vpon defect of memory and vtterance c. vse a set forme of prayer Sect. 2. The second Circumstance is the Gesture Concerning which it is demanded what kind of gesture is to be vsed in praier whether kneeling standing sitting or the holding vp the hands or head to heauen or bowing the body to the earth Answ. God in his word hath not prescribed any particular gesture of the body and therfore our consciences are not bound to any in particular Besides that Religion stands not properly in bodily actions and gestures Yet touching gesture the word of God giues certaine generall rules to be obserued in prayers both publicke and priuate In Publicke praier these rules of Gesture are prescribed First when publicke praier is made in the congregation our gesture must alwaies be comely modest decent SecoÌ„dly all gesture vsed publickely must serue to expresse as much as may be the inward humility of the hart without hypocrisie Now these kinds are manifold Some concern the whole body as the bowing thereof the casting of it downe vpon the ground some againe concerne the parts of the body as lifting vp of the head the eies the hands bowing the knees c. Touching these the scripture hath not bound vs to any particulars but in them all we must haue regard that they serue alway to expresse the humilitie of our hearts before God Thus haue the Holy men of God behaued themselues yea the Holy Angels standing before the Arke doe couer their faces in token of reuereÌ„ce of the maiestie of God Esay 6. 2. Thirdly we must in publicke praier content our selues to followe the laudable fashion and custome of that particular Church where we are For to decline from customes of particular Churches in such cases often causeth scisme and dissensions In priuate praier done in priuate and secret places there is more liberty For in it we may vse any gesture so it be comely and decent and serue to expresse the inward humility of our hearts An auncient writer is of opinion that it is an vnreuerent and vnlawfull thing to pray sitting But both the learned before in and after his time haue iudged his opinion superstitious specially considering that Religion stands not in the outward gesture of the body and it skills not much what that is so the inward humility of a syncere heart be expressed therby Sect. 3. The third Circumstance is the place Where Question is made In what place we must pray Answ. In regard of conscience holines and religion all places are equal and alike in the New Testament since the comming of Christ. The house or the field is as holy as the Church And if we pray in either of them our prayer is as acceptable to God as that which is made in the Church For now the daies are come that were foretold by the Prophet wherein a cleane offering should be offered to God in euery place Mal. 1. 11. which Paul expoâ—…ds 1. Tim. 2. 8. of pure and holy praier offened to God in euery place To this purpose Christ said to the woman of Samaria Ioh. 4. 25. that the tyme should come when they 〈◊〉 not worship in Ierusalem or in Samaria but the true worshippers of God should worship him in spirit and in truth wheresoeuer it be Yet neuerthelesse for order decency and quietnes sake publicke prayer must be made in publicke places as Churches and Chappels appointed for that vse And priuate praier in priuate houses and clozets Mat. 6. 5. Now the opinion of the Papist is otherwise For he thinkes that in the new TestameÌ„t hallowed Churches are more holy then other places are or can be and doe make the prayers offered to God in them more acceptable to him then in any other and herevpon they teach that priuate men must pray in Churches and priuate prayers must be made in Churches if they will haue them heard For proofe hereof they alleadge the practise of some particular persons in the Scriptures Of Anna who praied priuately in the temple Luk. 2. 37. Of Dauid who in his exile desired greatly to haue recourse vnto the temple And of Daniel who is saide to looke out at the window toward the temple and pray Dan. 6. 10. Answ. These places are abused by the Popish Church For there is great difference betweene the temple at Ierusalem in the old Testament and our Churches in the new That was built by particular commandemeÌ„t from God so were not our Churches That was a type of the very body and manhood of Christ. Heb. 9. 11. And of his misticall bodie Col. 2. 7. Againe the Arke in the temple was a pledge and signification of the couenant a signe of gods presence a pledge of his mercie and that by his owne appointment for it was his will there to answere his people but the like cannot be shewed of our Churches or Chappell 's It will be saide that the Sacrament is a signe of Gods presence for in it God is present after a sort Ans. It is true Christ is present in the Sacrament but when not alwaies but then onely when the Sacrament is administred And the Administration beeing once ended Christ is no more present in the Elements of bread and wine And in the very act of celebration he is not carnally but spiritually present Sect. 4. The fourth Circumstance is the Time Quest. What are the times in which men are to make prayers vnto God For answer to this question it is first to be considered that there is a twofold manner of praying and consequently two kindes of prayer The first is the secret and sudden lifting vp of the heart to God vpon the present occasion The second is set or solemne prayer The first sort of praiers haue of auncient time beene called Eiaculations or the darts of the heart And the time of this kind of prayer is not determined but is and may be vsed at any time without exception This point I make plaine by these reasons The first is the commandement of God 1. Thess. 5. 17. Pray without ceasing Eph. 6. 18. Pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance for all Saints In both these places by praier and supplications Paul vnderstandeth the sudden lifting vp of the heart vnto God Secondly whatsoeuer we speake thinke or doe we must doe all to the glorie of God Now God is glorified when we doe in all things from our hearts acknowledge his power wisdome iustice mercie prouidence and goodnes And these we doe acknowledge when we daily and howerly lift vp our hearts to him in petition for some blessings and in thanksgiuing for his mercies Thirdly we are subiect to innumerable infirmities frailties and wants so as we cannot of our selues so much as thinke one good thought therefore we are euery day and hower to lift vp our hearts to God partly in praier partly in giuing of thankes that he would
generally to include all without exception but indefinitely for many or the most part of the cattell that were in the land of Egypt The tenth Allegation Exod. 10. 22. wee read that one of the plagues was a palpable darknes and so great that for three daies together no man either saw an other or rose vp from the place where he sate And yet v. 23. Moses is sent for and called to come before Pharaoh How should this be seeing no man could stirre from his place nor haue any light to goe before him for there was none to be had the darkenes was so palpable and the aire was so thicke Ans. I take it the word Then v. 24. is to be meant thus that Pharaoh sent for Moses after the darkenes was ended not by candle or or other light in the time of darkenes And this answer may very well stand without further exception The eleuenth Allegation Iudg. 16. 29. The Atheists make a mocke at the historie of Sampson as fabulous where it is said that all the Philistims came together in one house to make sport with him and on the roofe sate about 3000 persons to beholde him while he plaied and yet there were but two pillars whereupon the whole house stood and those also standing in the midst so neere together that a man might reach them both with his armes This say they is most absurd and impossible Ans. Although the full resolution of this cauill belongs to them that haue skill in Architecture yet thus much may be faide in way of answer That the house might be capable of so many persons and they also that stood aboue might well see and behold Sampson For first the whole house was not sustained by two pillars onely but by many more whereof two were the principall For in likelihood the middle part whereon the whole building was knit together from the bottome to the toppe beeing the weightiest of all was supported by two master-pillars The other which was more outward and lesse weightie might be vpholden by lesser proppes which Artificers in that kinde call by the name of false-pillars Hence it appeareth that the two maine ones standing so nigh together beeing shaken the whole house together with them must needes fall Neither will this seeme strange that two pillars should beare vp a building of such capacitie if we doe but consider what is recorded of Curio the Romance who deuised the frame of a great Amphitheater the two parts whereof were supported onely by two hinges and yet was so large that it contained the whole people of Rome Secondly old buildings in those countries were made for the most part with open roofe Againe they were full of windowes on euery part like vnto great gates and that they might be the more fit for sight from aboue they were reared vp in some sort after the manner of the Egyptian Pyramides wider below and narrower aboue towardes the top And by this meanes it is probable not onely that they might containe a great companie but that all those which stoode about the sides and vpon the roofe might very well behold what Sampson did below specially considering that he stood in the middest of the Theater betweene the two middle pillars The twelfth Allegation Sam. 16. 19. c. it is saide that Dauid plaied before Saul and that Saul knew him But chap. 17. 55. when he was to fight with Goliah Saul knew him not Here is a plaine contradiction in the Atheists iudgement Ans. This sort of men doe still bewray their grosse ignorance both in the matter and in the order of Scripture For the word of God doth not alway set downe things as they follow in order of time iust one after an other but sometime it doth anticipate putting such things in former histories as are alreadie done and accomplished which in regard of their euent should be related afterward Sometime againe it vseth by recapitulation to declare things as following in order of time which doe properly belong to a former narration An example of the latter to omit many other that might be brought is the text alleadged For that part of the 16 chap. from the 19v to the ende should by order of historie follow the 17 as will easily appeare by comparing the place And the like displacing of things saide and done is else-where to be found in the Scriptures Which beeing considered the Atheists supposed Contradiction falls to the ground For Dauid was to fight with Goliah before he plaied before Saul and though he was then not knowne yet Saul after that time tooke better knowledge of him The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the right Atheist in going about to improoue the originall copies There saith he Iehosaphat is called king of Israel when as indeede he was king of Iudah and so is he called in the former booke of Chronicles In like manner Ahaz is tearmed king of Israel 2. Chron. 28. 19. whereas the truth is he was king of Iudah Answ. After the death of Salomon the kingdome was deuided and the ten tribes were called Israel and the other two Iudah and Beniamin did beare the name of Iudah Now after the diuision for some time the name of Israel common to both sides was giuen to either and both were named after it And in this respect Iehoshaphat and Ahaz may be termed kings of Israel Againe the name of Israel sundry times in Scripture and namely in the prophets is taken only for the two Tribes which bare the name of Iudah after the defection And thus also might Ahaz haue that name given vnto him though he were king of Iudah Furthermore the word Israel is sometimes put for a true worshipper of God that is for him that is a Iew not without but within not in the letter but in the spirit Rom. 2. 29. Thus our Sauiour saith of Nathaniel Ioh. 1. 48. Behold a true Israelite in whome is no guile that is a man of an vpright hart that serueth God in spirit and in truth And in this sense Iehoshaphat might be termed king of Israel because he was a king and patrone of all true worshippers of God For euen then the Israelites sorted themselues together and the godly among them came to liue vnder him in Iudah though the distinction of the kingdomes did still remaine The fourteenth Allegation is out of Act. 7. 16. where the Papists and Atheists alleadge the Scripture to be contrary to it self in that there it saith Abraham bought a field of Emor when as Gen. 33. 19. the same field was bought by Iacob Ans. 1. Some say that there is a fault because Abrahams name is put for Iacob Yet not a fault of the Bible but of them that wrote out the Bible Neither doth this diminish the authoritie of scripture though the penmen did erre and slippe in writing so long as we may find out the truth by scripture
spirit He also that praies for the same to God the Holy Ghost must pray that he would assure vnto him the remission of his sinnes from the father by and for the merit of the Sonne CHAP. V. Of the second part of Religion touching the worship of God and first of the inward worship II. Question How God is to be worshipped and serued FOr the full answer hereof we must remember that the worship of God is twofold inward or outward Inward is the worship of the mind the heart the conscience will and affections for man by all these ioyntly and seuerally performeth worship and seruice to his creator The outward is that worshippe whereby the inward is testified outwardly in the speach and actions The former of these two is the spirituall worship of the inward man and the very ground and foundation of all true worship of God for God is a spirit and therfore must be worshipped in spirit that is in the the minde conscience will and affections Indeede all the worshippe of God is spirituall euen that which we call outward yet not of it selfe but by vertue of the inward from which it proceedeth Sect. 1. The heades of Inward worship are two Adoration of God and cleaving to God For as they are two different actions of the heart so they may fitly be termed two distinct parts of Gods worship This distinction is in some part propounded by Moses where he exhorteth the Israelites to feare Iehovah their God to adore him to cleaue vnto him and to swear by his name Adoration is that part of Gods worship whereby a man vpon a vile and base estimation of himselfe as beeing but dust and ashes submits subiects his soule to the glorie and Maiestie of God This hath two principal groundes in the heart which if they be wanting there can be no true worship of God The first is Abnegation or deniall of our selues when we esteem our selues to be meerely nothing The second is exaltation or Advancemēt of Gods maiesty aboue all the things in the world Exāples of these we haue many in the scriptures as of Abraham who called God his Lord and himselfe dust and ashes of the Angels whome in a vision the Prophet sawe standing before God with one wing couering their feete which signified the abasing of themselues and with another couering their faces which betokened their adoration of the maiestie of God Of Daniel when he confesseth To thee O Lord belongeth righteousnes it selfe but to vs shame and confusion of face Lastly of the woman of Canaan who calls Christ Lord and her selfe a dogge Now in Adoration there are foure Vertues Feare Obedience Patience Thankefulnesse Feare is a great part of the worship of God which I prooue by two places laid together Esa. 29. 13. Matth. 15. 8 9. wherein Feare and Worship are taken for one and the same thing for that which Esay calls Feare Matthew calls Worship Now in this feare there be two things that serue to distinguish it from all other feares First it is absolute for by it God is reuerenced absolutely Saint Paul exhorteth to yeelde tribute feare and honour to the Magistrate not for himselfe but for God whose minister he is And our Sauiour saith Feare ye not them which kill the bodie and are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell As if he should say I allow and command you to feare men onely for God who hath set them ouer you but feare God for himselfe Secondly it makes a man first of all to feare the offence of God and then the punishment and iudgement For it is not a feare of the offence alone but of the offence and punishment together and of the offence in the first place Mal. 1. 6. If I be a Lord where is my feare And where it is saide in Matthew but rather feare him that is able to cast bodie and soule into hell fire there is commanded a feare of God in regard of his anger We feare the sword of man and that lawfully why then may we not feare the punishment of God If it be said this is a seruile feare to feare the punishment and agrees not to Gods children I answer slauish feare is when a man only fears the punishment not the offence of God or at least the punishment more then the offence The second vertue of Adoration is inward Obedience of the hidden man of the heart The Lord preferres this obedience before all sacrifice 1. Sam. 15. 22. This standeth in two things First in yeelding subiection of the Conscience to the commaundements threatnings and promises of God so as we are willing that it should become bound vnto them Secondly when the rest of the powers of the soule in their place and time performe obedience vnto God And by this meanes doe we bring into captiuitie euery thought vnto the obedience of Christ as Paul speaketh 2. Cor. 10. 5. The third vertue of Adoration is Patience which is when a man in his afflictions submitteth his will to the will of God and quieteth his heart therein because God sendeth afflictions This was Dauids counsell Be silent before the Lord and alwaies waite vpon his pleasure And his practise when in trouble he resigned himselfe into the hands of God and said Lord if I please thee not loe I am here doe with me as seemeth good in thine eyes This patience is a part of Gods worship because it is a kind of obedience The fourth vertue of Adoration is Thankfulnesse to God which shewes it selfe in two things First in an acknowledgement of the heart that our selues and whatsoeuer we haue is Gods and proceedeth from his blessing alone Secondly in a consecration of our bodies soules liues callings and labours to the honour and seruice of God Thus much of the first head of Inward worship or the first action of the heart standing in Adoration Sect. 2. The second Action of the heart in Inward worship or the second part thereof is Cleauing vnto God Now we cleaue vnto God by foure things by Faith Hope Loue and inward Inuocation By Faith I meane true iustifying faith whereby we rest vpon Gods mercie for the forgiuenes of our sinnes and life euerlasting and vpon his prouidence for the things of this life Thus Abraham beeing strengthened in this faith and relying by it vpon Gods promises made vnto him gaue glorie vnto God Rom. 4. 20. This Sauing faith is the very roote and beginning of all true worship For Loue which is the fulfilling of the Law must come from it 1. Tim. 1. 5. The second is Hope which followes and dependes vpon faith and it is that grace of God whereby with patience we waite the Lords leisure for the performance of his promises especially touching redemption and life eternall If we hope saith Paul for that we haue not we
THE WHOLE TREATISE OF THE CASES OF CONSCIENCE DISTINGVISHED 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 Batchelour 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 Rom. 14. 23. VVhatsoeuer is not of Faith is sinne HINC LVCEM ET POCVLA SACRA ALMA MATER CANTABRIGIA PRINTED BY IOHN LEGAT Printer to the Vniversitie of Cambridge 1606. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson TO THE RIGHT HONOVRABLE EDWARD Lord Dennie Baron of Waltham c. RIght Honourable There is no one Doctrine reuealed in the Word of God or dispensed by the Prophets and Apostles of greater vse and coÌ„sequence in the life of man then is that which prescribeth a Forme of releeuing and rectifying the Conscience The benefit which from hence issueth vnto the Church of God is vnspeakable For first it serveth to discouer the cure of the dangerousest sore that can be the wound of the Spirit Which how great a crosse it is the Wise man reporteth out of true experience when he saith that the Spirit of a man will sustaine his infirmitie but a wounded Spirit who can beare it And his meaning is that no outward griefe can fall into the nature of man which will not be with patience indured to the vtmost so long as the minde is not troubled or dismaied But when once the Spirit is touched and the heart which beeing well apaied is the very fountaine of peace to the whole man smitten with feare of the wrath of God for sinne the griefe is so great the burden so intolerable that it will not by any outward meanes be eased or asswaged Secondly it giueth for all particular Cases speciall and sound direction whether man be to walke with God in the immediate performance of the duties of his Seruice or to conuerse with man according to the state and condition of his life in the Familie Church or Common-wealth The want of which direction of what force it is to turne the actions of men which are good in themselues to sinnes in regard of the agents S. Paul affirmeth in that generall Conclusion Whatsoeuer is not of faith is sinne Wherein he would teach vs that whatsoeuer is done or vndertaken by men in this life whether it concerne the knowledge and worship of God or any particular dutie to be performed by vertue of their Callings for the common good whereof they haue not sufficient warrant and assurance in Conscience grounded vpon the Word that it is to be done or not to be done to them it is a sinne Thirdly it is of all other Doctrines beeing rightly vsed the most comfortable For it is not founded in the opinions and variable conceits of men neither doth it consist of Conclusions and Positions which are onely probable and coniecturall for the Conscience of the doubting or distressed partie can not be established and rectified by theÌ„ but it resteth vpon most sufficient and certaine Grounds collected and drawne out of the very Word of God which as it is mightie in operation pearcing the heart and discerning the thoughts and intents thereof so is it alone auaileable and effectuall to pacifie the minde and to giue full satisfaction to the Conscience And as the benefit is great so the want of this Doctrine together with the true manner of applying the same is and hath beene the cause of many and great inconueniences For euen of those that feare God and haue receiued to beleeue there be many who in the time of their distresses when they haue considered the waight and desert of their sinnes and withall apprehended the wrath of God due vnto them haue beene brought vnto hard exigents mourning and wayling and crying out as if God had forsaken them vntill they haue beene releeued by the Spirit of Christ in the meditation of the word promise of God But those especially who haue not beene instructed in the knowledge of the truth nor acquainted with the course of Gods dealing with his distressed children by reason of ignorance and blindnes in matters of Religion and pietie when the Lord hath let loose the cord of their Consciences and set before their eyes both the number of their sinnes committed and the iust anger of God purchased thereby what haue they done surely despairing of the mercie of God and their owne saluation they haue either growne to phrensie and madnes or els sorted vnto themselues fearefull ends some by hanging some by drowning others by embruing their hands in their owne blood And if not in regard of griefe and trouble of minde yet for want of better resolution in particular cases within the compasse of their generall or personall callings though otherwise men indued with some measure of knowledge and obedience they haue either abused or els quite relinquished and forsaken their callings and thereby become scandalous and offensiue vnto others Now then as by these and sundrie other Instances of proofe the matter it selfe appeares to be of great waight and importaÌ„ce so it is most meete that the best and fittest course should be taken in the teaching and inforcing of the same In which regard we haue iust cause to challenge the Popish Church who in their Case-writings haue erred both in the substance and circumstances of this Doctrine as shall appeare in the sequele First because the dutie of releeuing the Conscience is by them commended to the sacrificing Priest which though according to their owne Canons he should be a man of knowledge and free from imputation of wickednes yet oft times it falls out that he is either vnlearned or els wicked and lewd of conuersation and consequently vnfit for such a purpose Secondly they teach that their Preists appointed to be comforters and releeuers of the distressed are made by Christ himselfe iudges of the Cases of conscience hauing in their owne hands a iudicarie poâ—…er and authoritie truly and properly to binde or to loose to remitte or to retaine sinnes to open or to shut the kingdome of heauen Whereas the Scripture vttereth a contrarie voice that Christ onely hath the keyes of Dauid which properly and truly openeth and no man shutteth and properly and truly shutteth and no man openeth And the Ministers of God are not called to be absolute Iudges of the ConscieÌ„ce but onely Messengers and Embassadoâ—rs of reconciliation wherevpon it followeth that they cannot be the authors and giâ—ers of remission of sinnes but onely the Ministers and Dispensers of the same Thirdly the Papists in their writings haue scattered here and there sundrie false
in distresse of minde may be comforted 1. What is Distresse of minde 88 2. What is the generall Remedie of all distresses 90 CHAP. VIII Of the first Speciall distresse arising of a Diuine Tentation What is the Remedie thereof 110 CHAP. IX Of the second speciall Distresse arising from outward Afflictions 1. How the Trouble of minde arising of Afflictions may be remedied 118 2. How the minde of the partie distressed may be staied wheÌ„ the Lord deferres deliueraÌ„ce 129 What is a man to doâ— that findès no ende of this afflictions till death 136 3. How may a man be able to indure with comfort the pangs of Death 138 How may a man in this life haue a true taste of eternall happinesse 141 How a man may truly discerne whether the Ioy of the Spirit be in him yea or no 144 4. How the minds of such persons are to be staied as are possessed by the Deuill or feare possession 152 5. What they may doe whose houses are haunted and molested by wicked Spirits 158 CHAP. X. Of the third speciall Distresse arising of the Tentation of Blasphemies What is the true Remedie of this Tentation 162 CHAP. XI Of the fourth Speciall Distresse arising from a mans owne sinnes 1. How the violent distresse of minde arising from our owne sinnes is to be cured 171 2. How the moderate distresse arising of the same cause is to be remedied 178 CHAP. XII Of the fift speciall Distresse arising from a mans owne bodie Quest. 1. How the bodie should trouble or annoy the minde 188 2. What is the nature and worke of Melancholy 191 3. Whether there be any difference betweene the trouble of Conscience and Melancholy 194 4. What is the way to cure Melancholy 195 5. How the minde troubled by strange alterations incident vnto the bodie may be cured 197 The Second Booke CHAP. I. Of the Order of the Questions CHAP. II. Of the Godhead Quest. 1. Whether there be a God 202 2. Whether Iesus the sonne of Marâ—e be the Son of God 219 CHAP. III. Of the Scriptures Whether the Scriptures be the true word of God 223 CHAP. IV. Of Religion and the knowledge of God Quest. 1. What is that Religion that is due vnto the true God 251 2. How God is to be conceiued in our mindes when we worship him 252 CHAP. V. Of the Inward worship of God Quest. How God is to be worshipped and serued 256 CHAP. VI. Of the Outward worship of God and first of Praier Quest. 1. How may a man make a lawfull and acceptable Praier 263 2. Whether a man may lawfully make Imprecations 270 3. What be the particular circumstances of Praier 275 1. The voice Whether a voice or words are to be vsed in praier 275 Whether it be lawfull when we pray to read a set formâ— of Praier 277 2. The Gesture What kinde of Gesture is to be vsed in prayer 278 3. The place In what place must we pray 279 4. The time What are the times in which men are to make praiers vnto God 282 4. How their mindes may be pacified which are troubled with sundrie accidents in their prayers 285 CHAP. VII Of the hearing of the Word preached Quest. 1. How any man may profitably heare the Word 290 2. How they are to be comforted who after long hearing profit little or nothing at all 298 CHAP. VIII Of the Sacraments in generall Quest. Whether Sacraments ministred by Heretikes Idolaters and vnsufficient Ministers be Sacraments or no 302 CHAP. IX Of Baptisme Quest. 1. Whether Baptisme be necessary to saluation 307 2. Whether Godfathers and Godmothers be necessary 315 What duty they are to performe to the party baptized 319 Whether children baptized come to be of spirituall kindred with the whole Church by reason of their Godfathers and Godmothers 320 Whether if Spirituall kindred be contracted by Baptisme it can be a â—â—st impediment of Mariage c. 322 3. Whether children of excommunicate persons haue right to Baptisme 324 Whether children borne in fornication haue right to Baptisme 329 4. How men of yeares may make a right vse of their Baptisme 330 5. Whether a man falling into sinne after Baptisme may haue any benefite of his Baptisme 335 CHAP. X. Of the Lords Supper Quest. 1. How farre forth men haue libertie to vse or not to vse the Lords Supper 336 2. How a man may rightly vse it to his comfort and saluation 339 In Preparation What if after preparation he find himselfe vnworthy 341 Whether a man should come fasting to the Supper or no 342 Whether persons that be in sure of Law may come 343 In Receiuing What if a man after often receiuing doubteth whether he hath faith or no 346 What is to be done in case of hardnes of heart at the instant of Receiuing 348 After Receiuing What is he to doe that after receiuing findes no comfort CHAP. XI Of Adoration Quest. 1. To what things is Adoration due and in what manner 351 Whether Adoration be due to wicked Spirits 354 What Adoration is due to good Angels 356 to liuing men ibid. to Saints departed 357 to Images ibid. CHAP. XII Of Confession before the Adversarie Quest. 1. Whether Confession of faith be necessarie and when 358 2. Whether it be lawfull for a man being vrged to goe to Idoll-seruice and heare Masse so as he keepe his heart to God! 363 3. Whether any man specially a Minister may with good Conscience flie in persecution 367 And if he may flie when 373 Whether a man that is imprisoned may breake prison 377 CHAP. XIII Of an Oath Quest. 1. What is an Oath 379 Whether an Oath taken by creatures be a true Oath and to be kept 380 Whether an Oath by false Gods be a true Oathe 381 How can God sweare by himselfe seeing none can witnesse vnto him 382 2. How an Oathe is to be taken in a good and godly manner Whether in the Forme of an Oath a man may not sweare directly by creatures and indirectly by God 388 3. How farre forth doth an Oath bind and is to be kept 390 Whether a man is bound to keepe an Oath taken by false Gods 391 Whether a man is bound to keepe that Oathe vpon taking whereof there ensueth damage 392 Whether an Oath extorted by fraud bindeth 393 Whether a Compulsory Oath bindeth 393 4. When an Oath doth bind and when not 394 When doth a man commit Periurie 397 Whether the breach of a Locall Statute wherevnto a man is bound by corporall Oath be periurie 398 Whether it be lawful to exact an Oath of him that will forsweare himselfe 399 CHAP. XIV Of Vowes Quest. 1. What a Vowe is 400 2. Whether a Vowe in the New Testament be any part of Gods worship 401 3. When a vow made bindeth and when not 405 Whether Iephte vpon his vowe did offer his daughter in Sacrifice 408 4. Whether Monasticall vowes doe binde or no 411 CHAP. XV. Of Fasting Quest. 1. What is a Religious
namely in heart to be deepely displeased with our selues the latter is not simply 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 partie grieueth not III. Sometimes the complexion 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 attaining 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 righteousnes 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 sanctification 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 euen 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 themselues 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 consists 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 himselfe The next is that the Ministerie of the word is an ordinarie meanes wherein God doth offer and applie Christ with all his benefits 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 conscience for his owne sinnes and withall hungers and thirsts after Christ and his righteousnes 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 repentance Sect. 4. The third dutie necessarie to saluation is Repentance In which two things are to be considered the beginning namely a godly Sorrow which is the beginning of Repentance 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 Touching 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 godly 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 because they are sinnes and doe displease God If there were no iudge no hel nor death yet we must be grieued because we haue offended 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 resolution 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 obedience of his word Barnabas when he came to Antioch and had seene the grace of God was glad and exhorted all that with purpose of heart they should cleaue vnto God or continue with the Lord. So the Prophet Ezckiel saith if the wicked will turne from all his sinnes 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 auaileable 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 vnprofitable 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 confesse their sinnes and be sorie for them yea and shed some teares wishing they had neuer 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 nature to auoid euill but to haue a constant resolution 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 repentance Sect. 5. The fourth and last dutie is to performe New obedience vnto God in our life and conuersation In this new obedience three things are required First it must be a fruit of the spirit 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
man is ingrafted into Christ and thereby becomes one with Christ and Christ one with him Eph 3. 17. Now whosoeuer is by faith vnited vnto Christ the same is elected called iustified and sanctified The reason is manifest For in a chaine the two extremes are knit togither by the middle linkes and in the order of causes of happinesse and saluation faith hath a middle place and by it hath the child of God assured hold of his election and effectuall vocation and consequently of his glorification in the kingdome of heauen To this purpose saith S. Iohn c. 3. v. 36. He that beleeueth in the Sonne hath euerlasting life And c. 5. v. 24. He that beleeues in him that sent me hath euerlasting life and shall not come into condemnation but hath passed from death to life This is the Ground Now for answer to the Question diuerse places of Scripture are to be skanned wherein this case of Conscience is fully answered and resolued Sect. 1. The first place is Rom. 8. 16. And the spirit of God testifieth together with our spirits that we are the sonnes of God In these words are two testimonies of our adoption set downe The first is the Spirit of God dwelling in vs and testifying vnto vs that we are Gods childreÌ„ But some will happily demaund How Gods spirit giues witnesse seeing now there are no reuelations Answ. Extraordinarie reuelations are ceased and yet the holy Ghost in and by the word reuealeth some things vnto men for which cause he is called truly the Spirit of Reuelation Eph. 3. 5. Againe the holy Ghost giues testimonie by applying the promise of remission of sinnes and life euerlasting by Christ particularly to the heart of man when the same is generally propounded in the Ministerie of the word And because many are readie presumptuously to say they are the children of God when they are not and that they haue the witnesse of Gods Spirit when in truth they want it therefore we are to put a difference between this carnall conceit and the true testimonie of the Spirit Now there be two things whereby they may be discerned one from the other The first is by the meanes For the true testimonie of the holy ghost is wrought ordinarily by the preaching reading and meditation of the word of God as also by praier and the right vse of the Sacraments But the presumptuous testimonie ariseth in the heart and is framed in the braine out of the vse of these meanes or though in the vse yet with want of the blessing of God concurring with the meanes The second is by the effects and fruits of the Spirit For it stirrs vp the heart to praier and inuocation of the name of God Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God in the time of distresse with a sense and feeling of his owne miseries and with deepe sighes and groanes which cannot be vttered to craâ—e mercie and grace at his hands as of a louing father Rom. 8. 26. Thus did Moses crie vnto heauen in his heart when he was in distresse at the red sea Exod. 14. 15. And this gift of praier is an vnfallible testimonie of Gods Spirit which cannot stand with carnall presumption The second Testimonie of our Adoption is our Spirit that is our conscience sanctified and renewed by the Holy Ghost And this also is knowne and discerned first by the greefe of the heart for offending God called Godly sorrow 1. Cor. 7. 10. secondly by a resolute purpose of the heart and endeauour of the whole man in all things to obey God thirdly by sauouring the things of the Spirit Rom. 8. 5. that is by doing the workes of the Spirit with ioy and chearefulnesse of heart as in the presence of God and as his children and seruants Now put the case that the testimonie of the Spirit be wanting then I answer that the other testimonie the sanctification of the heart will suffice to assure vs. We knowe it sufficiently to be true and not painted fire if there be heate though there be no flame Put the case againe that the testimonie of the spirit be wanting and our sanctification be vncertaine vnto vs how then may we be assured The answer is that we must theÌ„ haue recourse to the first beginnings and motions of sanctificatioÌ„ which are these First to feele our inward corruptions Secondly to be displeased with our selues for them Thirdly to beginne to hate sinne Fourthly to grieue so oft as we fal and offend God Fiftly to auoid the occasions of sinne Sixtly to endeauour to doe our dutie and to vse good meanes Seuenthly to desire to sinne no more And lastly to pray to God for his grace Where these and the like motions are there is the spirit of God whence they proceed and sanctification is begun One apple is sufficient to manifest the life of the tree and one good and constant motion of grace is sufficient to manifest sanctification Againe it may be demanded what must be done if both be wanting Answ. Men must not dispaire but vse good meanes and in time they shall be assured Sect. 2. The Second place is the 15. Psalme In the first verse whereof this question is propounded namely Who of all the members of the Church shall haue his habitation in heauen The answer is made in the verses following and in the second verse he sets downe three generall notes of the said person One is to walke vprightly in sincerity approuing his heart and life to God the second is to deale iustly in al his doings the third is for speech to speake the truth from the heart without guile or flatterie And because we are easily deceiued in generall sinnes in the 3 4 and 5. verses there are set downe seauen more euident and sensible notes of sinceritie iustice and trueth One is in speech not to take vp or carrie abroad false reports and slanders The second is in our dealings not to doe wrong to our neighbour more then to our selues The third is in our companie to contemne wicked persons worthy to be contemned The fourth is in our estimation we haue of others that is to honour them that feare God The fift is in our words to sweare and not to change that is to make conscience of our word and promise especially if if it be confirmed by oath The sixt is in taking of gaine not to giue money to vsurie that is not to take increase for bare lending but to lend freely to the poore The last is to giue testimonie without briberie or partialitie In the fift verse is added a reason of the answer he that in his indeauour doth al these things shall neuer be mooued that is cut off from the Church as an hypocrite Sect. 3. The third place of Scripture is the first Epistle of Iohn the principall scope wherof is to giue a full resolution to the conscience of man touching the certainty of his
rooted in the heart that it cannot be remooued thence Your ioy shal no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saith Salomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the wicked is very short the ioy of hypocrites is but a momeÌ„t c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our seleues And if we perceiue this ioy of the Spirit rightly conâ—ceiued and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and alay the very terrours of death And so much for Preparation Now the helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ Death in it owne nature is a Curse or fore â—…er of comdemnation the very gates and suburbs of Hell it selfe but beeing qualified by Christ it is a blessing an end of all miseries a full freedome from all dangers a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber yea a bed perfumed by the death of Christ for the bodies of all the Elect out of which when they awake they shall be admitted receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first whereof is in this world before we die and it is then wheÌ„ we begin to repent beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off al sin originall actuall death frees vs from al wordly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie soule reunited goe both together into eternall and euerlasting glory Our third meditation is that that there is a mysticall vnion and coniunctioÌ„ betweene Christ and euery beleeuer that not onely in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the Holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall arise at the last day in body to glory by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied braÌ„ches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued and quickned being made like vntothe glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in faith and that is done by laying hold of the promise of God touching forgiuenes of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch Noâ— Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercie of God and by hope he waited for his saluatioÌ„ our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed duty may be learned that looke as the childreÌ„ of Israel being stung with fiery serpeÌ„ts that vnto death weâ— healed by looking vp to the braseÌ„ serpeÌ„t erected by Moses so wheÌ„ we are stuÌ„g with sin death we must euer remeÌ„ber by faith to looke vpon Christ. But specially when we are dying then it is our part to sixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and considence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are full of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people in tending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe the rest of the faithfull that they receiued the
stand to their agreement and not to goe backe therefore neither of them did or durst breake their oath And among the Gentiles themselues there are fewe or none to be found that will falsifie their word giuen and auowed by oath Whereupon it is a cleare case that they acknowledged a Godhead which knowes and discernes their hearts yea that knowes the truth and can and will plague them for disgracing the truth by lying Thirdly we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations who are woont vpon occasion to say it raines it thunders it snowes it hailes For saying this one while they reioyce and are thankefull otherwhiles they feare and are dismaied They say not nature or heauen raines or thunders for then they would neither reioyce nor tremble In that therefore they speake this commonly sometimes reioycing sometimes fearing it may probably be thought that they acknowledge a diuine power which causeth the raine to fall and the thunder to be so terrible Againe for better proofe hereof it is to be considered that since the world began there could not yet be found or brought forth any man that euer wrote or published a discourse more or lesse to this purpose that there was no God If it be said that some histories doe make mention of sundrie that haue in plaine tearmes denied there is a God and that this is no lesse daungerous then if a treatise of that subiect should be written and set forth to the open view of all I answer indeede in the writings of men we doe read of some that blasphemed God and liued as without God and they haue alwaies beene properly and deseruedly tearmed Atheists Others haue denied that made and faigned gods that is Idols are gods And amongst the heathen that liued onely by the light and direction of nature all that can be brought is this that some men in their writings haue doubted whether there were a God or no but none did euer positiuely set downe reasons to prooue that there was none V. The fifth and last argument from nature is that which is vsed by all Philosophers In the world there is to be seene an excellent wise frame and order of all things One creature depends vpon an other by a certaine order of causes in which some are first and aboue in higher place some are next and inferiour some are the basest and the lowest Now these lowest are mooued of those that are superiour to them and alwaies the superiour is the cause of the inferiour and that whereof the inferiour depends Something then there must be that is the cause of all causes that must be caused by none and must be the cause of all For in things wherein there is order there is alway some first and soueraigne cause and where there is no first nor last there the Creatures are infinite But seeing all creatures are finite there must be somewhat first as well as last Now the first and the last cause of all is God which mooueth all and to whome all creatures doe tend as to their ende and which is mooued of none Notwithstanding all these reasons grounded in nature it selfe it may be some man wil say I neuer saw God how then shall I know that there is a God Ans. Why wilt thou beleeue no more then thou seest Thou neuer sawest the winde or the aire and yet thou beleeuest that there is both Nay thou neuer sawest thine owne face but in a glasse and neuer out of a glasse and yet this contenteth thee Why then may not this content thy heart and resolue thee of the Godhead in that thou seest him in the glasse of the creatures True it is that God is a spirit inuisible that cannot be discerned by the eie of flesh and blood yet he hath not left vs without a meanes whereby we may behold him For looke as we are woont by degrees to goe from the picture to the painter and in the picture to behold the painter himselfe euen so by the image of God written as it were in the face and other parts of the creatures in the world may we take a view of the wisdome power and prouidence of the Creator of them all who is God himselfe And these are the principall proofes of the Godhead which are reuealed in the booke of nature Sect. 2. The second ground of proofes is taken from the light of grace And it is that light which God affordeth to his Church in the writings of the Prophets and Apostles and this giues a further confirmation then nature doth For the light of nature is onely a way or preparation to faith But this light serues to beget faith and causeth vs to beleeue there is a God Now in the scriptures of the Prophets and Apostles we shall see amongst the rest three distinct proofes of this point First expresse testimonies that doe in plaine tearmes note vnto vs the Godhead Secondly expresse prophecies and reuelations of things to come euen many hundred and thousands of yeares before they came to passe Yea things that are to come are foretold in the word of God so and in that very manner that they shall be in the time wherein they are to be fulfilled Now there is no man able of himselfe to know or foresee these things to come therefore this knowledge must rest in him alone who is most wise that perfectly vnderstandeth and beholdeth things that are not and to whom all future things are present and therefore certain Thirdly the word of God reuealeth many miracles which doe exceede and surpasse whole nature yea all naturall causes the doing and working whereof is not in the power of any meere creature in the world As for example the making of the sunne against his naturall course to stand still in the firmament of the waters which are naturally flowing to stand as a wall and the bottome of the sea to be as drie land The maine ende whereof is to shew that there is an absolute and almightie power which is the author of nature it selfe and all naturall things and ordereth both it and them according to his pleasure Sect. 3. The third ground of proofes is fetched from the light of glorie And this is that light which God affords vnto his seruants after this life ended in the kingdome of heauen wherein all imperfection of knowledge being taken away they shal see God face to face and haue a full and perfect knowledge of the Godhead To this purpose the Apostle saith that in the world we know in part we see as it were in a glasse The cōparison is worth the marking For there he compareth our knowledge of God that we haue in this life to a dimme sighted man that can see either very little or nothing at all without his spectacles And such is our sight comprehension of God darke and dimme in that we cannot behold him as he is but onely as he hath
doe with patience expect it Rom. 8. 25. The third is Loue of God which hath two effects in the heart First it makes the heart to cleaue vnto God and to be well pleased with him simply for himselfe In this manner God the father louing Christ testifieth that he was well pleased in him Matth. 3. 17. Secondly it mooues the heart to seeke by all meanes possible to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles The fourth is Inward praier or Inuocation of the heart and it is nothing els but the lifting vp of the heart vnto God according to his will by desires and grones vnspeakable Or it is a worke of the heart whereby it flies vnto God for help in distresse makes him a rocke of defence When the children of Israel were afflicted They remembred that God was their strength and the most high God their redeemer Psal. 78. 35. Of this kinde of prayer Paul speakes when he saith pray continually 1. Thess. 5. 17. For solemne prayer conceiued and vttered in forme of words cannot alwaies be vsed but we are to lift vp our hearts vnto God vpon euery occasion that by inward and holy motions and affections they may be as it were knitte vnto him Now to conclude this point touching Inward worship we must remember that it alone is properly simply and of it selfe the worship of God and the Outward is not simply the worship of God but onely so farre forth as it is quickned by the Inward and grounded vpon it For God is a Spirit and therefore the true worship that is done vnto him must be performed in spirit and truth Ioh. 4. 24. CHAP. VI. Of the outward worship of God and the first head thereof Prayer THus much of the Inward worship of God The Outward is that which is performed by the bodie externally eitherin word or deede To this belong many particulars which I will reduce to eight seuerall heads I. Prayer II. The hearing of the word preached III. The vse of the Sacraments IV. Outward Adoration V. Confession VI. An Oath VII Vowes VIII Fasting Touching Praier conceiued and vttered by the voice there are many Questions of Conscience the principall whereof are foure I. Question How shall a man make a lawfull and acceptable praier to God Ans. The word of God requires many conditions in making praier to God they may all be brought to three heads Some of them goe before the making of praier some are to be performed in the act of praier some after praier is ended Sect. 1. Conditions to be obserued before praier are three First he that would make such a praier as God may be pleased to heare must repent Esa. 1. 15. God would not heare the praiers of the Iewes because their hands were full of blood that is because they had not repented of their oppression and crueltie Ioh. 9. 31. God heares not sinners that is such as liue and lie in their sinnes and turne not vnto God by true repentance 1. Ioh. 3. 22. By this we know that God heares our prayers if we keepe his commandements I adde further that the man which hath before-time repented must againe renew his repentance if he desire that his praiers should be accepted For the very particular sinnes of men whereinto they fall after their repentance doe hinder the course of their praiers from hauing accesse vnto God if they be not repented of And for this cause the worthie men of God the Prophets in the old Testament doe vsually in the beginning of their praiers still humble themselues and confesse their sinnes as we may see in the example of Daniel chap. 9. v. 5 6 c. and of Ezra chap. 9. v. 6. c. Secondly before a man make a praier he must first if neede require be reconciled vnto his brother If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering and goe thy way first be recōciled to thy brother then come and offer thy gift Matt. 5. 23. When ye shall stand and pray forgiue if ye haue any thing against any man c. Mark 11. 25. Thirdly he that is to pray must prepare himselfe in heart and mind as one that is to speake familiarly with God In this preparation foure things are required First the mind is to be emptied of all carnall worldly thoughts Secondly there must be in the minde a consideration of the things to be asked Thirdly a lifting vp of the heart vnto the Lord Psal. 25. 1. Fourthly the heart must be touched with a reuerence of the maiestie of God to whome we pray Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God For the neglect herof the Lord threatneth to bring a iudgment vpon the Israelites Esay 29. 13. 14. Sect. 2. The second sort of Conditions are those that are required in praier and they are in number eight I. Euery petition must proceed from a liuely sense and feeling of our owne wants and of our spirituall pouertie For without this no praier can be earnest and hartie and consequently become acceptable vnto God For example when we pray that Gods name may be hallowed we must in making that petition haue in our harts a sense of the corruption of our nature wherby we are prone to dishonour the name of God II. Our praier must proceede from an earnest desire of that grace which we want and this desire is indeede praier it selfe Moses vttering neuer a word but groning in the spirit vnto God in the behalfe of the Isralites is said to crie vnto the Lord. Exod. 14. 15. We know not saith Paul what to pray as we ought but the Spirit it selfe maketh request for vs with sights that cannot be expressed Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith The reason is because without that faith it is impossible that either our persons or our praiers or any other action we doe should please God Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God and not framed according to the carnall conceit and fansie of mans braine And this is the assurance that we haue in him that if we aske any thing ACCORDING TO HIS WILL he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word a commandement to make the praier either generall or particular and a promise that our requests shal be granted Here we must remember two rules First Things to be asked are either spirituall or temporall Spirituall are such as concerne God whereof some are more necessarie to saluation as remission of sinnes faith repentance and such like some are lesse necessarie as hope ioy in the feeling of Gods mercie in distresse c. Temporall things are such as belong to this life as meate drinke clothing
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
imitate God in all things therefore besides them consider further the examples of some of the seruants of God Moses when the people murmured at him did not answer them againe by murmuring but cried vnto the Lord what shall I doe to this people for they be almost readie to stone me Exod. 17. 4. And Steuen when he was stoned praied for his enemies Lord lay not this sinne to their charge Act. 7. 60. IV. Meditation is concerning the goodnes of God towards vs an argument whereof is this that he doth euery day forgiue vs farre more offences then it is possible for vs to forgiue men V. Meditation All reuenge is Gods right and he hath not giuen it vnto man Rom. 12. 19. Vengeance is mine I will repay saith the Lord. And man by reuenging his own quarell makes himselfe both the iudge the witnesse the accuser and the executioner VI. Meditation is touching Christs death He suffered for vs the first death and the sorrowes of the second death much more then ought we at his commandement to put vp small wrongs and iniuries without reuenge His commandement is Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Matth. 5. 39. Againe Destroy not him with thy meate for whome Christ died Rom. 14. 15. The Meditations concerning our neighbour are two The first is the condition of him with whome we are angrie namely that he is a brother Let there be no strife betweene me and thee for we are brethren Gen. 13. 8. Againe he is created in the Image of God we must not therefore seeke to hurt or destroy that Image The second is concerning that Equitie which we looke for at the hands of all men If we wrong any man we desire that he would forgiue vs and therefore we must forgiue him the iniurie that he doth vnto vs without vniust anger This is the very Law of nature Whatsoeuer ye would that men should doe vnto you euen so doe you vnto them Matth. 7. 12. Meditations concerning our selues are sixe First he that conceiueth rush anger makes himselfe subiect to the wrath of God if he cherish the same without relenting Matth. 6. 15. If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses And Matth. 7. 2. Iudge not that ye be not iudged Yea when we pray to God to forgiue vs and doe not resolue to forgiue our brethren we doe in effect say Lord condemne vs for we will be condemned Secondly we are commanded to loue one another euen as Christ hath loued vs Eph. 5. 2. It is the propertie of loue to suffer and to beare and not to be prouoked to anger 1. Cor. 13. And it is a marke whereby Gods children are discerned from the children of the Deuill that they loue their brethren 1. Ioh. 3. 10. Thirdly we are ignorant of mens mindes in speaking and doing we know not the manner and circumstances of their actions And experience teacheth that much anger comes vpon mistaking and misconstruing them Whereas contrariwise if they were throughly knowne we would not be so much incensed against men as commonly we are Fourthly in rash anger we can doe no part of Gods worshippe that is pleasing to him We cannot pray for he that praies must lift vp pure hands without wrath 1. Tim. 〈◊〉 8. We cannot be good hearers of the word for S. Iames wisheth vs to be swift to heare and slow to wrath because the wrath of man doth not accomplish the righteousnes of God Iam. 1. 20 21. Fiftly we must consider what are the fruits and consequents of vniust anger For first it greatly annoies the health It annoies the braine and pulses it causes the gall to flow into the stomacke and the bowells it killeth and poisoneth the spirits and it is the next way to procure distemper of the whole bodie and consequently losse of health Secondly it makes a man captiue to the Deuill Eph. 4. 27. which we see to be true in Sauls example who beeing a man full of wrath and giuing place to his owne rage and furie an euill spirit entred into him by the iust iudgement of God Sixtly we must consider the Causes of vniust anger It is commonly thought that Anger is nothing but the flowing of choler in the gall and in the stomacke But the truth is anger is more then choler For it riseth first of a debilitie of reason and iudgement in the minde secondly from euill affections as from enuie and selfe-loue thirdly from the constitution of the bodie that is hote and drie Againe we read in histories that men hauing no gall haue notwithstanding beene full of anger and choler indeede is a furtherance but no cause of anger Sect. 2. The Remedies of vniust anger that stand in Practise are especially fiue The first is in the time of anger to conceale the same both in word and deede The indignation of a foole saith Salomon Prou. 12. 16. will be knowne the same day but the wise man couereth his shame that is he restraines his anger which if it should presently break forth wold be a reproch vnto him Answerable to this notable speech of Salomon was the wise counsell of Ambrose to Theodosius that after senteÌ„ce giuen he should take 30 daies respite before execution And not vnlike hath been the practise of the very Heathen in their time Socrates said I had beaten thee but that I was angrie Aâ—â—enodoruâ— gaue Augustus this rule that when he was angrie he should first say ouer the whole Alphabet before he put in execution his anger Secondly we must depart from them with whoÌ„ we are angry For this affectioÌ„ is as a fire take the matter away from fire and it will cease to burne so let a man depart and employ himselfe for the time some other way and he shall soone cease to be angrie Thus did Ionathan depart out of his fathers presence 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot Gen. 13. Iacob in wrath departed from Esan Gen. 27. 43 44. Thirdly we must auoide the occasions thereof as contentions and contentious persons Doe nothing through contention Phil. 2. 3. Make no friendship with an angrie man neither goe with a furious man least thou learne his waies and receiue destruction to thy soule Prou. 22. 26. We must for this purpose be carefull to auoid all meanes that may serue to further the heate of the temperature of such a bodie as is apt and disposed to this vnruly passion Fourthly we are to consider that we sinne against God not once or twise but often yea euery day and therefore the course of our anger must be turned against our own selues for our sinnes For this is one propertie of true repeÌ„tance to work in vs a reuenge vpon our selues in regard of our sinnes committed against God and our brethren 2. Corinth 7. 11. Fiftly we must accustome our selues to the daily exercises
the measure and manner of our apparell and therefore the wise and graue presidents of good and godly men that are of the same or like degree with our selues ought to stand for a rule of direction in this behalfe To which purpose Paul exhorteth Whatsoeuer things are pure honest of good report if there be any vertue c. thinke of these things which ye haue both learned and receiued and heard and seene in me those things doe Phil. 4. 9. Examples hereof we haue many in the word of God Of Iohn the Baptist who had his garments of Camels haire Mat. 3. 4. Of Elias who is said to be a hairie man in respect of his attire and to be girded as Iohn was with a girdle of leather about his loines 2. King 1. 8. For these rough garments were the principal raiments of Prophets in those times and places as we read Zach. 13. 4. And it was the ordinarie fashion of the Iewish nation to vse goats-hair not onely for making of their apparel but euen of the curtaines that were made for the vse of the sancturie Exod. 36. 14. If this Rule were practised it would serue to cut off many scandalous behauiours in the conuersations of men For now a daies men doe striue who shal goe before another in the brauest and costliest attire hauing little or no respect at all to the examples of godly and sober persons of their degrees and places And this their excessiue pride and vanitie is ordinarily maintained by vniust dealing in lying and deceipt by couetousnes and vnmercifulnesse to the poore sinnes which are so greatly dishonourable vnto God that the very earth wherupon men doe liue can hardly endure the same Wherfore those that fear God and haue a care to serue him in holinesse and righteousnesse ought to hate and detest these courses renouncing the curious vanity of the world and testifying the graces and vertues of their minds vnto men even by their graue and sober gestures and habits of their bodies §ect 2. The Second thing to be considered in the right vse of apparell is the wearing and putting of it on Touching which two speciall Rules are to be obserued I. Rule That we weare and put on our apparell for those proper Ends for which God hath ordained the same The Ends of apparell are specially these First for Necessitie sake that is for the defending of the body from the extremitie of parching heate and the pinching cold and consequently the preseruing of life health This was the end for which garments were first made after the fall And the reason of it is this Whilest man was yet in the state of Innocencie before his fall ther was a perfect temperature of the aire in respect of mans bodie and so there was no need of garments and nakednesse then was no shame vnto man but a glorious comelines Now after that Adam and in him al mankind had sinned vanitie came vpon all the creatures amongst the rest vpon the aire a maruelous distemperature in respect of heat and cold For the remedie whereof it was ordained that Adam should weare apparell which God hauing once made and appointed he hath euer since blessed it as his owne ordinance as daily experience sheweth For our attire which is void of heat and life doth notwithstanding preserue mans bodie in heat and life which it could not doe if there were not a speciall prouidence of God attending vpon it The Second Ende of apparell is Honestie For to this ende doe we put it on and weare it for the couering and hiding of that deformitie of our naked bodies which immediately followed vpon the transgression of our first parents and in this respect also were garments after the fall appointed by God for the vse of man It is obiected that Esay prophecied naked and bare-foot Esa. 20. 〈◊〉 and so did Saul 1. Sam. 19. 24. I answer first that which the Prophet did was done by commandement as may appeare in the second verse of that Chapter For the Lord gaue him commandement so to doe Againe he is saide to be naked because he put off his vpper â—…ent which was sackcloath or some other rough garment that Prophets vsed to wenre but it cannot be prooued that he put off that garment which was next his flesh and skinne Concerning Saul there be two answers giuen One that he put off his vpper garment as Esay did For we are not to imagine that he prophecied naked it beeing so vnseemely a thing and euen against the Law of nature since the fall The other answer and that according to the true meaning of the text is that Saul before the Spirit of prophecie came vpon him had put on and wore his warrelike attire wherewith he went out to take Dauid But when the Spirit came vpon him then he put off his militarie habite and went in other attire after the manner and fashion of a Prophet and so prophecied And therefore whereas he is saide to goe naked the meaning is that he stript himselfe of his armour which both himselfe and his messengers vsed in pursuing after Dauid Now touching the Couering of the bodie with apparell these things are to be remembred First that it must be couered in decent and seemely sort Thus Ioseph wrapped Christs bodie that was dead in a cleane linnen cloath together with the spices Matt. 27. 59. Secondly the whole bodie must be couered some onely parts excepted which for necessitie sake are left open and bare as the hands and face because there is an ignominious shame not only on some parts but ouer the whole bodie And here comes to be reproued the affected nakednesse vsed of sundry persons who are wont to haue their garments made of such a fashion as that their neck and brests may be left for a great part vncouered A practise full of vanitie and cleane contrary to this Rule grounded in corrupted nature For if the whole body be ouer spread with shame by sinne why should any man by such practise as much as in him lies vncouer his shame to the view of the world The ende of attire is to hide the shamefull nakednes of the bodie from the sight of men But such persons as these are doe hereby expresse the vanitie and lightnes of their mindes by leauing some parts of their bodies open and vncouered Wherein what doe they else but euen display and manifest vnto men and Angels their owne shame and ignominie Nay what doe they else but glorie in that which is by the iust iudgement of God reprochfull vnto them Let all those that feare God and are humbled in the consideration of their sinnes which are the matter of the shame of mankinde be otherwise affected A Third Ende of apparell is the honouring of the bodie To this purpose S. Paul saith 1. Cor. 12. 23. Vpon those members of the bodie which we think most vnhonest put 〈◊〉 on the greater honour c. v. 24. God hath tempered