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 FIRST BOOKE of the Cases of Conscience, concerning Man simply considered in himselfe without relation to an other. (Book 1)

The Preface declaring the Ground and Order of the Treatise following.

Isaiah, 50. 4.

The Lord God hath giuen me a tongue of the learned, that I should know, to minister a word in due time, to him that is wearie.

IN that part of the Pro∣phecie which goes be∣fore, the holy Ghost set∣teth downe and foretel∣leth the Calling of the Gentiles, which was to beginne at the death of Christ, and from thence to continue vnto this day, and so consequently to the ende of the world. In the former verses of this Chap∣ter, there is mention made of the reiection of the Iewes; I meane not a generall, but a

particular rejection, namely then, when they were in affliction in the daies of Isaiah. Now in this, and so in all other Prophecies of the like kind, which intreat of this point; Christ himselfe is brought in, speaking in his owne person; and the words of this Chapter from the beginning, to this present verse and the rest that follow, are the words of Christ the Mediatour.

In the verses going before, he disputes the case of their rejection, and and the summe of the whole disputation is: that either he or they themselues were the causes thereof; but he was not the cause, & therfore they them∣selues by their sinnes. The reason, whereby he prooues that they themselues were the cause, is framed in this sort. You Iewes cānot bring any writing or bill of diuorce, to shew that I rejected you: therfore I appeale euen to your owne consciences, whether you haue not brought this iudgement vpon your selues, by your iniquities. vers. 1. On the other side, the reasō why God was not the cause is: because he for his part called them in great mercie and ioue: but when he called they would not obey. ver. 2.

Now in the ende of the second verse, is contained an answer to a secret reply, that some obstinate Iewe might make after this manner: God hath not nowe the like power in sauing and deliuering vs, as he hath had in form••r times: therefore we cannot hope or

expect any deliuerance from him, and howe then shall we doe in the meane while? To this the Lord himselfe makes answer, ver. 2, 3, 4. that his hand is not shortned, nor his power lessened in regard of greater workes, much lesse in respect of their deli∣uerance; and though the present affli∣ction which they indured, was great and tedious, yet they were not to be ouermuch dismayed in themselues, but rather to be comforted: because God had giuen him the tongue of the learned, to minister a word in season to the wearie and distressed, and consequently, that he had power to case and refresh that their wearines and afflicti∣on.

In this text then, there is set downe one principal dutie of Christs propheticall office, by allusion to the practises of the Prophets in the old Testament, especially those which belonged to the schooles of Elias and Eli∣zeus, who are here tearmed, the learned. And out of the words thereof, one speciall point of instruction may be gathered, name∣ly, That there is a certaine knowledge or do∣ctrine reuealed in the word of God, whereby the consciences of the weake may be rectified and pacified: I gather it thus. It was one speciall dutie of Christs propheticall office, to giue comfort to the conscien∣ces of those that were distressed, as the Pro∣phet here recordeth. Now as Christ had this

power to execute and performe such a dutie, so he hath committed the dispensation ther∣of to the Ministers of the Gospel. For we may not thinke that Christ in his owne per∣son, ministred and spake words of comfort to the wearie, in the times of the Prophets, because he was not then exhibited in our nature; and yet he did then speake, but how? in the persons of the Prophets. So likewise, because Christ now in the new Testament, speaks not vnto the afflicted in his owne pro∣per person, it remaineth therfore, that he per∣formes this great worke in the Ministerie of Pastours and Teachers vpon earth, to whom he hath giuen knowledge, and other gifts to this ende and purpose. There must needes therefore be a certen and infallible doctrine, propounded and taught in the Scriptures, whereby the consciences of men distressed, may be quieted and releeued. And this do∣ctrine is not attained vnto by extraordinarie reuelation, but must be drawne out of the written word of God.

The point therfore to be handled is, What this doctrine should be? It is not a matter easie and at hand, but full of labour and diffi∣cultie: yea very large, like vnto the maine sea: I will onely (as it were) walke by the banks of it, and propound the heads of do∣ctrine, that thereby I may, at least, occasion others, to consider & handle the same more at large.

That I may proceede in order: First, I am to lay downe certaine Grounds or Pream∣bles, which may giue light and direction to the things that follow: and in the next place, I will propound and answer the maine and principall Questions of Conscience.

CHAP. I.

Of the two first Grounds of Cases, Confession, and the degrees of Goodnes.

THe Grounds or Pream∣bles are especially foure. The first, touching Con∣fession. The second, tou∣ching the degrees of Goodnesse in things and actions. The third, tou∣ching the degrees of Sinne. The fourth and last concerning the Subiection and Power of conscience. Of these in order.

Sect. 1.

The first Ground is, That in the trou∣bles of conscience, it is meete and conue∣nient, there should alwaies be vsed a pri∣uate Confession. For Iames saith, Confesse your faults one to another, and pray one for another, * 1.1 thereby signifying that Confession in this case, is to be vsed as a thing most requisite. For in all reason, the Physitian must first know the disease, before he can applie the remedie: and the griefe of the heart will not

be discerned, vnlesse it be manifested by the confession of the partie diseased; and for this cause also in the griefe of conscience, the scruple, that is, the thing that troubleth the conscience must be knowne.

Neaerthelesse in priuate confession, these caueats must be obserued. First, it must not be vrged, as a thing simply or absolutely neces∣sarie, without which there can be no saluatiō. Againe, it is not fit that confession should be of all sinnes, but onely of the scruple it selfe, that is, of that or those sinnes alone, which do trouble and molest the conscience. Thirdly, though confession may be made to any kind of m••n, (Confesse one to another, saith Iames,) yet is it especially to be made to the Pro∣phets and Ministers of the Gospell. For they in likelyhood, of all other men, in respect of their places and gifts, are the fittest and best able to instruct, correct, cōfort, & en••orme the weake & wounded cōscience. Lastly, the per∣son to whome it is made, must be a man of trust & fidelity, able & willing to keepe secret things that are reueiled, yea to burie thē (as it were) in the graue of obliuion, for Loue coue∣reth a multitudeof sinnes.

Sect. 2.

The next Ground is touching the degrees of Goodnes in humane things and actions. Goodnesse in things is twofold; vncrea∣ted and created. Vncreated is God him∣selfe, who neuer had beginning, and

who is Goodnesse it-selfe, because his nature is absolutely and perfectly good, and be∣cause he is the author and worker thereof, in all things created. Created goodnes, is that whereby the creature is made good; and it is nothing els, but the fruit of that goodnesse, that is essentially in God. Now the degrees thereof are these. There is a generall or na∣turall Goodnesse in creatures, & a more spe∣ciall or morall Goodnesse.

Generall Goodnesse is that, whereby all creatures are accepted and approoued of God, by whome they were both created & ordained. Thus euery creature is good, part∣ly by creation, and partly by ordination. By creation it is, that the substance of each crea∣ture, as of the Sunne, the Moone, the Earth, Water, Meate, Drink, &c. is good, hauing the beeing thereof from God. Hence also the es∣sentiall properties, quantities, qualities, mo∣tions, actions and inclinations of the crea∣tures, in themselues considered, with all their euents, are good. By the same generall good∣nesse also, euen the Deuill himselfe and his actions, as he is a substance, and as they are actions, hauing their beeing from God, are good. Things againe doe take vnto them the condition of Goodnesse, not onely by crea∣tion, but also by Gods ordination, whereby they are directed and appointed, to some certen vses & endes. Thus the euill Consci∣ence, Hel, & Deathare good, because they are

ordained of God, for the execution of his iu∣stice, howsoeuer in themselues & to vs they be euill.

Besides this generall and naturall good∣nesse, there is also a speciall or morall goodnes properly so called: and it is that, which is a∣greeable to the eternall and vnchangeable wisdome of God, reuealed in the Morall Law, wherin it is commanded; and things as they are therein commanded to be done by God, are good morally. Now of actions mo∣rally good, there be two degrees: for they are either good in themselues alone, or good both in themselues, and in the doer. In them∣selues alone some things be morally good: for example, when a wicked man giues an almes, it is a good worke onely in it selfe, but not good in the doer, because it is not done in faith, and from a good conscience: and so are all the vertues of the Heathen, moral∣ly good in themselues, but they are not good in heathen men: for in them they are but * 1.2 beautifull sinnes. The next degree of good∣nesse is, whereby things and actions are both good in themselues, and in the doer also. Of this sort were the praiers and almes of Corne∣lius good in themselues, and in him also, be∣cause * 1.3 he was a beleeuer.

Now opposite to things and actions mo∣rally good or euill, are actions and things of a middle nature, commonly tearmed Indiffe∣rent, which in themselues being neither good

nor euill, may be done or not done without sinne; In themselues I say, for in their cir∣cumstances, they are and may be made either euill or good. And here we must remember, to put a difference betweene conueniencie, and inconuenience, which ariseth from the nature of indifferent things. Conueniencie is, when a thing or action is so fitted to the cir∣cumstances, and the circumstances fitted to it, that thereby it becomes a thing Conueni∣ent. On the other side, Inconuenience is, when the thing or action is done in vnmeete cir∣cumstances, which bring some hurt or losse to the outward man, or stand not with de∣cencie: and therefore doe make it to be In∣conuenient. And by this that hath been said, we may discerne, when an action is good, e∣uill, indifferent, conuenient, or inconuenient.

CHAP. II.

Of the nature and differences of Sinne.

THe third Ground, is touching the degrees or differences of Sinne. And here we must first of all search, what is Sinne properly, and what is proper∣ly a Sinner.

Sect. 1.

Sinne in his proper nature (as Saint Iohn saith) is an anomie, that is, a want of con∣formitie * 1.4

to the lawe of God. For the better vnderstanding whereof, we must know, that there were in Adam before his fall, three things not to be seuered one from the other: the Substance of his bodie and soule: the Faculties and Powers of his bodie and soule: and the Image of God consisting in a straightnes, and conformitie of all the affecti∣ons, and powers of man to Gods will. Now when Adam falls, and sinnes against God, what is his sinne? Not the want of the two former, (for they both remained,) but the very want, and absence of the third thing, namely, of conformitie to Gods will. I make it plaine by this resemblance; In a musicall instrument, there is to be considered, not only the instrument it selfe, and the sound of the instrumēt, but also the harmony in the sound. Nowe the contrarie to harmonie, or the dis∣order in musicke, is none of the two former, but the third, namely the discord, which is the want or absence of harmonie, which we call disharmonie. In the same manner, the sinne of Adam, is not the absence either of the sub∣stance, or of the faculties of the soule and the bodie, but the want of the third thing before named, & that is, conformitie or correspon∣dencie to the will of God, in regard of obe∣dience. But some may say: the want of con∣formitie in the powers of the soule, is not sinne properly: because in sinne, there must bee not onely an absence of goodnesse, but 〈2 pages missing〉〈2 pages missing〉

be some twentie or thirtie yeares: yet the partie offending, doth not therefore cease to be a sinner. Now then I demaund, what is the very thing, for which he is named and tear∣med still a sinner in the time present, the of∣fence beeing past? The answer is, that euery actuall sinne, beside the three former, must be considered with a fourth thing, to wit, a cer∣taine staine, or blotte, which it imprints and * 1.5 leaues in the offender as a fruit, and that is an inclination, or euill disposition of the heart, wherby it becomes more apt & prone to the offence done, or to any other sinne. For looke as the dropsie man, the more he drinks, the drier he is, and the more he still desires to drinke: euen so a sinner, the more he sinnes, the apter is he to sinne, and more desirous to keepe still a course in wickednes. And as a man that lookes vpon the Sunne, if he turne his face away, remains turned vntill he turne himselfe againe: so he that turnes from God by any sinne, makes himselfe a sinner, and so remaines, vntill he turne himselfe againe by repentance. Thus Dauid was a sinner, not onely in the very act of his adulterie & mur•…•… ther: but euen when the act was done•…•… past, he remained still a murtherer and 〈◊〉〈◊〉 dulterer; because a new, or rather a re•…•… pronenesse to these, and all oth•…•… tooke place in his heart by his fal•…•… strength, till he turned to God by•…•… vpon the admonition of the Pro•…•…

thing then, whereby a sinner is tearmed a sin∣ner, is the Fault together with the fruit there∣of, namely, the Blot imprinted in the soule, so oft as men doe actually offend.

The Vse of this doctrine touching sinne, is twofold. First, by it we learne and see what is Originall sinne, wherby an Infant in the first conception and birth is indeed a sinner. Euery Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and therby it is made a sinner, not onely by imputation of Adams offence, but also by propagation of an apt••esse, and pronenes vnto euery euill, receiued together with nature from Adam. And thus ought we to conceiue Originall sinne, not to be the corruption of nature alone, but Adams first offence imputed, with the fruit there∣of the corruption of nature, which is an inclination vnto euery euill, deriued together with nature from our first parents. Second∣ly; by this we are taught, to take heed of all and euery sinne, whether it be in thought, word, or deed: because the committing ther∣of, though in respect of the act it passeth a∣•…•… in the doing, yet it breedeth and in∣•…•…seth a wicked disposition in the heart, •…•…h beene said) to the offence done, or a∣•…•… sinne. Men deceiue themselues, that •…•…the euill of sinne, to be only in the •…•…ng & to goe no further; wheras in∣•…•… offence hath a certen blot going

with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sinne is a greater cause of damnatiō, then the very sin it selfe. This therfore must admonish vs, to take heed least we continue in any sinne, and if it fall out, that through infirmitie we be ouertaken by any tentation, we must labour to rise again, and turne from our sinne to God, by new and speedy repen∣tance.

Sect. 3.

Thus much of Sinne it selfe. Now follow the Differences thereof, which are manifold. The first sort are to be gathered from the causes and beginnings of sinne in man, which are threefold, Reason, will, and Affe∣ction.

The differēces of sinne in respect of Rea∣son are these, First, some are sinnes of know∣ledge, some of ignorance. A sinne of Know∣ledge is, when a man offends against his knowledge, doing euill when he knoweth it to be euill: and this is greater then a sinne of ignorance, for he that knoweth his masters will, and doth it not, shall be beaten with many stripes. A sinne of Ignorance is, when a man doth e∣uill, not knowing it to be euill. Thus Paul was a blasphemer, an oppressour, and persecuted the Church of Christ ignorantly, and in a blinde zeale, not knowing that which hee did to be euill. Nowe by ignorance

here I meane, an ignorance of those things which ought to be knowne; and this is two∣fold: simple, or affected. Simple ignorance is, when a man after diligence and good paines taking, still remaines ignorant: this ignorance will not excuse any man, if it be of such things as he is bound to know: for it is said, He that doth not his masters will, by rea∣son he knew it not, shall be beaten with stripes, though fewer.

And in this regard, euen the Heathen which knew not God, are inexcusable, be∣cause they were bound to haue known him. For Adam had the perfect knowledge of God imprinted in his nature, and lost the same through his owne default, for himselfe and his posteritie. And it is the commande∣ment of God, whereunto euery man is boūd to performe obedience, that man should know him, that is, his will and word.

But some may say then, how can any man be saued, seeing euery man is ignorāt of ma∣ny things which he ought to know? An. If we know the groūds of religion, & be careful to obey God according to our knowledge, ha∣uing withall a care and desire, to increase in the knowledge of God and his will, God will hold vs excused: for our desire and in∣deauour to obey, is accepted for obedience it selfe. And the greater this simple ignorāce is, the lesser is the sinne. For hereupon it was, that Peter lessened, and (in some sort) excused * 1.6

the sinne of the Iewes, in crucifying Christ, because they did it through ignorance: and so doth Paul his sinne in persecuting the Church, when he alleadgeth, that it was done * 1.7 ignorantly in vnbeleefe. But howsoeuer this sinne by such meanes may be lessened, yet re∣maines it still a sinne worthie condemnati∣on. Affected ignorance is, when a man takes delight in his ignorance, and will of purpose be ignorant: not vsing, but contemning the meanes, wherby to get and increase know∣ledge: and that carelessely and negligently, because he will not leaue sinne which he lo∣ueth, nor forsake the euill trade of life, wher∣in he delighteth. This is the sinne of those, whereof Iob speaketh, who say vnto God, Depart from vs: for we desire not the knowledge * 1.8 of thy waies. And of whome Dauid complain∣eth, that they flatter themselues in their owne * 1.9 eyes, and haue left off to vnderstand, and to doe good. This ignorance is damnable and deui∣lish: it excuseth no man, but doth rather ag∣grauate and increase his sinne: yea it is the mother of many grieuous enormities.

Againe, Ignorance is twofold: of the a 1.10 Law, or of the thing the Law requireth. Ig∣norance of the Law is, when a man knowes not the Law of god writtē, nor the law of na∣ture. This ignorance may somewhat lessen the sinne, but it excuseth no man: because it is naturall, and euery man is bound to know the Law. Ignorance of the thing the Law

requireth, is the Ignorance of the b 1.11 fact: and that is either with the fault of the doer, or without the fault.

Faultie ignorāce, is the ignorance of a fact, which he might haue preuēted. As whē a mā in his drunkēnes killeth another: in this fact, not knowing what de doth, he also knoweth not that he hath offended: & yet because he might haue preuented his drunkennes, ther∣fore he is faultie, and sinneth. Faultlesse ig∣norance is, when a fact is done, which could not be either knowne, or auoided before hand. For example: if a man be ••opping a tree, and his axe head fall from the helve, out of his hand, and kills another passing by; here is indeede manslaughter, but no volun∣tarie murther: because it was a thing that could not be auoided, and did not fall out through his default. And this ignorance is excusable.

The second Fountaine of Sinne, is the Will, from whence arise these three differen∣ces of sinnes: some are from the will imme∣diately, some besides the will, and some are mixt, partly with the will, and partly against the will.

Sinnes proceeding from the will, are pro∣perly tearmed voluntarie; such as the doer mooued by his own wil commits, though he know them to be euill. And here, the more free the wil is, the greater is the sinne: for wil added to knowledge, makes the sinne the

greater. Vnder voluntarie sinnes, are compre∣hended all such, as proceede from stirred af∣fections; as when a man tells a lie for feare, or striketh another in anger: and the reason is because these offences, though they are not done vpon deliberation, but arise from the violence of affection, yet they doe not ex∣clude Consent. Hither also we may referre, sinnes committed by compulsion: as when a man is forced to denie his religion, his of∣fence in deede and in truth is voluntarie, (though some otherwise think it to be a mixt action) For compulsion doth not reach to the will, but to the outward man, and serues to draw forth a consent: and and when consent is yeelded, he denies his religion voluntarily: for the will cannot be constrained. * 1.12

In the next place, sinnes beside the will are such, as are neither directly from the wil, nor against it. Of this sort are the first sudden motions vnto sinne, conceiued in the heart with some inward pleasure and delight: and these are truly sinnes, though in respect little sinnes, condemned in the last commande∣ment. And they are not from the will, be∣cause they goe without and before consent: neither yet are they against the will, because then the heart would not take delight in them.

Here by the way, we are to note, against the doctrine of the Papists, that all sinnes are not voluntarie: for whatsoeuer wanteth con∣formitie

to the law of God, is sinne, whe∣ther it be with consent of will or no. But ma∣ny such desires and delights, arise suddenly in the heart of man, which are not accor∣ding to the law of God, and haue no consent or approbation of will. In like manner, whē one man kils another, thinking that he killeth a wild beast: if the same man remembreth afterwards what he hath done, and is not grieued for the fact: in this case he hath sin∣ned, because his not grieuing, is offensiue vn∣to God, though the fact were meerely be∣sides his will.

Mixt sinnes are partly from the will, part∣ly against it. Of this sort are the workes of the man regenerate, which are done partly with his will, and partly against his will bee∣ing partly good, and partly euill. The reason hereof is this. There are in man after regene∣ration, two contrarie grounds or beginnings of actions: to wit, naturall corruption, or the inclination of the minde, wil, and affections, to that which is against the Law, called the Flesh; and a created qualitie of holines, wrought in the said faculties by the holy Ghost, tearmed the Spirit. And these two are not seuered, but ioyned and mingled toge∣ther, in all the faculties and powers of the soule. Now betweene these, there is a conti∣nuall combate, corruption fighting against grace, & grace against corruptiō. Hence it is, that there beeing euen in one & the same wil

trarie inclinatiōs, there must necessarily flow from the man regenerate, contrary actions; the flesh in euery action, willing that which is euill, and the Spirit on the otherside, that which is good. This Paul confessed and ac∣knowledged, vpon his owne experi∣ence, after his conuersion, when he said, To will is present with me, but I find no meanes [per∣fectly * 1.13 to do] that which is good. Again, I delight in * 1.14 the law of God, concerning the inner man, but I see an other law in my members, rebelling against the law of my minde, and leading me captiue to the law of sinne, which is in my members.

The third Ground or fountaine of sinne in man, is Affection, from whence doe pro∣ceede two kinds, namely, sinnes of Infirmitie, and sinnes of Presumption.

Sinnes of Infirmitie are such, as proceede from the sudden passions of the minde, and the strong affectiōs of the heart: as from ha∣tred, griefe, anger, sorrow, & such like. These sinnes are commonly thought to be in all men: but the truth is, they are properly inci∣dent to the regenerate. For infirmitie cannot be said properly to be in them, in whome sin hath firmitie or strength, and where there is no power of grace at all. Againe, the man that is regenerate, sinneth not neither when he would, because he is restrained by the grace of God that is in him: nor in what manner he would, partly because he sinneth not with al his heart, the strength of his flesh

beeing abated by the Spirit; and partly, for that beeing fallen, he lies not still, but reco∣uers himselfe by speedy repentance. An eui∣dent argument, that the sinnes whereinto he falleth, are not presumptuous, but are ordi∣narily of weaknes and infirmitie.

Sinnes of Présumptiō are such, as proceed from pride, arrogancy, wilfulnes, and hauti∣nes of mans heart. Against these Dauid prai∣eth, saying, Let not presumptuous sinnes haue do∣minion ouer me. And of them there be three * 1.15 degrees.

The first is: when a man wilfully goeth on in his sinnes, vpon an erronious perswasion of Gods mercie, and of his owne future re∣pentance; this is the sinne of most men.

The second is, when a man sinneth wilful∣ly, in contempt of the law of God: this is cal∣led by Moses, a sinne with a high hand, & the punnishment thereof was, by present death * 1.16 to be cut off from among the people.

The third, when a man sinneth, not onely wilfully and contemptuouslly, but of malice & spight against God himselfe, and Christ Iesus. And by this we may conceiue what is the sin against the holy Ghost: which is not euery sinne of presumption, or against know∣ledge and conscience: but such a kind of pre∣sumptuous offence, in which true religion is renounced: and that of set purpose and resol∣ued malice, against the very Maiestie of God himselfe and Christ. Heb. 10. 29.

Sect. 4.

Now follow other Differences of sinne in regard of the obiect thereof, which is the Law. In respect of of the Law, sin is two fold: either of Commissiō or of Omission. I say, in respect of the Law, because God hath reuea∣led in his Law two sorts of precepts: the one wherein some good thing is commanded to be done, as to loue God with all our hearts, and our neighbour as our selues: the other wherin some euill is forbidden to be done, as the making of a grauen Image, the taking the name of God in vaine, &c.

Now a sinne of Cōmission is, when a man doth any thing, that is flatly forbidden in the Law and word of God: as when one man kills another contrarie to the Law, which saith, Thou shalt not kill. A sinne of Omission is, when a man leaueth vnperformed, some dutie which the Law requireth: as for exam∣ple, the preseruing of his neighbours life, or good estate, when it lieth in his power so to doe. These also are truly sinnes, and by them * 1.17 as well as by the other, men shall be tried in the last iudgement.

Sinnes of Omission haue three degrees. First, when a man doth nothing at all, but o∣mits the dutie commanded, both in whole and in part; as when hauing opportunitie & abilitie, he doth not mooue so much as one finger, for the sauing of his neighbours life.

Secondly, when a man performes the du∣tie inioyned, but failes both in the manner & measure therof. Thus the Heathen failed in doing good workes, in that the things which they did, for substance and matter were good and commendable, beeing done vpon ciuill and honest respects, and referred to the cōmon good; yet in truth their actions were no better then sinnes of omission, in as much as they issued from corrupted foun∣taines, hearts voide of faith: and aimed not at the maine end, and scope of all humane actions, the honour and glorie of God.

Thirdly, when a man doth things in a right manner, but faileth in the measure thereof. And thus the children of God doe sinne, in al the duties of the lawe. For they doe the good things the law commādeth, in louing God & their neighbour: but they cannot attaine to that measure of loue, which the lawe requi∣reth. And thus the best men liuing, doe sinne in euery good worke they doe, so as if God should enter into iudgement, deale with thē in the rigour of his iustice, & examine them by the strict rule of the Lawe, he might iustly condemne them, euen for their best actions. And in this regard, when we pray daily for the pardon of our sinnes, the best workes we doe, must come in the number of them: because we faile, if not in substance & man∣ner, yet at the least in the measure of good∣nesse, that ought to bee in the doing

of them. We must also haue care to repent vs, euen of these our sins of Omission, as well as of the other of Commission: because by leauing vndone our dutie, we doe oftner of∣fend, then by sinnes committed: and the least Omission is enough to condemne vs, if it should be exacted at our hands.

Sect. 5.

The next difference of Sinnes may be this. Some are Crying sinnes, some are sinnes of Toleration.

Crying sinnes I call those, which are so hainous, & in their kind so grieuous, that they hasten Gods iudgements, and cal downe for * 1.18 speedie vengeance vpon the sinner. Of this kind there are sundry examples in the Scrip∣tures, principally foure. First, Cains sinne in murthering his innocent brother Abell; * 1.19 whereof it was saide, The voice of thy brothers blood crieth vnto me from the earth. The next is, the sinne of Sodome and Gomorrha, which was pride, fulnes of bread, abundance of i∣dlenesse: vnmerciful dealing with the poore, and all manner of vncleannesse, Ezech. 16. & of this, The Lord said, that the crie of Sodome * 1.20 and Gomorrha wa•• great, and their sinnes excee∣ding grieuous. The third, is the sinne of Oppres∣sion, indured by the Israelites in Egypt, at the hand of Pharao, and his task-masters. * 1.21 The fourth, is mercilesse Iniustice in wrongfull withholding, and detaining * 1.22

the labourers hire.

Now they are called Crying sinnes, for these causes. First, because they are now come to their full measure and height; beyond which God will not suffer them to passe, without due punishment. Againe, the Lord takes more notice, and inquires further into them, then into others, by reason that they exceede, and are most eminent where they be committed. Thirdly, they call for present helpe to the afflicted and wronged, and con∣sequently, for speedie exequution of venge∣ance, vpon the authors and committers of them. And lastly, because God is wont to giue ••are vnto the cryes of those, that endure * 1.23 so heauie measure at the hands of others, and accordingly to helpe them, and reward the other with deserued punishment.

Next vnto these are sinnes of Toleration, lesser then the former: which though in thē∣selues they deserue death, yet God in his mercie shewes his patience & long sufferāce, vpon the committers thereof, either defer∣ring the temporal punishment, or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming: which God defer∣red to punish, and (as we say) o 1.24 winked at * 1.25 it.

More especially, there be three sorts of sinnes of Toleratiō: the first is Originall sin, or concupiscence, in the regenerate after re∣generation,

and the fruits thereof: for it is not quite abolished by regeneration, but re∣maines more or lesse molesting & tempting a man till death. And yet if we carrie a con∣stant purpose not to sinne, and indeauour our selues to resist all tentations: this concupis∣cence of ours, shall not be imputed vnto vs, nor we condemned for it. And to this pur∣pose the holy Apostle saith, There is no con∣demnation to them that are in Christ. Yet saith * 1.26 he not, There is nothing worthie condemnation in them: for Originall sinne remaines till death, truly deseruing damnation, though it be not imputed.

The second kind of sinnes of Toleration * 1.27 are secret, vnknowne, and hidden sinnes in the regenerate. For who can tell how of•• he of∣fendeth? * 1.28 saith Dauid. When a man that is the child of God, shall examine his heart, and humble himselfe euen for all his particular sinnes, which he knoweth by himselfe: there shall yet remaine some vnknowne sinnes, of which he cannot haue a particular repen∣tance: and yet they are not imputed, when there is repētance for knowne sinnes. As for example, Dauid repents of his murther & a∣dulterie, and yet afterwards (erring in iudge∣ment, by reason of the corruption of the times,) he liued to his death in the sinne of polygamie, without any particular repen∣tance, that we heare of. In like manner did the Patriarkes, who may not altogether be

excused: yet they were not cōdemned therof: neither were they saued without repentance for this sinne, but God in mercie accepted a generall repētance for the same. And the like is the case of all the Elect, in regard of their secret & hidden faults: for vnles God should accept of a general repentance for vnknown sinns, few or none at all should be saued. And herein doth the endles mercy of god notably appeare, that he vouchsafeth to accept of our repētance whē we repent, though not in par∣ticular as we ought to doe. Neuertheles, this must not incorage, or imbolden any man to liue in his sinnes, without turning vnto God. For vnlesse we repent in particular, of all the * 1.29 sin•• we know, not only our knowne offences, but euen our secret sinnes shall cōdemne vs. Many sinnes are committed by men, which afterwards in processe of time are quite for∣gotten. Others are cōmitted, which notwith∣stāding are not knowne, whether they be sins or no. And in doing the best duties we can, we offend often, & yet when we offend, we perceiue it not: & all these in the regenerate, through the mercy of God, are sinnes of To∣leratiō, in respect of particular repentance.

The third kind of sinnes of Toleration, are certaine particular facts of men not appro∣ved of in Scripture, and yet remitted in re∣spect of punishment. Such was the fact of Zipporah, in circumcising her child, in pre∣sence * 1.30 of her husband, he beeing able to haue

done it himselfe, and shee hauing no calling, to doe that which she did. For though the hand of God was against him, yet was he not sick, (as some would excuse the matter) neither is there any such thing in the text: but it is rather to be thought, that she her selfe circumcised her sonne in hast, to pre∣uent her husband: for the deede was done in some indignation, and shee cast the foreskin at his feete. And yet because this fact was some manner of obedience in that the thing was done which God required, (though not in the māner that he required) God accepted the same, & staied his hand frō killing Moses. Thus god accepted of Ahabs humility, thogh it were in hypocrisie, because it was a shew of * 1.31 obedience: and for that deferred a temporall punishmēt, til the daies of his posteritie. God sent Lyons to destroy the Assyrians, that dwelt in Samaria, for their Idolatrie: yet so soon•• as * 1.32 they had learned to feare the Lord after the māner of the god of Israel, though they min∣gled the same with their own Idolatric, God for that halfe obedience, suffered thē to dwel in peace.

Sect. 6.

The Sixt distinction of Sinnes may be this. Some are sinnes against God, some against men. This distinction is grounded vpon a place in Samuel: If one man sinne against ano∣ther, * 1.33 the Iudge shall iudge it: but if a man sinne against the Lord, who shall plead for him?

Sinnes against God are such as are direct∣ly and immediately committed against the maiestie of God. Such are Atheisme, Idola∣trie, Blasphemie, Periurie, Profanation of the Sabboth, & all the breaches of the first Table.

Sinnes against men, are iniuries, hurts, los∣ses, and damages; whereby our neighbour is in his dignitie, life, chastitie, wealth, good name, or any other way iustly offended, or by vs hindred. And such actions must be con∣sidered two waies. First, as they are iniuries and hurts done vnto our neighbour: and fe∣condly, as they are anomies, or breaches of Gods law, forbidding vs to doe them: and in this second respect they are called sinnes, be∣cause sinne is properly against God: and therefore by sinnes against man, we are to vnderstand, iniuries, losses, or damages done vnto them. In this sense, must that place in Matthew be expounded: If thy brother sinne against thee, &c. * 1.34

Sect. 7.

The seauenth Difference of sinnes, is noted by S. Paul, where he saith, Euery sinne that a man doth, is without the bodie: but he that com∣mits * 1.35 fornication, sinneth against his owne bodie. In which place it is implyed that some sinnes are without the bodie, & some against mans owne bodie.

Sinnes without the bodie, are such sinnes

as a man committeth, his bodie beeing the instrument of the sinne, but not the thing a∣bused. Such are Murther, Theft, & Drunken∣nesse: for in the committing of these sinnes, the bodie is but a helper, and onely a remote instrumentall cause, and the thing a∣bused is without the bodie. For example: in drunkennes, the thing abused by the drun∣kard, is wine or strong drinke: in theft, ano∣ther mans goods: in murther, the instrument whereby the fact is committed. The bodie indeede conferres his helpe to these things, but the iniurie is directed to the creatures of God, to the bodie and goods of our neigh∣bour. And such are all sinnes, adulterie onely excepted.

Sinnes against the bodie, are those in which it selfe, is not onely the instrument, but the thing abused also. Such a sinne is Adulterie onely, and those that are of that kind, pro∣perly against the bodie: first, because the bo∣die of the sinner, is both a furthering cause of the sinne, and also that thing which he a∣buseth against his owne selfe. Secondly, by this offence, he doth not onely hinder, but loose the right, power, and propertie of his bodie, in that be makes it the member of an harlot. And lastly, though other sinnes in their kind, doe bring a shame and dishonour vpon the bodie, yet there is none that sit∣teth so nigh, or leaueth a blot so deepely im∣printed in it, as doth the sinne of vncleannes.

Sect. 8.

The eight distinction of sinnes is grounded vpon Pauls exhortation to Timothie: Com∣municate not with other mens sinnes. Sinnes are either Other mens sinnes, or Communicatiō * 1.36 with other mens sins. This distinction is the rather to be knowne and remembred, be∣cause it serues to extenuate or aggrauate sins committed.

Communication with sinne is done sundry waies. First, by counsell: thus Ca••phas sinned when he gaue counsel to put Christ to death. Secondly, by commandement: so Dauid sin∣ned in the murther of Vrias. Thirdly, by con∣sent, or assistance, Rom. 1. 31. thus Saul sin∣ned in keeping the garments of them that ••••oned Steuen, Act. 22. 20. & 7. 58. Fourthly, by prouocation: thus they sinne that pro∣uok•• others to sinne, and hereof Paul spea∣keth when he saith, Fathers must not prouoke their children to wrath, Eph. 6. 4. Fiftly, by neg∣ligence, or silence. This is the sinne of the Minister, when men are called to reprooue sinne and doe not. Sixtly, by flatterie, when men sooth vp others in sinne. Seauenthly, by winking at sinnes, or passing them ouer by slight reproofe, Eph. 5. 11. Thus Eli sinned in rebuking his sonnes, and thereby brought a temporall iudgement vpon himselfe, and his familie, 1. Sam. 2. chap. and 4. Eightly, by participation, Eph. 5. 7. & thus they doe sinne,

that are receiuers of the eues. Ninthely, by defending another man in his sinne: for he * 1.37 that iustifieth the wicked, and condemneth the iust, euen they both are an abomination to the Lord.

Sect. 9.

The Ninth distinction followeth. Some mens sinnes (saith Paul) are open before hand, * 1.38 some follow after. Which place by some is ex∣pounded thus: Some mens sinnes are kept se∣cret, till the last iudgement, and some are re∣uealed in this life, before that day. This I thinke is a truth, but not the meaning of the text. For in the 23. verse the Apostle spake of Ordination, giuing charge to Timothie, that he should not suddenly admit any into Ec∣clesiasticall offices, least he did partake with their sinnes. Now in this 24. verse, •…•…e rende∣reth a reason thereof, saying, Some mens sinnes are open before hand: that i••, some mens faults and wants are knowne, before their ordina∣tion to Ecclesiasticall offices, and of such the Church may know what to iudge and say. But some againe follow after, that is, they are not reuealed till after their Ordination: & thus Iudas his wickednes did not appeare at the first, but was reuealed after he was called to be an Apostle.

And thus we see, what be the Differences of Sinnes: touching all which, this must be held & remembred for a Ground, That eue∣ry

sinne, in what degree soeuer it be, is mor∣tall of it selfe: and no sinne is veniall in it owne nature. For the wages of euery sinne is death. And, Cursed is euery one, that continueth * 1.39 not in all things, that are written in the booke of the Law, to doe them. Gal. 3. 10. This Ground must be holdē against the Church of Rome: who in her Case-diuinitie, vseth to pacifie the conscience, by teaching men, that sundry sinnes are veniall.

Sect. 10.

Now though euery sinne of it selfe be mortall, yet all are not equally mortall: but some more, some lesse. For the better vnder∣standing whereof, it is to be remembred, that in Sinne there be sundrie steppes & degrees, whereby one and the same sinne, may be les∣sened or increased, and so become more or lesse hainous before God.

If it be asked, how can this be? I answer, that Sinne may admit aggrauation, or exte∣nuation, sundrie waies. First, by the Circum∣stances, which are principally seauen.

The first, is the subiect, or person sinning. For example: The sinne of a publike person, is more hainous, yea more mortall, then the sinne of a priuate man, because he is in emi∣nent place, and his actions are more exem∣plarie and scandalous, then the actions of inferiour men. The seruant, that knowes his masters will, if he doth it not, is the greater sin∣ner,

and shall endure a greater punishment, then he that neglects the same vpon simple ignorance, Matth. 10. 15. The Minister and Dispenser of the Word, if he be vnfaithfull and vnprofitable, his offence, and conse∣quently his punishment, is farre greater then other mens, Matth. 5. 13.

The second is, the obiect or partie which is offended. In this respect it was that the Iewes did more hainously sinne in cruci∣fying Christ the sonne of God, the Lord of glorie, then did their fathers which persequu∣ted and killed the Prophets. Againe, the word of God teacheth that the iniurie that is don•• vnto those whome God tenderly loueth, is farre more displeasing vnto him, then if it were done to others. He that toucheth you (saies the Prophet, meaning the Iewes his chosen and beloued people) toucheth the apple of his eye, Zach. 3. 8. The man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him, committeth a sinne most odious vnto God and man, Prov. 3. 29. Psal. 7. 4. He that is called and conuerted vn∣to God and Christ, and maketh not honest prouision for his owne, which are of his familie, is so notorious an offender, that S. Paul holds him a de••ier of the faith, and worse then an In∣sidel, 1. Tim. 5. 8. The person that shall ralle vpon the Iudge, or speake euill of the Ruler of his people, is a greater transgressour of Gods commandement, then he that reuileth, or a∣buseth

an ordinarie man, Exod. 23. 28.

The third is, the Thing done in which the offence is cōmitted. Thus, to falsifie the word of God, and to prophane his worship and Seruice, is much more abominable in his sight, then is the falsifying of the word of a man, or the abuse of humane lawes and ordinances. Thus againe, the hurting and indamaging of the person and life of our neighbour, is a more odious offence, then is the diminishing of his goods and outward estate: and the hurt that redoundeth by our default vnto his soule, is more offensiue euery way, then the wrong that is offered vnto his bodie.

The fourth, is the Place where it is done. According to this Circumstance, if a man shall either speake or doe any thing, that comes vnder the name of a breach of pietie or iustice, in publike place, as in the congrega∣tion, in open court, or generall assemblie, and that with publike and generall scandall: he is a greater offendour, then if he spake or did the same at home, in his house or closet.

The fift is the End. In regard hereof, he that stealeth from another, that whereby he may satisfie his hunger, and saue his life, bee∣ing driuen to extreame necessitie: offendeth in a lower and lesser degree, then the theefe that robbeth by the high way side, for this ende, to enrich himselfe by the losses of other men.

The sixt is the Manner how? Thus he that

committeh vncleannesse in the outward act, doeth more grieuously sinne, and with grea∣ter scandall, then if he onely entertained an vncleane thought into his heart. And he that sinneth of set purpose and presumption, or of obstinate and resolued malice against God, hath proceeded vnto a higher degree of iniquitie, then if he had fallen vpon igno∣rance, infirmity, or disordered and distempe∣red affection. In like manner, the sinne of the Iewes, in forcing. Pilate by their threatning tearmes (as that he was an enemie to Caesar, &c.) to the vniust condemnation of Christ Iesus, was an higher degree, then the sinne of Pilate himselfe, who yelding vnto their im∣port••••nitie, pronounced sentence against him, Ioh. 19. 11. The last is the Time, which also serues to aggrauate the sinne. For ordi∣narie disobedience in the time of grace, and wilfull neglect of gods calling, in the aboun∣dance of meanes, is a great deale more dam∣nable, then the commission of sin, in the daies of ignorance and blindnesse, when the like * 1.40 meanes are wanting.

The Second way to aggrauate sinne, is by addition of sin to sin: and that is done sundry waies: first, by committing one sinne in the necke of an other; as Dauid sinned, when he added murther to adulterie. Secondly, by doubling and multiplying of sinne, that is, by falling often into the same sinne. Third∣ly, by lying in sinne without repentance. And

here it must be remembred, that men of yeares liuing in the Church, are not simply condemned for their particular sinnes; but for their continuance and residence in them. Sinnes committed make men worthie of damnation; but liuing and abiding in them without repentance, is the thing that brings damnation. For as in the militant Church, men are excommunicate, not so much for their offence, as for their obstinacie; so shall it be in the church triumphant; the kingdom of heauen shall be barred against men, not so much for their sinne committed, as for their lying therin without repentance. And this is the manner of Gods dealing with those that haue liued within the precincts of the church; they shall be condemned for the very want of true faith and repentance. This should ad∣monish euery one of vs, to take heed, least we lie in any sin: and that being any way o∣uertaken, we should speedily repent, least we aggrauate our sinne by continuance therein, and so bring vpon our selues swift damnati∣on.

Thirdly, the same sinne is made greater or lesser foure waies! according to the number of degrees in the committing of a sinne, no∣ted by S. Iames, Temptation, Conception, Birth, * 1.41 and Perfection. Actual sinne in the first degree of tentation, is when the minde vpon some sudden motion, is drawne away to thinke e∣uill, and withall is tickled with some delight

thereof. For a bad motion cast into the mind, by the flesh and the deuill, is like vnto the baite cast into the water, that allureth and delighteth the fish, and causeth it to bite. Sin in conception, is when with the delight of the minde, there goes consent of will to doe the euill thought on. Sinne in birth, is when it comes forth into an action or execution. Sin in perfection, is when men are growne to a cu∣stome and habit in sin, vpon long practise. For the often committing of one and the same sinne, leaues an euill impression in the heart, that is, a strong or violent inclination, to that or any other euill, as hath bin taught before. And sinne thus made perfect, brings forth death: for custome in sinning brings hardnes of heart: hardnes of heart, impeni∣tencie: and impenitencie, condemnation. Now of these degrees, the first is the least, & the last is the greatest. One and the same sin, is lesser in tentation, then in conception: & lesse in conception, then in birth: and greater in perfection, then in all the former.

Sect. 11.

Now from this doctrine of the increasing and lessening of Sin in these respects, we may gather, that all sins are not alike or equall, as the Stoicks of auncient times, and their fol∣lowers haue falsely imagined. For it hath bin prooued at large, by induction of sundrie

particulars, that there are degrees of sinnes, some lesser, som greater: some more offensiue and odious to God & man, some lesse. And ••hat the circumstances of time, place, person, and manner of doing, doe serue to enlarge or extenuate the sinne commited.

If it be here alleadged, that Sin is nothing but the doing of that, which is vnlawfull to be done, and that this is equall in all men that sinne: and therfore by consequent, offences are equall. I answer, that in euery sin, mē must not consider the vnlawfulnes thereof onely, but the reason why it should be vnlawfull: and that is properly, because it is a breach of Gods law, and repugnant to his will reuealed in his word. Nowe there is no breach of a diuine Law, but it is more or lesse repugnant vnto the will of the Lawgiuer, God himselfe. And many transgressions, are more repugnāt thereunto then fewer: for the more sin is in∣creased, the more is the wrath of God in••la∣med against the sinner vpon his due de∣sert.

If it be said againe, that the nature of Sin stands onely in this, that the sinner makes an aberration from the scope or marke that is set before him, and doth no more then passe the bondes of dutie prescribed by God, and that all are alike in this respect; The answer is, that it is a falshood to affirme, that he which makes the lesse aberration from the dutie commanded, is equall in offence to him

that makes the greater. For the same sin for substance, hath sundrie steps and degrees, in respect whereof, one man becommeth a more heinous offender then another. For ex∣ample, in the seauenth commandemēt when God forbiddes the committing of Adultery, he forbiddeth three degrees of the same sinne; to wit, adulterie of the heart, consisting of inordinate and vncleane affections; adul∣terie of the tongue in corrupt, dishonest, and vnseemely speeches; and the very act of vn∣cleannesse and filthinesse committed by the bodie. Now it cannot be said, that he which breakes this commandement onely in the first degree, is as great a transgressour, as he that hath proceeded to the second, and so to the third. And therefore it remaines for an vndoubted truth, that Sinnes commit∣ted against the Law of God are not equall, but some lesser, some greater.

Sundrie other Distinctions there are of sinnes; as namely, That the main sinnes of the first Table, are greater then the maine sins of the second Table. And yet the maine sinnes of the second, are greater then the breach of ceremoniall duties, against the first table. But this which hath beene said shall suf∣fice.

The vse of this doctrine is manifold. First, by it we learne, what the heart of man is by nature: namely, a corrupt and vncleane foun∣taine, out of which issueth in the course of

this life, the streames of corruptions infinite in number, noysome in qualities, hainous in degrees, dāgerous in effects. For from thence doe flow, all the differences of sinnes before named, with their seuerall branches, and in∣finite many more, that cannot be rehearsed. This must mooue vs humbly to sue vnto God, & earnestly to entreat him, to wash vs throughly from our wickednes, & clense vs from our sinnes: yea to purge and to rinse the fountaine thereof, our vncleane and polluted hearts. And when by Gods mercie in Christ, apprehended by faith, our hearts shall be purified, thē to set watch & ward ouer them, * 1.42 and to keep them with all diligence. Second∣ly it teacheth vs, that miserable mortal man, * 1.43 is not guiltie of one or more sinnes, but of many & sundrie corruptions, both of heart and life. Who can vnderstand his faults? saith Dauid. Now the alowance of sinne beeing * 1.44 death by gods ordināce, & God being iustice it selfe: answerably to the number of our of∣fences, must we needes be lyable to many punishments, yea to death it selfe, both of the bodie and of the soule. This beeing our wofull estate, little cause is there, that any man should thinke himselfe to be in good case, or presume of Gods mercie in regard of the small number of his sinnes. And much lesse cause hath he, falsly to imagine with the Popish sort, that he can merit the fauour of God by any worke done by him, aboue that

which the Law requireth; considering that it is impossible for him to know either the number, or the nature, or the measure of his sinnes. Lastly, the consideration of this point, must be a barre to keepe vs in, that we be not too secure or presumptuous of our owne e∣state: for as much as we learne out of the word of god, that in respect of the multitude of our corruptions, this our life is full of much euill, and many difficulties, that wee haue whole armies of enemies to encounter with all, not onely out of vs in the world a∣broad, but within vs, lurking euen in our owne flesh. And vpon this consideration, that we should be at cōtinuall defiance with them, vsing all holy meanes to get the victo∣rie ouer them, by the daily exercises of inuo∣cation and repentance, and by a continuall practise of new obedience, vnto all the lawes and commandements of God, according to the measure of grace receiued. And so much of the third Ground.

CHAP. III.

Of the subiection and power of Conscience.

THe fourth and last Ground, is touching the subiection and power of Conscience. Wherein we are to remember two things: what Conscience is; and what is the naturall

condition of it in every man. For the first; the name of Conscience will giue light to the thing it selfe. For it signifieth a knowledge ioyned with a knowledge; and it is so tear∣med in two respects. First, because when a man knowes or thinks any thing, by meanes of Conscience, he knows what he knowes & thinks. Secondly, because by it, man knowes that thing of himselfe, which God also knowes of him. Man hath two witnesses of his thoughtes, God, and his owne consci∣ence; God is the first and chiefest; and Con∣science is the second subordinate vnto God, bearing witnes vnto God either with the man or against him. Therefore it is nothing els but a part of the vnderstanding, whereby a man knowes what he thinkes, what he wills and desires, as also in what manner he know∣eth, thinketh, or willeth, either good or euill. Wherevnto this must be added, that as con∣sciēce knowes our thoughts, wils, & actions, so it testifies thereof vnto God, either with vs, or against vs.

In the second place, The naturall condi∣tion or propertie of euery mans conscience is this; that in regard of authoritie and pow∣er, it is placed in the middle betweene man and God, so as it is vnder God and yet a∣boue man. And this naturall condition hath two parts: the first is the Subiection of con∣science to God and his word. Concerning which subiection we haue this rule: That

God alone by his word doth onely bind the conscience, by causing it in euerie action either to excuse for well doeing, or accuse for sinne. And this God doth properly. For first, he is the onely Lord of the conscience, which created it, and gouernes it. 2. Againe, he is the only Law-giuer, that hath power to saue or destroy the soule, for the keeping & brea∣king of his Lawes, Iam. 4. 12. 3. And fur∣ther, mans conscience is knowne to none, besides himselfe, but to God: What man knoweth the things of a man, saue the spirit of a man which is in him? 1. Cor. 2. 11. And it is God onely that giues liberty to the con∣science, in regard of his owne lawes. Vpon this it followeth, that no mans commande∣ment or Law can of it selfe, and by it owne soueraigne power bind conscience, but doth it onely by the authoritie and vertue of the written word of God, or some part thereof. And therefore if it be alleadged, that sub∣iection is due to the Magistrate for consci∣ence sake, Rom. 13. 5. the Answer is at hand; that subiection is indeede to be performed to ciuill authoritie ordained by God, and o∣bediēce also to the Lawes of the Magistrate for feare of wrath, and for auoiding of pu∣nishment, but not for conscience of the said authoritie or lawes properly and directly, but for conscience of Gods commandemēt, which appointeth both Magistracie, and the authoritie thereof. This is it that bindes the

conscience immediatly; that by vertue of a superiour Law, whereby it standeth in force, namely the Law of God.

The Second part of the naturall condition of conscience, is the Power which it hath o∣uer man to accuse or excuse him in respect of things done. And this is plaine by Saint Pauls Conclusion, Whatsoeuer is not of faith, * 1.45 that is, whatsoeuer man doth, whereof he is not certenly perswaded in judgement and conscience, out of Gods word, that the thing may be done, it is sinne. More plainely: a thing may be said, not to be done of faith three waies. First, whē it is done with doub∣ting, * 1.46 and vnresolued conscience, as in those that are weake in knowledge. Of which sort were some in the Primitiue church, who notwithstanding they heard of the doctrine of Christian libertie, yet they were of opini∣on, that after Christs ascension, there was a difference to be made of meates, and there∣upon thought, they might not eate of some kind of meats. Suppose now, that these per∣sons (by accident) should haue been drawne to eate swines flesh, which themselues had holden a thing forbidden. These men vpon this very fact had sinned, because that which they did, was vpon an vnresolued conscience. So saith the Apostle, Rom. 14. 23. He that doubteth, is condemned, if he eate, because he eateth not of faith. Secondly, when a thing is done vpon an erronious * 1.47

conscience, it is not of faith, and therefore it is a sinne. Thus the Masse-Priest sinneth in saying Masse, though he thinke in his con∣science, the thing he doth, is the ordinance of God. And thus Heretikes doe die Here∣tikes, though when they die, they be fully perswaded there opinions be the truth. A∣gaine in the same manner; Put the case a man should be of opinion, that fornication, or theft, were things arbitrarie and indiffe∣rent, and hereupon his conscience should tel him he might take opportunitie, and com∣mit either of these sinnes; whether is this action in the partie thus perswaded, a sinne or no? I answer, the case is plaine, that the fact is done vpon an erronious consci∣ence, and therefore must be a sinne in the doer. For the error of the iudgement cannot take away the nature of that which is simply euill. Sinne is sinne, and so remaineth not∣withstanding any contrarie perswasion of the consciēce. The reason is, because though the conscience erreth and is misinformed, yet it bindeth so farre forth, as that if a man iudge a thing to be euill, either simply or in some respect, (though falsely) and yet after∣ward doth it, he hath sinned and offended the Maiestie of God, as much as in him lieth. Thirdly, when a thing as done with a repug∣ning * 1.48 or gainsaying conscience, though vpon error and false iudgement of the conscience, it is in the doer a sinne. Thus an Anabap∣tist,

that holdeth it vnlawfull to sweare, sin∣neth if he take an oath; not in swearing simp∣ly, for that is Gods ordinance, but because he sweares against the perswasion of his Con∣science.

CHAP. IIII.

Of the distinction of Cases.

THus much touching the Preambles, or Grounds of this doctrine. Now it re∣maineth that we come to the Questions of Consci∣ence.

These Questions may be fitly deuided, according to the matter or subiect of them, which is Man. Now as Man is considered diuers waies, that is to say, ei∣ther a part ••y himselfe; or as he stands in re∣lation to an other, and is a member of a So∣cietie: so the Questions of Conscience are to be distinguished; some concerning man simply considered by himselfe: some againe, as he stands in relation to an other.

Man standeth in a twofold relation: to God, or to Man. As he stands in relation to God, he beares the name of a Christian, that is, a member of Christ, or a sonne of God, whose dutie is to know and to worship God

according to his will reuealed in his word. As he stands in relation to man, he is a part of a bodie, and a member of some societie. Now the Questions that concerne him, as a member of a societie, are of three sorts, ac∣cording to three distinct kinds of societies. For euery man is either a member of a Fa∣milie, or of the Church, or of the Common∣wealth. And answerably, some Questions concerne mā as a member of a familie: some as he is a member of the Church: some as he is a member of the Commonwealth.

In a word therefore, all Questions touch∣ing man, may be reduced to three generall heads. The first whereof is, concerning man simply considered as he is a man. The se∣cond, touching man as he stands in relation to God. The third, concerning man as he is a member of one of the three societies, that is, either of the Familie, or of the Church, or of the Commonwealth.

QVestions of the first sort, concerning man simply considered in himselfe as he is a man, are especially three.

The first, What a man must doe, that he may come into the fauour of God, and be saued?

The second, How he may be assured in conscience of his owne saluation?

The third, How he may recouer himselfe, when he is distressed or fallen? Of these in order.

CHAP. V.

Of the first maine Question tou∣ching Man.

I. Question. What must a man doe, that he may come into Gods fauor, and be saued?

FOR answer to this Question, some Groundes must be laid downe before∣hand. The first is this; That we must consider and remember, how and by what meanes, God brings any man to saluation. For looke how God saueth others; so he that would know how to be saued, must vse the meanes whereby God saueth them.

Sect. 1.

In the working and effecting of Mans sal∣uation, * 1.49 ordinarily there are two special acti∣ons of God: the giuing of the first grace, and after that, the giuing of the second. The for∣mer of these two works, hath X. seuerall a∣ctions. I. God giues man the outward

meanes of saluation, specially the Ministerie of the word: and with it, he sends some out∣ward or inward crosse, to breake and sub due the stubbornnesse of our nature, that it may be made plyable to the will of God. This we may see in the example of the Iaylour, Act. 16. and of the Iewes that were conuer∣ted at Peters sermon, Act. 2. II. This done, God brings the minde of man to a conside∣ration of the Law, and therein generally to see what is good, and what is euill, what is sinne, and what is not sinne. III. Vpon a se∣rious consideration of the Law, he makes a man particularly to see and know, his owne peculiar and proper sinnes, whereby he of∣fends God. IV. Vpon the sight of sinne, he smites the heart with a Legall feare, whereby when man seeth his sinnes, he makes him to feare punishment and hell, and to despaire of saluation, in regard of any thing in him∣selfe.

Now these foure actions, are indeede no fruits of grace, for a Reprobate may goe thus farre; but they are onely workes of preparation going before grace; the other actions which follow, are effects of grace. V. The fifth a∣ction of grace therefore is, to stirre vp the minde to a serious consideration, of the pro∣mise of saluation propounded and publish∣ed in the Gospel. VI. After this, the sixt is, to kindle in the heart, some seedes or sparks of faith, that is, a will and desire to beleeue,

and grace to striue against doubting & dis∣paire. Now at the same instant, when God beginnes to kindle in the heart, any sparkes of faith, then also he iustifies the sinner, and withall begins the worke of sanctification. VII. Then, so soone as faith is put into the heart, there is presently a combat: for it figh∣teth with doubting, dispaire, and distrust. And in this combate, faith shews it selfe, by feruent, cōstant, & earnest inuocatiō for par∣don: and after inuocation followes a strength and preuailing of this desire. VIII. Further∣more, God in mercie quiets and settles the Conscience, as touching the saluation of the soule, and the promise of life, where vpon it resteth and staieth it selfe. IX. Next after this setled assurance, & perswasion of mercy, followes a stirring vp of the heart to Euan∣gelicall sorrow, according to God, that is, a griefe for sinne, because it is sinne, and be∣cause God is offended: and then the Lord workes repentance, wherby the sanctified heart turnes it selfe vnto him. And though this repentance be one of the last in order, yet it shewes it selfe first: as when a candle is brought into a roome, we first see the light before wee see the candle, and yet the can∣dle must needs be, before the light can be. X. Lastly, God giues a man grace to endeauor, to obey his commaundements by a new o∣bedience. And by these degrees, doth the Lord giue the first grace.

The second worke of God tending to sal∣uation, is the giuing of the second grace: which is nothing else, but the continuance of the first grace giuen. For looke as by creation, God gaue a beeing to man & all o∣ther creatures, and then by his prouidence continued the same beeing, which was as it were a second creation; so in bringing a man to saluation, God giues the first grace, for ex∣ample, to beleeue & repent, & then in mercie giues the second, to persevere & continue in faith and repentance to the end. And this, if we regard man himselfe, is very necessary; For as fire without supply of matter, wherby it is fedde & continued, would soone goe out; so vnlesse God of his goodnesse, should followe his children, and by new and daily supplies, continue his first grace in thē, they would vndoubtedly soone loose the same, & finally fall away.

The second Ground for the answere of this Question, is taken from some speciall places of Scripture, where the same is moo∣ved and resolued. The men that were at Pe∣ters sermon, being touched with the sense of their owne miserie, vpon the doctrine which had beene deliuered, as the Holy Ghost saies, were pricked in their hearts, and cried one to an other: Men & brethren, what shall we doe? Peter * 1.50 mooued by the spirit of God answers them, Repent, and be baptized for the remission of your sinnes. The like was the case of the Iaylor,

who, after that the stubbornnesse of his heart was beaten downe, by feare of the departure of the prisoners, he came trembling, and fell downe before Paul and Silas, and mooued this question vnto them; Sirs, what must I doe * 1.51 to be saued? to whome they gaue answer, Be∣leeue in the Lord Iesus, and thou shalt be saued, and thine houshold. The young man in the Go∣spel sues to Christ, and askes him, What shall I * 1.52 doe to be saued? Christs answers him, Keepe the Commandements. When he replied that he had kept them from his youth, Christ tels him, that he must goe yet further, and sell all that he hath, and giue to the poore. And Iohn tells the Scribes and Pharises, who came vn∣to his Baptisme, and confessed their sinnes, that if they would flie from the wrath to come, they must repent, and bring forth fruits * 1.53 worthie amendment of life. From these places then, I frame this answer to the Question in hand. The man that would stand in the fa∣uour of God and be saued, must doe foure things: first, humble himselfe before God: secondly, beleeue in Christ: thirdly, repent of his sinnes: fourthly, performe new obedience vnto God.

Sect. 2.

For the first. Humiliation is indeode a * 1.54 fruit of faith: yet I put it in place before faith, because in practise it is first. Faith lieth hid in the heart, and the first effect whereby

it appeares, is the abasing and humbling of our selues. And here we are further to con∣sider three points: first, wherein stands hu∣miliation: secondly, the excellencie of it: thirdly, the Questions of conscience that concerne it.

Touching the first point, Humiliation stands in the practise of three things. The first is, a sorrow of heart, whereby the sinner is displeased with himself, & ashamed in respect of his sinnes. The second is, a confession to god, wherin also three things are to be done: first, to acknowledge all our maine sinnes o∣riginall and actuall: secondly, to acknow∣ledge our guiltinesse before God: thirdly, to acknowledge our iust damnation for sinne. The third thing in Humiliation, is supplicati∣on made to God for mercie, as earnestly as in a matter of life and death: and of these three things we haue in Scripture the examples of Ezra, Daniel, and the prodigall sonne, Ezra 9. Dan. 9. Luk. 15. 18.

The second point is, the excellencie of Humiliation, which stands in this, that it hath the promises of life eternall annexed to it, Esa. 57. 15. I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to giue life to them that are of a contrite heart. Psal. 51. 17. A contrite and a broken heart, O God, thou wilt not despise. Prov. 28. 13. He that hideth his sinnes shall not prosper: but he that

confesseth and forsaketh them, shall finde mercie, 1. Ioh. 1. 9. If we acknowledge our sinnes, he is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes. By all these and many other places, it is manifest, that in the very instant, when a sinner beginnes tru∣ly in heart and conscience to humble him∣selfe, he is then entred into the state of salua∣tion. So soone as Dauid said, I haue sinned, * 1.55 Nathan pronounceth in the name of the Lord, that his sinnes were put away. And Dauid himselfe saith, alluding to the former place, I said I will confesse my sinne, and loc, * 1.56 thou forgauest the wickednes of my sinne. When the Prodigall sonne had but said, I will goe to * 1.57 my father, &c. euen then, before he humbled himselfe, his father meetes him, and receiues him.

The third point, is touching the Questi∣ons of conscience, concerning Humiliation, all which may be reduced to foure principall Cases.

I. Case. What if it fall out, that a man in humbling himselfe, cannot call to minde ei∣ther all, or the most of his sinnes? I answer; A particular humiliation indeed is required, for maine and knowne sinnes: but yet there are two cases, wherein generall repentance, will be accepted of God for vnknowne sinnes. One is, when a man hath searched himselfe diligently, and by a serious examination, pas∣sed through all the commaundements of

God, and yet after such examination and search made, his particular offences are yet hidden and not reuealed vnto him, so as he cannot call them to remembrance; then the generall repentance is accepted. For this is answerable to the practise of Dauid, who af∣ter long search, when he could not attaine to the knowledge of his particular slippes, then he addresseth himselfe to a generall humiliation, saying, Who knoweth the errours of * 1.58 this life? clense me, Lord, from my secret faults: and vpon this, he was no doubt accepted. Againe, when a man humbleth himselfe, and yet is preuented by the time, so as he cannot search his heart and life, as he would: his ge∣nerall repentance will be taken and accep∣ted of God. The truth hereof appeares in the theefe vpon the crosse, who hauing no time to search himselfe, made no speciall humili∣ation, yet vpon his generall confession he was accepted. Now the ground of this do∣ctrine is this; He that truly repents of one sinne, in this case when he is preuented: is, as if he repented of all.

II. Case. What must a man doe, that findes himselfe hard hearted, and of a dead spirit, so as he cannot humble himselfe as he would? Answ. Such persons, if they humble themselues, they must be content with that grace which they haue receiued. For if thou be truly and vnfainedly grieued for this, that thou canst not be grieued, thy hu∣miliation

shall be accepted. For that which Paul saith of almes, may be truly said in this case, that if there be a readie minde, a man shall be accepted, according to that he hath, and not * 1.59 according to that he hath not.

III. Case. Whether the party that is more grieued for losse of his friend, then for offēce of God by his sinne, doeth or can truly hum∣ble himselfe? Answ. A man may haue a grea∣ter griefe for an earthly losse, then for the o∣ther, and yet be truly greiued for his sinnes too. The reason is, because that is a bodily, naturall, and sensible losse, and accordingly sorrow for it is naturall. Now the sorrow for the offending of God, is no sensible thing, but supernaturall and spirituall; and sensible things doe more affect & urge the minde, then the other. Dauid did notably humble himselfe for his sinnes, and he did excee∣dingly mourne for the losse of his sonne Absolom, yea and more too then for his sinnes, Would God I had died for thee Absolom, O * 1.60 Absolom my sonne, my sonne, &c. Againe I an∣swer, that the sorrow of the minde, must be measured by the intention of the affection, & by the estimation of the thing for which we sorrow. Now sorrow for sinne, though it be lesse in respect of the intention thereof; yet is it greater in respect of the estimation of the mind, because they which truly mourn for their sins, grieue for the offence of God, as the greatest euill of all; and for the losse of

the fauour of God, as for losse of the most ex∣cellent & pretious thing in the world.

IV. Case. Whether it be necessarie in Hu∣miliation, that the heart should be smitten with a sensible sorrow? Answer. I. In sorrow for sinne, ther are two things: first, to be dis∣pleased for our sinns; secondly, to haue a bo∣dily moouing of the heart, which causeth crying and teares. The former of these is ne∣cessarie, namely, in heart to be deepely dis∣pleased with our selues: the latter is not sim∣ply necessary, though it be commendable in whomsoeuer it is, if it be in truth; for Lydia had the first, but not the second. II. It falleth out oftētimes, that the greatnes of the grief, taketh away the sensible paine, and causeth a mummednesse of the heart, so that the par∣tie grieueth not. III. Sometimes the com∣plexion will not affoard teares: and in such there may be true humiliation, though with dric cheekes.

Sect. 3.

The Secōd thing to be done for the attai∣ning * 1.61 of Gods fauour, and confequently of saluatiō, is to Beleeue in Christ. In the practise of a Christian life, the duties of humiliation & faith cannot be seuered, yet for doctrines sake, I distinguish them. In Faith ther are two things required, and to be performed on our behalfe. First, to know the points of religion, and namely the summe of

the Gospel, especially the promise of righte∣ousnes and life eternall by Christ. Secondly, to apprehend and applie the promise, and withall the thing promised, which is Christ, vnto our selues; and this is done, when a man vpon the commandemēt of God, sets down this with himselfe, that Christ and his merits belong vnto him in particular, and that Christ is his wisdome, iustification, sanctifi∣cation, and redemption. This doctrine is plaine out of the sixt of Iohn: for Christ is there propounded vnto vs, as the bread and the water of life. Therefore faith must not be idle in the braine, but it must take Christ and applie him vnto the soule and conscience, e∣uen as meate is eaten.

The Questions of Conscience touching Faith are these. First, how we may truly applie Christ, with all his benefits vnto our selues? For wicked men applie Christ vnto them∣selues falsely, in presumption, but fewe doe it truly, as they ought to doe. I answer, That this may be done, we must remember to doe two things. First, lay downe a foundation of this action, and then practise vpon it. Our foundation must be laid in the word, or else we shall faile in our application, and it con∣sists of two principles. The one is; As God giues a promise of life eternall by Christ, so he giues commandement, that euery one in particular, should applie the promise to him∣selfe. The next is, that the Ministerie of the

word, is an ordinarie meanes, wherein God doth offer, and applie Christ with all his be∣nefits to the hearers, as if he called them by their names; Peter, Iohn, Cornelius, Beleeue in Christ, and thou shalt be saued. When we haue rightly considered of our foundation: the Second thing is, to practise vpon it, and that is, to giue our selues to the exercises of faith and repentance; which stand in meditation of the Word, and prayer for mercie and pardon: and when this is done, then God giues the sense and increase of his grace. When Lydia was hearing the Sermon of Paul, then God opened her heart, Act. 16. v. 12.

Secondly, it is demaunded: When faith beginnes to breede in the heart, and when a man beginnes to beleeue in Christ? Answ. When he beginnes to be touched in consci∣ence for his owne sinnes, and withall hun∣gers and thirsts after Christ, and his righte∣ousnes, then beginneth faith. The reason is plaine. As faith is renewed, so it is begunne; but it is renewed when a man is touched in conscience for his sinnes, and beginnes a new to hunger after Christ; therefore when these things first shew themselues, then faith first beginnes. For these were the things that were in Dauid, when he renewed his repen∣tance. * 1.62

Sect. 4.

The third dutie necessarie to saluation, is * 1.63 Repentance. In which, two things are to be considered; the beginning, namely, a godly Sorrow, which is the beginning of Repen∣tance, 2. Corinth. 7. and vpon this sorrow a Change, which is indeede Repentance it selfe. In Sorrow we consider, first, the nature of it; secondly, the properties of it. Touch∣ing the nature of sorrow, it is either inward or outward. The inward sorrow, is when a man is displeased with himselfe for his sinnes. The outward, when the heart declares the griefe thereof by teares, or such like signes. And sorrow in this case, called a god∣ly sorrow, is more to be esteemed by the first of these, then by the second. The propertie of this sorrow, is to make vs to be displeased with our selues, for our sinnes directly, be∣cause they are sinnes, and doe displease God. If there were no iudge, no hel, nor death, yet we must be grieued because we haue offen∣ded, so mercifull a God and louing father. And as godly sorrow will make vs thus to doe, so is it the next cause of repentance, and by this is repentance discerned.

The next thing in Repentāce, is the Change of the minde and whole man in affection, life, and conuersation. And this standeth in a constant purpose of the minde, and resoluti∣on of the heart, not to sinne, but in euery

thing to doe the will of God. Hereupon Paul exhorteth them, to whome he wrote, to continue in the loue of God, and in the o∣bedience * 1.64 of his word. Barnabas when he came to Antioch, and had seene the grace of God, was glad, and exhorted all, that with pur∣pose of heart they should cleaue vnto God, or conti∣nue with the Lord. So the Prophet Ezckiel saith, if the wicked will turne from all his sinnes, * 1.65 and keepe all my statutes, and doe that which is lawfull and right, he shall surely liue and shall not die. In this purpose stands the very nature of repentance, and it must be ioyned with humiliation and faith, as a third thing auaile∣able to saluation, and not to be seuered from them. For a man in shewe may haue many good things: as for example, he may be humbled, and seeme to haue some strength of faith; yet if there be in the saide man, a want of this purpose and resolution not to sinne, the other are but dead things, and vn∣profitable, and for all them, he may come to eternall destruction. Furthermore, we must distinguish this kinde of purpose, from the minde and purpose of carnall men, theeues, drunkards, harlots, vsurers; for they will con∣fesse their sinnes, and be sorie for them, yea and shed some teares, wishing they had ne∣uer sinned as they haue. In these men, indeed there is a wishing will for the time, but no setled purpose. And it is a propertie of na∣ture to auoid euill, but to haue a constant re∣solution

of not sinning, is a gift of grace; and for this it is, that we must labour; otherwise our repentance, is no true and sound repen∣tance.

Sect. 5.

The fourth and last dutie, is to performe * 1.66 New obedience vnto God in our life and conuer∣sation. In this new obedience, three things are required. First, it must be a fruit of the spirit * 1.67 of Christ in vs: for when we doe any good thing, it is Christ that doth it in vs. To this purpose Dauid praies vnto God, Psal. 143. 10. Let thy good Spirit lead me forth into the land of righteousnes. And Paul exhorts the Ga∣latians to walke in the Spirit; and then marke what followes; and ye shall not fulfill the lusts of the flesh, Gal. 5. 16. Secondly, this new obe∣dience must be the keeping of euery com∣mandement of God: for as S. Iames saith, He that breakes one commandement, is guiltie of all, * 1.68 that is, he that doth willingly and wittingly breake any commandement, and makes not conscience of some one, maketh not consci∣ence of any, and before God he is as guiltie of all, as if he had broken all. Thirdly, in new obedience, the whole man must endeauour to keepe the whole law in his minde, will, affections, and all the faculties of soule and bodie. As it is said of Iosiah, that he turned to God, according to all the lawes of Moses, with all * 1.69 his heart. This last point added to the rest is

the very forme and life of new obedience, & from hence it followes; First, that therepen∣tant person, must not liue in the practise of any outward sinne. Secondly, that there must be in him, an inward resisting and restraining of the corruption of nature, and of the heart, that he may truly obey God, by the grace of the spirit of God. The heart of Ioseph was * 1.70 readie prest, to resist the euill request of Poti∣phars wife. And Dauid staid his affectiō from * 1.71 reuenging himselfe vpon Shemei, when he cursed him. Thirdly, that he ought to stirre vp and exercise the inward man, by all spiritual motions of Faith, Ioy, Loue, Hope, and the praise of God.

Now touching this point, there are 2. prin∣cipal Questions propoūded. First, How may a man frame his life to liue in New-bedience?

Ans. Though all the bookes of the old and new Testament, are direction sufficient for a good life; yet a more speciall answer may be made out of the same, plainly and briefly. That, there are three maine grounds or rules of New Obedience. The first is laid downe by our Sauiour Christ, Luk. 9. 23. If any man will come after me, let him denie himselfe, and take vp his crosse, and follow me. The meaning is this; Euery one that will become a scholer in the schoole of Christ, and learn obedience vnto God, must deny himselfe, that is, he must in the first place, exalt and magnifie the grace of God, and become nothing in himselfe, re∣nouncing

his owne reason, will, & affections, and subiecting them to the wisdome & will of God in all things; yea esteeming al things in the earth, euen those that are dearest vnto him, as drosse and dung in regard of the kingdome of Christ. Againe, he must take vp his Crosse, that is, he ought alwaies to make a forehand reckoning, euen of priuate crosses and particular afflictions, and when they come, to beare them with chearefulnesse. This done, he must follow Christ, by practising the vertues of meekenes, patience, loue, and obedience, and by beeing conformable to his death, in crucifying the bodie of sinne in himselfe. The second rule is propounded by Paul, Act. 24. 14. To beleeue all things that are written in the Law and the Prophets; and that is, to hold and embrace the same faith, which was embraced by the Saints and ser∣uants of God in auncient times, and which was written by Moses and the Prophets. A∣gaine, in all reuerence to subiect himselfe, to the true manner of worshipping and seruing God, reuealed in his word; and not to de∣part from the same doctrine and worship, ei∣ther to the right hand, or to the left. The third and last rule, is to haue and to keepe faith and a good conscience, 1. Tim. 1. 19. Now faith is preserued, by knowledge of the doctrine of the Law and the Gospel, by yeelding as∣sent vnto the same doctrine, beleeuing it to be true, and by a particular application of it

vnto a mans selfe, specially of the promise of righteousnesse and life euerlasting, in and by Christ. Againe, that a man may keepe a good conscience, he must doe three things. First, in the course of his life, he must practise the duties of the generall Calling in the par∣ticular; so as though they be two distinct in nature, yet they may be both one in vse and practise. Secondly, in all euents that come to passe, euermore in patience and silence he must submit himselfe, to the good will and pleasure of God. Thus it is saide of Aaron, that when God had destroied his sonnes, for offering vp strange fire before him, he held his peace, Levit. 10. 3. And Dauid shewes that it was his practise, when beeing afflicted, he saith, I was as dumbe, and opened not my mouth, because thou, Lord, didst it, Psal. 39. 9. Thirdly, if at any time he falleth, either through in∣firmitie, the malice of Satan, or the violence of some temptation, he must humble him∣selfe before God, labour to breake off his sinne, and recouer himselfe by repentance. And these three, be the principall and maine grounds of New-obedience.

The Second Question. Considering that all good works, are the fruits of a regenerate person, and are contained vnder New-obe∣dience; How may a man doe a good worke, that may be accepted of God, and please him?

For resolution whereof, it is to be careful∣ly

remembred, that to the doing of a good worke, sundrie things are required: Where∣of, some in nature doe goe before the worke to be done, some doe accompanie the doing thereof, and some againe doe follow the worke, beeing required to be done, when the worke is done.

Before the worke, there must goe Recon∣ciliation; whereby the person is reconciled vnto God in Christ, and made acceptable to him For it is a cleare case, that no worke of man cā be accepted of God, vnles the person of the worker be approoued of him. And the workes of men of what dignitie soeuer, are not to be esteemed by the shewe, and out∣ward appearance of them, but by the minde and condition of the doer. Againe, before we doe any good worke, we must by praier lift vp our hearts vnto God, and desire him to inable vs by his spirit to doe it, and to guide vs by the same, in the action, which we are about to doe. This did the Prophet Dauid oftentimes, as we may read in the Psalmes, but especially in Psal. 143. 10. when he saith, Teach me to doe thy will, O God, for thou art my God, let thy good spirit l••••d me vnto the land of righteousnes. And oftentimes in the 119. Psalme. Teach me, O Lord, the way of thy statutes, vers. 33. Giue me vnderstanding. 34. Direct me in the path of thy commandements. 35. Againe, Teach me iudgement and knowledge. 66. Let my heart be vpright in thy statutes. 80.

Stablish me, according to thy promise, 116. Di∣rect my steppes in thy word, and let none iniquitie haue dominion ouer me. 133.

In the doing of the worke, we are to con∣sider two things; the matter, and the man∣ner or forme of doing it. For the matter, it must be a worke commanded in the word of God, either expressely or generally. For it is Gods reuealed will that giues the goodnes to any worke. Christ saith of the Pharises, that they worshipped him in vaine, teaching for doctrines, the commandements of men. He there∣fore * 1.72 that will doe a worke, tending to the worship of God, must doe that which God commandeth. Now actions expressely com∣manded, are the duties of the morall Law; Actions generally commanded, are all such as serue to be helpes and meanes, to further the said morall duties. And here we must re∣member, that actions indifferent in the case of offence, or edification, cease to be indiffe∣rent, and come vnder some commandement of the morall Law. To which purpose Paul saith, If eating flesh will offend my brother, I will * 1.73 eate no flesh while the world standeth; his mea∣ning is, that though his eating of flesh, was a thing indifferent in it selfe; yet in case of of∣fence, his minde was to abstaine from it, as much as from the breach of the Law of God. Againe, if an action indifferent, comes within the case, of furthering the good of the Commonwealth, or Church, it ceaseth to

be indifferent, and comes vnder comman∣dement; and so all kind of callings and their works, though neuer so base, may be the mat∣ter of good workes. This point is to be re∣membred: for it serueth to incourage euery man, of what condition soeuer he be, in the diligent performance of the duties of his calling; as also to confute the doctrine of the Popish church, which teacheth that one∣ly almes deedes, and building or maintai∣ning of Churches and religious houses, are the matter of good works.

Now to the manner or Forme of a good work, there is required Faith. For as without faith, it is impossible to please God, Hebr. 11. 6. so whatsoeuer worke is vndertaken without faith, cannot in any sort be accepta∣ble vnto him. What faith then is required in this case? I answer. First a general faith, where∣by we are perswaded that the thing to be done, may lawfully be done; and of this the Apostle speaketh when he saith, whatsoeuer is not of faith, is sinne. Secondly, a particular or iu∣stifying * 1.74 faith, which purifieth the heart, and maketh it fit to bring forth a good work: for it giues a beginning to the worke, and also couers the wants and defects thereof, by ap∣prehending and applying vnto vs, Christ and his merits. Againe, a good worke for the mā∣ner thereof, must be done in obedience. For knowing that the thing to be done, is com∣manded of God, we must haue a minde, and

intention to obey God in the thing we doe, according to his cōmandement. If it be here demanded, seeing workes must be done in obedience, how, and to what part of the word we must direct our obedience? I answer: to the Law. But howe? not considered in his rigour, but as it is qualified, mollified, and tē∣pered by the gospell: for according to the ri∣gour of the Lawe, which commandes per∣fect obedience, no man can possibly doe a good worke.

Furthermore, touching the maner, it must be done to good and lawfull ends. The Ends of a good worke are manifold: First, the ho∣nour and glory of God. Whether ye eate or * 1.75 drinke, or whatsoeuer ye doe, doe all to the glory of God. Secondly, the testification of our thank∣fulnes vnto God, that hath redeemed vs by Christ. The third is, to edifie our neighbour, and to further him in the way to life euerla∣sting, Math. 5. 16. Let your light so shine before men, that they may see your good works, & glorifie your father which is in heauen. The fourth is, to exercise and increase our faith & repentance, both which be much strengthned and con∣firmed, by the practise of good workes. Fift∣ly, that we may escape the punishment of sinne, the destruction of the wicked: and ob∣taine the reward of the righteoūs, life euerla∣sting. This was the end that Paul aymed at in the course of his calling; to which purpose he saith, From henceforth there is laid vp for

me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day, 2. Tim. 4. 8. Sixtly, that we may be answerable to our calling, in doeing the du∣ties thereof, and in walking as children of light, redeemed by Christ Iesus. When Dauid kept his fathers sheepe, he behaued himselfe as a sheepheard; but when he was annointed King ouer Israell, God gaue him an heart & resolution, to carry himselfe as a King & go∣uernour of his people. Looke then as Dauid did, so ought we euen by our workes to be answerable to our callings. Seuenthly, that we may pay the debt, which we owe vnto God. For we are debters to him in sundry re∣gardes; as we are his creatures: as we are his seruants: as we are his children: In a word, as we are redeemed by Christ, and our whole debt is, our dutie of praise and thanks giuing.

After the worke is done, then comes the acceptation of it. God accepts of our works diuers waies. First, in that he pardoneth the fault which comes from vs. Secondly, in that he approoues his owne good worke in vs. Thirdly, in that he doth giue vnto the doers of them a crowne of righteousnes and glo∣rie, according to his promise, 2. Tim. 4. 8. Rev. 2. 10. We then, after we haue done the work, must humble our selues, and intreat the Lord to pardon the wants of our workes, and say with Dauid, Lord enter not into iudgement with * 1.76 thy seruant: & with Daniel, Lord vnto vs belon∣geth * 1.77

open shame & confusiō, but to thee righteous∣nes, compassion, and forgiuenes. And the reason is plaine, because in vs there is no goodnesse, no holinesse, no righteousnes, nor any thing that may present vs acceptable in his sight: & for this cause Paul saith, I know nothing by my selfe, yet am I not therby iustified. Great reason then, that we should hūble ourselues before God, for our wants, and pray vnto him, that he will in mercie accept our indeauour, and confirme the good worke begunne in vs, by his holy spirit.

CHAP. VI.

Of the second maine Question touching assurance of saluation.

II. Question. How a man may be in con∣science assured, of his owne sal∣uation?

Before I come to the Question it selfe, this conclusion is to be laid downe as a mayne Ground; That Election, vocatiō, faith, adop∣tion,

iustificatiō, sanctification, & eternal glo∣rification, are neuer separated in the saluati∣on of any man, but like inseparable compa∣nions, go•• hand in hand; so as he that can be assured of one of them, may infallibly con∣clude in his owne heart, that he hath and shall haue interest in all the other in his due time. This is plaine by the words of S. Paul, Rom. 8. 30. Whome he predestinate, them also he called; whome he called, them also he iustifi∣ed; whome he iustified, them also he glorified. In which place, the Apostle compares the cau∣ses of saluation, to a chaine of many linkes, whereof euery one is so coupled to the o∣ther, that he which taketh hold of the high∣est, must needes carrie all the rest with him. Againe, amongst these linkes Faith is one, a principall grace of God, whereby man is in∣grafted into Christ, and thereby becomes one with Christ, and Christ one with him, E∣ph. 3. 17. Now whosoeuer is by faith vnited vnto Christ, the same is elected, called, iustifi∣ed, and sanctified. The reason is manifest. For in a chaine, the two extremes, are knit togi∣ther, by the middle linkes; and in the order of causes of happinesse and saluation, faith hath a middle place, and by it hath the child of God assured hold of his election, and effe∣ctuall vocation, and consequently of his glo∣rification in the kingdome of heauen. To this purpose saith S. Iohn, c. 3. v. 36. He that belee∣ueth in the Sonne, hath euerlasting life. And, c. 5.

v. 24. He that beleeues in him that sent me, hath euerlasting life, and shall not come into condem∣nation, but hath passed from death to life. This is the Ground.

Now for answer to the Question, diuerse places of Scripture are to be skanned; where∣in this case of Conscience is fully answered and resolued.

Sect. 1.

The first place is Rom. 8. 16. And the spirit * 1.78 of God testifieth together with our spirits, that we are the sonnes of God. In these words are two testimonies of our adoption set downe. The first is the Spirit of God dwelling in vs, and testifying vnto vs, that we are Gods childrē. But some will happily demaund, How Gods spirit giues witnesse, seeing now there are no reuelations? Answ. Extraordinarie reuelati∣ons are ceased; and yet the holy Ghost in and by the word, reuealeth some things vnto men: for which cause he is called truly the Spirit of Reuelation, Eph. 3. 5. Againe, the holy Ghost giues testimonie, by applying the promise of remission of sinnes, and life euer∣lasting by Christ, particularly to the heart of man, when the same is generally propoun∣ded, in the Ministerie of the word. And be∣cause many are readie presumptuously to say, they are the children of God, when they are not, and that they haue the witnesse of Gods Spirit; when in truth they want it:

therefore we are to put a difference between this carnall conceit, and the true testimonie of the Spirit. Now there be two things whereby they may be discerned one from the other. The first is, by the meanes. For the true testimonie of the holy ghost, is wrought ordinarily by the preaching, reading, and meditation of the word of God; as also by praier, and the right vse of the Sacraments. But the presumptuous testimonie, ariseth in the heart, and is framed in the braine, out of the vse of these meanes; or though in the vse, yet with want of the blessing of God con∣curring with the meanes. The second is, by the effects, and fruits of the Spirit. For it stirrs vp the heart, to praier and inuocation of the name of God, Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God, in the time of distresse, with a sense and feeling of his owne miseries; and with deepe sighes and groanes, which cannot be vttered, to cra••e mercie and grace at his hands, as of a louing father, Rom. 8. 26. Thus did Moses crie vnto heauen in his heart, when he was in distresse at the red sea, Exod. 14. 15. And this gift of praier, is an vnfallible testimonie of Gods Spirit; which cannot stand with car∣nall presumption.

The second Testimonie of our Adoption, is our Spirit, that is, our conscience sanctified and renewed by the Holy Ghost. And this also is knowne and discerned; first, by the

greefe of the heart for offending God, cal∣led Godly sorrow, 1. Cor. 7. 10. secondly, by a resolute purpose of the heart, and endeauour of the whole man, in all things to obey God: thirdly, by sauouring the things of the Spi∣rit, Rom. 8. 5. that is, by doing the workes of the Spirit, with ioy and chearefulnesse of heart, as in the presence of God, and as his children and seruants.

Now put the case, that the testimonie of the Spirit be wanting: then I answer? that the other testimonie; the sanctification of the heart, will suffice to assure vs. We knowe it sufficiently to be true, and not painted fire, if there be heate, though there be no flame.

Put the case againe, that the testimonie of the spirit be wanting, and our sanctification be vncertaine vnto vs, how then may we be assured? The answer is, that we must thē haue recourse to the first beginnings, and motions of sanctificatiō, which are these. First, to feele our inward corruptions. Secondly, to be dis∣pleased with our selues for them. Thirdly, to beginne to hate sinne. Fourthly, to grieue so oft as we fal and offend God. Fiftly, to auoid the occasions of sinne. Sixtly, to endeauour to doe our dutie, and to vse good meanes. Seuenthly, to desire to sinne no more. And lastly, to pray to God for his grace. Where these and the like motions are, there is the spirit of God, whence they proceed: and

sanctification is begun. One apple is suffici∣ent to manifest the life of the tree, and one good and constant motion of grace, is suffici∣ent to manifest sanctification. Againe, it may be demanded, what must be done, if both be wanting? Answ. Men must not dispaire, but vse good meanes, and in time they shall be assured.

Sect. 2.

The Second place is, the 15. Psalme. In the * 1.79 first verse whereof, this question is propoun∣ded, namely, Who of all the members of the Church, shall haue his habitation in heauen? The answer is made in the verses following: and in the second verse, he sets downe three generall notes of the said person. One is, to walke vprightly in sincerity, approuing his heart and life to God: the second is, to deale iustly in al his doings: the third is, for speech, to speake the truth from the heart, without guile or flatterie. And because we are easily deceiued in generall sinnes, in the 3, 4, and 5. verses, there are set downe seauen more eui∣dent and sensible notes of sinceritie, iustice and trueth. One is in speech, not to take vp or carrie abroad false reports and slanders. The second is, in our dealings not to doe wrong to our neighbour, more then to our selues. The third is in our companie, to con∣temne wicked persons worthy to be con∣temned. The fourth is in our estimation we

haue of others, & that is, to honour them that feare God. The fift is in our words, to sweare and not to change: that is, to make consci∣ence of our word and promise, especially if if it be confirmed by oath. The sixt is in ta∣king of gaine, not to giue money to vsurie; that is, not to take increase for bare lending, but to lend freely to the poore. The last is, to giue testimonie without briberie or partiali∣tie. In the fift verse, is added a reason of the answer: he that in his indeauour doth al these things, shall neuer be mooued, that is, cut off from the Church as an hypocrite.

Sect. 3.

The third place of Scripture is the first E∣pistle * 1.80 of Iohn: the principall scope wherof, is to giue a full resolution to the conscience of man, touching the certainty of his saluation. And the principall grounds of assurance, which are there laid downe, may be reduced to three heads.

The first is this. He that hath communion or * 1.81 fellowship with God in Christ, may be vndoubted∣ly assured of his saluation. This conclusion is propounded, Chap. 1. v. 3, 4. Where the Apo∣stle tels the Church, that the end of the prea∣ching of the Gospell vnto them was, that they might haue fellowship, not onely mutu∣ally among themselues, but also with God the father, and with his sonne Iesus Christ. And further, that hauing both knowledge, &

assurance of this heauenly communion, to be begun in this life, and perfected in the life to come, their ioy might be full: that is, they might thence reape, matter of true ioy and sound comfort, vnto their soules and consci∣ences. Now whereas it might be haply de∣maūded by some beleeuers, how they should come to this assurance? S. Iohn answeres in this Epistle, that the certainty therof may be gathered by foure infallible notes. The first is Remission of sinnes. For though God be in himselfe, most holy and pure, and no mortall man, being vncleane and polluted by sinne, can haue fellowship with him: yet God hath shewed his mercy, to those that beleeue in him, and hath accepted of the blood of Iesus Christ his sonne, whereby they are clensed from all their corruptions. v. 7. If here it be asked, how this pardon and forgiuenes may be knowne? It is answered, by two signes. One is Hūble and heartie Confession of our sins vnto god; for so saith the Apostle, If we confesse our sins, he is faithfull and iust to forgiue vs our sins, and to clense vs from all iniquitie. v. 9. The other is the pacified Conscience; for being iustified by faith we haue peace with God: and If our heart * 1.82 condemne vs not: that is if our conscience in respect of sinne doth not accuse vs, then haue we boldnesse towards God, Chap. 3. v. 21. The se∣cond note of fellowship with God, is the sanctifying Spirit, wherby we are renewed in holines & righteousnes: Hereby we know that

he abideth in vs, euen by the Spirit which he hath giuen vs, Chap. 3. v. 24. The third is, holinesse and vprightnes of heart and life. To this end the Apostle saith, If we say that we haue fel∣lowship with him, and walke in darkenes, we lie and doe not truly: but if we walke in the light, as he is in the light, we haue fellowship one with an other, &c. Chap. 1. 6, 7. The fourth is, perseue∣rance in the knowledge and obedience of the Gospel. So the same Apostle exhorteth the Church: Let therefore abide in you that same doctrine concerning Christ, which ye haue heard from the beginning. If that which ye haue heard from the beginning, remaine in you, that is, if ye beleeue and obey it; you also shall continue in the same, and in the father. Chap. 2. 24.

The second Ground, He that is the adopted sonne of God, shall vndoubtedly be saued. This point the Apostle plainly declareth, when he saith: Be loued, now are we the sonnes of God. * 1.83 — And we knowe, that is, we are vndoub∣tedly assured by faith, that when Christ shall appeare in glory, we shal be like vnto him, for wee shall see him as he is. That the latter part of these words, is thus to be expounded, I ga∣ther out of Chap. 2. 28. as also by compa∣ring this text with that of S. Paul, where he saith, When Christ which is our life shall * 1.84 appeare, then shall we also appeare with him in glorie. And againe, If we be sonnes, we * 1.85 are also heires, euen the heires of God, and

heires annexed with Christ, if so be that we suf∣fer with him, that we may also be glorified with him. Nowe put the case, that the conscience of the beleeuer, will not rest in this, but de∣sires to be further resolued, touching the certaintie of his adoption? Then I answer, that he must haue recourse vnto the signes, wher∣by a sonne of God may be discerned from a child of the deuill: and these are principally three, First is, truly to beleeue in the name of the sonne of God: for those that haue God for their father, are made the sonnes of God, by faith in Iesus Christ. And this faith snewes * 1.86 it selfe by obedience. For hereby we are sure that we knowe Christ, that is, that we beleeue in him, and apply him with all his benefits vnto our soules, If we keepe his commandemēts. Nay further, He that saies, I know him, and keepes not his commandements, is a liar, and the trueth is not in him, chap. 2, 3, 4. The second signe is, a heartie desire, and earnest in deauour to be cleansed of his corruptions. Euery sonne of God that hath this hope, purifieth himselfe, e∣uen as Christ is pure, chap. 3. vers. 3. The third is, the loue of a Christian, because he is a Christi∣an: for hereby saies the Apostle, are the chil∣dren of God knowne from the children of the deuill: because the sonnes of Satan doe hate their brethren, (as Cain did his brother Abel) euen for the good workes which they doe. On the other side, Gods adopted sonnes, may hereby know themselues to be

translated from death to life, because they loue the brethren, Chap. 3. 10, 11, 12, &c.

The third Ground. They that are assured, of the loue of God to them in particular, may also be certainly assured of their owne saluation. This doctrine follows necessarily vpon the Apo∣stles words, chap. 4. v. 9. For those whome God hath loued from all eternitie, to them he hath manifested his loue, by sending his onely begotten Sonne into the world, that they might liue through him eternally. But how may a man be assured of Gods speciall loue and fauour? The same Apostle answers, by two notes; The first is the loue of our brethren, and that according to Gods commandement, wherein it is commanded; that he that loues God, should loue his brother also, 4. 21. And if any man say, I loue God, and hate his brother, he is a liar. For how can he that loueth not his brother, whome he hath seene, loue God whome he hath not seene? 4. 20. Now that a man deceiue not himselfe in the loue of his brother, Saint Iohn giues three rules; One, that Christian brotherly loue, should not be, for outward respects or considerati∣ons, but principally; because they are the sonnes of God, and members of Christ: Euery one that loueth him which did beget: that is God the fa∣ther, loueth him also which is begotten of him. 5. 1. Another is, that it must not be outward, in shew onely, but inward in the heart. Let vs not loue in word or in tongue onely, but in

deede and in truth. 3. 18. Lastly, that it be not onely in time of prosperitie, but when hee stands in most neede of our loue. For whosoe∣uer hath this worlds good, and seeth his brother haue neede, and shutteth vp the bowels of cōpassiō from him, how dwelleth the loue of God in him? 3. 17. The second note of Gods loue vnto vs is, our loue of God. For those whom God loueth in Christ, to them he giues his grace, to loue him againe. And this louing of him againe, is an euident token of that loue, wherewith he loueth them. So saith the Apo∣stle, We loue him be••ause he loued vs first, 4. 19. If it be demaunded, howe a man may be as∣sured that he loueth God? the answer is, hee may knowe it by two things; First, by his conformitie to him in holines. The child that loues his father, will be willing to tread in the steps of his father, and so in like manner, he that loueth God, will indeauour euen as hee is, so to be in this world. 4. 17. But howe is that? not in equalitie and perfection, but in si∣militude and conformitie, striuing to be ho∣ly, as he is holy, and indeauouring to doe his will in all things. Secondly, by the weaning of his affection from the things of this world, yea from all pleasures and delights of this present life, so farre forth, as they are seuered from the feare, and loue of God, Loue not this world, nor the things that are in the world: if any man loue this world, the loue of the father is not in him. 2. 15.

Sect. 4.

The Fourth place, is in the second of * 1.87 Timothie, 2. 19. The foundation of God remain∣eth sure, and hath this seale, The Lord knoweth who are his, and let euery one that calleth vpon the name of the Lord, depart from iniquitie. In these wordes, Paul goeth about to cut off an offence, which the Church might take, by reason of the fall of Hymenaeus and Philetus, who seemed to be pillars, and principall men in the Church. And to confirme them against this offence, he saith; The foundation of God, that is, the decree of Gods election, stands firme and sure: so as those which are elected of God, shall neuer fall away, as these two haue done. And this he declares by a double similitude; First of all he saith, the election of God, is like the foundation of an house, which standeth fast, though all the building be shaken. Secondly he saith, that election hath the seale of God, and therefore may not be chan∣ged; because things which are sealed, are thereby made sure and authenticall. Nowe this seale hath two parts: the first concerns God, in that euery mans sal∣uation is written in the booke of life, and God knoweth who are his. And because it might be said, God indeede

knowes who shall be saued, but what is that to vs? we know not so much of our selues. Therefore Saint Paul to answer this, sets downe a second part of this seale, which concerns man, and is imprinted in his heart and conscience; which also hath two bran∣ches: the gift of invocation, and a watchfull care, to make conscience of al and euery sin, in these words, And let euery one that calleth vpon the name of the Lord, depart from iniquitie. Wherby he signifieth, that those that can cal vpon God, & giue him thanks for his bene∣fits, and withall, in their liues make consci∣ence of sinne, haue the seale of Gods electi∣on imprinted in their hearts, and may assure themseles they are the Lords.

Sect. 5.

A Fift place of scripture, touching this * 1.88 question is, 2. Pet. 1. 10. Giue all diligence to make your election sure, for if you doe these things you shall neuer fall. Which words containe two parts: First, an exhortation, to make our election sure, not with God, for with him both it, and all other things are vnchangea∣ble; but to ourselues, in our owne hearts & consciences. Secondly, the Meanes whereby to come to this assurance, that is, by doe∣ing the things before named, in the 5. 6, and 7. verses; and that is nothing else, but to practise the vertues of the morall Lawe,

there set downe, which I will briefly shewe what they are, as they lie in the text.

To faith, adde vertue] by faith, he meaneth true religion, and that gift of God, whereby we put our trust and confidence in Christ. By vertue, he meaneth no speciall vertue, but (as I take it) an honest and vpright life before men, shining in the vertues and workes of the morall Law. By knowledge, he meanes a gift of God, wherby a man may iudge, how to carrie himselfe warily, and vprightly be∣fore men. By temperance, is vnderstood a gift of God, whereby we keepe a moderation of our naturall appetite, especially about meat, drinke, & attire. By Patience, is ment a vertue, whereby we moderate our sorrowe, in indu∣ring affliction. Godlines, is an other vertue, whereby we worship God, in the duties of the first table. Brotherly kindnesse, is also that vertue, whereby we imbrace the Church of God, & the members thereof with the bowels of loue. And in the last place, Loue, is that vertue, whereby we are well affected to all men, euen to our enemies. Now hauing made a rehersal of these vertues: in the tenth verse he saith, If ye doe these things ye shall ne∣uer fall, that is to say, If ye exercise your selues in these things, you may hereby be well assured and perswaded, of your election and saluation.

CHAP. VII.

Of the third maine Question, touching di∣stresse of minde; and generally of all distresses, and their re∣medies.

III. Question. How a man beeing in di∣stresse of minde, may be com∣forted and releeued?

Ans. Omitting all circumstances (consi∣dering that much might be spoken touching this Question) I will onely set downe that which I take to be most materiall to the doubt in hand.

Sect. 1.

DIstresse of minde (which Salomon calls a * 1.89 broken or troubled spirit) is, when a man is disquieted and distempered in conscience, and consequently in his affections, touching his estate before God. This distresse hath two degrees; the lesse, and the greater. The lesse is a single Feare, or griefe, when a man standeth in suspence and doubt, of his owne

saluation, and in feare that he shall be con∣demned. The greater distresse is Despaire, when a man is without all hope of saluati∣on, in his owne sense and apprehension. I call Despaire a greater distresse, because it is not a distinct kind of trouble of minde, (as some doe thinke,) but the highest degree, in euery kind of distresse. For euery distresse in the minde, is a feare of condemnation, and comes at length to desperation, if it be not cured.

All distresse of minde, ariseth from temp∣tation, * 1.90 either begunne or continued. For these two doe so necessarily follow, and so inseparably accompanie each the other, that no distresse, of what kinde soeuer, can be se∣uered from temptation. And therefore ac∣cording to the diuers sorts of temptations, that doe befall men, must the distresses of the minde be distinguished.

Now Temptations be of two sorts; either of triall, or seducement. Temptations of triall, are such as doe befall men, for the triall and proofe of the grace of God which is in them. The Temptations of triall, are two∣fold: the first, is a combate of the conscience directly and immediately with the wrath of God; which beeing the most grieuous temptation that can be, it causeth the greatest & deepest distresse of conscience. The second is, the Triall of the Crosse, that is, of outward affli∣ction, whereby God maketh proofe of the

faith of his children; and not onely that, but of their hope, patience, and affiance in his mercie for their deliuerance.

Temptations of seducement be such, as wherin men are entised, to fall from God and Christ, to any kinde of euill. And these are of three kinds. The first is, immediatly from the Deuill; and it is called the temptation of Blasphemies, or the Blasphemous temptation. The second is, from a mans owne sinnes, origi∣nall and actuall; and this also hath sundrie branches, as we shal see afterward. The third proceedes from Imagination corrupted and depraued. Now answerable to these seuerall kinds of Temptations, are the seuerall kinds of Distresses. And as all temptations may be reduced to those fiue, which haue beene be∣fore named; so may all distresses be reduced to fiue heads, arising of the former tempta∣tions.

Sect. 2.

Before I come to handle them in particu∣lar; * 1.91 we are to consider in the first place, what is the best and most sure Generall Remedie, which may serue for all these, or any other kind of temptation, that is incident to man: and by this, the curing of any particular di∣stresse, will be more easie and plaine.

This generall Remedie, is the Applying of the promise of life euerlasting, in and by the blood of Christ. For no physicke, no arte or

skill of man, can cure a wounded and distres∣sed conscience, but only the blood of Christ. And that this is the soueraigne remedie of all other, no man doubteth. The maine diffi∣cultie is, touching the manner of procee∣ding, in the application of the promise. Here∣in therefore, three things must be perfor∣med.

First of all, the partie must disclose the cause of the particular distresse, that the re∣medie may the better be applied. For the truth is, that the very opening of the cause, is a great ease to the minde, before any re∣medie be applied. Yet by the way, this care must be had, that the thing to be reuealed, be not hurtfull to the partie, to whome it is made knowne. For the distresse may happily arise of some confederacie, in matters of Treason; by the concealing whereof, the partie to whome they are reuealed, may in∣tangle himselfe in the same danger.

Secondly, if the cause may be knowne, (for sometime it is hid from the partie di∣stressed) then triall must be made, whether the said partie, be fit for comfort yea or no? For if he be found to be vnfit, the word of God shall be misapplied, and consequently abu∣sed. His fitnesse for comfort, may be found out, by searching whether he be humbled for his sinnes, or not: for men may be in great distresse, and yet not touched at all for their sinnes. This humiliation stands in sorrow for

sinne, with confession of the same vnto God, and in earnest praier for the pardon thereof, with an heartie desire of amendment of life. But if on the otherside, the partie be vnhum∣bled, then the first and principall care must be, to worke in him some beginning of hu∣miliation. This may be done in a friendly, and Christian talke and conference, where∣by he must first be brought to see, and well to consider his owne sinnes: secondly, to grieue, and to be sorrie for them, at the least, for some of the principall.

And touching this Sorrow, two things must be remembred: first, that the nature of worldly sorrow must be altered, by beeing turned, and changed into sorrow according to God. If a man be in some danger of his life, by bleeding at the nose; experience tea∣cheth, the counsell of the Physitian is, to o∣pen a vaine, and let the partie blood in the arme, that the course thereof may be turned an other way: The like order is to be taken with men, that are troubled with worldly sorrow in their distresse: and that is, to turne the course of their griefe, by causing them to grieue not for worldly respects, or onely in consideration of the punishment, due vnto them for their sinnes, but principally for the very offence of God, in, and by their sinnes committed.

This done, a second care must be had, that this sorrow for sinne be not confused, but a

distinct sorrow. The man that is in sorrow, must not be grieued onely, because he is as other men are, a sinner; but more specially for this, and that particular sinne, by which it comes to passe, that he is such, or such a sin∣ner; that so his sorrow in respect of sinne, may be distinct, and brought as it were to some particular head. And men in this case, must deale with the partie distressed, as Sur∣geons are woont to doe with a tumour, or swelling in the bodie, whose manner is, first to applie drawing and ripening plaisters to the place affected, to bring the sore to an head, that the corruption may issue out at some one place: and then afterward healing plaisters which are of great vse to cure the same: Euen so confused griefe, must be redu∣ced to some particulars: and then, and not before, is a man fit for comfort, when his conscience is touched in speciall, in regard of some one or more distinct and seuerall of∣fences. And he that is grieued for one sinne truly, and vnfainedly, from his heart; shall proportionally be grieued for all the sinnes, that he knoweth to be in himselfe.

The third thing required in applying this remedie is, the ministring and conuaying of comfort to the minde of him, that hath confessed his sinnes, and is truly humbled for thē: and it is a point of the greatest mo∣ment of all. Where if the question be, how this comfort should be ministred? the answer

is, it may be done, by bringing the partie troubled, within the compasse of the pro∣mise of life. And there be two waies of do∣ing this: the one false, and the other true.

Sect. 3.

Some thinke, that men may be brought * 1.92 within the Couenant, by the doctrine of V∣niuersall grace and redemption. But this way of perswading a mā that he hath title in the Couenant of grace, is both false, and vn∣fit. False it is, because all the promises of the Gospel, are limited with the condition of Faith, and Repentance, not beeing vniuersall to all, but made onely to such persons, as re∣pent and beleeue: therefore they are indefi∣nite in regard of whole mankind, and to be∣leeuers onely they are vniuersall.

It is obiected, that God would haue all men to be saued. Ans. The Apostle is the best expounder of himselfe, and he saith in the * 1.93 Acts to the same effect, The time of this igno∣rance God regarded not, but NOW he admonish∣eth all men euery where to repent. In which * 1.94 words, Paul addes this circumstance of time [now] to limit this good will of God, to the last age of the world, after the comming of Christ in the flesh, and not to inlarge the same to all the posteritie of Adam. And so must he be vnderstood in the place to Timo∣thie, God would haue all men to be saued, that is, now in this last age of the world. And thus

the same Apostle, 2. Cor. 6. expoundes a cer∣taine prophecie of Isay, concerning the ac∣ceptable time of grace. Now, saith he, is the acceptable time: behold, [Now] is the day of sal∣uation, * 1.95 meanig the time of the new Testa∣ment. And Coloss. 1. 26. The mysterie hid from the beginning, is now made manifest to the Saints. And, Rom. 16. 26. The revelation of the secret mysterie is now opened. All which, and many other places about the same matter, hauing this circumstance of time [Now,] must needes be limited to this last age of the world. As for the note of vniuersalitie, All, it must not be vnderstood of all particulars, but of all kinds, sorts, conditions, and states of men, as may be gathered out of the for∣mer words: I would that praiers be made for all men, not for euery particular man: (for there be some that sinne vnto death, for whome * 1.96 we may not pray,) but for all states of men, as well Princes as subiects, poore as rich, base as noble, vnlearned as learned, &c.

But the saying of Paul is vrged, 2. Cor. 5. 18. God was in Christ, reconciling the World vnto himselfe: therfore the promise in Christ, belongs to the whole World, and conse∣quently to euery one. Ans. The saine Apo∣stle shall againe answer for himselfe, Rom. 11. 15. The casting away of the Iewes, is there∣conciling of the world, that is, of the Gentiles in the last age of the world: for so he said be∣fore more plainely, The falling away of the

Iew, is the riches of the world, and the diminishing of them, the riches of the Gentiles. And so must that place to the Corinthes be vnderstood, namely, not of all and euery man, that liued in all ages and times; but of them that were (by the dispensation of the Gospell) to be called out of all kingdomes, and nations, af∣ter the death and ascension of Christ.

Thus then the promise of saluation, is not vniuersall, without exception, or restraint: & therfore application made by the vniuersa∣litie of the promise, admits some falshood.

Secondly, this way of applying, is also Vnfit. For the reason must be framed thus: Christ died for all men: but thou art a man: ther∣fore Christ died for thee. The partie distressed will grant all, and say, Christ indeede died for him, if he would haue receiued Christ, but he by his sinnes hath cut himselfe off from his owne Sauiour, and hath forsaken him, so as the benefit of his death will doe him no good.

Sect. 4.

The right way of ministring Comfort to a party distressed followeth. In the handling * 1.97 whereof, first, I will lay down the Grounds, wherby any man that belongs to God, may be brought within the Couenant. And then, I will shew the Right Way, how they must be vsed, and applied.

For the first Recourse must not be bad to

all graces, or to all degrees and measures of grace; but onely such, as a troubled Con∣science may feele and reach vnto. For those that be the true children of God, and haue excellent measure of grace; when they are in distresse, feele little or no grace at all in themselues. The graces then, that serue for this purpose, are three: Faith, Repen∣tance, and the true Loue of God, which is the fruit of them both. And that we may the more easily and truly discerne of them, and not be deceiued, inquirie must be made, what be the Seedes and beginnings of them all.

The first Ground of grace is this: A desire to repent, and beleeue, in a touched heart and con∣science, is faith and repentance it selfe, though not in nature, yet in Gods acceptation. I prooue it thus. It is a principle graunted and confessed of all men; that in them which haue grace, God accepteth the will for the deede. If there bee a willing minde (saith the Apostle) it is accepted not according to that a man hath * 1.98 not, but according to that he hath. Againe, God hath annexed a promise of blessednes, and life euerlasting to the true and vnfained de∣sire of grace. Whence it is, that they are in Scripture pronounced blessed, which hunger and thirst after righteousnes. And who are they * 1.99 but such, as feele themselues to want all righteousnes, and doe truly and earnestly de∣sire it in their hearts. For hunger and thirst

argues both a want of something, and a fee∣ling of the wāt. And to this purpose the holy Ghost saith, To him that is a thirst will I giue to drinke of the water of life freely. Now this * 1.100 thirstie soule, is that man, which feeles him∣selfe destitute of all grace, and Gods fauour in Christ, and withall doth thirst after the blood of Christ, and desires to be made par∣taker thereof. God is wont mercifully to ac∣cept of the desire of any good thing, when a man is in necessitie, and stands in want ther∣of. The Lord (saies Dauid) heares the desire of * 1.101 the poore, that is, of them that are in distresse, either of bodie or minde. Yea, he will fulfill the desire of them that feare him.

It will be said, that the desire of good * 1.102 things is naturall: and therfore God will not regard mens desires.

I answer, Desires be of two sorts; Some be of such things, as men by the meere light of nature know to be good: for example; the desire of wisdome, of ciuill vertue, of ho∣nour, of happinesse, and such like: and all these nature can desire. Others be aboue na∣ture, as the desire of remission of sinnes, re∣conciliation, and sanctification: and they which seriously desire these, haue a promise of blessednes & life euerlasting. And hence it followes, that desire of mercie, in the want of mercie, is mercie it selfe; and desire of grace, in the want of grace, is grace it selfe.

A second Ground is this. A godly sorrow

whereby a man is grieued for his sinnes, because they are sinnes, is the beginning of repentance, & indeed for substance is repentance it selfe. The Apostle Paul reioyced that he had in the worke of his Ministerie, wrought this godly sorrow in the hearts of the Corinthians, cal∣ling * 1.103 it sorrow that causeth repentance not to be repented of. This sorrow may be discerned in this sort: The heart of him in whome it is, is so affected, that though there were no con∣science, nor deuill to accuse, no hell for con∣demnation; yet it would be grieued in it selfe, because God by sinne is displeased, and offended.

If it be alleadged, that euery one cannot reach to this beginning of repentance, thus to sorrow for his sinne; then I adde further; If the partie be grieued for the hardnes of his heart, whereby it comes to passe, that he cannot grieue, he hath vndoubtedly re∣ceiued some portion of godly sorrow. For it is not nature, that makes vs to grieue for hardnes of heart, but grace.

The third Ground is, that A setled purpose, and willing minde to forsake all sinne, and to turn vnto God, (though as yet no outward conuersion appeare,) is a good beginning of true conuersion, and repentance. I thought (saith Dauid) I will confesse against my selfe my wickednes vnto the * 1.104 Lord, and thou forgauest the punishment of my sinne. And to this is added (Selah,) which is not onely a musicall note, but, as some

thinke, a note of obseruation, to mooue vs to marke the things that are set downe, as bee∣ing of speciall weight and moment. And surely this is a matter of great consequence; that vpon the very vnfained purpose of con∣fession of sinne, God should giue a pardon thereof. Take a further proofe of this in the prodigall sonne, whome I take not for one that was neuer called, or turned to God, (though some doe so, and seeme to haue warrant for their opinion••) but rather for him that is the Child of God, and afterward fals away. Now this man beeing brought by some outward crosses and afflictions, to see his owne miserie, purposeth with himselfe, to returne to his father againe, and to hum∣ble himselfe, and confesse his iniquitie: and vpō this very purpose, whē he had said, I will goe to my father, and say vnto him, father, I haue * 1.105 sinned, &c. at his returne a farre off, his father receiues him as his child againe, and after acceptation followes his confession. The like is to be seene in Dauid, who beeing re∣prooued by the Prophet Nathan, for his * 1.106 sinnes of adulterie and murther, presently made confession of them, and at the ve∣ry same time, receiued by the prophet, sentence of absolution, euen from the Lord him••elfe, wherein he could not erre.

The fourth Ground. To loue any man be∣cause he is a Christian, and a child of God, is a

sensible and certaine note of a man that is par∣taker of the true loue of God in Christ. Hereby (saith S. Iohn) we knowe that we are translated * 1.107 from death to life, because we loue the brethren. Loue here is not a cause but onely a signe of gods loue to vs. And our sauiour Christ saith, He that receiueth a Prophet in the name of a * 1.108 Prophet, shall receiue a Prophets reward.

Nowe that we be not deceiued in these grounds; it must be remembred, that these beginnings of grace (be they neuer so weak) must not be ••littering and fleeting, but constant and setled, not stopped or staied in the way, but such as daily growe and in∣crease: and then they are indeed accepted of God. And he that can finde these begin∣nings, or any of them truly in himselfe, he may assure himselfe thereby that he is the child of God.

Sect. 5.

Hauing thus laid downe the Groundes of * 1.109 comfort: I come now to the Way, by which the party in distresse, may be brought within the compasse of the promise of saluation. This way standes in two things; in making Triall, and in Applying the promise.

First then, Triall must be made, whether the person distressed haue in him as yet, a∣ny of the forenamed groūds of grace or not. This triall may be made by him that is the

comforter, in the moouing of certaine Que∣stions to the said person. And first, let him aske whether he beleeue and repent? The distressed partie answers no, he cannot re∣pent nor beleeue. Then he must further aske, whether he desire to beleeue and repent? to this he will answer, he doth desire it with all his heart; in the same sort is he to make triall of the other groundes. When a man is in the fitte of tentation; he will say resolutely, he is sure to be damned. Aske him in this fitte, of his loue to God, he will giue answer, he hath none at all: but aske him further, whether he loue a man because he is a Christian, and a child of God, then will he say he doth in∣deed. Thus after triall made in this manner, some beginnings of faith and repentance will appeare, which at the first lay hid. For God vseth out of the time of prosperitie, by, and in distresse and affliction to work his grace.

The second point followeth. After that by triall some of the foresaid beginnings of grace, be found out, then comes the right Applying of the promise of life euerlasting to the partie distressed. And that is done by a kind of reasoning: the first part whereof, is taken from Gods word; the second from the testimonie of the distressed conscience; & the conclusion is the applying of the pro∣mise, on this manner: He that hath an vnfai∣nod desire to repent and beleeue, hath remission of * 1.110

sinnes, and life euerlasting: But thou hast an ear∣nest * 1.111 desire to repent and beleeue in Christ. There∣fore * 1.112 remission of sins and life euerlasting is thine.

And here remember, that it is most con∣uenient, this Application be made by the Minister of the Gospell, who in it, must vse his ministeriall authority giuen him of God, to pronounce the pardon. For in distresse, it is as hard a thing, to make the conscience yeild to the promise, as to make fire and wa∣ter agree. For though men haue signes of grace and mercie in them, yet will they not acknowledge it, by reason of the extremitie of their distresse. In this manner, vpon any of the former grounds, may the troubled and perplexed soule be assured, that mercie be∣longs to it. And this I take to be, the onely generall and right way, of comforting a di∣stressed conscience.

Nowe that the promise thus applyed, may haue good successe, these sixerules must necessarily be obserued.

I. One is, that the comfort which is mini∣stred, be alaied with some mixture of the Law; that is to say; the promise alone must not be applyed, but withall mention is to be made, of the sinnes of the partie, and of the grie∣uous punishmēts, due vnto him for the same. The reason is because there is much guile in the hart of man; in so much, as oftentimes it falleth out, that men not throughly hum∣bled, beeing comforted either too soone, or

too much, doe afterward become the worst of all. In this respect, not vnlike to the yron, which beeing cast into the fire vehemently hot, and cooled againe, is much more hard, then it would haue bin, if the heate had bin moderate. And hence it is, that in the mini∣string of comfort, we must somewhat keepe them downe, and bring them on by litle and litle to repentance. The sweetenesse of com∣fort is the greater, if it be delaied with some ••artnesse of the Law.

II. An other rule is this: If the distressed partie, be much possessed with griefe, of himselfe, he must not be left alone, but alwaies attended with good companie. For it is an vsuall practise of the Deuill, to take the vantage of the place and time, when a man is solitarie and depri∣ued of that helpe, which otherwise he might haue in societie with others. Thus he temp∣ted Eue, when shee was apart from her hus∣band. And in this regard, Salomon pronoun∣ces a woe to him that is alone. But herein doth * 1.113 his malice most appeare, in that he is alway readiest, when a man is in great distresse, and withall solitarie, then vpon the sudden to tempt him to despaire, and to the making a∣way of himselfe.

III. Thirdly, the partie in distresse must be taught, not to rest vpon his owne iudgement, but alwaies to submit himselfe, and be content to be aduised by others that are men of wisdome, iudge∣ment, and discretion. A thing to be obserued

the rather, because the very neglect thereof, hath caused sundrie persons, to remaine vn∣comforted for many yeares.

IV. Fourthly, the partie distressed, must ne∣uer heare tell of any fearefull accidents, or of any that haue bin in like, or worse case then himselfe is. For vpon the very report, the distressed conscience will fasten the accident vpon it selfe, and thereby commonly will be drawne to deeper griefe or despaire. The mind affli∣cted is prone to imagine searefull things, and sometime, the very bare naming of the De∣uill, will strike terrour and feare into it.

V. Fiftly, the partie that is to comfort, must beare with all the wants of the distres∣sed; as with their frowardnes, peeuishnes, rashnes, and with their distempered and dis∣ordered affections and actions: yea he must put vpon him (as it were) their persons, bee∣ing affected with their miserie, and touched with compassion of their sorrowes, as if they were his owne, grieuing when he seeth them to grieue, weeping when they doe weepe and lament.

VI. Sixtly, he that is the comforter, must not be discouraged, though after long la∣bour and paines taking, there follow small comfort and ease, to the partie distressed. For men wil often bewray their stiffenes in temptation, and vsually it is long be∣fore comfort can be receiued; and why? surely because God hath the greatest stroke

in these distresses of minde, and brings men thorough all the temptations, that he hath appointed, euen to the last and vtmost, be∣fore he opens the heart to receiue comfort. The Church in the Canticles seekes for her beloued; but before shee can finde him, shee goes about in the citie, through the streetes, and by open places, passing by the Watch∣men themselues, and after shee hath vsed all meanes without helpe or hope, at length, and not before, shee findes her beloued, him in whom'•• her soule delighteth. * 1.114

Thus much for the generall Remedie of all Distresses: now I come to the particular Distresses themselues.

CHAP. VIII.

Of the first Speciall Distresse, arising of a divine temptation.

THE first distresse ariseth of a divine Temptation, which is a combate with God himselfe immediatly. And this distresse is, when the conscience speakes some feareful things of God, and withall the partie distressed, feeles some euident tokens of Gods wrath.

Sect. 1.

Examples hereof we shall finde many in * 1.115 the word of God. One is, the example of righteous Iob, who hauing beene long in outward afflictions, was withall exercised with the apprehension of the anger of God, and in that state he saith, that the arrowes of * 1.116 the Almightie were in him, that the venime thereof, did drinke vp his spirit, that the terrours of God did fight against him. Yea further he addeth, that God was his enemie, and writ bit∣ter things against him: and made him to possesse * 1.117 the sinnes of his youth. And at an other time he complaineth, that Gods wrath had torne him, that he hated him, gnashed vpon him with his * 1.118 teeth, and had sharpened his eyes against him: yea that he had taken him by the necke and beaten him, and set him as a marke for himselfe. In all which, and diuers other places, it appeares that his conscience was exercised, with the sense of the wrath of God, which had now euen seazed vpon his soule.

Another example we haue in Dauid, who also was exercised with this temptation and trouble of minde, as the first words of the 6. Psalme, and the whole tenour thereof doe e∣uidently * 1.119 shew: For first, he desires the Lord, not to rebuke him in his wrath, and afterward complaineth, that his griefe was so great, that his very flesh consumed, his bones were vexed, and his bodie brought to such a state,

as no sicknesse could haue brought him vn∣to. And it is not vnlike, that the same Pro∣phet did often fall into the like kind of di∣stresse of minde, as may be gathered out of Psalme 77. and sundrie other places.

Now as it fared with these, and diuers o∣ther seruants of God, in ancient times, so are we not without some instances thereof in our daies. Amongst many, that worthie man Master Luther, writes of himselfe, that he was in this particular temptation, and that he learned in it, the doctrine of the Iustifica∣tion of a sinner, by the meere mercie of God, without any merit of workes: and vp∣on the sense and experience of the nature and properties of this distresse, he wrote a notable exposition of the 6. Psalme of Da∣uid, the scope and intent whereof, he writeth to be nothing els, but a soueraigne remedie of this and the like distresses of the minde and conscience.

Sect. 2.

If it be demaunded, what is the Occasion * 1.120 of this kind of temptation? I answer, that it ariseth sometimes, vpon the commission of some notorious sinne, which doth wound the conscience, as in Cain, Iudas, and Saul, who for their great and capitall sinnes, that stinged and wounded their consciences, grew to a fearefull state, and consequently perished in this temptation. Sometimes a∣gaine

it comes when there is no sinne com∣mitted, but obedience to God performed: and then there cannot be rendered any rea∣son of it, either in man, or out of man, saue this, that God will haue it so to be. And the truth hereof is plaine by the examples of Iob and Dauid before mentioned.

Sect. 3.

The Effects of this Temptation are many, * 1.121 and very strange. For outwardly it workes a change and alteration in the body, as it were a burning ague, and it causeth the entralls to rise, the liuer to rowle in the bodie, and it sets a great heat in the bones, and consumes the flesh, more then any sicknes can doe. And that it is so, as I say, beside experience, it is cleare in the word of God. Dauid in this di∣stresse affirmeth, that his eyes were eaten as it were with wormes, and sunke into his head, Psal. 6. 7. that his moisture became as the drought in sommer. Psal. 32. 4. and Iob saies, that his skin was blacke vpon him, his bones were burnt with * 1.122 heat: yea that by meanes of this distresse he was now full of wrinkles, and his leanenes did rise * 1.123 vpon him. It is a principle which Physitians doe hold, that The minde followes the tempera∣ture of the bodie, and is affected according to the good or euill constitution thereof: which though it be true, yet withall it is as manifest on the other side, that the bodie doth often follow

the state and condition of the minde. For a distressed heart, must of necessitie, make a fainting and a languishing bodie.

Sect. 4.

But the principall thing to be sought for * 1.124 in this temptation is the Remediē thereof: whereunto there be fiue things required, which are to be practised, as occasion shall be offered.

First, choise must be made of the most fitte and present remedie, and that must be vsed in the first place.

Now the most fit and present remedie is, to bring the partie troubled to the personall exercises of faith and repentance, by, and in himselfe. For this ende, he must examine his conscience most straightly and narrowly of all the sinnes of his heart, and life. Secondly, he must humbly confesse against himselfe, all his knowne sinnes: and withall acknowledge the due condemnation, that he thereby hath deserued. Thirdly, he must crie to heauen for mercie, intreating the Lord most instantly for pardon, and for the restraint of his wrath due vnto him for his sinne. Dauid beeing in this distresse, performed all these duties, as we may read in the 6. Psalme: and he saith further of himselfe, that whilst he concealed his sinnes, the hand of God was heauie vpon him: but * 1.125 vpon his earnest confession, and deprecation, he receiued mercie. And if we read the booke of

Iob, we shall finde that the principall scope thereof is this; namely, to shew vnto vs, that Iob was throughly exercised with this temp∣tation, and that in the ende hauing beene re∣buked both by his friends, and by God him∣selfe, his recouerie was made, by humbling himselfe, when he saith, Behold, I am vile: a∣gaine, now I abhorre my selfe, and repent in dust * 1.126 and ashes.

Some may here demand, If it fall out, that the person himselfe, cannot performe any good dutie, of himselfe, by reason of his di∣straction in soule and bodie, what must then be done? Ans. If the partie can but sigh, and sobbe vnto God for mercie, and comfort: it is no doubt, a worke of Gods spirit, and a practise both of faith, and repentance. We know not (saith Saint Paul) what to pray as we * 1.127 ought, (namely, in our distresses) but the Spirit it selfe maketh request for vs, with sighes that cannot be expressed: and therein lies our com∣fort. Thus Moses at the redde sea beeing in * 1.128 great distresse, and not knowing what to say, or doe, sighed and groned inwardly in his soule vnto the Lord, for helpe and protecti∣on: and his very desire was in stead of a loud crie in the eares of the Lord.

The second thing is, that triall must be made, whether the partie hath in him any tokens of grace, or not?

These tokens are the small beginnings of grace, which before I haue declared. As for

example: a griefe because we cannot grieue for sinne as we should: a serious will and de∣sire to beleeue, and repent: a purpose to sin no more, and such like. If these be found in the partie, then by them as by sure pledges, he may bee assured of the fauour of God to∣wards him: and where any of these be found, the saying of God to Saint Paul must be vrged, My grace is sufficient for thee: and therewith must the distressed partie stay his * 1.129 minde. Yea we are to be content with any condition in this life, be it neuer so misera∣ble, so long as we are in the fauour of God, though he should lay vpon vs euen the paines of hell, till the time of our death. So did Dauid, who when he was pursued by his owne sonne, vttered these words vnto God, Behold, if I please thee not, do with me what thou * 1.130 wilt And the like was the mind of Paul, who being assured of the fauour of God, was content for his glorie, & the saluation of the Israelits (if it had beene possible) to be sepa∣rated * 1.131 〈◊〉〈◊〉 Christ, and to indure the very pangs of hell.

The third thing in this cure is, to Applie to the said distressed partie, such promises of God made vnto afflicted persons, as are most large and comfortable.

For example, that The Lord is neere to them that are of a contrite heart, and will saue such as be afflicted in spirit. Psal. 34. 18. Againe, I came not (saith our Sauiour Christ) but to the

lost sheepe of the house of Israel. Matth. 15. 24. He saies not, to the straying sheepe, but to such as are now in the pitte, readie to be drowned, or in the Lyons mouth, readie to be deuoured. Againe. The Spirit of the Lord is * 1.132 vpon me, therefore he hath annointed me that I should preach the Gospell to the poore; that is, to such as are distressed in consciēce, and poore in spirit: he hath sent me that I should heale the broken hearted, that I should preach deliuerance to the captiues. These & many other such like promises, are in this case to be vrged, and the partie mooued to endeauour to beleeue them, to hold to them, and rest himselfe vp∣on them, though he loose all things els.

Fourthly, the partie must be brought to a serious consideration of his owne life past, and of Gods mercifull dealing with him & others in his case in former times, and ther∣with is he to be comforted for the time pre∣sent. For if aforehand he hath receiued any tokens of the fauour and loue of God; by them he is now to stay and to settle his minde. The reason is plaine: the gifts of god are without repentāce; whom he loueth once he loueth to the ende, & whom he chooseth he calleth, iustifieth, and sanctifieth, and will also in time glorifie. Dauid beeing in such af∣fliction, that he could hardly thinke vpon God, yet he tooke this course, praied to the Lord for comfort, communed with his owne heart, and called to remem∣brance * 1.133

how God had formerly dealt with him, and with this meditation of the conti∣nuall course of Gods mercie in his preser∣uation, he confirmed his faith, and staied his heart in his greatest troubles.

Sect. 5.

The fifth and last thing to be done, is the * 1.134 remooueall of such reasons and doubts, as the partie distressed vsually makes against him∣selfe, for his owne ouerthrow. For it is the manner of those that are troubled in minde, to dispute against themselues; and commōly they are woont to alleadge three things.

First, beeing instructed how to humble themselues, and to depend on Gods mercie, they will graunt, that all these indeede are good things, but they belong not to them: for they neither do, nor can feele any thing, but the tokens of Gods anger, and that they are alreadie entred, into some degrees of condemnation.

This obiection may be taken away, by in∣forming them of the manner of Gods dea∣ling in all his workes. For commonly he workes all things in his creatures, in, and by cōtraries, if we could know the whole frame of them.

Thus in the Creation euery creature had his beeing of that which had no beeing, and something was made, not of something, but of nothing. After the flood, the signe of

Gods coueuant, for the preseruation of the world from destruction by raine, is the Rain∣bow, which indeed is a naturall signe of raine. When Elias was to prooue the Lord to be the onely true God, against the Idola∣trous priests of Baal, and that by burnt offe∣rings; he powred water vpon the sacrifice, & fills a trench with water round about, and in this contrarie means was the sacrifice burnt vp. Christ for the curing of a blind man, tē∣pers spittle and clay together, which in all reason, is a fitter meanes to put out the eyes, then to cause the blind to see.

Thus in the worke of our Redemption, Christ giues life, not by life, but by death, and he sendes men to heauen by the gates and suburbs of hell: he shewes his greatest power, in the greatest weaknes; nay his pow∣er * 1.135 is made perfect through weakenes. He will not build vpon an old foundation, but he pulls downe and destroies all, that Man may haue no hope at all in himselfe, but that all the hope he hath, may be in God. First he kils, and then he makes aliue, as Anna * 1.136 speaketh: first he woundeth, and then he hea∣leth. He makes man to sowe in teares, that afterward he may reape in ioy. And he that knowes Gods dealing to be this, must here∣with rest content, and satisfied: because in wrath, God vseth to remember his mercy; yea his mercie is neuer sweete vnto the pa∣late of the soule, vntill it be seasoned with

some tast of his wrath. The Paschall Lambe was eaten with sowre hearbs, to signifie, that we can feele no sweetenes in the blood of Christ, till wee first feele the smart of our owne sinnes, and corruptions.

Secondly, these persons vse to alleadge a∣gainst themselues, that if they could feele a∣ny comfort at al, then they would stay their minds, and yeild to good perswasions, and exhortations.

To this, the answer is; That there is a Rule of grace, (which we must follow) gathered out of the word of God, and the experience of Gods Children, contrarie to the rule of nature, and aboue the light of reason: and it is this, that in case of a••••liction, we must not liue by feeling, but by faith.

This Rule is grounded vpon the speech of the Lord by the Prophet, the iust mā shall liue * 1.137 by his faith. When we haue neither sight, nor sense, nor any tast of Gods mercie, but onely apprehend his wrath, euen then we must la∣bour to lay hold of mercie in his word, and promise. Sense & feeling, are not alwaies fit directiōs for the time of this life: For he may be the deare child of God, that in present feeleth nothing but his wrath and indigna∣tion. This indeede is the true triail of our faith, when euen aboue and against reason, we relie on the mercie of God, in the ap∣prehension of his anger. So did Dauid. Out of the deepe, (saith he) that is, beeing nowe

deepely plunged into the pangs of a distres∣sed conscience, haue I called vpō thee, O Lord: * 1.138 and Iob in the like case. Lord, though thou kill me, yet will I trust in thee. Abraham is com∣mended by the holy Ghost, amongst other things, for this, that he beleeued in God, a∣boue hope: that is, against all matter of hope, that might possibly be conceiued, vpon the consideration of the strength of natural cau∣ses. The thiefe vpon the crosse, feeling no∣thing but woe: and seeing nothing in Christ but misery and contempt, yet he beleeued in Christ, and was saued. In a word, Christ * 1.139 himselfe when he was sorsaken of all men, and voide of all wordly comfort, and felt nothing but the depth of the wrath God, in his agony and passion; yet by the faith of his manhood, hestaied himselfe and said, My God, my God.

Thirdly they vse to plead, that their case is desperate, that neuer any was in such a state as they are, neuer any touched with the like distresse of mind.

Answ. It is false: For the holy Ghost hath penned three notable places of Scripture, the booke of Iob, and two Psalmes of Dauid, * 1.140 wherein are propounded vnto vs the ex∣amples of Iob and Dauid, Gods owne deare seruants, who were in as great distresse, as e∣uer they, or any other haue beene. And they may not thinke, that they euer could be able, to indure greater paines then Christ, who

notwithstanding in the anguish of his soule vpon the Crosse, cried out, My God, my God, why hast thou forsaken me?

And thus much touching the first kind of trouble of conscience, called the diuine temptation.

CHAP. IX.

Of the second Speciall Distresse, arisi••g from outward afflictions.

THe second kind of Distresse is that which ariseth from outward afflictions. By Afflicti∣ons I vnderstand, all manner of miseries and calamities in this life, from the least to the grea∣test, from the paine of the little finger, to the very pangs of death.

Nowe the Question is, howe the Trouble of minde, arising by Afflictions, may be re∣medied. For the answer of which question, two things are required of the partie distres∣sed, Practise and Meditation.

Sect. 1.

The Practise is that, which is to be vsed, in * 1.141 all distresses of minde what soeuer. And it is a diligent examination of the conscience in

regard of sinne; an earnest and heartie con∣fession thereof vnto God: and deprecation, that is, earnest praier vnto him, for the pardon of the same. These three things, beeing done truly and vnfainedly from the heart, are a present remedie against this trouble, and bring with them much comfort.

Manasses the king of Iudah, that had cō∣mitted much wickednesse: when he was car∣ried captiue to Babel, and there put in chaines, he humbled himselfe, acknowledg∣ed * 1.142 his sinnes, and praied earnestly vnto the Lord, and the issue was good; for God was intreated of him, and gaue him deliuerance. Iob beeing long in outward affliction, hum∣bled himselfe in like manner, and at length receiued comfort, Daniel humbled himselfe before God, for his owne sinnes, and for the sinnes of Gods people, making request vnto * 1.143 God earnestly for them, and euen when he was in the acte of praying, the Lord sent his angel Gabriel, to giue him notice of de∣liuerance. Lastly, the Church of God, vnder the crosse, performed the like dutie, Let vs * 1.144 search and trie our waies, and turne to the Lord, and God in mercie gaue an eare vnto her mourning and lamentation. By all these pla∣ces, it is apparent, that there is no better remedie in the world, for the minde of man, grieued by meanes of outward afflicti∣ons, then the practise of the duties before named.

Sect. 2.

The next thing vnto Practise, is the Medi∣tation of the comfortable doctrines that are * 1.145 set downe in the word of God, touching afflictions. All which doctrines, may be re∣duced to fiue principall and maine grounds of comfort, and shall be laid downe in their order.

The first Ground is, that All afflictions from * 1.146 the least to the greatest, doe come to passe, not by accident, chaunce, or fortune, but by the speciall prouidence of God. I explaine it thus: In euery particular crosse and affliction, there is the hand of Gods particular prouidence, and that in three regards.

First, because God decreeth, and foreappoin∣teth euery particular crosse. Marke the words of Paul, Whome God hath foreknowne, them he * 1.147 hath predestinate, to be made like vnto the image of his s••••ne; and what is this image? nothing else, but a conformitie vnto Christ in affli∣ctions for this life, and in glorie for the life to come. Now if God hath decreed, that those whome he foreknew, should be con∣formable vnto his Sonne in these respects, then hath he also decreed the afflictions themselues.

Secondly, God doth not onely barely per∣mit afflictions to be, but also he effecteth them, and brings them into execution, as they are crosses, corrections, trialls, and pu∣nishments.

I make peace (saith the Lord) and I * 1.148 create euill, that is, not the euill of sinne, but of punishment, which is euill in our sense and feeling. For things are tearmed euill two waies: some are euill indeed, some are euill not indeed, but in regard of our sense, appre∣hension, and estimation; and of this latter sort are afflictions, which God is said to cre∣ate. And to this purpose is the saying of the Prophet Amos, Shall there be euill in the citie, * 1.149 and the Lord hath not done it?

Thirdly, as God causeth afflictions, so he ordereth and disposeth them, that is, he limi∣teth and appointeth the beginning, the end, the measure or quantitie, and the continu∣ance thereof. Yea he also ordereth them to their right endes, namely, his owne glorie, the good of his seruants, and the be∣nefit of his Church. Thus God is saide to correct his people in iudgement, that is, so * 1.150 as he will haue the whole ordering of the correction in his owne hand. Ioseph tells his brethren, that when they intended e∣uill against him, in selling him to the Ish∣maelites for siluer, God disposed it for good. * 1.151 When Shemei cursed Dauid, he forbade his seruants, so much as to meddle with him, and why? because (saith he) the Lord * 1.152 bade him to curse, and who then dare say on∣to him, Why hast thou done so? And to this pur∣pose the Prophet Dauid saith, I held my peace and said nothing: why? because thou, Lord, hast

done it, Psal. 39. 9.

Here some wil say, if Afflictions did come onely from God, it were somewhat, but of∣••ent••••es they come from men, that beare vs no good will, and therefore no maruell though we be impatient. Answ. When cros∣ses doe come from men, God vseth them as instruments, to execute his iudgements vp∣on vs; and in this worke, God is the chiefe doer, and they are as tooles, in the hand of the workman. And the Lord inflicteth them vpon vs by men, to trie our patience vnder the crosse. Ioseph, though he knew well, the badde dealing of his brethren towards him, yet he looked not to them alone, but to an higher cause, namely, the Lord himselfe, who executed his owne good will by them: God (faith he) disposed it to good, And againe, God did send me before you into Egypt for your * 1.153 preseruation.

The Second ground is, The commandement * 1.154 of God, touching the crosse, and obedience vnto him therein. This commaundement is expressed, Luk. 9. 23. where we are commanded to take vp our crosse euery day, and follow Christ. A∣braham was commanded, with his owne hands to sacrifice his onely sonne Isaac; and to this commandement, (though otherwise a great crosse vnto him) he addresseth him∣selfe to yeeld obedience. And in the pro∣phecie of Micah, the Church saith, Shee will * 1.155 boare the wrath of the Lord, that is, shee will

performe obedience to him in the crosse, be∣cause shee had sinned against him. And Saint Peter saith, that God resisteth the proud, and gi∣ueth grace to the humble: therefore humble your * 1.156 selues vnder the mightie hand of God. And this beeing the commaundement of God, that we should yeeld obedience to him, in euery affliction, we ought to be no lesse carefull to obey it, then any one commandement of the morall Law.

The Third ground is, that God will be pre∣sent * 1.157 with his seruants in their afflictions. Vpon this ground, Dauid comforts himselfe, be∣cause God had promised to heare him, to be with * 1.158 him in trouble, and to deliuer him. And in an o∣ther place, Though I should walke in the shad∣dow of death, I would feare none ill, for thou art * 1.159 with me, &c.

Now that we may the better vnderstand this doctrine, we are to consider what be the Ends or Effects of Gods beeing with vs in affliction, whereby he testifieth his presence, and they are three.

The first is, to worke our deliuerance from the crosse: Call vpon me (saith the Lord) in the * 1.160 time of thy trouble, and I will deliuer thee. This promise must not be vnderstood simply, but with an exception, so farre forth as it shall be for our good. For all promises of temporall deliuerance, are conditionall, and must be conceiued, with this limitation of the crosse and chastisement, if God please to impose it.

Some may say, how if God will not deli∣uer vs, but leaue vs in the affliction, what cō∣fort shall we then haue?

Answ. In the second place therefore we must remember▪ that God will temper and moderate our afflictions, so as we may be a∣ble to beare them. Habbakuk praieth vnto God, in the behalfe of the Church, that he would in wrath remember mercie. And Paul * 1.161 saith, that the Lord will not suffer vs to be temp∣ted aboue that we are able to beare, but will giue * 1.162 an issue with the temptation.

Thirdly, put the case that God doth not moderate our afflictions, but suffer them to remaine vpon vs, not onely for some time of our life, but to the very death: yet then will he testifie his holy presence an other way, namely, by giuing the partie distressed, power and strength to beare his affliction. Vnto you it is giuen (saith Paul) for Christ, that not onely ye should beleeue in him, but also suffer * 1.163 for his sake.

The Fourth ground of comfort in afflicti∣on is, that euery affliction vpon the seruants of * 1.164 God, hath some speciall goodnesse in it. Rom. 8. 28. We know that all things, worke together for good vnto them that loue God. And in regard here∣of, the crosses which are indured by Gods children, are so farre from beeing preiudici∣all to their saluation, that they are rather helps and furtherances of the same. Now this Goodnes is perceiued two waies. First,

by the fruit and effect of it, and then by the qualitie and condition thereof. In both which respects, afflictions are good.

Touching the fruits of Afflictions, because * 1.165 they are manifold, I will reduce them to sea∣uen principall heads.

I. Afflictions doe make men to see and * 1.166 consider their sinnes. Iosephs brethren for twentie yeares together, were little or not at all troubled for their wickednes, in selling their brother; yet vpon their affliction in E∣gypt, they began to consider what they had done. We haue (say they) verily sinned against * 1.167 our brother, in that we saw the anguish of his soule, when he besought vs, and we would not heare him: therefore is this trouble come vpon vs. Manasses in the time of his peace, gaue him∣selfe to witchcraft, and the worshipping of straunge gods: but when he was captiue in Babylon, then was he brought to the sight of his sinnes, & mooued to humble himselfe before God for them.

II. Afflictions serue to humble men in * 1.168 their soules before God. The young vnthrift in the Gospel, called the Prodigall childe, while his portion lasted he spent liberally, and was grieued for nothing: but when he * 1.169 came to be pinched with hunger, and that through his owne follie, then he humbled himselfe before his father, & returned home vnto him. Dauid saith of himselfe, that in his prosperi••te be thought he should neuer be moo∣ued,

because the Lord of his goodnesse had made his mountaine to stand strong: but (saith he) thou didst hide thy face, and I was troubled, then cried I vnto the Lord.

III. They serue to worke Amendment * 1.170 of life. No chastising (saith the Author to the Hebrewes) for the present seemeth to be ioyous, but afterward it bringeth the quiet fruit of righ∣teousnesse, * 1.171 to them that are thereby exercised; that is, afflictions and chastisments that seaze vpon Gods children, doe leaue after them a∣mendment of life, as the needle passeth tho∣rough the cloath, and leaueth the threed be∣hinde it. When we are iudged (saith the Apo∣stle) we are nurtered of the Lord, that we might * 1.172 not be condemned with the world. And Dauid confesseth, Psal. 119. It is good for me that I haue beene afflicted, that I might learne thy sta∣tutes. And the good husbandman, purgeth and pruneth the vine, that it may bring forth * 1.173 more and better fruit.

IIII. They cause men to denie them∣selues, and to relie wholly on the mercie of * 1.174 God. Thus Paul receiued the sentence of death * 1.175 in himselfe, that he should not trust in himselfe, but in God, that raiseth the dead.

V. The fift, is Invocation. For afflictions make vs to crie heartily and feruently vnto * 1.176 God, to bring our selues into his presence, and there to abase our selues before him. Thus the Lord said of the olde Israelites, that when he slew them, then they returned, & sought

him earely, Psal. 78. 34. And els where he saith of his children, that in their affliction they will * 1.177 seeke him diligently.

VI. The sixth, is Patience. Affliction brin∣geth * 1.178 forth patience, patience experience, &c. As if he should say; because the loue of God is shed in our hearts, therefore in afflictions we are patient. Now whilst we patiently heare the crosse, we haue experience of the mercie and loue of God towards vs: and hauing once in some notable deliuerance, tried and tasted the mercie of God, we doe by hope (as it were) promise to our selues, the saide fa∣uour and mercie, for time to come.

VII. The last fruit, is Obedience. This * 1.179 the holy Ghost teacheth, to haue beene the fruit of the suffering of Christ, when he saith, Though he were the sonne, yet learned he obedi∣ence, * 1.180 by the things which he suffered.

In the next place, Afflictions are good in regard of their qualitie and condition, which is, that they are tokens and pledges of our adoption, when we make the best vse of them. If ye in∣dure * 1.181 chastening, (saith the holy Ghost) God of∣fereth himselfe vnto you as vnto sonnes, that is, he comes to you in the crosse, not as a iudge and reuenger, but as a kind and louing fa∣ther; and the crosse imposed, is as it were his fatherly hand, wherewith the chastiseth vs: and therefore Iob praiseth God for his affli∣ction, saying, God hath giuen, and God hath taken away, blessed be the name of the Lord. * 1.182

The fifth Ground of comfort is, that the partie distressed, hath partners in the crosse. For * 1.183 first, he hath Christ to be his partner, be∣cause he hath fellowship with him, in that he is afflicted, and is willing to obey God therein. Paul accounteth it happines, to knowe the fellowship of Christs afflicti∣ons, and to be made conformable vnto his death. Phil. 3. 10. And Saint Peter exhorteth beleeuers to reioyce in as much as they are par∣takers of Christes sufferings. 1. Pet. 4. 13. Se∣condly, if the partie afflicted repent, Christ communicateth with him in al his crosses, & accounts them as his owne. The Apostle in this regard, would haue no man thinke it strange, no not when he is in the fierie triall; but rather to reioyce because he is partaker of Christs sufferings. 1. Pet. 4. 12. And Christ saith to Saul persecuting his Church, Saul, Saul, why persecutest thou me? Thirdly, he that is afflicted, hath other seruants of God, par∣takers with him in all his afflictions. The A∣postle Peter wisheth the Church of God to resist Sathan by faith, knowing, saith he that the same afflictions are accomplished, in your bro∣thren that are in the world. 1. Pet. 5. 9.

Thus much generally of Afflictions, and of Comfort in them. It were a long and tedi∣ous worke to set all downe in particular, to∣gether with their proper and distinct Com∣forts: therefore I will passe them ouer, and speake only of three kinds of Afflictions,

with their Remedies.

Sect. 2.

The first is, the Deferring of deliuerance: a * 1.184 great afflictiō, if it be considered. And touch∣ing it, I propound one Question, namely, How the minde of the partie distressed, may be staied, when as the Lord deferres deliuerance.

For the answer hereof, three especiall points are to be considered.

I. First, that God hath in his wisdome, set downe certen and unchangeable times, for the accomplishment and issue of all things that are. Ther is a time appointed to euery thing vnder the sunne, Eccl. 3. 1 The speech of Salomon is generall, and the meaning of it is this. Whatsoeuer there is in the world, either done, or suffered, or enioyed by man, whe∣ther it be of the number of naturall things, or of those which are voluntarily vnderta∣ken, or necessarily endured; God hath in his prouidence sorted vnto them, a set time and season, whereof dependeth the successe of them all. And this time, himselfe most freely ordereth and ruleth at his owne good plea∣sure; which, as no mā can hinder or stay, so is it not in the power of any, to hasten, or preuēt.

This point, the Holy Ghost in Scripture prooueth by two instances, of the threat∣nings and promises of God, which him∣selfe accomplisheth, at some certaine and vnchangeable times.

When the old world in the daies of No∣ah, had growne to much impietie, and wic∣kednes, the Lord appointed a certaine space of 120. yeares, for their repentance and con∣uersion; at the very ende and tearme where∣of, * 1.185 he brought the flood vpon them, and not before. For if we compare the particular cir∣cumstances of time, noted in the 7. of Ge∣nesis, with that which S. Peter writeth, 1. Pet. 3. 20. ee shall find, that the inundation of waters came vpon the earth, at the very point of time before determined.

Againe, God threatned by Ieremie, that the Iewes for their sins, should be led cap∣tiue, and serue the king of Babel 70. yeares. Now if we take the iust computation of * 1.186 time, it will appeare, that so soone as euer those yeres were expired, the foresaid threat was accomplished. And therefore Daniel, al∣luding to Ieremies prophecie, exactly setteth it downe, when he saith, The same night was Belshazzarking of the Chaldeans slaine, that is, * 1.187 the very night wherein those 70. yeares came to their full period.

And as there are set times, allotted by God for the execution of his threatning sentēces; so also hath he determined certen∣ly, the accomplishment of all and euery of his promises.

An example hereof we haue in the Israe∣lites, of whom the Lord said to Abrahā, that * 1.188 they should be in affliction in a strange land,

430. yeres, and then be deliuered. This pro∣mise of God was expressely fulfilled, as we read in the booke of Exodus. For before the ende and tearme of these yeares, they had no deliuerance at all: but when that time was expired, euen that selfe same day, departed * 1.189 all the hosts of Israel, out of the land of E∣gypt. And though Moses, fourtie yeares be∣fore this time, tooke in hand the worke of their deliuerance; yet he did it without suc∣cesse; * 1.190 and vpon a certaine accident, beeing himselfe constrained to flie into Madian, he liued there as a stranger with Iethro his fa∣ther in law, till the saide time of foure hun∣dred and thirtie yeares was accomplished; toward the ende whereof, being called of God to that office, he prospered, and not be∣fore. And in the same manner, hath God set downe a certaine period of time, within which, he will exercise his children more or lesse, and at the end wherof, and not before, he will releeue and comfort them againe.

Now as the certentie of the accomplish∣ment of Gods threatning word, serues to terrifie all wicked liuers from sinne: so the vnchangeable performance of his promises, at the very time prefixed, & not before, tea∣cheth the children of God sundrie things.

First, that when they are in any distresse, & haue not present or speedie deliuerance, ac∣cording to their desire, they should waite the Lords leisure, and expect with patience

till the time come, which is appointed by him for their ease and releefe: and in the meane while stay their hearts, by hope and affiance in his mercie. Reason is plaine. God is sure in his word, therefore though heaui∣nes may indure for a night, yet ioy will re∣turne in the morning, Psal. 30. 5.

Thus the Lord comforteth the Iewes in a particular distresse, as we may read in the prophecie of Habbakuk, where the Prophet in the name of the Iewes, complaineth and * 1.191 expostulateth the matter with God, why his owne people should be so lamentably affli∣cted, by a terrible and furious nation, and why they should be led away captiues, by the Chaldeans the enemies of God? To this the Lord makes answer, that as he had certenly determined, that iudgemēt to come vpon them, so certenly had he appointed a set time, wherein they should be deliuered. In the meane while, he bids them to com∣fort themselues in this, that though the affli∣ction should rest vpon them for a season, yet vndoubtedly they should be eased at the length: and therefore, that they should in pa∣tience waite for the vision, that is, the accō∣plishment of the vision touching their deli∣uerance.

Secondly, hence we learne, that we must not onely beleeue the promises of God in ge∣nerall, that God is true and faithfull in them, and that he is able & willing to fulfil them,

euen as he made them: but we must beleeue them in particular, that is with application to their proper and seuerall circumstances, which are the particular meanes, places, and times, whereby, and wherein he hath giuen his word, as touching our freedome and exemption from the crosse.

Take an instance hereof in the Prophet Daniel, who knew well by the spirit of Pro∣phecie, that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon. He knew also, that God had promi∣sed to put an ende to that captiuitie, at the end and tearme of those yeares. Now what did Daniel in this case? Vpon knowledge of the will of God in that point, during the said time, he praied not vnto the Lord for * 1.192 deliuerance of his people: But when he vn∣derstood that the time drewe neere, wherin it was the wil of God, that the Iewes should * 1.193 returne out of captiuitie, then by faith ap∣plying the promise of God to that particu∣lar time: he besought the Lord in praier and supplications, with fasting, in sackcloth and ashes, and the Lord gaue eare vnto his prai∣ers, and yeelded him a gratious answer.

II. The second point is, that God, when he deferres deliuerance, doth it vpon great and weightie causes and considerations, best knowne to himselfe.

The first wherof is, that thereby he might humble men throughly, and bring them

to an vtter deniall of themselues, and conse∣quently cause them, to learne patience in af∣fliction; which they would not learne, if they might be their owne caruers, and haue spee∣dy deliuerance from the crosse, at their own wills and pleasures.

Secondly, that beeing afflicted, they may acknowledge whence their deliuerance comes; yea, whence they doe receiue not onely that, but euery other good benefit, which they inioy; namely not from thēselues, or any creature, but onely from the Lord; and accordingly may learne to value and prize his gifts, at their deserued excellencie. For it is a true saying, and often verified in affliction & want, that benefits easily obtained, are lightly regarded, and sooner forgotten.

Thirdly, that by the continuance of the crosse without intermission, he may make them to distaste the world, and consequently drawe them to the meditation of the life to come, wherein all matter of mourning shall cease, and all teares shall be wiped from their eies. * 1.194

Fourthly, the Lord de••erreth deliuerance from affliction, that he might preuent grea∣ter euils and dangers, whereinto those that are afflicted might runne, if they had their heartes desire, and were eased not at his will but at their owne wishes. When the childrē of Israel came into Canaan, they were in∣formed, that they should dwell together

with the Canaanites, and Moses rendreth a reason thereof, Least (saith he) the wild beasts * 1.195 of the field multiply against thee. And for the preuenting of this euill, the Israelites must indure some annoyance by the Canaanites. * 1.196 Euen so the Lord keepeth his seruants vn∣der the crosse, for the preuenting of greater sins & offences. This should stay the mindes of men, & make them content to wait vpon God for deliuerance, when they are afflicted.

III. The third and last point is, that God alwaies hath and doth exercise his best ser∣uants, with long and continued crosses. A∣braham was childlesse, till he was 70. yeares of age, and at those yeares the Lord promi∣sed him issue. But this promise was not accō∣plished til a long time after, when he was an hundred yeares old. Dauid had a promise to be king of Ierusalem, and Iuda; but the Lord exercised him by many and grieuous afflicti∣ons, before he came to the crowne, in so much, that he saies of himselfe, that his eies failed with waiting vpon his God. Zacharie & * 1.197 Elizabeth praied to god, both of thē in their youth, & many yeares after for issue, but the Lord granted not their request til they were * 1.198 olde.

To adde no more examples; by these we see the Lords dealing, euen with holy men and women, his owne deare seruants, that he doth not alwaies grant their requests, nor condescend to their desires at the first, but

as it were holds them off, and suspends his grace and fauour for a time. And therefore if it shall please him, thus to deale with any of vs, we must from these examples be taught, to possesse our soules with patience, resting contented in his will, and waiting on his good pleasure to the ende.

To conclude this point. Suppose, that the condition of Gods seruants be such, as that they finde no ende of their afflictions, but that they doe continue euen vnto death, what shall they doe in this case?

Ans. Besides that which hath beene said before, for the resolution of this Question, I answer further, that first, they must still, e∣uen * 1.199 vnto death, liue by faith, and say with holy Iob, Lord, though thou kill me, yet will I trust in thee.

Secondly, they must stay and releeue their soules in the meane time, with these and such like meditations.

I. That it is the will and pleasure of God, that we should through many afflictions, en∣ter into the kingdome of God. Act. 14. 22. Now it is the propertie of a true child of God, to rest content in his fathers good will and pleasure, euen when he is afflicted. Prov. 3. 11. My sonne—be not grieued at my correcti∣on, that is, let it not be tedious vnto thee, be content to beare it. Our dutie therefore is, meekely to subiect our selues vnto the hand of God, as the child doth vnto the correcti∣on

of his father.

II. That though afflictions be long and tedious, yet God will at length giue a ioyfull and comfortable issue. For so himselfe hath promised, Math. 5. 4. Blessed are they that mourne, for they shall be comforted. Psal. 34. 19. Great are the troubles of the righteous, but the Lord wil deliuer him out of them all, Psal. 37. 73. Marke the vpright man, and behold the iust, for the ende of that man is peace.

III. Afflictions be they neuer so heauie, in regard of continuance, yet they are in no sort comparable to those eternall ioyes, that God hath prepared for them that loue him. This was Pauls meditation, who indured the crosse, euen to his dying day. Our light affli∣ction * 1.200 (saith he) which is but for a moment, wor∣keth vnto vs an excellent and eternall waight of glorie. And else where he professeth, that he did not count the afflictions of this present time, answerable in value to the glorie, which shall be reuealed vnto Gods children, Rom. 8. 18. Saint Peter tells them to whome he wrote, that in regard of their assured hope of eternall life, they should reioyce, though now for a season, they were in heauines through manifold tentati∣ons, 1. Pet. 1. 6. Lastly, the Author to the He∣brewes, comforteth the Church by this rea∣son, because it is yet a very little while, and he * 1.201 that shall come, will come, and will not tarrie.

IV. Though God withholdeth his hand, in respect of deliuerance euen to death, yet

his loue is constant and vnchangeable, and the crosse which we vndergoe, cannot se∣parate vs from that loue, wherewith he hath loued vs in Iesus Christ, Rom. 8. 35. And thus much of the first particular distresse of minde, arising of outward afflictions.

Sect. 3.

The Second particular distres, is bodily and temporarie Death, which consisteth in the se∣paration * 1.202 of the soule from the bodie. And touching this affliction, it is demanded, How any seruant of God, may be able to indure with comfort, the pangs of death?

For the answer hereof, two things are re∣quired: a preparation to death, and helps in the time of death.

Concerning preparation, there are three * 1.203 duties to be performed.

The first and most principall, is commen∣ded vnto vs in the booke of Psalmes, where Dauid praies vnto God, Lord, make me to know mine end, and the measure of my daies. And * 1.204 Moses in like manner, Lord, teach me to num∣ber my daies, that I may applie my heart vnto wisdome. In which places, is remembred a * 1.205 notable dutie of preparation: to wit, that a man should resolue himselfe of death con∣tinually, and before-hand number his daies. This is done, by esteeming of euery day, as the day of his death, and accordingly do∣ing * 1.206 alwaies that, which he would doe, if he

were now to giue vp the ghost.

Secondly, in way of preparation, we must endeauour to disarme and weaken death, who is as an armed man, that hath his wea∣pons, whereby he seekes to destroy vs. And in this case, we must deale with death, as the Philistims dealt with Sampson. They saw by experience, that he was a mightie man, and by his power and strength, had giuen them many foyles; and therefore they laboured to know, in what part of his bodie his strength did lie. And after inquirie, finding it to be in the haire of his head, they neuer rested, till they had spoiled him thereof. And questionlesse, the time will come, when we all must encounter, with this strong & pow∣erfull Sampson, Death; In the meane while, it is a point of wisdome, to inquire wherein his power and might consisteth. When this search hath bin made, we shall finde that his weapons, are our manifold sinnes, and cor∣ruptions, both of heart and life. For as Paul saith, The sting of death is sinne. Therefore, that we may spoile him of this his furniture, * 1.207 we must exercise our selues in the practise of two duties.

First, vse all meanes for the cutting off of the locke of our sinnes, whereby alone Sa∣tan hath the vantage of vs; and these means are the duties of humiliation, inuocation, and true repentance. We must therefore humble our selues before God, be instant in

praier, for the pardon of our sinnes past, and present, and in this point giue the Lord no rest, vntill we haue obtained in our consci∣ences, the sweet certificate of his fauour and mercie in Christ, whereby our mindes may be staied and comforted.

This done, it stands vs in hand to turne vnto God, to be carefull to leaue sinne, to en∣tertaine in our hearts, a resolued purpose and intention of new obedience, and conformi∣tie to the will, and commandement of God in all things. And this is the onely way in the world, to bereaue this our enemie of his ar∣mour, to pull the sting out of the mouth of this serpent, and consequently, euen in death to prèuaile against him.

Thirdly, in way of preparation, our dutie is, euen before-hand (while we liue in this world) to indeauour, to haue some true taste of life euerlasting, and the ioyes of heauen. The due consideration whereof, will be of great vse. For it will stirre vp in our hearts, a desire and loue of perfect happines in heauen, yea a feruent expectation of Christs comming to iudgement: and it will further cause vs to say with Simeon, Lord, now let thy seruant de∣part in peace: and with the Apostle, I desire to be dissolued, and be with Christ.

Touching this spirituall ioy and comfort in the holy Ghost, these Questions of Con∣science are mooued.

I. First, how may we in this life haue and

nourish in our hearts, a true tast of eternall happinesse, and of the ioyes of the world to come?

Ans. First, by a serious consideration of the euills that doe hinder, or preiudice our hap∣pines: and they are principally foure.

One is, the Miserie of our liues, in respect of sinne, and the consequents thereof. For there is no man in the world, be he neuer so righteous, that can truly say of himselfe, I am cleane from my sinne, Prov. 20. 9. Yea, ••uen the regenerate, that haue receiued grace to be∣leeue, to turne vnto God, and to liue accor∣ding to the Spirit, doe finde by experience, * 1.208 corruption & rebellion in their minds, wills, and affections, which daily affordeth matter of sinning against God: and on the other∣side, hindreth and quencheth, all the good motions of the Spirit, that are in them. A∣gaine, such is the irreconciliable malice of Satan, that he takes vantage of mans corrup∣tion, and neglectes no time or opportunitie, to intrappeth•• children of God, in the snares of his temptations. And hence it is that man, by reason of his owne corruption, and the wicked suggestions of the Deuill, is at conti∣nuall strife with himselfe, hath daily occasion of sorrow, worketh out his saluation with feare and trembling, wading (as it were) euen while he liueth, in a sea of many miseries.

The second euill, is the Vanitie of all things that are in the world. For whether we

consider the world it selfe, or the things therein contained, done, or suffered, there is nothing so sure and steadie, whereunto man hauing attained, can possibly rest fully satis∣fied, and contented; or which in the ende, will not prooue to be most vaine vanitie. And the truth hereof appeareth, in the expe∣rience of Salomon himselfe; who (beeing king ouer Israel) wanted neither authoritie, nor abilitie, and opportunitie, to take know∣ledge and triall, of all worldly things in all estates and conditions. And hauing euen of set purpose, carefully and earnestly searched into them all, at length he concludes, that the issue of all was vnprofitable vanitie, and vex∣ation o•• minde, as we may read in his Eccle∣siastes.

The third euill is, the Changeable condi∣tion of our life in this world, whereby it comes to passe, that we are alway in a flee∣ting and transitorie state. For we are (as Saint Peter speaketh) but strangers and Pilgrimes, that wander to and fro in the earth, as in a * 1.209 strange countrey, and still are making for∣ward to our owne home. We haue here no abiding citie. The houses wherein we dwell, * 1.210 are but Innes, in which we sojourne for a time: yea the bodies which we haue, are but ••ents and ••abernacles, alway readie to be shifted, and our selues to be translated into another place.

Fourthly, by remembring, that Christ our

Head, beeing now in heauen, and we his members vpon the earth; during our life, we are in presence separated from our Head, and consequently, from that happie and glorious fellowship, which we shall inioy with him, and all the Saints our fellow-members, in the kingdome of heauen. This S. Paul no∣teth, when he saith, Whilst we are at home in the bodie, we are absent from the Lord: and * 1.211 thereupon himselfe desired to be dissolued, and to be with Christ. * 1.212

Hauing thus entred into the due conside∣ration of the aforesaid euills, we must in the second place, exercise our selues in the fre∣quent meditation, of the blessed estate of Gods chosen, in the kingdome of glorie: who beeing translated out of this life, into the bosome of Abraham, are fully and per∣fectly freed from sinne, from Satan, from va∣nitie and miserie: haue all teares wiped from * 1.213 their eyes: doe behold the face of God; are made like vnto Christ in holines and ho∣nour: * 1.214 and doe with him inherit the king∣dome, prepared for them, from the founda∣tions * 1.215 of the world.

In the third place, hauing throughly con∣sidered of these things, we must Compare the estate of this present life, in the respects before-••amed, with the estate of that, which is to come in the kingdome of heauen: and laying them in a paralell together, we shall sinde the one, infinitely farre to excell the o∣ther

in regard of true ioy and comfort. And this will make vs, though liuing in the world, yet to vse it, as if we vsed it not: to haue our conversation in heauen: to thinke, * 1.216 with Paul, that to be loosed, and be with * 1.217 Christ, is best of all for vs: to haue a true and * 1.218 liuely tast of the ioyes of the world to come, and accordingly with Abraham, Isaac, and Iacob, to looke for a citie that hath founda∣tions, whose builder and maker is God. * 1.219

II. Secondly, it is demanded, how a man may truly discerne, whether this ioy of the Spirit, be in him yea or no? For answer here∣unto, it is to be remembred, that there are sundrie properties wherby it differeth from carnall ioy. And these are principally fiue.

First, this ioy is brought forth (as it were) of sorrow for sinne, and for the want of Christ. Ye shal sorrow, (saith our Sauiour Christ to his Disciples, meaning for his departure,) * 1.220 but your sorrow shall be turned into ioy. These words, are not onely meant of his Disciples, but of all beleeuers, who vpon considerati∣on of their sinnes, and the spirituall want of Christ Iesus, doe mourn and lament. For not onely they, but all true beleeuers, are there opposed vnto the World. Againe, blessed are they that mourne: that is, being touched with * 1.221 causes of exceeding griefe, doe withall mourn for their sinnes: for they shal be comfor∣ted. On the other side, carnal ioy, as it hath his beginning from the flesh, & ariseth of things

pleasing thereunto, so it ends in sorrow and heauinesse. In the end, reioycing is turned into mourning, saith Solomon. And, Woe ••e to you * 1.222 that now laugh: for ye shall weepe. * 1.223

Secondly, the ioy of the Spirit, is a fruit of righteousnes: that is, it issueth and floweth from Christ knowne and beleeued, to be made vnto vs of God, wisdome, righteous∣nes, * 1.224 sanctification, and full redemption. For from hence, followes peace of conscience, and from peace, comes ioy in the Holy Ghost. Contrariwise, the ioy of the flesh, ari∣seth only from the sudden feeling of some worldly delight: and therfore cannot bring any sound peace, vnto the conscience of the man possessed of it.

Thirdly, spirituall ioy is founded in the holy vse of the Word, Sacraments, and Prai∣er: and in the practise of Christian duties of mercie, ••oue, iustice, &c. The other is not so. For the world conceiueth a ioy besides the word, o•••• of the exercises of inuocation and repentance: which stands in the practise of crueltie, malice, oppression, iniustice, and all manner of impietie. And hence it is, that ha∣uing spēt their daies in such matter of reioy∣cing, at length in a momēt they go down to hell. * 1.225

Fourthly, heauenly ioy is so fixed & roo∣ted in the heart, that it cannot be remooued thence. Your ioy shal no man take from you, saith * 1.226 Christ. It must needes therefore be true and sound, yea able to swallow vp all matter of

griefe, and heauinesse: whereas the other is neuer sincere, but with the sweetnes thereof, hath alwaies mingled some bitternes. Euen in laughter (saith Salomon, speaking thereof) the heart is heauie. When the face of the wic∣ked * 1.227 man shineth, and his countenance is pleasant, euen then is he inwardly sorrow∣full, and his minde is troubled.

Lastly, the ioy of the Spirit is eternall: abi∣ding in the mind of man, not onely for the terme of this life, but for euer, in the world to come. So is not the reioycing of the world in earthly things: for it is fading and deceit∣full, as the things themselues be, wherein it is placed: it hath the beginning in corrupti∣on, and endeth with this present life. The * 1.228 examples of the two rich men in the Gos∣pel, doe manifest this truth. And to this pur∣pose, is the speech of Zophar, in the booke * 1.229 of Iob, that the reioycing of the wicked, is very short, & the ioy of hypocrites is but a momēt, &c.

By these fiue properties, may we put a true difference, betweene earthly and heauenly reioycing, and consequently discerne of them, euen in our seleues. And if we perceiue this ioy of the Spirit, (rightly con••ceiued and grounded in the right vse of the word, and Sacraments; as also in the exerci∣ses of inuocation, faith, and repentance,) to take place in our soules and consciences, we shall finde it of force, to moderate and alay the very terrours of death. And so

much for Preparation. * 1.230

Now the helpes to be vsed in the time of death, are manifold: the summe of all may be reduced to two heads; Meditations, and Practises.

Touching Meditations, we must in the first place, consider Death in a double re∣spect; one, as it is in it owne nature, and ano∣ther, as it is changed and qualified by the death of Christ Death in it owne nature, is a Curse, or fore •…•…er of comdemnation, the very gates and suburbs of Hell it selfe: but beeing qualified by Christ, it is a blessing, an end of all miseries, a full freedome from all dangers, a short passage vnto ioy, an en∣trance into euerlasting life, a quiet sleepe, voide of all annoyance, by dreames and fan∣tasies. And the graue a resting chamber, yea a bed perfumed by the death of Christ, for the bodies of all the Elect, out of which when they awake, they shall be admitted & receiued into the presence of God in hea∣uen.

Secondly, we are to consider, that there be three degrees of eternall life. The first whereof, is in this world before we die, and it is then, whē we begin to repent & beleeue in Christ, and to be assured in conscience that God the father is our father, Christ our redeemer, & the holy Ghost our comforter. For this is eternall life, to know God and him * 1.231 whome he hath sent Iesus Christ. The next de∣gree

is in death: for death cuts off al sin, origi∣nall & actuall: death frees vs from al wordly miseries: death prepareth the bodie, that it may be fit to enter into eternall happinesse together with the soule, which is alreadie in heauen. The last degree is, when bodie & soule reunited, goe both together into eter∣nall and euerlasting glory.

Our third meditation is, that that there is a mysticall vnion and coniunctiō, betweene Christ and euery beleeuer, & that not onely in regard of soule, but of bodie also; which beeing once knit, shall neuer be dissolued, but is eternall. Wherevpon the dying, dead rotten, and consumed bodie remaineth still a member of Christ, abideth within the co∣uenant, and is and shall be euer, a temple of the Holy Ghost. Thus Adam, and Abraham, which are dead, so many thousand yeares a∣goe, yea euery true beleeuer, from them to the end of the world, shall arise at the last day in body to glory, by the power of their coniunction with Christ. In the winter sea∣son, we see the most trees voide of leaues, buddes, and blossomes: so as they seeme to vs to be dead, and yet neuerthelesse there is a sappe in the roote of them, which in the Spring wil ascend, & reuiue the decaied brā∣ches. Euen so it is with our bodies, which though they be corrupted, rotten, burnt or eaten with wormes, or deuoured by wild beasts, so as they may seeme to be vtterly

perished, yet there is (as it were) a secret and hidden sap in them, (by reason of their vni∣on with Christ) by which they shall be rai∣sed, reuiued, and quickned, being made like vntothe glorious bodie of Christ their head, with whome they shall raigne, and liue for euermore.

Helpes in practise are two; First, he that will beare with comfort the pangs of death, must labour that he may die in faith: and that is done, by laying hold of the promise of God, touching forgiuenes of sinnes and life euerlasting by Christ. All these (saith the * 1.232 holy Ghost) died in faith, namely, Abel, E∣noch, No••, Abraham, and Sarah, all laying hold of the promise of life by Christ. When Iacob on his death-bed, was blessing of his children, he brake forth into this heauenly * 1.233 speach, O Lord, I haue waited for thy saluation. In which words it is plaine, that his faith re∣sted on the mercie of God, and by hope he waited for his saluatiō, & our Sauiour Christ saith, As Moses lift vp the serpent in the wilder∣nesse, * 1.234 so must the sonne of man be lift vp, that whosoeuer beleeueth in him, might not perish, but haue life euerlasting. Out of which words the forenamed duty may be learned, that looke as the childrē of Israel, being stung with fiery serpēts, & that vnto death, we•• healed by loo∣king vp to the brasē serpēt erected by Moses: so whē we are stūg with sin & death, we must euer remēber by faith to looke vpon Christ.

But specially when we are dying, then it is our part, to sixe the eies of our soules, by faith vpon him; and thereby shall we escape death and be made partakers of eternall life and happinesse. Notable is the example of Christ, who as he was man; alwaies fixed his trust and considence in his fathers word, e∣specially at his end. For when he was dying, and the pangs of death seazed vpon him, he cries vnto the Lord, My God, my God, why hast thou forsaken me? and againe, Father into thy hands I commend my spirit: which words are full of faith, and doe bewray what great affiance he placed in his fathers loue, &c. When Dauid in an extremitie, saw nothing before his eies but present death, the people in tending to stone him, at the very instant (as the text saith) he comforted himselfe in the Lord his God; but how? by calling to minde * 1.235 the mercifull promises, that God had made vnto him, and by applying them vnto his heart by faith. And Paul saith of himselfe, & the rest of the faithfull, that they receiued the sentence of death in themselues, that they might * 1.236 not trust in themselues, but in God.

From these examples it followes, that they which desire with comfort to beare the pangs of death, must die by faith; that is, they must set before their eies, the promise of remission of sinnes, and life euerlasting, and depend vpon it, wrapping (as it were) & infolding thēselues in it, as in a close & warm

garment, that will keepe them safe and sure, against the winde and weather of temptati∣on.

The second Practise in the time of death is, to die in obedience; which is nothing else, but willingly, gladly, and readily, without murmuring, to submit our selues vnto Gods will, in bearing the paines of death. A most worthie president of this obediēce, we haue in our Sauiour Christ, when he said vnto his father, Not my will, but thy will be done; thereby submitting his will, to his Fathers wil, touch∣ing the death which he then suffered. Yea when he was dying, it is said of him, that he gaue vp the Ghost; that is, he did most willingly surrender vp his soule into the hands of God his father. And this his exāple at the time of his departure, must be a rule of directiō vnto vs, vpon the like occasion. Hence it is, that in the third petitiō of the Lords praier, amōgst other things, we pray for obedience to the will of God in suffering afflictions, yea euen in the last and greatest, which is death it self. True it is, that obedience to God in death, is against corrupt nature; and therefore our dutie is, the more to inure our selues, to the performing of it: and that which the blessed Apostle said of himselfe, I die daily, ought to be continually our resolution and pra∣ctise.

If we shall inquire, howe this may be done; the answer is, whē God layeth afflicti∣ons

vpon vs, in our life time, then by endea∣uouring to beare them with patience, meek∣nes, and lowlines. For euery affliction, is (as it were) a pettie death: and if we doe in it, subiect our selues to the hand of God, wee shall the better obey him, in the great death of all: and thus doing, whensoeuer God striketh vs with death, we shall with comfort endure the same.

Sect. 4.

The Third particular Affliction or distresse, is Satanicall molestation, whereby both per∣sons, * 1.237 and places of mansion, or abode, are either possessed, or otherwise molested by the malice of the Deuill.

I. Touching this Affliction, the Question of Conscience is, How such persons as are possessed, or feare possession, or else indure molestations by the Deuill in their houses, may haue their minds quieted and sta••ed, and consequently, in that case be remedied!

And here two things are generally to be considered, in way of Answer.

First, it is to be remembred, that possession is knowne by two signes. The one is, when the Deuill is euidently present, either in the whole bodie, or in some part of it. The o∣ther, when he hath rule of the said bodie, ei∣ther in whole or in part: so as the partie him∣selfe, hath not that vse of his bodie, which he would. As for example: when the Deuill

possesseth the instruments of the voice, as the tongue, and makes a man to speake Latine, Greeke, Italian, or other tongues, which he vnderstandeth not. Both these things were found in them that were possessed, in the time of our Sauiour Christ.

Secondly, we must consider, it falleth out oftentimes, that straunge diseases doe seaze vpon men, arising from corrupt humours in the bodie; yea men and women may haue straunge passions vpon naturall causes vn∣knowne; and these will sometimes haue strange and extraordinarie effects in them, which the art of Physicke neither can search out, nor cure; and yet they are neither acts of witchcraft, nor reall possessions. As when God laid extraordinarie diseases on the Co∣rinthians, for the contempt of his Word and Sacraments, 1. Cor. 11. 30. Like vnto which, he worthily inflicts vpon men in these daies, for the same and other sinnes.

Now to stay the minde in this case, these Rules are carefully to be thought vpon.

First of all, it is to be remembred, that though Satans malice and power, be very great and large: yet he can not practise the same, against the childrē of God, whē, where, and how he listeth. The malice which Satan beares to mankind, and principally to the members of Christ, appeares in this, because he is saide, to accuse them before God, day and * 1.238 night. And, as a roaring lyon, to walke about the

world, seeking whome he may deuoure, 1. Pet. 5. 8. Againe, the Scripture noteth him, to be a powerfull Spirit, whose strength farre excee∣deth and surpasseth the might of any man or creature, that is not of an Angelical nature, as himselfe is. For he is tearmed a Prince of the aire, and the god of this world; his power rea∣cheth euen to the spirits and soules of men, whereby he worketh in the children of diso∣bedience, Ephes. 2. 2. His principalitie is so great, that no strength, no defence of man is able to withstand it, vnlesse man take vnto himselfe the whole armour of God, Eph. 6. 10.

Now although the Deuill be so malitious an enemie of mankind, that he ceaseth not to deuise, whatsoeuer may be hurtfull vnto them; and withall so powerfull in his at∣tempts, that no man by his o••ne proper strength, is able to resist him: yet he cannot put the least part of his power in execution, in what time, place, or manner he desireth. The reason is, because God hath determined his power, by certaine bounds and limits, which he cannot passe: and they are especi∣ally two.

The one is, his owne nature, whereby he is a creature, and therefore finite. Hence it is, that he can neither know, nor doe any thing that is beyond the reach or capacitie of his nature, or aboue the power and skill of a creature. For example, he cannot directly and immediatly know the deepe things of

God, vnlesse they be reuealed vnto him: nor yet the secrets of mans heart. None knoweth the things of a man, saue the spirit of a man, which is in him: ouen so, the things of God know∣eth none, but the spirit of God, 1. Cor. 2. 11. A∣gaine, he cannot doe that which is truly and properly a miracle, the cause whereof is hid∣den and vtterly vnknowne, and which comes not within the power and order of nature. For this is proper vnto God, who onely doth things simply wonderfull, Psal. 77. 14.

The second thing whereby Satans power is restrained, is the will of God. For looke as the sea, beeing by nature, apt to ouerflow the whole earth, is kept in, and shut vp within the shore, (as it were) with dores or gates, that it cannot breake forth; and that by the Lord himselfe, who hath established his de∣cree vpon it, Iob 38. So though Satan be by nature strong, and his malice great, yet can he doe nothing at all, no nor execute his na∣turall power, to the hurt and preiudice of a∣ny man, without the will and permission of God. Thus the euill spirit, could not goe forth to deceiue Ahab, vntill the Lord had said vnto him, Goe and thou shalt preuaile, 1. King. 22. 22. Thus the Deuill could not touch the bodie, children, goods, or friends of righteous Iob, whilest he was fenced and fortified, by the power and prouidence of God. But when the Lord, in regard of Iobs outward estate, had giuen leaue, and said, Loe

all that he hath is in thine hand, then did he ex∣ercise his power, to the vtmost: yet so farre onely, as he was permitted, and no further. Iob. 1. 12.

The consideration of this first point, that Satans power is determined by God, will serue to stay the minds of those, whose per∣sons, houses, or friends are molested by him. For hereupon it followeth, that God, who hath the Deuill bound vp (as it were) in chaines, will not suffer his power to be in∣larged, against his owne children, to their de∣struction and confusion: but so farre forth a∣lone, as shall be expedient for their good and saluation. Againe, that God beeing their fa∣ther in Christ Iesus, they may in the time of such affliction, haue accesse vnto him, & call vpon him, for the restraint of Satans power and malice, and consequently, for the deliue∣rance of them and theirs.

A second Rule is this. Such persons must haue recourse to God in his word, in which he promiseth his presence and protection, to his children, in their greatest dangers. And namely, that there shall no euill come vnto them, neither any plague shall come neere their dwel∣ling: * 1.239 because he will giue his Angels charge ouer them, to keepe them in all their waies. Againe, that he will be a wall of fire, round about his peo∣ple. Zach. 2. 5. that he will extend peace ouer his Church, like a flood, Isa. 66. 12. And that there shal be no sorcery against Iacob, nor soothsaying in

rael, Numb. 23. 22. And yet if God sees it to be good for his children, to be tried by pos∣sessions or witchcraft, in this case the pro∣mise frees them not. For all temporall bles∣sings are promised conditionally, so farre forth as they may stand with Gods good will and pleasure, and withall may make for the good of his children. Howbeit herein lies the comfort, that though such calamities befall them, yet they shall turne to their good, rather then to their hurt. This point well considered by the way, bewraieth the great presumption of some, who are not a∣fraid to say, their faith is so strong, that the Deuill cannot touch them.

Thirdly, it must be considered, that the best seruants of God, haue beene in their times molested by the Deuill. Christ in his * 1.240 second temptation, was carried by the De∣uill, from the wildernessé, to a wing of the Temple of Ierusalem. The children of Iob, were destroied by the Deuill, & he himselfe was filled with bo••ches, and sores. A cer∣taine woman, euen a daughter of Abraham, that is, one following the faith of Abraham, * 1.241 was troubled with a spirit of infirmitie, eigh∣teene yeares together. And the daughter of the woman of Canaan, was grieuously vexed with a Deuill. Math. 15. 21, 22.

Fourthly, men in this case, ought by faith to lay fast hold vpon the promise of life e∣uerlasting, and wait the Lords leisure, not

limiting him in respect of time, or meanes of deliuerance. This was the practise of Iob, Though he kill me, yet will I trust in him. And of * 1.242 holy Abraham, who did not limit God, but was content to doe with Isaac, what the * 1.243 Lord would: and though it was in likeli∣hood, a meane to bereaue him of all posteri∣tie, yet still he kept himselfe to the promise.

Lastly, men must in this case, seeke and sue vnto God by praier, either for deliuerance, if it may stand with his good will and plea∣sure, or els for patience, that they may meek∣ly and patiently beare that particular affli∣ction.

II. In the molestation and annoyance of hou∣ses by spirits, two things are to be remem∣bred.

First, men must not consort together, and abide there, where it is certenly knowne, that the Lord hath giuen the Deuill power and libertie; least in so doing, they tempt the Lord. Our Sauiour Christ, did not of his owne priuate motion and will, betake him∣selfe into the wildernes, but by the direction of the Holy Ghost, Math. 4. 1. Paul in like manner, did not of his owne head goe to Ie∣rusalem, but vpon the motion of the Spirit, Act. 20. 22. In the light of these examples men arc taught, not to cast themselues, into any places of apparant danger: much lesse to frequent those, which God hath deliuered vp, into the power of Satan. And this con∣demneth

the rash, and headie conceits of some persons, who vpon confidence of their owne strength, doe put themselues into needelesse dangers, hauing neither extraor∣dinarie calling from God, nor any sufficient warrant out of his word.

If it be asked, what men are to doe in this case? I answer, First, that they ought rather to flie to God by praier, and to draw neere vnto him in their hearts: and he in mercie will draw neere vnto them.

Secondarily, that which we doe in meats and drinkes, is also to be done in the houses and places where we dwell. And what is that? we must sanctifie them to our vse, by the word and prayer. Noah at Gods com∣mandement, went into the Arke, abode in it, and came out againe: and when he came forth of it, into the earth afterward; it is said of him, that he built an Altar, gaue thāks * 1.244 to God for his deliuerance, and praied the Lord, to vouch safe him the vse of the earth, as he had before. Though Abraham had a promise of the land of Canaan, to him and his posteritie for euer, yet he went not out of his countrey toward it, till the Lord com∣manded * 1.245 him: and when he was come thi∣ther, he built an Altar for the worship and * 1.246 seruice of God. The like he did afterward at * 1.247 Bethel. And many yeares after, did Iacob offer sacrifice vnto God, in the same Bethel, when he came to dwell there. And for this

very end, in the law, by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne. And so much touching the second distresse.

CHAP. X.

Of the third Speciall Distresse, arising of the Tentation of Bla∣sphemie.

THe third kind of trouble of mind, is that which ariseth of the Tentation of Blasphe∣mie, which in regard of the vilenes and vglinesse thereof: is not amisse tearmed by some, the foule Tentation. And it is, when a * 1.248 man is troubled in his minde, with blasphe∣mous cogitations, and thoughts, directly a∣gainst the Maiestie of God, the Father, the Sonne, and the Holy Ghost. As for example: to thinke that God is not iust, or mercifull; that he accepteth mens persons: that he hath not know∣ledge of things, that are done here below, or at least that de doth not regard them: that God cannot doe this or that: that he is iniurious to some men, and partiall to others, &c. These and such like blasphemous thoughts there be, which are not fit to be vttered amongst mē, forasmuch as they are most horrible, and ex∣ecrable,

as any can be conceiued.

Sect. 1.

That we may the better know this Temp∣tation, * 1.249 let it be considered, what are the fore∣runners thereof, and by what meanes it takes place in the heart possessed of it.

Sometimes it commeth, meerely and one∣ly of the suggestion of the Deuill; which troubleth the phantasie, euen of those which are in that regard innocent, and casteth into their hearts impure and vngodly thoughts. Sometimes againe, it comes vpon men, by an euill custome: when as they willingly lend their eares, to leude and cursed speeches, that immediately tend to the dishonour of God, or the wilfull abuse of his word, his iudge∣ments, and mercies; and vpon the hearing, either giue their applause and approbation, though not expressely; or doe not hinder or stay them, as much as in them lyeth. Other∣whiles, it creepes into the heart of man by degrees, when he beginnes to waxe cold in Gods seruice, to make little conscience of those duties, that immediately concerne his worship, & consequently inures himselfe, to the taking of the name of God in vaine, by often and causelesse swearing, forswearing, cursing, &c. By these and such like meanes, is this foule and horrible tentation conua••∣ed into the minde of man.

Now the danger of it, whether it ariseth

from these, or any other causes, is exceeding grieuous, specially to those, that haue begun to chuse the way of truth, and to applie their hearts to serue God, and to feare his name. For it bringeth forth strange and fear∣full effects; as namely, desperation, and mani∣fold horrors & troubles of minde. Yea diuers persons haue hereupō bin astonished in such sort, that they haue bin mooued to make dis∣patch of themselues; beeing in their owne iudgement no better, then the very firebrands of hell.

Sect. 2.

Now for the Curing of this wonderfull trouble and distraction of Conscience, two * 1.250 things are to be done: to wit, Inquirie must be made into the next causes, whence this Tentation should arise: and after that, the Re∣medie is to be applied.

For the first. Inquirie is to be made, whe∣ther the present distresse, had his beginning from the thoughts of a mans owne minde, or from the suggestion of the Deuill. For this is in all likelyhoode, the next way to mini∣ster Comfort, to the afflicted partie.

It may be said, How shall a man discerne the thoughts that are from the Deuill, from his owne thoughts? Ans. He shall know them by sundrie notes.

First by the entrance of thē into the mind. For those that co••e from the Diuill, come

speedily, as lightning into a house: and they are after a sort, forced into the minde by vi∣olence, so as the partie cannot auoide them; and they come into the minde againe and a∣gaine, yea a thousand times in a day, so as by their often comming, they weaken the me∣morie, dull the senses, wearie and confound the braine. These are thoughts that come from the Deuill, and by him are co•…•…uaied from without, into the minde of man. And if such cogitations, were from a mans own self, they would not come with so great vehemē∣cie and cel••ritie, but with leisure•• and they would rise with more moderation, and lesse violence. Yea further, the frequent vse of them would not produce so many, and so fearfull effects as it doth.

Secondly, such thoughts may be discer∣ned, to come from the Deuil, by this signe, because they are directly against the very light of nature, the sparkes whereof are not quite extinct in vs by sinne. For euery man thinkes reuerently of God by nature. But these cogitations are most wicked and deui∣lish, fastning vpon God, things that are most vile and monstrous: whereas commonly, the thoughts that arise from our selues, are not against the light of nature, though they be most corrupt.

The third signe is, that at the first concei∣uing of them, the partie 〈◊〉〈◊〉 smitten with an extraordinarie feare, his flesh is troubled; and

oftentimes, sicknes and faintings doe follow. But the thoughts that men conceiue of thē∣selues, cause neither feare, nor fainting, nor sicknes.

Fourthly, blasphemous thoughts cannot come ordinarily from the hart of any, saue of those alone, that are of reprobate mindes. But the parties that are thus distressed, are honest, ciuill, and such as professe the Gos∣pell, at least in shew; yea sometime they be∣fall such, as are the true members of Christ. Therefore it is manifest, that they come from without, euen from the Deuill casting them into the minde, and not from within a mans owne selfe.

In the next place, Inquirie must be made, whether the partie doth approoue, loue, and like these and such like thoughts, or no? To this he will answer, if he be asked, that he abhors them as the Deuill and Hell it selfe. Thus euen naturall men will answer, & that truly.

After Inquirie thus made, the Remedie is to be applied. And the first and principall re∣medie, pertaines to doctrine, and instruction: in which the partie is to be informed of his or her estate; namely, that the foresaid blas∣phemies, are not his sinnes, but his crosses. For they are the Deuils sinnes, and he shall answer for them: and they are not ours, till we intertaine, receiue, approoue, and giue consent vnto them.

For proofe hereof, let this be considered, That vncleane thoughts which haue their residence in the minde of man, are of two sorts: Inward, and Outward, Inward are such, as haue their originall from the flesh, and a∣rise of the corruption of mans nature, though stirred vp by the Deuill. And these, at the ve∣ry first conceiuing, are our sins, though they haue no long abode in our mindes: and they are directly forbidden, in the tenth comman∣dement Outward thoughts are those, which haue relation to an outward cause or begin∣ning: of which sort are those euill thoughts, that be conueied into the minde by the De∣uill: and if we take no pleasure in them, nor yeeld consent vnto them, they are not to be accounted our sinnes, but the Deuills, by whome they are suggested, The truth here∣of appeares in Christs example; into whose minde the deuill cast this blasphemous tenta∣tion, thereby moouing him to infidelitie, co∣••etousnes, and idolatrie: which neuerthelesse were not his sinnes, because his holy-heart gaue not the least approbation to them, but abhorred and repelled, them, and therefore was free from any taint of sinne, in or by them.

This distinction of thoughts must be re∣membred. For hence it followes, that blas∣phemous thoughts, not consented to by vs, are not our sinnes, but the Deuills. Euen as in like case, whē one wickedly disposed, solli∣cites

another to treason, or murder: if the said partie listen not, nor yeild thereto, he cannot be holden guiltie of those crimes. Therfore, men must not feare those kind of thoughts ouermuch: at lest, if they please not thēselues ouermuch in them: because, though they be indeede their crosses, yet are they not their personall sinnes, for which they shall incurre the wrath and displeasure of God. Againe, they must let them goe as they come: they are not to striue against them, for the more they labour to resist them, the more shall they be intangled with them.

The second thing to be vsed in way of re∣medy, for the staying of the mind in this ten∣tation, is, that though it should be graunted, that the foresaid euill and blasphemous thoughts are our sinnes, yet we are to re∣member, that they may through the mercie and goodnesse of God, be pardoned: if they be heartily and vnfeinedly repented of: yea further, that neither they, nor any other sins (except that against the Holy Ghost) doe condemne him, that praieth against them, & is heartily sorrie for them.

It was Pauls complaint, Rom. 7. 19. That he did not the good which he would doe, speaking of the inward indeauour of his heart: and a∣gaine, that he did the euill which he would not, meaning in respect of the corruption of his nature. Now vpon this, that he indea∣uoured to doe that, which was agreable to

the will of God, that he loathed and detested the contrarie, and stroue against his corrupti∣ons, how did he comfort himselfe? Marke the wordes following, v. 20. If I doe that I would not: that is to say; if against my generall pur∣pose, I sinne against God; if I be sorrie for it, if I be displeased with my selfe, because I can not obey God, in that perfectiō I desire, It is no more I that do it, but sinne that dwelleth in me. Frō this example of Paul I gather, that if any man, haue in his minde euill thoughts, and doeth (as Paul did) grieue, because he therby offendeth God; if he doe abhorre them, and pray against them; he shall not be condem∣ned for them; they shall neuer be laid to his charge. The partie then that is troubled with with these thoughts, may vpō these grounds, stay his minde; and comfort himselfe. For if he shall not be condemned for them, then let him not feare them aboue measure.

The third point to be remembred is, that the partie must not be alone. For this Tenta∣tion beginnes, and is confirmed and increa∣sed by solitarinesse; and the parties thus di∣stressed, loue to be apart by themselues, from the societie of others. And for that cause, in case they be lyable to this distresse, they must vse to converse with such company, as may afford them matter of speech and confe∣rence meete for them, and may exercise their mindes with heauenly meditations in the word, and singing of Psalmes, and such like

fitte and conuenient recreations. Our first parent Eue was tempted by Satan, when shee was apart from Adam: and our Sauiour Christ, when he was alone out of companie and societie, then did the Deuill most mali∣tiously assault him, with strong and power∣full tentations in the wildernes.

The fourth point, to be remembred of the partie troubled is, that he must as heartily and earnestly repent him, of those his euill thoughts, as of euill wordes and deedes. For the truth is, because men are loose-minded, and haue no more care of their thoughts, then commonly they haue; therefore the Lord iustly suffers the Deuill to plague and torment them, by conuaying into their hearts, most vile and damnable cogitations. Furthermore, the said partie must labour to be renued in the spirit of his minde, that is, * 1.251 to haue his minde inlightened by the spirit, whereby he may know and vnderstand the will of God in his word. After repentance for euill thoughts, there must follow watch∣fulnesse, and a carefull circumspection ouer all his waies; but principally he must haue an eye vnto his heart, the fountaine of all. Keepe thine heart with all diligence, saith Salo∣mon: that is, aboue all things see that thou * 1.252 countergard thy thoughts, desires, motions, and affections.

That the heart of a man may be guarded, two rules are to be obserued. First, that the

word of God dwell plentifully in it, by daily me∣ditation * 1.253 of the commandements, promises, and threatnings reuealed in the same. It is noted by Dauid, as a propertie of a blessed man, that he exerciseth himselfe in meditatiō of the Law of God, day and night, Psal. 1. By this meanes the heart will be clensed, and purged from vncleane and polluted moti∣ons, and so guided & directed, that it swarue not from God. This rule is of speciall vse. For therefore doe men hatch, and breed euill thoughts in their hearts, because they are not taken vp with holy meditations: and hence it is, that the heart of man, is made e∣uen a pray vnto the Deuill, because the word of God is not lodged therein. Excellent was the practise of Dauid in this case, who kept the word of God in his heart, that he might not * 1.254 sinne against him.

The second Rule of the keeping of the heart, is to establish our thoughts by counsell. It is the wise mans aduise in so many words, Prov. 20. 18. wherein he would teach vs, that it is the propertie of a worldly wise man, in matters of waight, not to trust to his owne wit, but to follow the direction and counsell of wise and skilfull men. And if this be a sound course in matters of the world, much more ought it to be taken, in the maine matters of religion, and conscience, con∣cerning the heart and soule of man. And therefore by the lawe of proportion, it

giues vs direction, not once to thinke or conceiue, so much as a thought, but vpon aduice and direction taken at God and his word. Thy testimonies (saith Dauid) are * 1.255 my delight; and my counsellers. And what bene∣fit had he by taking such a course? surely, by the word of God, which was his continuall meditation, he gat vnderstanding, he became wiser then the auncient; it made him to hate all the waies of falshood: it kept him from declining from God, either to the right hand, or to the left. The same rule must be practi∣sed of vs, in the vse of our senses, our spee∣ches, and actions, and then shall the heart be kept cleane, and free from these temptati∣ons.

And seeing this temptation is so daunge∣rous and fearefull, as hath beene said, & doth often befall men; our dutie is to make con∣science, of practising the foresaid rules conti∣nually. And thus much concerning the third kinde of distresse of Conscience.

CHAP. XI.

Of the fourth Speciall Distresse, arising from a mans owne sinnes.

THE Fourth Distresse of minde is that, which ari∣seth from a mans owne sinnes, or rather, from some one speciall sinne committed. And this kind of Tentati∣on is twofold: For either it is more violent, and lesse common; or lesse violent and more common.

Sect. 1.

The violent Distresse of minde, shewes it * 1.256 selfe by feares and terrours of the Consci∣ence, by doubtings of the mercie of God, by lamentable and fearefull complaints made to others.

Now Question is mooued, Howe this violent distresse of minde, arising from our owne sinnes, is to be cured? Answ. That it * 1.257 may be cured by the blessing of God, three things must be done.

First, that particular sinne must be known, which is the cause of this violent distresse. And here we are to know, by the way; that it is an vsuall thing, with the parties thus di∣stressed, to dissemble and cloake their sinnes:

and therefore they will alleadge, that their trouble ariseth from some euill thoughts, from wicked affections, and from the corrup∣tion of nature: whereas commonly men are not distressed, in violent manner, for euill thoughts, affections, &c. but the violent di∣stresse commeth from so•…•…e actuall and odi∣ous sinne or sinnes done, which wound the conscience, and are the causes of great distra∣ction of minde: and they are many, which ha∣uing bin vpon occasion before rehearsed, I will not now repeat them. Onely this must be remembred, that the greater sinns against the third, sixt, and seuenth commandements, are the maine and proper causes of violent * 1.258 distresses: and the more secret the sinne is, in regard of the practise thereof, the greater horror of Conscience it bringeth; and open offences doe not giue so deepe a wound vn∣to it, as secret and hidden sinnes.

Secōdly, the particular sinne being known, Inquirie must be made, as much as possibly may be, by signes, whether the partie distres∣sed repenteth, yea or no. For except he hath repented, he cannot be fitted to receiue com∣fort: & vnlesse he be first fitted to receiue cō∣fort, he cannot be releeued in Conscience. Now if it be found, that the partie hath re∣pented, then care must be had in the next place, that his repentance may be renued, for the particular sinne committed.

Thirdly, hauing thus done, the comfort

must be ministred, for the moderating, or ta∣king away of the distresse. And here remem∣ber by the way, that the comforts ministred, vsually and ordinarily, must not goe alone, but be mingled and tempered, with some terrors of the Law: that beeing thereby fea∣red, with the consideration of sinne, and of the wrath of God due vnto the same, the comfort may appeare to be the sweeter. The ministring whereof, in case of this distresse, would not be direct and present, but by cer∣taine steppes and degrees: except onely in the point of death: for then a directer course must be vsed. These degrees are two.

First, the partie is to be informed of a pos∣sibilitie of pardon, that is, that his sinnes are pardonable, and though in themselues they be great, and hainous, yet by the mercie of God in Christ, they may be remitted. Now put the case, that the afflicted apprehendeth onely the odiousnesse of his sinnes, and the wrath of God due to the same, and in this fitte puts off the pardon from himselfe, and cannot be perswaded that his sinne may be forgiuen, what then is to be done? Ans. Then for the effecting of this first degree, certaine Grounds are to be laid downe, whereupon assurance in that case may be built vp in his heart.

The first Ground of possibilitie of pardon * 1.259 is, That the mercie of God is infinite, yea ouer all his works, Psal. ••45. 9. That the death of Christ

is of infinite price, merit, and value before God. That God is much in sparing, Isa. 55. 7. That with the Lord is mercie, and with him is plenteous redemption, Psal. 130. 7. That Christs satisfaction is not onely a b 1.260 price, but a c 1.261 counterprice, 1. Tim. 2. 6. able to satisfie for the sinnes of all men, yea for them that haue sinned against the holy Ghost. For that sinne, is not therefore vnpardonable, because the offence thereof is greater, then the merit of Christ; but because th•• partie offending, nei∣ther doth, nor can applie the merit of Christ vnto himselfe. An ancient father vpon Cains wordes, My punishment is greater then I can beare, saith, Thou liest Cain, for Gods mercie is * 1.262 greater then the sinnes of all men. The mercie of God was very great to Manasses, to Salo∣mon, to Peter, and to many others, though * 1.263 they were great offenders.

The second Ground. Men of yeares, liuing in the Church of God, and knowing the doctrine of saluation, shall not be condemned simply for their sinnes, but for lying in their sinnes. Vpon this ground, I say, that men distressed must be grieued, not so much for committing of sinne, as for lying and continuing in sinnes committed.

A third Ground. It pleaseth God many times to leaue men to themselues, and to suffer them to commit some sinne that woundeth conscience. It is true and cannot be denied. But we must withall remember, that sinnes committed, doe

not vtterly take away grace, but rather make it the more to shine and shew it selfe. For God in mercie turneth all things, euen sinne it selfe, to the good of them that be his: and there∣fore sinne committed, cannot either waste, or extinguish grace receiued, but by diuine di∣spensation, serueth to amplifie and inlarge the same; so as where sinne aboundeth, there grace aboundeth much more, Rom. 5. 20. And the Lord saide to Paul, beeing in great extremitie, 2. Cor. 12. 9. My grace is sufficient for thee: for my power is made perfect through weakenes. Hence it appeareth, that the grace of God is not vtterly lost, but appeareth liuely in the time of distresse.

The fourth Ground is this. The promises of God touching remission of sinnes, and life eternall, in respect of beleeuers are generall, and in regard of all and euery man indefinite: that is, they doe not define, or exclude any person, or any sin∣ner, or any time; onely they admit one excep∣tion, of finall impenitencie. Here a question may be mooued, How long he that mini∣streth comfort, must stand vpon the possibi∣litie of pardon? I answer, vntill he hath brought the partie distressed, to some mea∣sure of true repentance: and this beeing done, then he is to proceede to the second degree of comfort.

The Second degree of comfort is, to teach, that the sinne, or sinnes of the partie distres∣sed, are indeede pardoned. But it may be as∣ked,

vpon what signes may this comfort be applyed? I answer, vpon these two. First, if the partie distressed confesse, that he or shee is heartily grieued, that by their sinne or sinnes, they haue offended so louing and so mercifull a God. Secondly, if they professe, that they desire with all their heart, to be re∣conciled vnto God in Christ: and at least doe desire to repent for their sinnes; and withall doe carrie in heart, a purpose to sinne no more, but in all things, (as much as in them lieth) to performe new obedience vnto god, Luc. 15. 11. &c. Now for the better enfor∣cing of this comfort, some textes of Scrip∣ture, fitting this purpose must be rehear∣sed, a•• for example, Matth. 9. 12, 13. I came not to call the righteous, that is to say, those that iudge themselues righteous, but sinners, that is, those which are grieued, be∣cause in their owne conscience, they are vile and hainous offenders, to repentance. Againe, Matth, 11. 28. Come vnto me all ye that are wea∣rie, and heauie laden, and I will refresh you. And Christ saith, it was the end of his cōming to preach deliuerance to the captiues, and to set at libertie them that are bruised. Luk. 4. 18.

To conclude this point, there remaines yet a further question to be resolued, and that is * 1.264 this. A man after repentance, for some grei∣uous sinne, falls into it againe, and is distressed more then before: It is a cause somewhat grieuous. For we knowe, that if a man be re∣couered

of an ague, and through distemper in diet, or otherwise, makes a relapse into it againe, his case is often desperate, and he hardly scapeth with his life. In the same mā∣ner it is a dangerous case, if after repentance, men make a relapse into the same sinne a∣gaine. It may then be asked, how such per∣sons may be recouered after a relapse?

I answer, though we find not any one par∣ticular example in scripture, of any one per∣son, that was restored againe after a relapse: yet neuerthelesse there is some comfort for such persons. Vpon what grounds may some say? Ans. Men that haue not so much as a drop of mercie, in comparison of God, must forgiue ther brethren often and many times, yea as our Sauiour Christ saith to Peter, till seuenty times seuen times, if they returne and say it repents them. Now god is infinite in all his attributes. He is much in sparing: with him is plenteous redemption: and there∣fore he will questionlesse, vpon true re∣pentance, often forgiue and forget, euen the same sinne iterated againe and a∣gaine.

Nowe these persons are to be releiued in this sort. First they must haue their Consci∣ences setled in this point, that their relapse is pardonable, though very dangerous. For proof hereof read Esay, 2. 18. Where menti∣on is made of diuers Apostataes, that were by God called to repentāce, with promise of

don, if they turned vnto him. And in Luk. 15. the prodigall child, (by whome I vnderstand one, that after grace receiued, fell from his repentance and obedience to God) when he did but purpose in his heart to returne again, was pardoned, and receiued into fauour. In the 2. Cor. 5. 20. Paul saith to the Corinths, that were fallen away, We pray you in Christs steade that ye be reconciled vnto God.

Secondly, beeing thus setled in consciēce they must againe repent them of their sinnes.

Thirdly and lastly, they are to be comfor∣ted, with the promise of remission of sinnes, after that some signes of renewed repētance for sinnes past, haue beene giuen.

Sect. 2.

The Second kinde of this Tentation or trouble of minde, which is more common & * 1.265 lesse violent, befalls the Children of God: and it is a griefe of heart, more or lesse, whereby men are troubled, in respect of the want of grace in their hearts, and defects of obedience in their liues. Paul the deere seruant of God, was pos∣sessed with this trouble of minde, as we may read, Rom. 7. 23. And indeede there is no child of God, but more or lesse, one time or other, he feeles the stings of sinne, and the buffetings of Satan, which cause griefe in his heart. But this griefe is a notable grace of God, and therefore they which want it, must labour to haue it, and they which haue it,

must not seeke to put it out, but to keepe it in measure and order.

And the Grounds of comfort, whereby the heart may be sta••ed in this sorrow, that it be not immoderate, may be these.

I. Ground. It is Gods will, that the worke of sanctification, or regeneration, should be imperfect in this life, and remaine vnfinished til death. This point needs no proofe, it is ma∣nifest both in the word of God, and in daily experience. The reasons for which God will haue it to be so, may be these.

First of all, God giues grace, according to the measure, and manner of our receiuing of it, which in this life is imperfect. Some giftes of God in Christ, bestowed on his seruants, as remission of sinnes by his death, and iusti∣fication by his obedience, are not put into vs, but are only applied and made ours by imputa∣tion. Some other giftes there be, which are in∣fused and put into vs, as namely, sanctificati∣on, regeneration, the loue of God and man: and by one of these two meanes, to wit, ei∣ther by imputation or infusion, are all the giftes of God in Christ made ours. Yet be∣fore we can haue them, we must receiue thē: and the meanes whereby we receiue them is faith, which God hath ordained, to be the hand of our soules, to receiue his benefits be∣stowed on vs. Which faith because it is weake and imperfect, in this life, therefore the gifts which we receiue thereby, are

also imperfect. For though Gods benifits be like a bottomlesse sea, yet the faith, wher∣by we lay hold of them, is like vnto a vessell with a narrow necke, which though it be cast into the great Ocean, receiues but a little wa∣ter at once, and that by degrees, droppe by droppe, according to the widenesse of the mouth. And hence it is, that though the gifts of God without vs, which are ours by im∣putation, be perfect; yet all such graces as are put into vs, are weake and imper∣fect.

Secondly, if any seruant of God, should be perfectly regenerate, and made absolutely holy in this life: then he should fulfill the morall lawe, and so become a Sauiour to himselfe: and by the tenour of the law haue life: and so should not Christ be a Sauiour properly, but only an instrumēt, to dispose vs, to the keeping of the law, whereby we might saue our selues. But there is one only all sufficient Sauiour, Christ Iesus: and the be∣ginning, the middle, and the accomplishmēt of our saluation, is to be ascribed to him a∣lone.

Thirdly, it is the wil God, that his owne children, with whome he is well pleased in Christ, should be brought to nothing in themselues that they might be all in all out of themselues in Christ: being, as it were, emptied of selfe-loue, and of all confidence in their owne goodnesse. But if sanctification

should be perfect at the first, then a man should not goe out of himselfe, but would rather stay as he is, and rest contented in his owne goodnesse. For this cause Paul, after his exaltation, was buffeted by Satans temptati∣ons, that he might not be exalted out of mea∣sure, 2 Cor. 12. 7. but should content himselfe with this, that he was in the loue and fauour of God in Christ.

II. Ground is; To consider, what makes a man professing Christ, accepted of God, and howe much he himselfe must doe, for this end? The substance of all things to be done of vs for this ende, that we may become the children of God, may be reduced to three heads.

First of all, we must heartily bewaile our sinnefull liues past, and seriously humble our selues, in regard of our owne sinnes, both of heart and life; and if by occasion wee fall in∣to any sinne, we must not lie therein, but by speedie repentance, recouer our former e∣state.

Secondly, in regard of the sinnefulnesse of our hearts and liues, in times past, we must rest our selues on Gods mercie alone, ••lying to the throne of mercie for the pardon of them all.

Thirdly, we must indeauour in the course of our liues afterward, to performe obediēce to God in all his commandements; that thereby we may shew our selues thanke∣full

to him for his mercie, and profit in our obedience.

For proofe hereof, First, consider the ex∣amples of this practise in Gods children. All that Dauid that worthie seruant of God could doe, after his sinnes committed, to bring himselfe againe into the fauour of God, whome he had offended, consisted of these very heads, which haue beene named; Repentance, Confidence, and Affiance in Gods mercie, and Performance of new obe∣dience. And this his practise was verified, a∣mongst many other places, specially in the 119. Psalme, & in all the Psalmes commonly called penitentiall. Againe, the Prophet Da∣niel was accepted of God onely for the do∣ing of these things, Dan. 9. And in like man∣ner was Paul, and the rest of the Apostles. Rom. 7. 1. Tim. 1. 12. Againe, for further proofe, let it be considered; what it is that makes a man to become a Christian, and ser∣uant of God: not this, that he is pure from all sinnes, and neuer slides or swar••es from obedience vnto God; but because when he sinneth and falleth, he is grieued with him∣selfe, and laboureth euery day, to mortifie his corruptions, which are the matter of sinne, in his heart, and life; and suffereth not sinne to reigne in his mortall bodie, but crucifieth the flesh, with the affections and lusts therof.

Yet here remaines a great difficultie. Ma∣ny a good seruant of God, may, and doth

truly say of himselfe, I bewaile my sinnes, and doe in some sort rest on Gods mercie, and withall I endeauour to performe new obedience: but alas! here is my griefe, I can∣not doe these things as I would. In matter of sorrow and griefe, I am troubled with hard∣nes of heart: in occasions of boldnes and confidence, with doubtings: 〈◊〉〈◊〉 endeauour to obey, with many slippes, and sundrie falls: For the staying & moderating of this griefe, these rules may further be remembre•…•….

The first Rule. If there be in the minde, a purpose not to sinne; in the will, a desire to please God; and in the whole man, ••n en∣deauour to performe the purpose of the minde, and the desire of the will: marke what followes vpon this: God in mercie ac∣cepteth the purpose and will to obey, for o∣bedience it selfe. Yea though a man faile in the very act, and do not so well as he should, the Lord accepteth the affection and endea∣uour for the thing done. Excellent is the say∣ing of an auncient Father, God accepteth that * 1.266 which is his, and forgiues that which is thine: his is the grace whereby we are inabled to en∣deauour to obey in the want of obedience, and that he accepteth; ours i•• the sinne and weakenes in performance of the dutie which he requireth, and that he doth in mercie for∣giue. Herein appeareth the great goodnes of God vnto vs, and we can neuer be sufficient∣ly thankfull for the same. But yet that

we may not here delude our hearts with conceits, and bless•• our selues in vaine: we must knowe, that God doth not alwaies ac∣cept the will for the deede, vnlesse there be a constant purpose in heart, a true desire in will, and some resolued indeauour sutable in the life, Malac••. 3. ••7. God spares them that feare him, ••s a father spares his own child. How is that? though the sick or weake child beeing com∣•…•…ed some busines, goeth about it very vnhandsomly, and so the deede be done to little 〈◊〉〈◊〉 no purpose: yet the father accepts it as well done, if he see the childe yoelde vnto his commandement, and doe his indeauour, to the vttermost of his power. Euen so will God deale with those that be his children though sicke and weake in obedience.

•…•…r how will some say, can God accept a worke of ours that is imperfect? Ans. So farre forth, as the obedience is done in truth, so farre forth God accepts it, because it is his owne worke in vs: and as it is ours, he pardons it vnto vs, because we are in Christ.

A second Rule is laid downe, Rom. 7. 19. where Paul saith to this purpose, the good which I would doe, I doe not, and the euill which I would not, that do I. In these words, is set down the state of all regenerate men in this life: and the meaning is this. The good things which God hath commanded, I doe them, but not as I would, and the euill forbidden I

auoid, but not as I would. This we shall see to be true by comparing the voices of three kindes of men together. The carnall man saith, I doe not that which is good, neither will I do it, and that which is euill I doe, and I will doe it. Contrariwise, the man glorified, he saith, That which is good I do, and will doe it, and that which is euill I doe not, neither will I doe it. The regenerate man, in a middle betweene them both, he saith; The good things commanded I do, but not as I would; the euill things forbidden I a∣void, but not as I would.

And this is the estate of the child of God in this life, who in this regard, is like vnto a diseased man, who loues his health, and ther∣fore obserues both diet and physick: and yet he often falls into his fit againe, (though he be neuer so carefull to obserue the rules of the Physitian) by reason of the distempera∣ture of his bodie: and hereupon is saine to goe to the Physitian the second time for new counsell. In like manner, Gods children, haue indeede in their hearts, a care to please and obey God; but by reason of sinne that dwelleth in them, they ••aile often, and so are ••aine to humble themselues again be∣fore him, by new repentance. Againe, the seruants of God are like to a man, by some suddaine accident cast into the sea, who in striuing to saue himselfe from drowning, puts to all his strength, to swim to the shore, and beeing come almost vnto it, their meetes

him a waue or billow, which driues him cleane backe againe, it may be a mile or fur∣ther, and then the former hope and ioy con∣ceiued of escape, is sore abated: yet he re∣turnes againe, and still labours to come to the land, and neuer rests till he attaine vn∣to it.

III. Ground. He that is indeede regene∣rate, hath this priuiledge, that the corruption of nature, is no part of him, neither doth it belong to his person, in respect of diuine im∣putation. Paul saith of himselfe, Rom. 7. 17. It is no more I, but sinne that dwelleth in me. In which words, he distinguisheth betweene his owne person, and sinne that is in him. For in man regenerate, there be three things, the bodie, the soule, and the gift of Gods i∣mage restored againe. Now touching the corruption of nature, that is in his person, and so may be said to be his; but it belongs not to the man regenerate, it is not his, be∣cause it is not imputed to him, and so indeed is, as though it were not in him. The Apo∣stle 1 Thess. 5. 23. praies for the Thessaloni∣ans, that God would sanctifie them through∣out, and preserue their whole spirit, soule, and bodie. Of which place (amongst many) this exposition may be giuen. The Apostle spea∣king of men regenerate, and sanctified, makes three parts in them: bodie, soule, and spirit: and by spirit, we are to vnderstand, not the conscience, but the gift of regeneration,

and sanctification, which is the whole man bodie and soule, opposed to the flesh, which in a naturall man, is called the olde man, Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians, teacheth vs in effect thus much; that though corruption remaine in the regenerate, after regenerati∣on; yet in respect of diuine acceptation, he is accounted as righteous, and so continu∣eth: his sinne, (by the mercie of God in Christ) not beeing imputed to him to con∣demnation. And so much for that point.

Now these Grounds of comfort, and o∣thers of the like nature, may serue to su∣staine and vphold the hearts of the children of God, when they shall be pressed and troubled, in consideration of their estate in this life, which cannot till death, be fully freed, from much weakenes and manifold imperfections.

CHAP. XII.

Of the fift Speciall Distresse, arising from a mans owne bodie.

THe fift and last kind of Temp∣tation or Trouble of minde, ariseth from a mans owne bodie.

Before I enter to speake thereof, one Question, in the meane time, must be answe∣red, namely, How the bodie beeing an earth∣ly substance, should trouble or annoie the minde, considering that the minde is not bo∣dily out spirituall: for nothing can worke a∣boue it owne power: and it is against reason, that that which is bodily, should either alter or trouble a spirit. For answer hereunto, these things must be considered.

Sect. 1.

First of all, the actions of man, though they be sundrie, yet they all proceede from * 1.267 one onely fountaine, and common cause, the soule; and are done by the power thereof. The bodie of it selfe, is not an agent in any worke, but as it were a dead instrument, in and by which the soule produceth all acti∣ons and workes.

Secondly, though all the actions of man come from the soule, yet the most of them

are such, as be performed by the bodie, and the parts thereof, and by the spirits that are seated in the bodie, as by instruments. In∣deede some actions of the soule and minde, are done without the helpe of the bodie; but I say, that the most of them, are wrought by the bodie, and spirits therein contained. And yet notwithstanding the Spirits in thē∣selues, are no agents at all: but the onely a∣gent in any worke, is the soule it selfe. For example: the vsing of the outward senses, as of sight, hearing, tasting, touching, smelling, as also of the inward, as imagination, memo∣rie, &c. all this is done by the braine, and the parts of the braine, as proper instruments. All affections both good and bad, come from the soule, but yet they are done and acted in, and by meanes of the heart and vitall spi∣rits. So also the powers of life and nourish∣ment proceede from the soule; and yet they are done and wrought by the liuer, and other inward parts, as instruments whereby the soule nourisheth the bodie. In a word, there is no naturall action in man, but for the effe∣cting thereof, the parts of the bodie are v∣sed as it were the hands and instruments of the soule; and all this comes by reason of the vnion of the bodie with the soule, where∣by they make one person.

Hence it followeth, that when the bodie is troubled, the soule is also troubled. Now the bodie affecteth and hurteth the soule and

minde, not by taking away, or diminish∣ing any part thereof: for the soule is indivi∣sible. Nor by depriuing it of any power or facultie giuen it of God: for as the soule it selfe, and the parts thereof, so also all the fa∣culties of the same, remaine whole and en∣tire, without abating or diminishing. But by corrupting the action of the minde, or more properly, by corrupting the next instrument whereby the minde worketh, and conse∣quently the action it selfe.

This may be conceiued by a comparison. A skilfull artificer in any science, hauing an vnfit toole to worke withall, though his skill be good, and his abilitie sufficient: yet his in∣strument wherewith he worketh being bad, the worke which he doth must needes be an imperfect worke. Howbeit the toole takes not away the skill of his workemanship, nor his power of working, onely it hinders him from shewing his skill, and doing that well, which otherwise he should and could doe well. In like manner, the bodie beeing cor∣rupted, hinders the worke of the soule; not by taking away the worke of the soule, or the abilitie of working: but by making it to bring forth a corrupt worke, because the in∣strument which it vseth is corrupt and faul∣tie. And thus we must conceiue of all the an∣noyances of the soule by the bodie.

The Temptation followeth. The bodie causeth the trouble of minde two waies, ei∣ther

by Melancholie, or by some strange al∣terations in the parts of the bodie, which of∣tentimes befall men: in what sort we shall see afterwards. For troubles of minde thus cau∣sed, are more common, and as noysome as the most of the former.

Sect. 2.

Touching that which comes by Melan∣choly, * 1.268 sundrie things are to be considered for our instruction, and for the Remedie of that euill.

1. And first of all; if it be asked what Me∣lancholy is? I answer, it is a kinde of earthie and blacke blood, specially in the splene, cor∣rupted and distempered; which when the splene is stopt, conuaies it selfe to the heart, and the braine; and there partly by his cor∣rupt substance, and contagious qualitie, and partly by corrupt spirits, annoyeth both heart and braine, beeing the seates and in∣struments of reason, and affections.

2. The second is, what are the effects and operations of Melancholie? Ans. They are strange, and often fearefull. There is no hu∣mour, yea nothing in mans bodie, that hath so straunge effects, as this humour hath, bee∣ing once distempeted. An auncient Diuine calls it the Deuills bait, because the Deuill * 1.269 beeing well acquainted with the complexi∣on and temperature of man, by Gods iust permission, conueies himselfe into this hu∣mour

and worketh strange conceits. It is re∣corded in Scripture, that when the Lord tooke his good Spirit from Saul, wherby he did carrie himselfe well in the gouernment of his people: and an euill Spirit came vpon him, he was in so fearfull a case that he would haue slaine him that was next vnto him: how so? surely, because God in iustice withdrew his spirit from him, and suffered Satan, to enter into the humour of choler, or melancholie, or both, and by this meanes caused him to offer violence to Dauid.

Now the effects therof in particular, are of two sorts. The first, is in the braine and head. For this humour being corrupted, it sends vp noysome fumes as cloudes or mists; which doe corrupt the imagination, and makes the instrument of reason unfit for vnderstanding and sense. Hence followes the first effect, strange imaginations, conceits and opini∣ons, framed in the minde: which are the first worke of this humour, not properly: but be∣cause it corrupteth the instrument, and the instrument beeing corrupted, the facultie cannot bring forth good but corrupt acti∣ons.

Examples hereof are well knowne, I will onely touch one or two. One is called the Beastiall or Beastlike Melancholie; a disease in the braine whereby a man thinkes him∣selfe to be a beast of this or that kind, and carries himselfe accordingly. And here with

haue all those beene troubled, which haue thought themselues to be * 1.270 wolues, and haue practised woluish behauiour. Againe, it is said of Nebuchadnezzar, Dan. 4. 30. that he was driuen from men, and did eate grasse as the oxen, that is, behaued himselfe, and fed as a beast. Now some are of opinion that his humane shape was taken from him, and that he was transformed into a beast; at least that he had the soule of a beast in stead of an hu∣mane soule for a time. But they are deceiued. For there is no such transportation of soules into bodies, either of men or beasts. Others thinke, that Nebuchadnezzar was smitten in the braine with this disease of beastlike Melancholy, whereby he was so bereft of his right minde, that he carried himselfe as a beast. And this interpretation is not against the text: for in the 31. verse of that chapter it is said, that his minde came to him againe: and therefore in the disease, his vnderstanding, and the right vse of his reason was lost. And the like is true in historie, by diuers examples, though it were not true in Nebuchadnez∣zar.

Againe, take another example, that is com∣mon and ordinarie. Let a Melancholike per∣son vpon the sudden, heare or see some fear∣full thing, the strength of his imagination is such, that he will presently fasten the thing vpon himselfe. As if he see or heare that a man hath hanged himselfe, or is possessed

with a Deuil, it presently comes to his mind, that he must doe so vnto himselfe, or that he is, or at least shall be possessed. In like man∣ner vpon relation of fearefull things, pre∣sently his phantasie workes, and he imagi∣neth, that the thing is alreadie, or shall befall him. And this imagination, when it enters once and takes place, it brings forth horrible and fearefull effects.

The second effect or worke of Melancho∣ly, is vpon the heart. For there is a concord and consent betweene the heart and the braine, the thoughts and the affections: the heart affecting nothing but that which the minde conceiueth. Now when the minde hath conceiued, imagined, and framed with∣in it selfe fearefull thoughts; then comes af∣fection and is answerable to imagination. And hence proceede exceeding horrours, feares, and despaires, euen of saluation it selfe, and yet the Conscience for all this vntouched, and not troubled or disquie∣ted.

3. Thirdly, it may be demanded, whe∣ther there be any difference betweene the trouble of Conscience and Melancholy? for many hold, that they are all one. Ans. They are not all one, but differ much. Affliction of Conscience is one thing, trouble by Melan∣choly is an other: and they are plainly distin∣guished thus.

First, when the Conscience is troubled, the

affliction it selfe is in the Conscience, and so in the whole man. But in Melancholy, the i∣magination is disturbed, and not the Con∣science. Secondly, the Conscience afflicted, hath a true and certen cause, whereby it is troubled, namely, the sight of sinne, and the sense of Gods wrath; but in Melancholy, the imagination conceiueth a thing to be so, which is not so: for it makes a man to feare and despaire, vpon: supposed and fai∣ned causes. Thirdly, the man afflicted in Conscience, hath courage in many other matters: but the Melancholike man feares euery man, euery creature, yea himselfe, and hath no courage 〈◊〉〈◊〉 all, but feares, when there is no cause of feare. Fourthly, imagina∣tions in the braine caused by Melancholy, may be cured, taken away, and cut off by meanes of Physicke: but the distresse of Conscience, cannot be cured by any thing in the world but one, and that is the blood of Christ, and the assurance of Gods fa∣uour.

4. Fourthly, the way to cure Melancholy is this. First, the person troubled must be brought to this; that he will content him∣selfe, to be aduised and ruled by the iudge∣ment of others, and cease to rest vpon him∣selfe touching his owne estate: and by this shall he reape much quiet and contenta∣tion.

Secondly, search and triall must be made,

whether he hath in him any beginnings of grace, as of faith and repentance, o•• no. If he be a carnall man, and wanteth knowledge of his estate, then meanes must be vsed, to bring him to some sight and sorrow for his sinnes, that his melancholy sorrow, may be turned into a godly sorrow. If he want faith and true repentance, some good beginnings thereof must be wrought in his heart.

Thirdly, when he is brought to faith in Gods mercie, and an honest purpose not to sinne any more; then, certaine mercifull pro∣mises of God, are to be laid before him: and he must be exhorted, to rest vpon these pro∣mises, and at no time to admit any imagi∣nation or thought, that may crosse the saide promises. Now the promises are these, and such like: Psal. 34. 9. No good thing shall be wanting to them that feare God. Psal. 91. 10. No euill shall come neere the godly man. 2. Chr. 15. The Lord is with you, while you are with him, and if you seeke him, he will be found of you. Iam. 4. 8. Draw neere to God, and he will draw neere to you. And the best meanes to cause any man thus diseased, to be at peace with him∣selfe, is to hold, beleeue, and know the truth of these promises, and not to suffer any by∣thought to enter into his heart, that may crosse them.

Moreouer, though the former promises may stay the mind, yet will they not take a∣way the humour, except further helpe be v∣sed.

Therefore the fourth and last helpe, is the arte of Physick, which serues to correct and abate the humour, because it is a meanes by the blessing of God, to restore the health, and to cure the distemper of the bodie. And thus much touching the trouble of mind, caused by Melancholy.

Sect. 3.

The Second meanes whereby the bodie * 1.271 annoies the minde is, when it occasions trouble to the minde, by strange alterations incident to the body. When a man beginnes to enter into a Phrensie, if the braine admit neuer so little alteration; presently the minde is troubled, the reason corrupted, the heart terrified, the man distracted in the whole bo∣die. Thus from the trembling of the heart, come many fearefull imaginations and con∣ceits, whereof a man knowes not the cause. The same is procured by the swelling of the splene, by the rising of the entrals, by strange crampes, convulsions, and such like.

The remedie hereof is this. First, it is still to be considered, whether the partie thus troubled, hath the beginnings of true faith & repentance, or no. If he hath, it is so much the better. If he hath not, (as vsually such per∣sons are meere naturall men,) then the first dutie is, to vse all meanes, to stirre vp in him some godly sorrow for his sinnes, to bring him to the exercises of inuocation, and to

some confidence in Gods mercy for par∣don.

Secondly, this beeing done, meanes must be vsed to take away the opinion conceiued, which will be done by giuing him informa∣tion of the state of his bodie, and what is the true and proper cause of the alteratiō therof. This being knowne the griefe or feare con∣ceiued, will easily be staied. For take away the false opinion, and inform the iudgement, and the whole man will be the better.

Thirdly, the opinion beeing altered and reformed, it may be the alteration in the bo∣die will remaine: the partie therefore in that case must be taught, that it is a correction of God, and that God doth not barely suffer the correction to be inflicted, but is the very author of it, and therefore the partie is to be well pleased, and to rest himselfe in that will of God. For euery present estate, whether it be good or badde, is the best state for vs, be∣cause it comes by Gods will & appointment.

And thus much touching the distinct kindes of distresses of minde: whereunto I adde this one thing further, that if we make examination of the estate of persons as are troubled with any of these fiue temptations we shall not vsually find them single, but mixed together, especially Melancholy, with terror of Conscience or some other tempta∣tions.

For the distraction of the mind will often

breed a distemper in the body, and the distemper of the bodie likewise will sometimes cause distraction of mind. Again, Melancholy wil oftēbe an occasion, (though no direct cause) of terror of Conscience; & in the same manner the conscience touched and terrified with sense of the haynousnesse of sinne, and the Heauinesse of Gods wrath, will bring distemper of bodie by sympathy, and cause Melancholie.

In this Case, if Question be made, what is to be done, I answere, that for mixt distresses, we must haue recourse to mixt Remedies, using in the first place the best meanes for the rectifying of the minde the principall growndes whereof haue beene before deli∣uered; and then taking the seasonable aduise of the Phisitian, whose calling and seruice God hath sanctified for the cure and releefe of the bodie in case of extremitie.

And so much of the first Sort of Questi∣ons, concerning Man simply considered in himselfe.

The ende of the first Booke.

Notes

• * 1.1

  Iam. 5. 〈◊〉〈◊〉.
• * 1.2

  Splendida peccata.
• * 1.3

  Act. 10.
• * 1.4

  1. Ioh. 3. 4.
• * 1.5

  4. Macul••.
• * 1.6

  Act. 3. 〈◊〉〈◊〉.
• * 1.7

  1. Tim. 1. 13.
• * 1.8

  Iob 21. 14.
• * 1.9

  Psal. 36. 〈◊〉〈◊〉. 3.
• a 1.10

  Ignorant•••• 〈◊〉〈◊〉.
• b 1.11

  Ignorantia facti.
• * 1.12

  Voluntas n•••• cogitur.
• * 1.13

  Rom. 7. 18.
• * 1.14

  and 22. 23.
• * 1.15

  Psal. 19. 13.
• * 1.16

  Num. 15. 30.
• * 1.17

  Math. 25. 42. 43.
• * 1.18

  〈◊〉〈◊〉
• * 1.19

  Gen. 4. 〈◊〉〈◊〉
• * 1.20

  Gen. 〈◊〉〈◊〉. 20.
• * 1.21

  Exod. 〈◊〉〈◊〉. 7. & alias Exod. ••2. 23. 27.
• * 1.22

  Iam. 5. 4.
• * 1.23

  〈◊〉〈◊〉
• o 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  Act. 17. 30.
• * 1.26

  Rom. 8. 〈◊〉〈◊〉.
• * 1.27

  〈◊〉〈◊〉
• * 1.28

  Psal. 10.
• * 1.29

  〈◊〉〈◊〉
• * 1.30

  Exod. 〈◊〉〈◊〉. 25.
• * 1.31

  1. Kin. 21.
• * 1.32

  2. ••in. 17.
• * 1.33

  1. Sam. 〈◊〉〈◊〉. 25.
• * 1.34

  Matth. 〈◊〉〈◊〉.
• * 1.35

  1. Cor. 6. 〈◊〉〈◊〉.
• * 1.36

  1. Tim. 〈◊〉〈◊〉. 2••.
• * 1.37

  Prov. 17. ••5.
• * 1.38

  1. Tim. 5. 24.
• * 1.39

  Rom. 6. 23.
• * 1.40

  2. Pet. 2. 21.
• * 1.41

  Iam. 1. 15.
• * 1.42

  Act. 15. 9.
• * 1.43

  Pro••. 4. 23.
• * 1.44

  Psal. 19. 12.
• * 1.45

  Rom. 14. 〈◊〉〈◊〉.
• * 1.46

  1 Dubita••te conscientiā.
• * 1.47

  2 ••rrante.
• * 1.48

  3 Repugnant••.
• * 1.49

  How God sa∣ueth man.
• * 1.50

  Act. 2. 38.
• * 1.51

  Act. 16. 33.
• * 1.52

  Mar. 10. 17. &c.
• * 1.53

  Matth. 3. 8.
• * 1.54

  Humiliation.
• * 1.55

  2. Sam. 12, 13.
• * 1.56

  Psal. 32. 5.
• * 1.57

  Luk. 15. 18.
• * 1.58

  Psal. 19. 12.
• * 1.59

  2. Cor. 8. 12.
• * 1.60

  2. Sam. 18. 33.
• * 1.61

  Faith in Christ.
• * 1.62

  Psal. 51.
• * 1.63

  Repentance.
• * 1.64

  Act. 11. 23.
• * 1.65

  Ezek. 18. 21.
• * 1.66

  New Obedi∣ence.
• * 1.67

  Ioh. 15. 5.
• * 1.68

  Iam. 2. 10.
• * 1.69

  2. king. 23. 25.
• * 1.70

  Gen. 39. 9. 10.
• * 1.71

  2. Sam. 1••. 1••.
• * 1.72

  Mark. 7. 7.
• * 1.73

  1. Cor. 8. vlt.
• * 1.74

  Rom 14. vlt.
• * 1.75

  2. Cor. 10. 3••.
• * 1.76

  Psal 143. 2.
• * 1.77

  Dan. 9. 8, 9.
• * 1.78

  Rom. 8. 16.
• * 1.79

  Psal. 15.
• * 1.80

  S. Iohns 1. E∣pistle.
• * 1.81

  1. Ioh. 5 〈◊〉〈◊〉.
• * 1.82

  Rom. 5. 1.
• * 1.83

  Chap. 3. 〈◊〉〈◊〉. 2.
• * 1.84

  Col. 3. 26.
• * 1.85

  Rom. 8. 7.
• * 1.86

  Gal. 3. ••6.
• * 1.87

  2. Tim. 2. 19.
• * 1.88

  2. Pet. 1. 10.
• * 1.89

  Distresse of minde in ge∣nerall. Prov. 18. 14.
• * 1.90

  In speciall.
• * 1.91

  The Generall Remedie of all Distresses.
• * 1.92

  The false way of ministring comfort.
• * 1.93

  〈◊〉〈◊〉. Tim. 2. 4.
• * 1.94

  Act. 17. 30.
• * 1.95

  Esa. 49. 8.
• * 1.96

  1. Ioh. 5. 16.
• * 1.97

  The Grounds of Comfort.
• * 1.98

  2. Cor. 8. 11.
• * 1.99

  Math. 5. 6.
• * 1.100

  Reuel. 21. 6.
• * 1.101

  Psal. 10. 17.
• * 1.102

  Psal. 145. 19.
• * 1.103

  2. Cor. 7. 9.
• * 1.104

  Psal. 32. 5.
• * 1.105

  Luk. 15. 17. 18.
• * 1.106

  2. Sam. 12. 13.
• * 1.107

  1. Iohn. 3. 14.
• * 1.108

  Matt. 10. 41.
• * 1.109

  The true way of bringing a man within the Cove∣nant.
• * 1.110

  Maior.
• * 1.111

  Minor.
• * 1.112

  Conclusio.
• * 1.113

  Eccles. 〈◊〉〈◊〉. 10.
• * 1.114

  Cant. 3. 4.
• * 1.115

  Examples.
• * 1.116

  Iob. 6. 4.
• * 1.117

  Iob. 13. 26.
• * 1.118

  Iob. 16. 9.
• * 1.119

  Psal. 6.
• * 1.120

  The Occasion.
• * 1.121

  The Effects of the Tempta∣tion.
• * 1.122

  Iob. 30. 30.
• * 1.123

  Iob 16. 8.
• * 1.124

  The Remedie.
• * 1.125

  Psal. 3••.
• * 1.126

  Iob 39. 37.
• * 1.127

  Rom. 8. 26.
• * 1.128

  Exod. 14. 15.
• * 1.129

  2. Cor. 12. 9.
• * 1.130

  2. 〈◊〉〈◊〉. 15. 26.
• * 1.131

  Rom. 9. 3.
• * 1.132

  Luk. 4. 18.
• * 1.133

  Psal. 7. 7. 10.
• * 1.134

  Remoouall of Doubts.
• * 1.135

  〈◊〉〈◊〉 Cor. 12. 9.
• * 1.136

  1. Sam. 2.
• * 1.137

  Hab. 2. 4.
• * 1.138

  Psal. 130.
• * 1.139

  Rom. 4. 18.
• * 1.140

  Psal. 6. and 77.
• * 1.141

  Practise in case of Affli∣ction.
• * 1.142

  2 Chro. 33. 11. 12,
• * 1.143

  Dan. 9. 10. 11.
• * 1.144

  Lament 3. 40.
• * 1.145

  Meditations in case of Af∣fliction.
• * 1.146

  Grounds. I. Gods provi∣dence.
• * 1.147

  Rom. 8. 28.
• * 1.148

  Esa. 45. 7.
• * 1.149

  Amos 3. 6.
• * 1.150

  Ierem 30. 11.
• * 1.151

  Gen. 50. 19, 20.
• * 1.152

  2. Sam. 16. 10.
• * 1.153

  Gen. 45. 5. & 50. 20.
• * 1.154

  II. Gods commā∣dement.
• * 1.155

  Mich. 7. 9.
• * 1.156

  1. Pet. 5. 5, 6.
• * 1.157

  III. Gods presence.
• * 1.158

  Psal. 91. ••5.
• * 1.159

  Psal. 23. 4.
• * 1.160

  Psal. 50. 15.
• * 1.161

  Hab. 3. 2.
• * 1.162

  1. Cor. 10. 13.
• * 1.163

  Phil. 1. 29.
• * 1.164

  IV. Goodnes of Afflictions.
• * 1.165

  Fruits of Af∣fliction.
• * 1.166

  Consideration.
• * 1.167

  Gen. 42. 21.
• * 1.168

  Humiliation.
• * 1.169

  Luk. 15. 17, &c.
• * 1.170

  Amendment.
• * 1.171

  Heb. 12. 11.
• * 1.172

  1. Cor. 11. 31.
• * 1.173

  Ioh. 15.
• * 1.174

  Abnegation.
• * 1.175

  〈◊〉〈◊〉. Cor. 1. 9.
• * 1.176

  Innosation.
• * 1.177

  Hos. 5. 15.
• * 1.178

  Patience. Rom. 5. 3.
• * 1.179

  Obedience.
• * 1.180

  Heb. 5. 8.
• * 1.181

  Heb. 12. 7.
• * 1.182

  Iob. 1. 2••.
• * 1.183

  V Partakers in the Crosse.
• * 1.184

  Des••••ring of Deliuerance.
• * 1.185

  Gen. 6. 3.
• * 1.186

  Ier. 25. 11.
• * 1.187

  Dan. 5. 30.
• * 1.188

  Gen. 15. 13.
• * 1.189

  Exod. 12. 4••
• * 1.190

  Act. 7. 25.
• * 1.191

  H••b. 2. 2, 3.
• * 1.192

  Dan. 9.
• * 1.193

  v. 2.
• * 1.194

  Reu. 21. 4.
• * 1.195

  Deut. 〈◊〉〈◊〉. 22.
• * 1.196

  Exod. 23. 28.
• * 1.197

  Psal. 119. 82.
• * 1.198

  Luk. 1. 13.
• * 1.199

  pag. ••24.
• * 1.200

  2. Cor. 4. 17.
• * 1.201

  Heb. 10. 37.
• * 1.202

  Temporarie Death.
• * 1.203

  I. Preparation to death.
• * 1.204

  Psal. 39. 4.
• * 1.205

  Psal. 90. 12.
• * 1.206

  Account death present.
• * 1.207

  1. Cor. ••5. 56.
• * 1.208

  Rom. 〈◊〉〈◊〉. 14. 2••. &c.
• * 1.209

  1. Pet. 〈◊〉〈◊〉. 11.
• * 1.210

  Heb. 13. ••4.
• * 1.211

  2. Cor. 5. 6.
• * 1.212

  Phil. 1. 13.
• * 1.213

  Apoc. 〈◊〉〈◊〉. 4.
• * 1.214

  1. Ioh. 3. 〈◊〉〈◊〉.
• * 1.215

  Math. 25. 34.
• * 1.216

  1. Cor. 7. 31.
• * 1.217

  Phil. 3. 20.
• * 1.218

  Phil. 1. 23.
• * 1.219

  Heb. 11. 10.
• * 1.220

  Iohn. 1••. 20.
• * 1.221

  Matth. 5. 4.
• * 1.222

  Prou. 14. 13.
• * 1.223

  Luk. 6. 25.
• * 1.224

  Rom. 14. 17.
• * 1.225

  Iob. ••1. 13, 14, ••5.
• * 1.226

  Io••. 1••. 〈◊〉〈◊〉.
• * 1.227

  Prou. 14. 13.
• * 1.228

  Luk. 12. 20. and 16. 22.
• * 1.229

  Iob. 20. 5.
• * 1.230

  II. Helpes in time of Death.
• * 1.231

  Iohn 17. 〈◊〉〈◊〉.
• * 1.232

  Heb. 1••. ••3.
• * 1.233

  Gen. 49. 18.
• * 1.234

  Ioh. 3. 14. 15.
• * 1.235

  1. Sam. 30. 6.
• * 1.236

  〈◊〉〈◊〉. Cor. 1. 9.
• * 1.237

  Satanicall molestation.
• * 1.238

  Reuel. 20. 2.
• * 1.239

  Psal. 91. 10, 11.
• * 1.240

  Math. 4. 5.
• * 1.241

  Luk. 13. 16.
• * 1.242

  Iob 13.
• * 1.243

  Heb. 11 17.
• * 1.244

  Gen 8. 20.
• * 1.245

  Gen. 1••.
• * 1.246

  Gen. 13. 3.
• * 1.247

  Gen. 59.
• * 1.248

  Tentatio f••••a.
• * 1.249

  The Cause & Daunger.
• * 1.250

  The Remedie.
• * 1.251

  Eph. 4. 23, 24.
• * 1.252

  Prov. 4. 23.
• * 1.253

  Coloss. 3. 16.
• * 1.254

  Psal. 119. 1••.
• * 1.255

  Psal. 119. 24.
• * 1.256

  The violent Distresse.
• * 1.257

  The Cure.
• * 1.258

  Quo occultins peccatum. cō: mai••s 〈◊〉〈◊〉.
• * 1.259

  Groundes of possibilitie of pardon.
• b 1.260

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.261

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.262

  Augustin.
• * 1.263

  2. Chr. 33. 23. 2. 〈◊〉〈◊〉. 7. 14. 15.
• * 1.264

  The Case of Re••idination.
• * 1.265

  The Moderate Distresse.
• * 1.266

  Accipit suum, & remittit tu∣•…•….
• * 1.267

  How the body troubles the minde.
• * 1.268

  Melancholy.
• * 1.269

  Esca Diaboli. Balneum Di∣aboli.
• * 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.271

  Strange alte∣rations besides Melancholy.