vses and respects As for the other we rest vpon the word of God hold it with Paul a doctrine of Deuills to command forbearance of meates in regard of conscience 1. Tim. 4. 3. But to this place of Paul they giue answer and say that it is spoken of Heretikes such as the Manichees Novatiās c. were that held meats in their own nature vnclean We on the other side reply and say that this text condemnes those that make meates any way vncleane And that the Papists doe put this difference in way of Religion and conscience as appeareth by their strait prohibitions of flesh as vncleane and that for conscience sake And this text they shall neuer be able to shift off for it plainely condemneth any such distinction seeing to the pure all things are pure and euery creature of God is good and nothing to be refused so it be receiued with thanksgiuing 1. Tim. 4. 4. Furthermore this difference of meates is also foolish For first the light of nature and common sense teacheth that in such meates as they permit there is as much delicacie pleasure and contentment yea as much if not more strength for example in some fish fruits and wines as is in flesh by them forbidden Yea S. Paul ascribes flesh vnto fishes 1. Cor. 15. 39. There is one flesh of men an other of beasts an other of fishes c. Secondly I call it foolish because in their set Fasts they forbid flesh but permit diuers wines and the daintiest iuncates that the Apothecaries shoppe can affoarde whereas in a solemne fast all meates drinks and all other delights of what kinde and nature soeuer are to be forborne For this was the practise of the Church in former times to forbeare not onely ordinarie foode but soft apparell sweete oyntments and whatsoeuer it was that serued to refresh and cheare the heart as hath beene shewed The third Reason The Church of Rome giueth to their fastings false and erroneous endes as namely to merit something at the hands of God thereby to satisfie his iustice for sinne and to be true and proper parts of his worship And that these are false and erronious I prooue by these reasons First they do wholly frustrate the death of Christ which is the onely thing in the world appointed by God to be meritorious and satisfactorie Secondly Fasting of it selfe is a thing indifferent neither good nor euill For though it be referred to a religious end which is the humbling of the soule yet it is not good in it selfe but onely in regard of the end Neither is it any part of Gods worshippe beeing so referred but only a proppe and furtherance seruing in the right vse thereof to make a man more fit for the duties of Gods seruice Thirdly these ends if they be well considered cannot be the true ends of fasting as will appeare by this example A begger at our doores entreats an almes we giue it and he receiues it But will any man say that by begging he doth merit or deserue his almes In like manner we are all beggers that haue nothing of our owne neither food nor raiment nor any other blessing we doe inioy but all we haue commeth vnto vs onely from God Well vpon iust occasion we giue our selues to fasting we pray earnestly vnto him for mercie in the pardon of our sinnes In this case is it not great madnesse to thinke that we by begging mercie can merit mercie at the hands of God But praier saith the Papist as it is praier merits nothing but as it is a good worke Ans. Praier as it is a good worke is no other then begging and then it is vnpossible that it should be meritorious vnlesse it be granted that begging is meritorious which cannot be These reasons considered I conclude that Popish fasts which stand in force among them at this day are wicked and damnable and consequently to be abolished if it were no more but for the blasphemous ends which they make of them And thus much touching this point of Fasting as also concerning the other Heades of Gods outward worship CHAP. XVI Of the Sabboth day THe fourth maine Question touching man as he stands in relation to God is concerning the Time of Gods worship Wherein certaine particular questions are to be resolued touching the Sabboth day The First and most principall of all the rest is this Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth day from the seuenth day to any other In answering to this Question I will not resolutely determine but onely propound that which I thinke is most probable First therfore I answer negatiuely That it is not in the Churches libertie to alter the Sabboth from the Seuenth day The reasons are these I. Reason The substance of the fourth commandement is vnalterable Now the sanctifying of a rest vpon the seventh day is the substance of the fourth cōmandement Therfore the sanctifying of the rest of the seuenth day is vnalterable in regard of any creature That the truth of this reason may appeare two things are to be considered First what is changeable and temporarie in the Sabboth and then what is morall and perpetuall Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day are these I. That rigorous and precise rest prescribed to the Iewes which stoode in the strait obseruation of three things First the Iewe might not on the Saboth goe forth or take a iourney any whether for any matter or busines of his owne For of this there was a speciall commandement giuen Exod. 16. 29. Tarry euery man in his place let no man goe out of his place the seuenth day namely to doe any worke or busines of his owne whatsoeuer Secondly the Iewe might not kindle a fire vpon the Sabboth day For so saith the Lord by Moses Ye shall kindle no fire throughout your habitations c. Exod. 35. 3. It will be then said How did they for meate and fire in winter Ans. They prepared and dressed their meat the day before as they were commanded Exod. 16. 24. And for fires in winter if they had any vpon the Sabboth it was necessarie as I suppose that as they drest their meate the day before so they should then beginne their fire also which beeing then begunne might be preserued on the Sabboth Thirdly the Iewe might not carrie a burden This the Lord did expressely forbidde them by the Prophet Ieremie Thus saith the Lord Carrie no burdens vpon the Sabboth day neither bring them in by the gates of Ierusalem c. Ier. 17. 21. And Nehemiah charged the men of Iudah with the prophanation of the Sabboth in that kinde Neh. 13. 15 16 17. In these three particulars stood the strict obseruation of the Iewish rest which is altogether temporarie and doth not concerne the times of the New Testament because it was onely typicall the Sabboth beeing in regard of that manner of
Goodnesse in things and actions The third touching 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 troubles of conscience it is meete and conuenient there should alwaies be vsed a priuate Confession For Iames saith Confesse your faults one to another and pray one for another 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 necessarie without which there can be no saluatioÌ„ 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 mâ—n Confesse one to another saith Iames yet is it especially to be made to the Prophets 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 coÌ„fort enâ—orme the weake wounded coÌ„science Lastly the person to whome it is made must be a man of trust fidelity able willing to keepe secret things that are reueiled yea to burie theÌ„ as it were in the graue of obliuion for Loue couereth a multitudeof sinnes Sect. 2. The next Ground is touching the degrees of Goodnes in humane things and actions Goodnesse in things is twofold vncreated and created Vncreated is God himselfe who neuer had beginning and who is Goodnesse it-selfe because his nature is absolutely and perfectly good and because 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 naturall Goodnesse in creatures a more speciall 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 partly by creation and partly by ordination By creation it is that the substance of each creature as of the Sunne the Moone the Earth Water Meate Drink c. is good hauing the beeing thereof from God Hence also the essentiall properties quantities qualities motions actions and inclinations of the creatures in themselues considered with all their euents are good By the same generall goodnesse 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 creation but also by Gods ordination whereby they are directed and appointed to some certen vses endes Thus the euill Conscience Hel Deathare good because they are ordained of God for the execution of his iustice howsoeuer in themselues to vs they be euill Besides this generall and naturall goodnesse there is also a speciall or morall goodnes properly so called and it is that which is agreeable 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 morally good there be two degrees for they are either good in themselues alone or good both in themselues and in the doer In themselues 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 morally good in themselues but they are not good in heathen men for in them they are but beautifull sinnes The next degree of goodnesse is whereby things and actions are both good in themselues and in the doer also Of this sort were the praiers and almes of Cornelius good in themselues and in him also because he was a beleeuer Now opposite to things and actions morally good or euill are actions and things of a middle nature commonly tearmed Indifferent which in themselues being neither good nor euill may be done or not done without sinne In themselues I say for in their circumstances 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 circumstances and the circumstances fitted to it that thereby it becomes a thing Conuenient On the other side Inconuenience is when the thing or action is done in vnmeete circumstances which bring some hurt or losse to the outward man or stand not with decencie and therefore doe make it to be Inconuenient And by this that hath been said we may discerne when an action is good euill 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 properly a Sinner Sect. 1. Sinne in his proper nature as Saint Iohn saith is an anomie that is a want of conformitie 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 affections 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 instrumeÌ„t but also the harmony in the sound Nowe the contrarie to harmonie or the disorder 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 substance or of the faculties of the soule and the bodie but the want of the third
a twofold relation to God or to Man As he stands in relation to God he beares the name of a Christian that is a member of Christ or a sonne of God whose dutie is to know and to worship God according to his will reuealed in his word As he stands in relation to man he is a part of a bodie and a member of some societie Now the Questions that concerne him as a member of a societie are of three sorts according to three distinct kinds of societies For euery man is either a member of a Familie or of the Church or of the Common-wealth And answerably some Questions concerne mā as a member of a familie some as he is a member of the Church some as he is a member of the Commonwealth In a word therefore all Questions touching man may be reduced to three generall heads The first whereof is concerning man simply considered as he is a man The second touching man as he stands in relation to God The third concerning man as he is a member of one of the three societies that is either of the Familie or of the Church or of the Commonwealth QVestions of the first sort concerning man simply considered in himselfe as he is a man are especially three The first What a man must doe that he may come into the fauour of God and be saued The second How he may be assured in conscience of his owne saluation The third How he may recouer himselfe when he is distressed or fallen Of these in order CHAP. V. Of the first maine Question touching Man I. Question What must a man doe that he may come into Gods fauor and be saued FOR answer to this Question some Groundes must be laid downe before-hand The first is this That we must consider and remember how and by what meanes God brings any man to saluation For looke how God saueth others so he that would know how to be saued must vse the meanes whereby God saueth them Sect. 1. In the working and effecting of Mans saluation ordinarily there are two special actions of God the giuing of the first grace and after that the giuing of the second The former of these two works hath X. seuerall actions I. God giues man the outward meanes of saluation specially the Ministerie of the word and with it he sends some outward or inward crosse to breake and sub due the stubbornnesse of our nature that it may be made plyable to the will of God This we may see in the example of the Iaylour Act. 16. and of the Iewes that were conuerted at Peters sermon Act. 2. II. This done God brings the minde of man to a consideration of the Law and therein generally to see what is good and what is euill what is sinne and what is not sinne III. Vpon a serious consideration of the Law he makes a man particularly to see and know his owne peculiar and proper sinnes whereby he offends God IV. Vpon the sight of sinne he smites the heart with a Legall feare whereby when man seeth his sinnes he makes him to feare punishment and hell and to despaire of saluation in regard of any thing in himselfe Now these foure actions are indeede no fruits of grace for a Reprobate may goe thus farre but they are onely workes of preparation going before grace the other actions which follow are effects of grace V. The fifth action of grace therefore is to stirre vp the minde to a serious consideration of the promise of saluation propounded and published in the Gospel VI. After this the sixt is to kindle in the heart some seedes or sparks of faith that is a will and desire to beleeue and grace to striue against doubting dispaire Now at the same instant when God beginnes to kindle in the heart any sparkes of faith then also he iustifies the sinner and withall begins the worke of sanctification VII Then so soone as faith is put into the heart there is presently a combat for it fighteth with doubting dispaire and distrust And in this combate faith shews it selfe by feruent cōstant earnest inuocatiō for pardon and after inuocation followes a strength and preuailing of this desire VIII Furthermore God in mercie quiets and settles the Conscience as touching the saluation of the soule and the promise of life where vpon it resteth and staieth it selfe IX Next after this setled assurance perswasion of mercy followes a stirring vp of the heart to Euangelicall sorrow according to God that is a griefe for sinne because it is sinne and because God is offended and then the Lord workes repentance wherby the sanctified heart turnes it selfe vnto him And though this repentance be one of the last in order yet it shewes it selfe first as when a candle is brought into a roome we first see the light before wee see the candle and yet the candle must needs be before the light can be X. Lastly God giues a man grace to endeauor to obey his commaundements by a new obedience And by these degrees doth the Lord giue the first grace The second worke of God tending to saluation is the giuing of the second grace which is nothing else but the continuance of the first grace giuen For looke as by creation God gaue a beeing to man all other creatures and then by his prouidence continued the same beeing which was as it were a second creation so in bringing a man to saluation God giues the first grace for example to beleeue repent then in mercie giues the second to persevere continue in faith and repentance to the end And this if we regard man himselfe is very necessary For as fire without supply of matter wherby it is fedde continued would soone goe out so vnlesse God of his goodnesse should followe his children and by new and daily supplies continue his first grace in thē they would vndoubtedly soone loose the same finally fall away The second Ground for the answere of this Question is taken from some speciall places of Scripture where the same is mooved and resolued The men that were at Peters sermon being touched with the sense of their owne miserie vpon the doctrine which had beene deliuered as the Holy Ghost saies were pricked in their hearts and cried one to an other Men brethren what shall we doe Peter mooued by the spirit of God answers them Repent and be baptized for the remission of your sinnes The like was the case of the Iaylor who after that the stubbornnesse of his heart was beaten downe by feare of the departure of the prisoners he came trembling and fell downe before Paul and Silas and mooued this question vnto them Sirs what must I doe to be saued to whome they gaue answer Beleeue in the Lord Iesus and thou shalt be saued and thine houshold The young man in the Gospel sues to Christ and askes him What shall I doe to be saued Christs answers him Keepe
in the historie though the doctrine it selfe be as ancient The Scripture contains a continued historie from age to age for the space of 4000 yeares before Christ euen from the beginning Humane histories that are of any certentie or continuance begin onely about the time of Ezra and Nehemiah As for those which were written before they are onely fragments and of no certentie The second propertie is Consent with it selfe in all parts both for the matter scope and ende The writings of men doe dissent from themselues by reason of ignorance forgetfulnes in the authors But the word of God agrees with it selfe most exactly and the places that seeme to disagree may easily be reconciled which shewes that holy men by whome it was penned were not guided therein by their owne priuate iudgement but were directed by the wisdome of the spirit of God Sect. 5. The fift reason is drawne from the Contraries The Deuill and wicked men are in iudgement and disposition as contrarie to scripture as light is to darkenes I prooue it thus Let a man read any booke of Philosophie and labour to be resolued of any one point therein he shall neuer be tempted to infidelitie But if the same man reade the bookes of Scripture and labour to vnderstand them he shall haue within himselfe many motions and temptations not to beleeue and obey it Now what should be the cause thereof but that these bookes are the word of God which the Deuill laboureth to oppugne with might and maine Againe consider the same in the practise of wicked men They will not brooke the rebuke of their sinnes namely their Idolatrie blasphemie and other notorious crimes by scripture but will seeke the blood and life of him that shall sharply taxe and reprooue them And hence it was that wicked Kings so persecuted the Lords Prophets Yea further let it be marked that these wicked men that are tainted with these horrible crimes and cannot abide the word nor teachers thereof to the death haue commonly fearefull endes Now the opposition of Satan and wicked men to the word shewes the scriptures to be a most holy word and indeede the very word of God Sect. 6. The sixt reason is taken from sundrie testimonies First of holy Martyrs in the Olde and New testament who haue giuen their liues for the maintenance of this word and sealed the same with their owne hearts blood yea suffered the most horrible and exquisite torments that the wit of man could deuise and that most patiently and willingly not beeing daunted or dismaied The stories of Martyrs in all ages confirme this truth especially of those that suffered before in and after the times of the tenne bloodie persecutions And. vnlesse they had beene supported by a dâ—â—ine power in so good a cause they could neuer so many of them haue suffered in such manner as they did The second is the testimonie and consent of Heathen men who haue recorded the very same things at lâ—ast many of the principall that are set downe in the Bible If this were not so man should haue some colourable excuse of his vnbeleefe And these things which they record were not all taken out of the Scripture but were registred to memorie by Historiographers that liued in the times when they were done Such are the stories of the Creation and Flood of the tower of Babel of the Arke of Abraham and his possessions of Circumcision of the miracles of Moses of the birth of Christ and the slaughter of the young children of the miracles of Christ of the death of Herod Agrippa and such like And these we take for true in humane stories much more then ought we to doe it in the word of God The third testimonie is of Miracles The â—octrine of scripture was confirmed by miracles wrought by the teachers thereof the Prophets and Apostles aboue all power strength of nature and such as the Deuill can not counterfeit as the staying of the sunne and the raising of the dead c. The fourth is the testimonie of the Holy Ghost which is the argument of all arguments to settle and resolue the Conscience and to seale vp the certaintie of the word of God If any shall aske how this testimony of the Holy Ghost may be obtained and beeing obtained how we may discerne it to be the testimony of the Holy Ghost and not of man I answer by doing two things First by resigning our selues to become truly obedient to the doctrine taught Ioh. 7. 17. If any man will doe my fathers will saith Christ he shall know of the doctrine whether it be of God Secondly by praying vnto God for his Spirit to certifie our consciences that the doctrine reveiled is the doctrine of God Aske faith our Sauiour Christ it shal be giuen you seeke and ye shall find knock and it shall be opened vnto you For he that asketh receâ—â—eth Mat. 7. 7 8. Againe Your heauenly father will giue the Holy Ghost to them that desire him Luc. 11. 13. And If any man lacke wisdome let him aske it of God who giueth to all men liberally and reprocheth no man and it shall be giuen him Iam. 1. 7. Sect. 7. Now hauing set down the proofes of this point before I come to the next Question some speciall Obiections against this doctrine are to be answered and resolued For there haue not beene wanting in all ages both Atheists and others who haue professedly excepted against it and of set purpose haue vndertaken to call the written word of God into Question Such were Celsus Lucian Iulian Porpherie Apelles and others From whome some of latter times hauing receiued the poison of Atheisme and prophanesse haue not ceased as much as in them lyeth to oppugne sundry parts and portions of holy scripture Their principall reasons and exceptions I will propound and answere one by one And first they except against that which is written Gen. 1. 16. where it is said God made the sunne the fourth day Now say they the sunne is the cause of the day and therefore there could not be three daies before the sunne was created considering that the effect is not before the cause but the cause before the effect I answere First we must put a difference betweene cause and cause For of causes some be the highest some subordinate vnto them The highest and first cause of all creatures is God himselfe from whom all things at the first immediately flowed without any relation to their causes in nature And thus were the first second and third daies created and appointed immediately from God and distinguished from the night by an intercourse of light ordained by him for that purpose But the subordinate and inferior cause of the day in order of nature was the sunne and that by the same appointment of God and this cause was not set in nature as the cause of the day before the fourth day of creation for then it pleased him
to make it his instrument to distinguish the day from the night as also for other ends and vses And therfore it is no marueile though the day was created before the sunne the instrumentall cause thereof considering that it was created before the sunne was set in the heauen by the Creatour himselfe Secondly we must distinguish of times which are either of creation or gouernment and there is one regard to be had of things while they were in making and another after they were created Now it is true the sunne is the cause of the day and the night in the time of the gouernment of the world but it was not so in the time of the first making of all things For in the three first daies of the world there was day and night without the sunne by a viciâ—â—itude of light and darkenes which the Lord made and nature could neuer haue found out had not the word reuealed it But since the creation in the time of gouernment the sunne is but an instrument appointed by God to cary light and he that made the light can now in the gouernment of the world if it pleased him put downe the sunne from this office and by some other meanes distinguish the day from the night therefore no marueile though he did so in the beginning The second Obiection is touching the light of the Moone Moses saith it is one of the great lights which God made Now say they in all reason according to humane learning it is one of the least of the planets and lesse then many starres Answ. It is true which the holy Ghost saith by Moses and yet the Moone is lesse then the Sunne yea then many of the starres For one and the same starre in a diuers and different respect may be tearmed greater and lesser And in that place the Scripture speaks of the Moone not in regard of other starres greater then it but in respect of our seâ—se because it appeareth greater in quantitie and really communicateth more light yea it is of more operation and vse to the earth then any of the starres in the heauen sauing the Sunne The third Obiection Moses saith Man Beast were made of the earth and Fishes of the waters But all humane learning auoucheth that the matter of euery creature consisteth of all the foure Elements earth water fire and â—â—re Ans. Moses speaketh onely of two which were the principall and in them includes the other because they are impure mixt with the other since the fall Againe some learned auouch that all creatures are made of earth water only as being the two maine materiall principles of the all and not of ayre nor of fire And this accords with Moses and is no doubt a truth that he speaks onely of the principall matter of these creatures yet the fire and ayre are and may be called elements or beginnings because they serue to forme preserue and cherish the creatures The fourth Obiection Gen. 3. it is said that Eue before her fall was deceiued by the Serpent Now this saith the Atheist is absurd For euen in the estate of corruption since the fall there is no woman so simple that will either admit speech or suffer her selfe to be deceiued by a Serpent much lesse would Eue in the estate of her innocencie Answ. Though Adam and Eue in their innocencie had excellent knowledge yet they had not all knowledge For then they should haue beene as God himselfe But in that estate ignorance befell Eve in three things For first though Adam himselfe was a Prophet in the time of his innocencie yet both he and shee were ignorant of the issue of future things which are contingent Secondly they knewe not the secrets of each others heart For to know the euent of things contingent certainely and the secrets of the heart belongs to God only Thirdly though Eue knew the kinds of creatures yet shee knew not all particulars and all things that were incident to euery kind of creature but was to attain vnto that knowledge by experience and obseruation Neither may this seeme strange for Christ as he was man had as much yea more knowledge then our first parents had in their innocency and yet he knew not all particulars in all singular creatures For seeing a fig-tree by the way as he went to Ierusalem he thought it had borne fruit and yet comming towards it he found none thereon And in like manner Eue might know the serpentine kind and yet be ignorant whether a serpent could speake Besides that the naming of the creatures which argues knowledge of them was not giuen to Eue but to Adam And therefore it was not so strange that Eue should be deceiued by a serpent considering that to know that a serpent could speake or not speake came by experience which shee then had not Iâ— will be said that all ignorance is sinne but Eue had no sinne and therefore shee could not be ignorant Answ. Ignorance is twofold some ignorance ariseth of an euill disposition when as we are ignorant of those things which we are bound to knowe and this is sinne properly But there is another ignorance which is no sinne when as we are ignorant of those things which we are not bound to know And this was in Christ for he was ignorant of the figtrees bearing fruit and he knew not the day of iudgement as he was man And this also was in Eue not the other The fift obiection is about the Arke Gen. 6. 15. God commaunded Noah to make an Arke of 300 cubits long of 50 cubits broad and of 30 cubits high This Arke saith the Atheist beeing so small a vessell could not possibly containe two of euery sort of creatures with their foode for the space of a yeare The first author of this cauill was Apelles the hereticke that cauilled with Christians about the Arke And the answer is as ancient as the heresie namely first that the cubit of the arke must be vnderstood of the Egyptian cubit which is with some sixe foote and with others nine foote by which measure the Arke would be in leÌ„gth half a mile at the least And by this means any man may see a possibility in reason that the Arke might containe and preserue all creatures with their fodder and roome to spare The second answere is that as the Iewes had a shekle of the sanctuary which was greater then the ordinary shekle so they had beside the ordinary cubit a sacred cubit the cubit of the sanctuary where of mention is made in the prophecie of Ezekiel Chap. 40. and that was bigger by the halfe then the ordinarie cubite And by this measure some say the Arke was made But both these answeres are onely coniecturall without good ground in the scripture To them therefore I adde a third In the daies of Noah the stature of man was farre bigger then it is at this day And looke as the stature
the Sabboth is to begin in the euening because in the first of Gen. it is saide fixe seuerall times the euening and the morning made the first day and so the second and third c. Ans. First in that text when it is said the euening and the morning made such such daies by the euening is vnderstood the night and by the morning the day and the euening was the end of the day and the morning the end of the night This exposition is auncient and yet in Scripture we find not one place where the euening is put for the night Secondly I answer that the collection from that place is of no force For thus the reason must needs be framed That which God did in appointing of daies the same must we doe in vsing of them But God in appointing of daies began the day at the euening Ergo c. The consequent is false For the case is otherwise in the constitution of time then it is in the vse of time constituted and there is not the same reason of things in doing as there is of the same things in beeing and vse Thirdly this did not bind the Iewes For they in all likelyhood began their Sabboths in the morning Indeede their solemne feasts as the Passeover and such like beganne and were kept from euening to morning as we may read Levit. 23. 5. But their ordinarie Sabboth was kept from morning to morning Whence it is that Saint Matthew calls the dawning of the first day of the weeke the ende of the Sabboth of the Iewes Matth. 28. 1. and there is nothing I take it that can be brought to the contrarie It is obiected that Moses saith Leuit. 23. 32. From euen to euen shall ye celebrate your Sabboth Ans. The words must be vnderstood of the feast of reconciliation beeing the tenth day of the seuenth moneth which was solemnized and kept from euen to euen And it is called a Sabboth because it was by speciall commandement appointed to be kept as the Sabboth day and that in two respects First because it was to be kept holy by the Iewes in humbling themselues and offering Sacrifices vers 27. Secondly because vpon that day it was not lawful to doe any seruile worke vpon paine of death vers 25. 30. Againe it is alleadged that Ioseph of Arimathea could not embaulme Christ by reason that the Sabboth was at hand and this was the euening I answer that the Iewes Sabboth there ment concurred with the day of their passeouer and hence it was that their Sabboth beganne in the euening By this that hath beene said the answer to the third Question is plaine to wit that in the new Testament the Sabboth is to begin at the morning and so to continue to the next morning and not as some suppose to begin at the euen and continue till the next euen And thus much touching the speciall Questions of Gods worshippe as also generally concerning those that belong to Man as he stands in relation to God The ende of the second Booke THE THIRD BOOKE of the Cases of Conscience concerning Man as he stands in relation to man CHAP. I. Of the Nature and Differences of Vertue and the Order of the Questions THVS farre we are proceeded in the handling of two sorts of Questions whereof some doe concerne man as he is considered apart by himselfe without respect vnto another some againe concerne man as he stands in the first relation namely to God Now we come by order to speake of the third and last head of Cases propounded by the Conscience of man as he stands in the second relation to man And vnder this Head are comprehended all those Questions of Conscience that are incident to the liues of men and which doe belong vnto man as he is a member of some Societie whether it be the Familie the Church or the Common-wealth For the better and more orderly proceeding in this Discourse some conuenient Subiect or Matter is to be propounded whereunto all the Questions that followe may fitly be reduced Now of all other the most conuenient Subiect in this kind is Vertue and therefore according the differences of Vertue we will distinguish the Questions into three seuerall sorts But before we proceede to particulars it shall not be amisse to speake somewhat generally of Vertue so farre forth as the knowledge thereof may giue light to the things that follow Touching Vertue two things are briefly to be remembred first what it is and then what be the distinct kindes thereof Vertue is a gift of the Spirit of God and a part of regeneration whereby a man is made apt to liue well I call it first a gift of the Spirit of God because in whomesoeuer it is whether in Christians or in Heathen men it hath the nature of a gift that floweth immediately from the spirit of God And this I put in the first place to confute the receiued errour of the wisest Heathen Philosophers which call Vertue an habite of the minde obtained and confirmed by custome vse and practise Secondly I call it such a gift as is also a part of regeneration and this is added for two causes First that we may put a differēce between Christian and Heathen vertues For howbeit the same vertues in kind and name are and may be found both in them that professe Christ and those also that are ignorant of the true God yet they are in them after a diuers manner For in Heathen men they are the gifts of God but not parts of regeneration and new birth but in those that be true Christians they are indeede not onely the gifts of Gods spirit but also essentiall parts of regeneration That we may the better yet conceiue this difference we must vnderstand that the grace of God in man is two-fold restraining and renewing Restraining is that which bridleth and restraineth the corruption of mens hearts from breaking forth into outward actions for the common good that Societies may be preserued and one man may liue orderly with another Renewing grace is that which doth not onely restraine the corruption but also mortifieth sinne and renewes the heart daily more more The former of these is incidēt to Heathen men the Vertues which they haue serue onely to represse the act of sinne in their outward actions but in Christians they are graces of God not onely bridling and restraining the affections but renewing the heart and mortifyin all corruption And though those vertues of the Heathen be graces of God yet they are but generall and common to all whereas the vertues of Christians are speciall graces of the spirit sanctifying and renewing the minde will and affections For example chastitie in Ioseph was a grace of Gods spirit renewing his heart but chastitie in Xeuoerates was a common grace seruing onely to curbe and restraine the corruption of his heart And the like may be saide of the iustice of Abraham a Christian and of Aristides a
The true way of bringing a man within the Covenant Maior Minor Conclusio Eccles. 〈◊〉 10. Cant. 3. 4. Examples Iob. 6. 4. Iob. 13. 26. Iob. 16. 9. Psal. 6. The Occasion The Effects of the Temptation Iob. 30. 30. Iob 16. 8. The Remedie Psal. 3â— Iob 39. 37. Rom. 8. 26. Exod. 14. 15. 2. Cor. 12. 9. 2. 〈◊〉 15. 26. Rom. 9. 3. Luk. 4. 18. Psal. 7. 7. 10. Remoouall of Doubts 〈◊〉 Cor. 12. 9. 1. Sam. 2. Hab. 2. 4. Psal. 130. Rom. 4. 18. Psal. 6. and 77. Practise in case of Affliction 2 Chro. 33. 11. 12 Dan. 9. 10. 11. Lament 3. 40. Meditations in case of Affliction Grounds I. Gods providence Rom. 8. 28. Esa. 45. 7. Amos 3. 6. Ierem 30. 11. Gen. 50. 19 20. 2. Sam. 16. 10. Gen. 45. 5. 50. 20. II. Gods commaÌ„dement Mich. 7. 9. 1. Pet. 5. 5 6. III. Gods presence Psal. 91. â—5 Psal. 23. 4. Psal. 50. 15. Hab. 3. 2. 1. Cor. 10. 13. Phil. 1. 29. IV. Goodnes of Afflictions Fruits of Affliction Consideration Gen. 42. 21. Humiliation Luk. 15. 17 c. Amendment Heb. 12. 11. 1. Cor. 11. 31. Ioh. 15. Abnegation 〈◊〉 Cor. 1. 9. Innosation Hos. 5. 15. Patience Rom. 5. 3. Obedience Heb. 5. 8. Heb. 12. 7. Iob. 1. 2â— V Partakers in the Crosse. Desâ—â—ring of Deliuerance Gen. 6. 3. Ier. 25. 11. Dan. 5. 30. Gen. 15. 13. Exod. 12. 4â— Act. 7. 25. Hâ—b 2. 2 3. Dan. 9. v. 2. Reu. 21. 4. Deut. 〈◊〉 22. Exod. 23. 28. Psal. 119. 82. Luk. 1. 13. pag. â—24 2. Cor. 4. 17. Heb. 10. 37. Temporarie Death I. Preparation to death Psal. 39. 4. Psal. 90. 12. Account death present 1. Cor. â—5 56. Rom. 〈◊〉 14. 2â— c. 1. Pet. 〈◊〉 11. Heb. 13. â—4 2. Cor. 5. 6. Phil. 1. 13. Apoc. 〈◊〉 4. 1. Ioh. 3. 〈◊〉 Math. 25. 34. 1. Cor. 7. 31. Phil. 3. 20. Phil. 1. 23. Heb. 11. 10. Iohn 1â— 20. Matth. 5. 4. Prou. 14. 13. Luk. 6. 25. Rom. 14. 17. Iob. â—1 13 14 â—5 Ioâ— 1◠〈◊〉 Prou. 14. 13. Luk. 12. 20. and 16. 22. Iob. 20. 5. II. Helpes in time of Death Iohn 17. 〈◊〉 Heb. 1â— â—3 Gen. 49. 18. Ioh. 3. 14. 15. 1. Sam. 30. 6. 〈◊〉 Cor. 1. 9. Satanicall molestation Reuel 20. 2. Psal. 91. 10 11. Math. 4. 5. Luk. 13. 16. Iob 13. Heb. 11 17. Gen 8. 20. Gen. 1â— Gen. 13. 3. Gen. 59. Tentatio fâ—â—a The Cause Daunger The Remedie Eph. 4. 23 24. Prov. 4. 23. Coloss. 3. 16. Psal. 119. 1â— Psal. 119. 24. The violent Distresse The Cure Quo occultins peccatum coÌ„ maiâ—s 〈◊〉 Groundes of possibilitie of pardon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin 2. Chr. 33. 23. 2. 〈◊〉 7. 14. 15. The Case of Reâ—idination The Moderate Distresse Accipit suum remittit tuâ—… How the body troubles the minde Melancholy Esca Diaboli Balneum Diaboli * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange alterations besides Melancholy 2. Cor. 2. 16. Mal. 2. 7. Iob 3â— 23. Math. 5. 13 14. Ierem. 15. 19. Nehem. 8. 7. Matth. 5. 15. 2. king 17. 9. Act. 8. 30. 2. Sam. 12. Math. 26. 75. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ioannis de Thabia Angell de Clavasio Raymundi c. b Martini Azpilcust Navarri c. c Emanuelis Sa. c. d Franciâ— Tolet c. e Iacobi de Graphiiâ— Ã Capua c. * M. R. Green haâ— * Coloss 4. 14. Hieron pro. log in Lu◠〈◊〉 Catalog Scriptor Ecclesiast Nicep l. 6. c. 16. Luc. 11. Act. 1. 1. 2. Ioâ— 1. * So was Theoph with Lukes copies Act. 1. 1. * So did Theop. Luc. 1. 1. 4. and the Ladâ— and â—ers 2. Ioh. v. 4. * This was also Theoph. his desire Luk. 1. 4. Epist. dedicat before the True Gaine Arguments from the light of nature and Creation Arguments from the gouernment of the world Act. 14. 17. Arguments fró the light of Grace Aâ—…ments fâ—ó the light of Glorie 〈◊〉 Cor. 13. Tacit. lib. 5. 20. Plutarch de â—…rit â—â—ac The Authors and penmen of Scripture The Matter of Scripture Psal. 14. Effects of Scripture 〈◊〉 8. 〈◊〉 Properties of Scripture Contraâ—ies Testimonies Obiections against the Scriptures Obiect 1. Obiect 2. Obiect 3. Obiect 〈◊〉 Ignorantia pravae dispositionis Ignorantia 〈◊〉 privationis vel negationis pâ—â—â— Obiect 5. Obiect 〈◊〉 Obiect 7. Obiect 8. Obiect 9. Obiect 10. Obiect 11. Ioseph Antiq. Iudaic. 〈◊〉 5. c. 10. finâ— Plin. nat hist. lib. 36. c. â—5 Obiect 12. Obiect â—3 Obiect 1â— Exod. 34. 6. Icr. 9. 24. Dan. 9. 4. Heb. 11. 6. Matt. 28. 19. 1. Ioh. 5. 7. Ioh. 4. 24. Adoration Deut. 10. 20. Gen. 8. 27. Esa. 6. 〈◊〉 Dan. 9. 7. Matth. 15. 27. Rom. 13. 7. Matth. 10. 28. Matth. 10. 28. Rom. 13. 4. Psal. 37. 7. 1. Sam. 15. 26. Cleauing to God Lawfull praier Conditions before prayer Conditions in prayer Conditions after prayer Of Imprecations Of the Circumstances of Prayer Of the Voice in prayer Iam. 5. 9. Of Gesture in prayer The Place of prayer 1. Sam. 7. The Time of prayer How Baptisme is necessarie why How Baptisme is not necessary and why Exod 36. 25. Lib. de mirab Script cap. 33. Non in serpente sed in Domini imperio promisso c. Lib. sent 4 dist 41. quest 2. impedit contrahendum matrimonium diti nit contractum Bell. de matr lib. 1. c. 30. Decr. Greg. lib. 4. tit 11. c. 1. Concil Trid. sess 24. decrer de reformatione Matrimonâ— cap. 2. c. Mark 1. 4. Luk. 3. 3. Euseb. Eccles. Hist. l. 3. c. 23. Heb. 7. 25. Right vse after Receiuing What Adoration is Whether it be lawfull to flies When a man may flie The nature of an Oathe When an oath bindes VVhen an Oath bindes not * Le-thannoth So it is expounded by the Hebrewe Doctors Quintil. in Iud. 11. 40. Iethannu The iust cause of a fash The right manner of fasting The right ends of fasting Euseb. Hist. Eccl. l. 5. c. 17. What is Ceremoniall in the Sabboth ** a Cyrill lib. 12. in Iohan. cap. 58. b Ad Casulanum Epist 86. ad Ianuarium Epist 119. c. 13. c Sermon 5. de resâ—â—rect Obiections Rest. Sanctification of Rest. E duobus malis non minimum sed nâ—ntrum eligendum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de obit Theod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is required beâ—… we eate What is required in our Eating * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is required after out meate Preparation of apparell VVearing of apparell * Non est bonum ludere cum Sanctis 〈◊〉 Ioh. 3. 17. * ex paraphernalibus Matth. 18. 15. Heb. 11. 2.