, and a time of dauncing, Eccl. 3. And Dauid saith, Thou hast turned my ioy into dauncing, Psal. 30. 1••. And

the Lord saith in Ieremie, O daughter Sion, thou shalt got forth with the daunce of them that reioyce. Ier. 31. 4. I answer: first, these places speake of the sacred dauncing before na∣med, and not of the dauncing of our times. Secondly, I say, that these places speake not of dauncing properly, but of reioycing sig∣nified by dauncing: that is to say, a heartie reioycing, or merrie-making. Besides that, the Prophet Ieremie speaks by way of com∣parison, as if he should say, Then shall the Virgin reioyce, as men are woont to doe in the duin••••. And it is sometimes the vse of the Scripture, to expresse things lawfull by a comparison, drawne from things vnlawfull: as in the Parables of the vnrighteous Iudge, the vniust Steward, and the theefe in the night.

The third Conclusion. We may not make recreations of Gods iudgements, or of the punish∣ments of sinne. The Law of God forbiddes vs to lay a stumbling blocke before the blind, to cause him to fall, though it be not done in earnest, but in sport, Leuit. 19. 14. Vpon the same ground, we are not to sport our selues with the follie of the naturall foole. For that is the blindnes of his minde, and the iudgement of God vpon him. I know it hath beene the vse of great men, to keepe fooles in their hou∣ses: And I dare not condemne the fact. For they may doe it, to set before their cies a daily spectacle of Gods iudgement, and to

consider how God in like sort, might haue dealt with them. And this vse is Christian. Neuerthelesse, to place a speciall recreation, in the follie of such persons, and to keepe them onely for this ende, it is not laudable. When Dauid fained himselfe to be madde, before Achish the King of Gath, marke what the Heathen King could say, Haue I neede of madde men, that ye haue brought this fellow, to play the madde man in my presence? Shall he come into my house? 1. Sam. 21. 15.

Againe, the Bayting of the Beare, and Cockefights, are no meete recreations. The baiting of the Bull hath his vse, and therefore it is commanded by ciuill authoritie; and so haue not these. And the Antipathie and cru∣eltie, which one beast sheweth to another, is the fruit of our rebellion against God, and should rather mooue vs to mourne, then to reioyce.

The Second answer to the former Questi∣on, is this.

Games may be deuided into three sorts. Games of wit or industry, games of hazard, and a mixture of both.

Games of wit, or industrie are such, as are ordered by the skil and industry of man. Of this sort are Shooting in the long bow, Shoo∣ting in the caleeuer, Running, Wrastling, Fensing, Musicke, the games of Chests, and draughts, the Philosophers game, and such like. These, and all of this kind, wherein the

industry of the mind & body hath the chie∣fest stroke, are very commendable, and not to be disliked.

Games of hazard are those, in which ha∣zard onely beares the sway, and orders the game, and not witte; wherein also there is (as we say) chance, yea meere chance in re∣gard of vs. Of this kind is Dicing, and sundry games at the Tables & Cardes. Now games that are of meere-hazard, by the consent of godly Divines, are vnlawfull. The reasons are these.

First, games of meere hazard are indeede lo••s; and the vse of a lot, is an act of religiō, in which we referre vnto God, the determinati∣on of things of moment, that can no other way be determined. For in the vse of a lotte there be foure things. The first is, a casuall act done by vs, as the casting of the Die. The se∣cond is, the applying of this acte, to the de∣termination of some particular controversie, the ending whereof maintaines peace, order, and loue among men. The third is confession, that God is a soueraigne iudge, to end and determine things, that can no other way be determined. The fourth is, supplication, that Go•• would, by the disposition of the lotte, when it is cast, determine the euent. All these actions are infolded in the vse of a lotte, and they are expressed, Act. 1. ver. 24. 25. 26. Now then, seeing the vse of a lotte is a solemne act of religiō, it may not be applied to sporting,

as I haue shewed in the first conclusion. Se∣condly, such games are not recreations, but rather matter of stirring vp troblesome pas∣sions, as feare, sorrow, &c. and so they di∣stemper the body and mind. Thirdly, cove∣tousnes is commonly the ground of them all. Wherevpon it is, that men vsually play for mony. And for these causes, such plaies by the consent of learned Divines, are vnlaw∣full.

The third kind of plaies are mixt, which stand partly of hazard, and partly of witte, & in which hazard beginnes the game, and skil gets the victorie: and that which is defectiue by reason of hazard, is corrected by witte.

To this kind, are referred some games at the cards and tables. Now the common opi∣nion of learned Divines is, that as they are not to be cōmended, so they are not simply to be condemned, and if they be vsed, they must be vsed very sparingly. Yet there be o∣thers, that hold these mixt games to be vn∣lawfull, and iudge the very dealing of the cards to be a lotte, because it is a meere ca∣suall action. But, as I take it, the bare dealing of the cards is no more a lotte, then the dea∣ling of an almes, when the Princes Almner puts his hand into his pocket, and giues, for example, to one man sixe pence, to another twelue pence, to another two pence, what comes forth without any choice. Now this casuall distribution is not a lot, but onely a

casuall action. And in a lot, there must be two things. The first is, a casuall act: the se∣cond, the applying of the foresaid act, to the determination of some particular and vn∣certaine euent. Now the dealing of the cards is a casuall act; but the determination of the vncertaine victorie, is not from the dealing of the cardes, in mixed games, but from the wit and skill, at least from the will of the players. But in things that are of the nature of a lot, the wit and will of man hath no stroke at all. Neuerthelesse, though the dea∣ling of the cardes, and mixed games, be no lots; yet it is farre saffer and better, to ab∣staine from them, then to vse them: and where they are abolished, they are not to be restored againe, because in common experi∣ence, many abuses and inconueniences at∣tend vpon them: and things vnnecessarie, when they are much abused, because they are abused, they must not be vsed, but rather remooued, as the brasen serpent was, 2. king. 18. 4.

III. Question. How are we to vse recrea∣tions?

For answer whereof, we must remember these foure speciall rules.

I. Rule. We are to make choice of Re∣creations, that are of least offence, and of the

best report. Phil. 4. 8. Whatsoeuer things are of good report, thinke of them. The reason is, be∣cause in all recreations, we must take heede of occasions of sinne, both in our selues and others. And this mooued Iob, while his sonnes were a feasting, to offer daily burnt offerings, according to the number of them all, because he thought, it may be, my sonnes haue sinned, and blasphemed God in their hearts. Iob 1. 5. And not onely that, but I adde fur∣ther, we must take heede of occasions of of∣fence in others. Vpon this ground, Paul saies, that rather then his eating should offend his bro∣ther, he would eate no meate while the world in∣dured. 1. Cor. 8. 13. In this regard, it were to be wished, that games of wit should be vsed onely, and not games of hazard, because they are more scandalous then the other. Lastly, in things that are lawfull in them∣selues, we are to remember Paules rule, All things are Lawfull, but all things are not expedi∣ent. 1. Cor. 6. 12.

II. Rule. Our Recreations must be pro∣fitable to our selues, and others; and they must tend•• also to the glorie of God. Our Sauiour Christ saies, that of euery idle word that men shall speake, they shall giue an account at the day of iudgement. Matth. 12. 36. Where by idle words, he meaneth such, as bring no profit to men, nor honour to God. And if for idle words, then also for idle recreations, must we be accountable to him. Againe, S.

Paul teacheth, that whether we eate or drinke, or whatsoeuer we doe, we must doe all to the glorie of God 〈◊〉〈◊〉. Cor. 10. 31. Therefore the scope and ende of all recreations is, that God may be honoured in and by them.

III. Rule. The ende of our Recreation must be, to refresh our bodies and mindes. It is then an abuse of recreation, when it is v∣sed to winne other mens money. The gaine that comes that way, is worse then vsurie, yea, it is flat theft. For by the law, we may re∣couer things stolne, but there is no law to recouer things wonne. And yet, if play be for a small matter, the losse whereof is no hurt to him that looseth it, and if it be appli∣ed to a common good, it is lawfull, other∣wise not.

IV. Rule. Recreation must be mode∣rate and sparing, euen as the vse of meat and drinke, and rest. Whence it followeth, that they which spende their whole life in ga∣ming, as Players doe, haue much to answer for. And the like is to be saide of them that haue lands and possessions, and spend their time in pleasures and sports, as is the fashion of many gentlemen in these daies.

Now Recreation must be sparing, two waies.

First, in regard of time. For we must re∣deeme the time, that is, take time while time lasteth, for the procuring of life euerlasting. Eph. 5. 16. This condemneth the wicked pra∣ctise

of many men, that follow this game and that, to driue away time, wheras they should employ all the time that they can, to doe Gods will. And indeede, it is all to little, to doe that which we are commanded: and therfore while it is called to day, let vs make all the hast we can, to repent and be reconci∣led vnto God.

Secondly, Recreation must be sparing, in regard of our affection. For we may not set our hearts vpon sports, but our affection must be tempered and alaied with the feare of God. Thus Salomon saies, that laughter is madnes, Eccles. 2. 2. so farre-forth, as it hath not the feare and reuerence of the name of God to restraine it. This was the sinne of the Iewes reprooued by the Prophet, that they gaue themselues to all manner of pleasure, and did not consider the worke of the Lord: that is, his iudgements and corrections. Esa. 5. 12. And thus if Sports and Recreations be not ordered, and guided according to this and the other Rules, we shall make them all not onely vnprofitable vnto vs, but vtterly vn∣lawfull. And so much of the vertue of Tem∣perance.

CHAP. V.

Of Liberalitie.

HItherto we haue treated of the first sort of Vertues, that are seated in the will, which doe respect a mans owne selfe, namely of Cle∣mencie, which standeth in the moderation of the mind in respect of anger: and Temperance, which consisteth in the moderation of our appetite, in respect of riches, apparell, meate and drinke, pleasures and recreations.

Now we come to the second sort, which respect others beside our sel••es. And these belong to the practise either of Courtesie and kindnes, or Equitie and right. Of the first kind, is Liberalltie: of the second is Iu∣stice, in shewing or giuing Equitie, or Forti∣tude in maintaining the same. Of these in order.

Liberalitie, is a vertue, seated in the will, whereby we shew or practise courtesie and kindnes to others. The principall Questions touching this Vertue, may be referred to that text of Scripture which is written Luk. 11. 41. Therefore giue almes of those things which ye haue, and behold all things shall be

cleane vnto you.

The words are a rule or Counsell, deliue∣red by Christ to the Pharisies: and the true and proper sense of them, is this. You Phari∣sies, giue your selues to the practise of iniu∣stice and oppression, and thereby you desile your selues, and all your actions. For redresse hereof, I propound you this Rule; Practise Charitie in giuing of your almes, let your outward good actions, proceede from the inward syncere affection of your hearts to∣wards your brethren; and then shall you at∣taine to a holy and pure vse of your goods. The counsell of Daniel to King Nebuchad∣nezar, Dan. 4. 24. to breake off his sinnes by the practise of iustice, and his iniquities by mercie to the afflicted, may be a good Commentarie to this Text.

In the words, I consider two things. A re∣medie, Therefore giue almes of those things you haue: and the fruit that followes vpon the remedie, and behold all things shall be cleane vnto you.

Sect. 1.

The Remedie, is the vertue of Christian Liberalitie, consisting principally in the pra∣ctise of Loue and mercie, in giuing of Almes.

For the better vnderstanding whereof, fiue Questions are briefly to be propounded and resolued.

I. Question. Who, or what persons must giue Almes?

Ans. There be two sorts of men, that are, and ought to be, giuers of Almes.

The first sort are Rich men, who besides things necessarie, haue superfl••••tle and abun∣dance, yea, much more then things necessa∣rie. These are such as haue the worlds good, as S. Iohn saith, whereby they are inabled, to * 1.13 giue and bestow releefe vpon others, out of their abundance. Thus Saint Paul saith, that the abundance of the Corinthians, must supplie the want of other Churches, 2. Cor. 8. 14. Many other proofes might be brought, but these are sufficient in a knowne and confessed truth.

A second sort of giuers, are men of the poore sort, that haue but things necessarie, and sometime want them too. And because this point is not so easily graunted, therefore I will prooue it by the Scriptures.

The man that liues by his work, is commā∣ded to labour in his calling, that he may haue something to giue to them that want, ••∣ph. 4. 28. The poore widow that cast into the Lords treasurie of her penurie, but two mites, that is the eight part of a pennie, is commen∣ded; and Christ preserreth her almes, before the great gifts of the richer sort, luk. 21. 2. The

Church of Macedonia, beeing poore and in extreame necessitie, doth yet send reliefe to other Churches, and is commended for it by Paul. 2. Cor. 8. 2. Their povertie excused them not frō liberalitie, but they were liberall, not onely according to, but even beyond their a∣bilitie. Our Sauiour Christ himselfe liued of almes: for Ioanna the wife of Chuza Herods steward, & Susāna ministred vnto him of their substance, Luk. 8. 3. Where by the way, we note, that he did not liue by begging, as the Papists affirme, but by the voluntarie mini∣stration and contribution of some, to whom he preached. Now, though he was so poore himselfe, yet he vsed to giue aimes of that he had, Ioh. 13. 29. The oblations of the Old Testament, for the maintenance of the Altar, were a matter of great cost and charge, in sa∣crifices, & such like ceremonies: & yet al were charged with them, the poore, as well as the rich. Now in the new Testament, the materi∣all Altar is taken away, & yet we haue some∣thing in the roome therof, namely, those that are poore and destitute, which all men are bound in conscience to releeue and main∣taine, as once they were to maintaine the Al∣tar. Saint Iohn commends vnto vs Charitie, not that which consisteth in words onely, but which shewes it selfe in actions, 1. Ioh. 3. 18. teaching that the one is no way sufficient without the other. Lastly, all mankind is di∣stinguished into these two sorts: some are gi∣vers,

some are receiuers of aimes: there is not a third kind to be found in the Scriptures.

Yet here an exception must be added, that this doctrine be not mistakē. There are some persons exempted from this dutie, & they be such, as are in subiection to others, and are not at their owne disposition. Of this sort, are children vnder the gouernement of their pa∣rents, and seruants subiect to the authoritie and dominion of their Masters. For the goods which they haue, are not their owne, neither may they dispose of them as they list: they therefore must not be giuers.

It may be asked, whether the wife may giue almes without the consent of her hus∣band, considering that she is in subiection to another, and therfore all that she hath is ano∣thers, & not her own. Ans. The wife may giue almes of some things, but with these cautiōs; as first she may giue of those * 1.14 goods that she hath excepted from marriage. Secondly, she may giue of those things which are commō to them both, provided it be with her hus∣bands consent, at least generall and impli∣cite. Thirdly, she may not giue without or against the consent of her husband. And the reason is, because both the law of nature, and the word of God, commands her obedience to her husband in all things.

If it be alleadged, that Ioanna the wife of Chuza Herodes steward, with others, did mi∣nister to Christ of their goods, Luk. 8. 3. I an∣swer.

It is to be presumed, that it was not done without all consent.

Againe, if it be said, that Abigail brought a present to Dauid, for the releife of him and his young men, whereof she made not Nabal her husband acquainted, 1. Sam. 25. 19. I an∣swer, it is true, but marke the reason. Nabal was generally of a churlish and vnmercifull disposition, wherevpon he was altogether vnwilling, to yeeld releife to any, in howe great necessitie soeuer; whence it was, that he ••ailed on the young men, that came to him, and dro••e them away, ver. 14. Againe, he was a foolish man; and giuen to drunken∣nesse, so as he was not fitte to gouerne his house, or to dispense his almes. Besides that, Abigail was a woman of great wisedome, in all her actions, and that which she now did was to saue Nabals and her owne life, yea the liues of his whole family: for the case was desperate, and all that they had, were in present hazard. That example therefore, is no warrant for any woman to giue almes, vnlesse it be in the like case.

II. Question. To whome must almes be giuen?

Ans. To them that are in neede Eph. 4. 28. For the better conceiving of this answer, we must remember, that there be three degrees

of need. The first is extreame necessitie, when a man is vtterly destitute of the meanes of preseruation of life. The second is great need, when a man hath very little to maintaine himselfe, and his. The third is common neces∣sitie, when he hath something, but yet not sufficient or competent.

Now those that are in the first and second degree of neede, they are the persons that must be s••••coured and releeued. For proofe hereof consider these places, Mat. 25. 35. 36. I was hungry, and ye gaue me meat, I thirsted, & ye gaue m•• drinke, I was naked, and ye clothed mee, I was sicke, and ye visited me, I was in prison, and ye came unto me. Where obserue what person Christ commendeth vnto vs to be re∣leeued, the hungry, thirstie, naked, sicke, har∣bourles, and the capt••ue or prisoner. Rom. 12. 20. If thine enemie hunger, feede him; if the thirst, giue him drinke. We must not onely sup∣ply the need of our freindes, but also our e∣nemies. 〈◊〉〈◊〉. Tim. 5. 16. If any beleeuing man or wo∣man haue widowes, let him minister vnto them, &c. that there may be sufficient for them that are widowes indeede. Here widowes that are de∣solate, without friends and goods, are com∣mended to the liberalitie of the Church. Le∣uit. 25. 35. If thy brother be impouerished, and hath the trembling hand, thou shalt releeue him, as a stranger or soiourner, so shall he liue with thee. By the trembling hand, is meant the man that workes hard for his liuing, and yet can∣not

by his labour get things necessarie, but must needes stretch out his hand, to others that are in better state for helpe.

Here two Questions may further be made. First, whether we must giue almes to beg∣gers? I meane such as goe from doore to doore: for they come vnder the degrees of needie persons.

Ans. Beggars are of two sorts: either such as are strong, able to labour, and doe some∣what for their liuing; or such as are weake and impotent, vnable to take paines for the maintenance of themselues, or those that belong vnto them.

The first sort, are not to be reiceued. For touching them, the Apostle hath giuen this rule, He that will not labour, must not eate, 2. Thess. 3. 10. 12. Euery man must liue by the labour of his owne hands, and feede vpon his owne bread. Againe, such beggers are theeues & robbers, because they steale their labour from the Church and Common∣wealth, which is as profitable, as land and treasure. In the old Law, if two men striued together, and the one had wounded the o∣ther; the offender was inioyned, not onely to pay for the healing, but for the losse of his time also. Exod. 21. 19. And in like man∣ner, ought such persons to beare the punish∣ment, both of their theft, and of the losse of their labour. And the truth is, they that giue to them in this their loose life, doe main∣taine

them in wickednes.

Yet here one Caution is to be remembred: that, if such a man be in extreame neede, he must be helped, rather then he should perish. And the Magistrate is to punish him for his idlenes; and to compell him to labour. The Magistrate, I say: for priuate persons haue no authoritie to inflict punishment in this case.

As for the other sort, that are vnable to worke, they are not allowed by the word of God, to gather their almes themselues by begging from doore to doore, but to be re∣leeued at home in their houses. Deut. 15. 4. There shall not be a begger in thee. v. 11. there shall be euer some poore in the land. Here the ho∣ly Ghost makes a plaine difference, between the poore and the begger, forbidding the one, and commanding to helpe the other. Saint Paul likewise distinguisheth of wi∣dowes, whereof some haue rich kindred, and they are to be prouided for by them, 1. Tim. 5. 4. Others are destitute of friends and kin∣dred, by whome they may be releeued, and such he willeth to be maintained by the Church. v. 16. And this is no toleration or ap∣probation of beggers.

Againe, the begging of almes is the very seminarie of vagabonds, rogues, & stragling p••••sōs, which haue no calling, nor are of any corporation, Church, or commonwealth. Yea it doth proclaime to the world, in the eares

of all men, the shame either of the Magistrate who restraines it not, hauing authoritie: or of the wealthie and able, that they haue no mercy or compassion. It is also a great disor∣der in commonwealths. For the boldest and most clamarous begger, carries away all the almes from the rest: and so releefe is distribu∣ted both vnwisely and vnequally. And how∣soeuer it is the good law of our Land, agree∣able to the law of God, that none should begge that are able to labour, and all men are bound in conscience to see it obserued, that haue any care of the good of this Church and commonwealth: yet it is a plague of our times, and greatly to be bewailed, that it is neglected, and not put i•• executi∣on.

In the Second place it is demanded, whe∣ther we must put a difference betweene per∣sons and persons, in giuing our almes.

Ans. There be three differences of men, that are in neede.

The first, is a mans owne: And such are they, that be of his houshold, for which he that makes not provision, is worse then an Infidell, as the Apostle speaketh, 1. Tim. 5. 8. Those also which are of a mans own blood, as father and mother, &c. Mat. 15. 5, 6. Now contrarie to this sort are strangers, to whome we must not giue. For to neglect a mans own, and to bestowe it vpon forrainers, vnlesse there be iust and necessarie cause so to doe,

is a sinne against the law of nature

A second difference of men is this. Some are of the houshold of faith. Saint Pauls rule is this, that we preferre them before the other, Gal. 6. 10. Doe good vnto all men, but spe∣cially to them that are of the houshold of faith.

A third difference. Some are our owne poore, of our towne, land, & country: & some be strangers in the same respects. Now, how∣soeuer we are debters to all that we can doe good to: yet those that are neerer to vs in habitation or neighbourhood, are to be re∣spected and releeued before others. This the Lord commandeth, Deu••. 15. 7. If one of thy brethren with thee be poore, within any of thy gates in thy land, which the Lord thy God giueth thee; thou shalt not harden thy hart, and shut thine hand from him. And these beeing releeued, we may in the next place afford our helpe to o∣thers. Thus did the good Samaritane, in case of necessitie, practize his charitie vpon a stranger, Luk. 10. 33. and is therefore com∣mended by our Sauiour Christ.

III. Question. How much releefe must e∣very man giue?

Ans. We must put a difference betweene the almes of priuate men, and of Incorporati∣ons or Churches. Touching priuate mens almes, the Scripture hath not determined

how much must be giuen, but hath left it to the discreet consideration of euery Christian. And yet it must be remembred, which the Apostle saith, that he that soweth sparingly, shal reape sparingly. And againe, Let euery man giue, as he hath determined in his owne heart. Lastly, he giues a commandement touching the quantitie of giuing, that euery first day of the weeke, euery one lay aside by himselfe, and lay vp as God hath prospered him; that is, ac∣cording to the abilitie, wherewith God hath blessed him. 1. Cor. 16. 2.

But two cautions are proprounded in the word, touching this quantitie.

First, that we must not so giue almes, that others be ••ased, and we our selues grieued. 2. Cor. 8. 13. It is not Gods will, that we should giue all that we haue in almes, and keepe nothing for our selues, but that we keepe a due proportion in giuing, and doe that good to others, whereby we may not our selues be hindred or oppressed. Our foū∣taines and riuers must runne, to serue the ne∣cessitie of the stranger, in vse. Prov. 5. 16, 17. But yet the right must remaine our owne, we may not giue away fountaine and water, and all. Luk. 3. 11. He that hath two coates, let him part with him that hath none, that is, he that hath things necessarie and in abundance, let him giue freely, yet so as he reserue one coate to himselfe.

Here the Papist is iustly to be blamed, who

holdeth it a state of perfection, to giue away all, and to liue by begging. For this can not be, seeing it is against Gods commandement, who will haue some giuen, and not all, one coate not both, and so is a state rather of sinne and imperfection.

Secondly, in the case of extreame necessi∣tie (and not otherwise,) we must enable our selues to giue almes, though it be by the sel∣ling of our possessions, Luk. 12. 33. Sel•• that ye haue, and giue almes: our Sauiours mea∣ning is, in the case of extreame necessitie; when there is no other way to releeue those that are to be releeued. Dauid notes it as a propertie of a mercifull man, that he disperseth abroad, and giues to the poore, Psal. 112. 9. It was practised by the Primitiue Church, in the times of persecution, in the like case. Act. 4. 34. 35. And the Church of Macedonia, though they were in want themselues, yet supplied the extreame want of other Chur∣ches. 2. Cor. 8. 1, 2.

Now touching the almes of whole bo∣dies, and Churches, this is the Rule: that, they should maintaine the poore with things ne∣cessarie, fit, and conuenient, as meate, drinke, and cloathing. 1. Tim. 5. 16. And this serues to con••ute a grosse errour, maintained by learned Papists; who hold, that whatsoeuer a man hath, aboue that which is necessarie, to nature and estate, he should giue it in almes. But the truth is otherwise: for a man

may and ought to giue almes more liberally, when he hath abundance, yet so, as he is not bound to giue all, but may reserue euen part of his superfluitie, for the publicke vse of Church and Common-wealth. And to this purpose, is that which our Sauiour saith, luk. 3. 1••. He that hath two coates, that is, things necessarie and superfluous, must giue but one, and that in the case of the greatest necessitie; meaning thereby, that all superfluitie must not be giuen in almes, sauing onely in the case aforesaid of extreame want.

IV. Question. How many waies is a man to giue almes?

Ans. Three waies. First, by free giuing to the poore. Secondly, by free lending: for this is oftentimes, as beneficiall to a man, as gi∣uing. For this ende, there was a law giuen, Deut. 15. 8. Thou shalt open thy hand vnto thy poore brother, and lend him sufficient for his neede which he hath. Luk. 6. 35. Lend, looking for no∣thing againe. Exod. 22. 25. If thou lend money to the poore with thee, thou shalt not be an vsurer vnto him, thou shall not oppresse him with vsurie. Thirdly, by remitting due debt, in case of mens decay and extreame pouertie. Exod. 22. 26. If thou take thy neighbours rayment to pledge, thou shalt restore it vnto him, before the sunne goe downe. 27. For that is his couering onely, and this

is his garment for his skin: wherein shal he sleepe? therefore when he crieth vnto me (for colde and necessitie) I will heare him: for I am mercifull. According to this law, Nehemiah exhorteth the Rulers and Princes of the Iewes, that had oppressed their poore countrey-men, saying, Ren••it vnto them the hundreth part of the siluer, and of the corne, of the wine, and of the oyle, that ye exact of them for loane. Nehem. 5. 11.

V. Question. How should almes be giuen, that they may be good workes, and pleasing vnto God?

Ans. For the right manner of giuing, sundry things are required, but specially these sixe.

First, a man must consecrate himselfe, and all the gifts that he hath & enioyeth, to God and his honour. This dutie is commended in the Church of Macedonia, that they gaue their owne selues, first to the Lord, and after vnto them that were in neede, by the will of God. 2. Cor. 8. 5. And thus the Prophet Esay foretelleth, that the citie Tyrus being conuerted, should con∣secrate themselues, and their goods to the Lord. Esa. 23. 18. Yet her occupying and her wa∣ges shall be holy vnto the Lord: it shal not be laid vp nor kept in store, but her marchandise shall be for them that dwell before the Lord, to eate suffi∣ciently, and to haue durable cloathing.

Secondly, we must giues almes in faith.

How is that? first, we must be perswaded, that we are reconciled to God in Christ, and stand in his fauour: and then our almes shall be accepted. For, no worke of the person can please God, before the person himselfe be approoued of him. Secondly, we must de∣pend vpon God by faith, for the good suc∣cesse of our almes. Saint Paul compares the poore man to a field well tilled, and almes to the sowing of seede, which hath a most plen∣tifull haruest of blessing following it, 2. Cor. 9. 6. Now as the husbandmā, casting his seed into the earth, waiteth vpon God for the fruit thereof, Iam. 5. 7. so must the good man that giues almes, depend vpon God for the euent thereof. Salomon saies, He that hath mercy vpon the poore, lendeth to the Lord, and the Lord will recompence him that which he hath gi∣uen, Prou. 19. 17. Vpon these groūds must our faith rest, when we doe good to the poore.

Thirdly, we must giue in simplicitie. Rom. 12. 8. He that distributeth, let him doe it with simplicitie, that is, of meere pity and compas∣sion, and not for any sinister respect, pleasure, or praise of men. Mat. 6. 3. When thou dost thine almes, let not thy left hand know, what thy right hand doth.

Fourthly, we must giue in loue. 1. Cor. 13. 3. Though I feede the poore with all my good: &c. and haue not loue, it profiteth me nothing.

Fiftly, in iustice. For we must not giue other mens goods, but our owne truly gotten. Esa.

58. 7. The true fasting is, to breake thine owne bread to the hungrie, to bring the poore that wan∣der, into thine owne house, &c.

Sixtly, with a bountifull and chearefull minde. 2. Cor. 9. 7. As euery man wisheth in his heart, so let him giue, not grudgingly, or of neces∣sitie: for God loueth a chearefull giuer. Our al∣mes must not be extorted, but franke & free. And hence it followeth, that there ought to be no begging from doore to doore, in a Christian Commonwealth. For that shewes, that men part with their almes, of a niggardly and compelled minde. And thus much of the Remedie.

Sect. 2.

In the next place followeth the Fruit of the Remedie, in these words, And all things shall be cleane vnto you.

Here first, I will speake of the false, and then of the true and right fruit of Liberalitie.

The false Fruit is this, that, giuing of almes doth merit forgiuenes of sinne, and satisfie the iustice of God, for the temporall punish∣ment thereof. That we may the better see the errour of this doctrine, I will answer their arguments.

Obiect. I. First, they alleadge out of this text, that giuing of almes makes all things cleane vnto vs.

Ans. We must vnderstand the text, thus. If we turne to God, beleeue in Christ, and

leaue all our sinnes, then are we cleane, and all our actions, and consequently our almes∣giuing shall be cleane vnto vs: for to the pure all things are pure. Now almes and o∣ther things, are then said to be cleane vnto a man, when he beeing himselfe pure, maketh and hath a pure vse of them.

Obiect. II. Dan. 4. 24. Redeeme thy sinnes, by giuing of al•…•….

Ans. This place maketh against the Pa∣pists: for by sinnes, the Prophet vnderstandeth both the guilt, & also the punishment. Whereas they affirme, that the guilt of sinne cannot be redeemed, but by Christ alone, and man one∣ly is to satisfie for the temporall punishment of sinne. Secondly, the word which they tran∣slate redeeme, doth properly signifie (as it is in the Chalde paraphrase) to breake off. As if the Prophet should haue said, Thou art, O King, a mightie Monarch, and thou hast vsed much iniustice and crueltie: therefore, now repent thy selfe, and breake off the course of thy sinnes, and testifie thy repentance, by doing iustice, and giuing almes to the poore, whom thou hast oppressed. Thirdly, the word in the ancient Latine translations, signifieth to amende; and then it beareth this sense: A∣mend thy selfe, and the course of thy life, and let thine iniustice be turned into iustice, thy crueltie into mercie.

Obiect. III. Make you friends with the ri∣ches of iniquitie, that when ye shall want, they

may receiue you into euerlasting habitations, Luk. 16. 9.

Ans. Receiuing here mentioned, is not by way of merit, as though a man could de∣serue it by giuing almes, but either by way of heartie praiers made by the poore, that they may be receiued, or els because their almes shall be vnto them a pledge and earnest, of their receiuing into Gods king∣dome.

Obiect. IV. Prou. 16. 6. By mercie and truth, iniquitie is redeemed.

Ans. 1. Salomons meaning is, that by Gods goodnes, and not ours, iniquity is par∣doned. 2. If by mercie, is meant mans mer∣cie, then are we to vnderstand it thus; that mercie and truth, are euident signes vnto vs that our sinnes are forgiuen, and not the working causes of remission.

Obiect. V. Luk. 14. 14. And thou (which giuest releefe) shalt be blessed, because they can not recompense thee: therefore almes doe me∣rit.

Ans. When God promiseth reward to the giuing of almes, the promise is not made to the worke, but to the worker, and that not for the merit of his person, or worke, but onely for Christ his sake, in whome he is, by whose meanes he stands reconciled vnto God. And so men that practise charitie in gi∣uing of almes, are rewarded with blessed∣nes, not for their almes, but according to

the mercie of God in Christ.

Now followeth the Right fruit of Almes∣giuing: and it stands in foure things.

First, they are the way in which we must walke to life euerlasting. I say the way, not the cause either of life, or any other good thing, that God hath promised.

Secondly, they are effects and fruits of our faith: yea, the signes and seales of Gods mer∣cie to vs in Christ. To this purpose, S. Paul wi∣sheth Timothie, 1. Tim. 6. 17, 18, 19. to charge them that be rich in this world, that they doe good, and be rich in good workes, and be rea∣die to distribute, laying vp in store for themselues a good foundation, against the time to come, that they may obtaine eternall life. Now where is this foundation to be laide vp? not in hea∣uen, for that is impossible for vs, and it is laide vp for vs there alreadie by Christ; but in our owne consciences, and that is our as∣surance of Gods fauour in this world, and life euerlasting in the world to come: of which assurance, this and other good works, are signes and seales vnto vs.

Thirdly, almes comes in the way of resti∣tution of those goods, that haue beene got∣ten fraudulently, though from whome, we know not. Thus Zacheus at his conuersion, for wrongs that he had done, he knew not to whome, gaue halfe his goods to the poore, and proclaimed restitution to those that could come forth and chalenge him.

Lastly, aimes are a notable remedie against couetousnesse. For he that hath a mercifull heart, to bestow vpon the poore, shall easily be content with that he hath, and auoid that sinne whereby otherwise he falls into tenta∣tions and snares of the Deuill. 1. Tim. 6. 9.

CHAP. VI.

Of Iustice.

Psal. 15. 2.

He that walketh vprightly, and worketh righteousnes.

THe substance of the whole Psalme is a Question, and an Answer. The Question is, who are the members of Gods Church vpon earth, that shall come to life eternall in heauē. ver. 1. The Answer, is made in the rest of the Psalme. And in this answer, is contained a description of the parties, by their proper∣ties and markes. The first marke is, walking vprightly; that is, in truth and sinceritie of re∣ligion, which standeth in the sinceritie of faith, and a good conscience. The second note, is the practise of Righteousnes.

Now Righteousnes, or Iustice, is two∣fold: the Iustice of the Gospel, and the Iu∣stice of the Law.

Evangelicall iustice is that, which the gos∣pell reveales, and not the Law; to witte, the obedience of Christ in his sufferings, and ful∣filling of the law, imputed to them that be∣leeue for their iustification; and this is not here meant.

Legall iustice is that, which the law revea∣leth, and withall requireth. And it is either vniuersall, or particular.

Vniuersall iustice, is the practise of all vertues: or that, whereby a man obserues all the commandements of the law. Of this Paul speaketh, Rom. 10. 5. in which place, he opposeth it to the righteousnes, which is by faith. And Zacharie and Elizabeth, are said to be iust before God, Luk. 1. 6. namely, by this vniuersall iustice; because they walked in all the commandements, and ordinances of the Lord, indeauouring in althings to please him.

Particular iustice is that, whereby we giue to euery man his right, or due: and of this Dauid here speaketh. The reason is, because if it were not so, then this second marke should comprehend vnder it all the rest; and so there would be no good distinction of these properties, one from the other.

Particular iustice, is two-fold; in distributi∣on, or in exchange, and contract. Iustice in di∣stribution is that, which keepes a proporti∣on in giuing to euery man that honour, dig∣nitie, reuerence, reward, or punishment, that

is due vnto him.

Of this, there are mooued principally two Questions.

I. Question. What is that iudgement, which men are to giue, and hold, one to and of another?

Ans. Iudgement, is of two sorts: publicke, and priuate.

Publicke, which is giuen and administred by a publicke person, in a publicke place. Such is the iudgement of the Magistrate, when he acquitteth or condemneth men, as their deserts are, to temporal punishment. Of which we may read, 2. Cron. 19. 6. Psal. 58. 1. Such also is the iudgement of the Prophet, or Minister, whereby he doth openly pro∣noūce to mē, that beleeue & repent, that their sinnes are remitted, or retained, 1. Cor. 14. 24. or that, whereby he delivereth obstinate sin∣ners vp vnto Satan, by the censure of Excom∣munication, or Suspension. 1. Cor. 5. 3. 4. 5.

Priuate iudgement is that, whereby one man giues iudgement privately of another. And touching it, we are to consider two points. First, of what things iudgement must be giuen. Secondly, how we are to giue iudgement.

For the first; we must giue iudgement of

three sorts of things; of mens facts, of their doctrines, and of their persons. Touching facts; the Apostle Paul would not haue vs to haue fellowship, with the vnfruitfull workes of darkenes, Eph. 5. 11. but rather to reprooue them, because they are subiect to our iudge∣ment: and being reprooued by vs, they are iudged of vs. And our Sauiour doth there∣fore command vs, when our brother trespas∣seth against vs, to goe and reprooue him, because * 1.15 his actions are liable to our censure.

Secondly, the doctrines of men are to be iudged by vs. Try the Spirits, whether they are of God, or no, 1. Ioh. 4. 1. The spirituall man iudgeth all things, that is, all doctrines. 1. Cor. 2. 15. And our Sauiour saith, You shall know them by their fruits; that is, partly by their doctrine, & partly by their liues, being iudged according to the rule of Gods word. Mat. 7. 20.

Thirdly, we may iudge of the persons of men. Now men are of two sorts: either in the Church, or out of the Church. The members of the Church, must be iudged by the iudge∣ment of charitie, not of infallibility. They that are out of the Church, we must suspend our iudgements concerning them, and leaue it to God. For, what haue I doe (saith the Apo∣stle) to iudge those that are without? 1. Cor. 5. 12. We may try and examine the person, but we must reserue the iudgement of condemnati∣on to God alone.

The second point, is; How we are to iudge

one of another.

Ans. The right manner of iudging accor∣ding to the word of God, I will lay downe in sixe Rules.

The first is; If we know any good thing by any man, whether vertue, or action, we are willingly to speake of it, to commend it, and glorifie Gods name in it, and for it. Thus Paul affirmeth, that the Churches of Iudaea, when they heard the word which he preached, glo∣rified God for him. Gal. 1. 23.

The second Rule; If we know any euill, sinne, vice, or offence by any man, there is a time when we may, and a time when we may not speake of it, and that with good conscience. For the better keeping of this Rule, foure cautions are to be remembred.

First, he that will giue sentence of another man, must in the first place, purg and reforme himselfe. To this purpose, Christ comman∣deth, first to plucke the beame out of our owne eie, and then shal we see clearely, to cast out the more out of our brothers eie. Matth. 7. 5. And he that will not doe this, in iudgeing another, he condemneth himselfe. Rom. 2. 1.

Secondly, we must be rightly and truly in∣formed in the matter, before we giue iudge∣ment. This was Gods owne practize, who came downe to see, whether the sinne of Sodome was answerable to the crie, Gen. 18. 21.

Thirdly, our loue and charitie, must order

and direct, both our speech and our iudge∣ment of others, that we speake not of them without deliberation. For he that vpon ha∣tred, reports the euill he knoweth by ano∣ther, is a backebiter. When Doeg the Edo∣mite came, & shewed Saul that Dauid was gone to the house of Abimelech, he tolde no more then the truth; and yet because it proceeded from an euill minde, therefore Dauid accuseth him of hatred, backebiting, slaundering, and vnrighteousnes. Psalm. 52. 1. 2.

Fourthly, he that speakes the euill he knowes by his neighbour, must haue the te∣stimonie of his owne conscience, to assure him that he hath a calling to doe it.

Now a man is called by God, in three ca∣ses. First, when he is commanded by the Ma∣gistrate, to testifie what he knoweth. Second∣ly, when an euill that is in his neighbour, is to be redressed by admonition. Thirdly, when an euill is to be preuented, that it spread not abroad to the infection of others.

These caueats obserued, we may speake the euill we know by others, truly and with an vpright conscience. But if they cannot be concealed, rather then a man should blaze a∣broad the faults of others, wherevnto he is privie, he ought to be silent: remembring al∣waies the saying of Salomon, that it is the glory of a man, to passe by an infirmitie, and not to take notice therof, but by loue to couer a multi∣tude

of sinnes. Prov. 19: 11.

The third Rule. When a mans speech or a∣ction, is doubtfull, and may be taken either well or ill, we must alwaies interpet it in the better part. When Christ was brought be∣fore Caiphas the high priest, there came two witnesses against him, who affirmed some∣thing of him, which he had spoken: but be∣cause they changed and misconstrued his words, turning them to a wrong sense, ther∣fore they are called by the Holy Ghost, to their perpetuall shame and reproch, false wit∣nesses. Mat. 26. 90. Againe, the Apostle saith, that Loue thinkes no euill, 1. Cor. 13. 5. there∣fore loue takes euery speech and action in the better sense.

The fourth Rule. Touching secret offen∣ces of our neighbour, we must suspend our iudgement of them. The reason is, because loue alwaies hopes the best, and thinkes no euill, 1. Cor. 13. 5. And our Sauiours rule is, If thy brother trespasse against thee, first reprooue him priuately, betweene thee and him, and goe no further, if that will preuaile. Mat. 27. 15.

The fift Rule. Against an Elder, receiue not an accusation vnder two or three witnesses, 1. Tim. 5. 19. By an Elder, vnderstand ministers, civill gouernours, and all superiours. And if we must not receiue, then much lesse may we frame an accusation against them. This may be a lesson for all inferiours to learne, who take libertie to themselues, to speake what

euill they please of their gouernours.

The sixt Rule is, concerning ministers. The Spirit of the Prophets, is subiect to the Pro∣phets, and not to priuate persons, 1. Cor. 14. 32. Indeede priuate persons haue power to examine and try their doctrine and ministry: but they must goe no further: for they haue no power to giue iudgement, either of their ministers doctrin, or persons. The doctrine & manners of teachers, are subiect to the cen∣sure of Prophets onely. For example: A pri∣uate man saies, that he may excommunicate, at his pleasure, those that sinne, if he proceed according to the three degrees mentioned, Mat. 18. But this is in him a fault; for he must not iudge in this case, at his owne pleasure, but his iudgement must follow the iudge∣ment of the Church: and when the Church hath giuen censure, then may the priuate man proceede to censure, and not before. So saith our Sauiour Christ, Mat. 18. 17. If he heare not the Church, after the Church hath iudged him, let him be vnto you as a heathen & a publicane.

Here if the Question be made, how a man may with good conscience giue iudgement of his owne selfe?

I answer, by obseruing two Rules. First, a man must alwaies in the presence of God, iudge himself in regard of his sinnes, both of hart & life, 1. Cor. 11. 31. If we should iudge our selues, we should not be iudged. And this iudge∣ment

of a mans selfe, must not be partiall, but sharpe and seuere, with true humiliation and lowlines of heart. For this is a true ground of all charitable iudgement of others. Second∣ly, before men a man must suppresse his iudgement of himselfe, and be silent: no man is bound either to praise or dispraise, to ex∣cuse or accuse and condemne himselfe be∣fore others: and grace must teach him thus much, not vainely to commend or boast of of his owne gifts and actions; but rather to burie them in silence, and referre them to the iudgement of others.

Now to conclude this point. The doctrine deliuered, is most necessarie for these times. For the fashion of most men is, to giue rash and sinister iudgement of others; but them∣selues they will commend, and that highly. If any thing be euill saide or done, all men must haue notice of it. If a thing be doubt∣full, it is alway construed in the worser part. If a thing be done of weaknes and infirmitie, we aggrauate it, and make it a double sinne. We are curious in searching and inquiting into the liues of others, that we may haue something to carpe and finde fault with. But let this be remembred, that as we iudge, so we shall be iudged; first, of God by condem∣nation, and then by hard and vnequal iudge∣ment from others. Againe, what is it that makes men to be open mouthed, in decla∣ring and censuring our faults, but this; that

we open our mouthes to the disgrace and defamation of others? Wherefore, if we would haue other men to iudge of vs, and our actions in loue, we must also make con∣science, to giue charitable iudgement of them.

II. Question. How one man should honour an other?

Ans. That we may rightly honour men, we must first know the causes, for which men are to be honoured. And that the causes of honour may be conceiued, I will lay downe this Ground. Honour is in the first place, princi∣pally and properly, to be giuen vnto God. 1. Tim. 1. 17. To God onely wise, be honour and glorie. The reason hereof is rendered in the Lords pray∣er; be cause his is kingdome, power, and glorie. Againe, God is goodnes it selfe: his goodnes and his essence are one and the same: there∣fore honour is due to him in the first place. Now euery creature as it commeth neare vn∣to God, so it is honourable, and the more honourable, by how much nearer it com∣meth vnto him. But man especially, by how much nearer he commeth to God in diuine things, by so much more is he to be honou∣red in respect of other creatures. From this Ground doe follow these Conclusions.

First, that Man is first of all to be honou∣red,

for vertues sake: because therein princi∣pally, standes the internall image of God, Rom. 2. 10. To euery man that doth good, shal be honour, glorie, & peaece; to the Iew first &c. Now whereas the Question might be, Who is the Iew, to whome this honour must be yeelded? Paul answers, vers. 29. that he is not a Iew, which is one outward, but he is a Iew, who is one within. And the circumcision is of the heart. And Salomon saith, that Honour is vn∣seemely for a foole, Prou. 26. 1. And the Holy Ghost to the Hebrewes saith, that by faith, our Elders were well reported of. The Heathen man * 1.16 Marcus Marcellus a Romane, dedicated a Tē∣ple to the Goddesse of Honour, and the way to that temple was, by the house of Vertue.

The Second Conclusion is, That man is to be honoured, not onely for vertue, but also for diuine representations of other good things: in a word, because one man before an other, heareth the image of some thing that is in God. As First, of his Maiestie. Thus the King is honoured, because in his Maiestie and state, he carrieth a resemblance of the power and glorie of God: so as that which is saide of God, may be also spoken of him. Hence it was, that Daniel said to Nebuchad∣nezar: O King, thou art a King of Kings, and why? for the God of heauen hath giuen thee kingdome, power, strength and glorie, Dan. 2. 37. Secondly, of his Dominion. Thus the husband is to be honoured of the wife, because he

beareth before the woman, the image of the glorie of God; yea, of his prouidence, wise∣dome, Lordship, and gouernment. 1. Cor. 11. 7. Thirdly, of his Paternitie: and so the father is honoured of the sonne, because he beares in his person the image of Gods pa∣ternitie, or father-hoode. Fourthly, of his E∣ternitie; and hence it is, that honour is giuen to the aged before the young man, because he beareth the image thereof. Thus we see that Diuine representations, doe imprint a kinde of excellencie, in some persons, and consequently doe bring forth honour.

The third Conclusion is, That men are to be honoured, euen for the vertues of others. Thus the sonnes of Princes, are called by the honourable name of Princes. The children of Nobles, are esteemed by birth Noble. Thus Dignities doe runne in discent, and the posteritie is honoured in the name of the an∣cestours, but principally for the vertues of the a••ncestours.

The fourth Conclusion is, Men are to be ho∣noured for their Riches. I meane not for ri∣ches simply, but for the right vse of riches; namely, as they are made instruments, to vp∣hold and maintaine Vertue.

If it be said, that to honour rich men, is to haue the faith of the Lord Iesus Christ in re∣spect of persons, Iam. 〈◊〉〈◊〉. 1. I answer: In that place, we are not sorbidden to honour rich men: but the Apostles meaning is, to re∣prooue

a fault of an other kinde, when men preferre riches before pietie; when rich men are honoured beeing vngodly, and when godly poore men are despised and reiected, because they are poore.

Now hauing premised the Ground, we come to giue Answer to the Question be∣fore propounded. A man therefore is to ho∣nour euery one in his place, whether he be his superiour, equall, or inferiour. Yea there is a kinde of honour to be performed to a mans owne selfe. The truth of this Answer we shall see in the particulars that follow.

Sect. 1.

Touching the honouring of Superiours, these Ruies are to be obserued.

First: All Superiours must haue reuerence done vnto them, whether they be Superiours in age, in gifts, in authoritie, or howsoeuer, and that because they are superiours.

The actions of Reuerence due to all supe∣riours, are principally sixe. The first is, to rise vp before the superiour. Levit. 19. 32. Thou shalt rise vp before the boare head, and honour the person of the old man. The second, when they are comming toward vs, to goe and meete them. Thus, when Abraham saw the three Angels comming toward him, he ranne to meete them from the tent doore, Gen. 28. 2. And king Salomon, when his mother Bath∣sheha came towards him, to speak vnto him

for Adoniah, the text saith, he rose vp to meete her, 1. King. 2. 19. The third, to bow the knee before the superiour. Thus wee read in the Gospell, that a certaine man comming to Christ, as he was going on the way, kneeled vnto him, Mark. 10. 17. Thus Abraham ranne to meete the three Angels, and bowed him∣selfe to the ground. Gen. 28. 2. And the same Abraham, els where, bowed himselfe before the people of the Land of the Hittites, Gen. 23. 7. The fourth, to giue them the first and highest seat or place. This our Sauiour Christ meaneth in the parable, wherein he willeth those who are invited to a banquet, to yeeld the chiefest place to them, that are more ho∣nourable then themselues. Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren, that they sate before him in order, the eldest according to his age, & the young∣est according to his youth, Gen. 43. 33. Here we must remember; that though in common practise among men, the right hand is a note of superioritie, yet in Scripture the practise is contrarie. For in the article of our Creede, Sitting at the right hand signifieth, the inferio∣ritie of the Mediator, in respect of the father; though it be a token of his superioritie, in re∣gard of the Church. And so must the place be vnderstood, (1. King. 2. 19. where it is said, that Bathsheba sate at the right hand of Salomon,) namely, that it was an argument of Superioritie, whereunto he preferred her

before the people; but it shewed her infirmi∣tie in regard of Salomō himself. And this cu∣stome is frequent, both in the scriptures, & in humane writers. The fift, to giue libertie of speaking in the first place. This was the pra∣ctise of Elihu, one of the friends of Iob, who beeing the youngest in yeares, dared not to shew his opinion, till Iob and others, who were his ancients had spoken. But when they had left off their talke, then he is said to haue answered in his turne, Iob. 32. 6. 7. 17. The sixt, to giue the titles of reverence to all su∣periours. Sara according to this rule, called Abraham Lord, 1. Pet. 3. 9. The man in the Gospell, comming to learne something of Christ, cals him by this name, Good Master, Mar. 10. 17. And Anna rebuked by Eli, an∣swered him with reuerence, and said, nay, my Lord. 1. Sam. 1. 15.

The second Rule touching honour due to superiours, is more speciall, touching su∣periours in authoritie; namely that they also must be honoured. And this honour shewes it selfe in foure things.

The first is, speciall reuerence: which stands in the performance of two duties. The for∣mer is, to stand when our superiors doe sitte. For thus Abraham after he had receiued the Angels into his tent, and prepared meat for them, serued himself by them vnder the tree, giuing attendance, while they did eate, Gen. 18. 8. In like manner, when Moses sate in

iudgement, the people are said to haue stood about him, from morning vntill euening, Ex∣od. 18. 13. The latter is, not to speake, but by leaue. A dutie alwaies to be obserued, but specially in the courts of Magistrates. Exam∣ple whereof we haue in Paul, who beeing called before Foelix the gouernour, did not speake a word, vntill the gouernour had bec∣kened vnto him, & giuē him leaue. Act. 24. 10.

The second thing is, subiection; which is no thing els but an inferioritie, whereby we do (as it were) suspend our wills and reasons, and withall cause them to depend (in things lawfull and honest) vpon the will of the supe∣riour. This subiectiō is yeelded to the autho∣ritie of the superiour, and is larger then obe∣dience.

The third is, obedience; whereby wee keepe and performe the expresse commandement of our superior, in all things lawfull and ho∣nest, It standeth in sundry particulars, as First, it must be in the Lord, and as to the Lord himselfe, Whatsoeuer ye doe (saith the Apostle,) doe it heartily, as to the Lord, and not vnto men, Col. 3. 23. Againe, obedience must be perfor∣med euen to superiours that are euill. Thus Peter exhorts seruants to be subiect to their Masters, in all feare, not onely to the good and courteous, but also to the froward, 1. Pet. 2. 18. Thirdly, it must be done to Rulers, in whome we see weaknesses. For their infir∣mities ought not to hinder or stoppe our du∣tie

of obedience, considering that the com∣maundement of honouring the father and mother is generall without exceptiō. Fourth∣ly, it is to be performed to them that are De∣puties to Rulers, yea which are deputies of deputies. Submit your selues (saith Peter) vnto all manner ordinance of man, for the Lords sake, whether it be vnto the King as vnto the superi∣our, or vnto gouernours, as vnto them who are sent of him, &c. 1. Pet. 2. 13, 14. Fiftly, though pu∣nishment be wrongfully, and most vniustly imposed by Rulers, yet it must be borne without resistance, till we can haue our re∣medie. For this is thankeworthie, if a man for conscience toward God, indure griefe, suffering wrongfully. 1. Pet. 2. 19. The practise of this we may see in Hagar, the handmaid of Sara, who is commanded by the Angel, to returne a∣gaine to her dame, and humble her selfe vn∣der her hands, though shee had dealt very roughly with her, Gen. 16. 9.

The fourth thing due to Superiours in au∣thoritie, is Thankesgiuing, in praising God for their paines, authoritie, and gifts princi∣pally. Thus Paul exhorts, that praiers, interces∣sions, and thankesgiuing, be made for Kings, and all that be in authoritie, 1. Tim. 2. 1. The reason is, because beeing ouer vs in authoritie, we haue the benefit of their gifts and authoritie. Gen. 45. 9.

Sect. 2.

In the second place commeth to be con∣sidered, our honour due vnto our Equalls. Concerning which, there be two Rules.

I. Rule. Equalls, must esteeme better of others, then of themselues. Thus Paul exhorts all men, in meekenes of minde, without con∣tention or vaine-glorie, to esteeme others better then themselues. Phil. 2. 3.

II. Rule. Equalls, in giuing honour, must goe one before another. Rom. 12. 10. where the Apostle saith not, in taking honour, be∣cause the dutie by him prescribed, concernes not all persons, but those alone who are of a like or equall condition.

Sect. 3.

A third sort, to whome honour is to be yeelded, are Inferiours. And the honour due vnto them is, without all contempt, in meek∣nes of Spirit, to respect them as brethren. This dutie the Lord commands expressely to the King; That his heart be not lifted vp a∣bove his brethren. Deut. 17. 20. The same was the practise of Iob, who saith of himselfe, that he did not contemne the iudgement of his seruant, or of his maid, when they did contend with him, Iob. 31. 13. Naaman the Syrian, thought it no disgrace, to be advised and or∣dered by the counsell of his seruants. 2. King. 5. 13. And true it is, that all superiours ought

to keepe their state and place; yet so, as they haue respect also to such as are inferiour to them, without scor•••• or contempt.

Sect. 4. 〈◊〉〈◊〉

Lastly, there is a kind of honour to be per∣formed to a mans owne selfe, which duty the Apostle exhorteth vnto, Phil. 4. 8. where he saith; If there be any vertue, if there be any p••••ise, thinke on these things. By which he would teach vs, not onely to tender the honour of our superiours, equalls, and inferiours, but e∣uen of our selues, in seeking after vertue and praise that followeth after it.

But how should a man in righteous man∣ner honour himselfe?

Ans. By obseruing two rules.

I. Rule. We must preserue our selues in body and soule; specially, we must keepe the bo∣dy, that it be not made an instrument of sinne. For when we doe vse our bodies as in∣struments of vncleanes, then doe we bring a shame vpon them. And it is the will of God, that euery man should know how to possesse his ves∣sel in holines and honour, 1. Thes. 4. 4. 5. And that which is said of the bodie, is to be vnder∣stood of the hand, the heart, the tongue, and all the parts and members thereof.

II. Rule. If we would truly honour our selues, we must honour God in all our waies. For God will honour them, who honour him, 1. Sam. 2. 30. Now to honour God, is to honour

him according to his will and word, in the duties of good conscience and good life. On the contrarie, they that dishonour God, God will dishonour them before all the world. And this must teach vs, even to dedicate our selues to God and his providence, in the whole course of our callings, whether in the Church or Commonwealth.

&c. &c. &c.

&c. &c.

&c.

Notes

• * 1.1

  E duobus ma∣lis non mini∣mum, sed n••n∣trum eligen∣dum.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Ambros. de obit. Theod.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  What is re∣quired be•…•… we eate.
• * 1.6

  What is re∣quired in our Eating.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  VVhat is re∣quired after out meate.
• * 1.10

  Preparation of apparell.
• * 1.11

  VVearing of apparell.
• * 1.12

  Non est bo∣num ludere cum Sanctis.
• * 1.13

  〈◊〉〈◊〉. Ioh. 3. 17.
• * 1.14

  ex parapher∣nalibus.
• * 1.15

  Matth. 18. 15.
• * 1.16

  Heb. 11. 2.