The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
         Cases of conscience. Part 1
         Perkins, William, 1558-1602.
      
       
         
           1604
        
      
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             The first part of The cases of conscience Wherein specially, three maine questions concerning man, simply considered in himselfe, are propounded and resolued, according to the word of God. Taught and deliuered, by M. William Perkins in his Holy-day lectures, by himselfe revised before his death, and now published for the benefit of the Church.
             Cases of conscience. Part 1
             Perkins, William, 1558-1602.
             Pickering, Thomas, d. 1625.
          
           [16], 183, [1] p.
           
             Printed by Iohn Legat, printer to the Vniversitie of Cambridge. 1604. And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson,
             [Cambridge] :
             [1604]
          
           
             Editor's dedication signed: Tho. Pickering.
             Reproduction of the original in Cambridge University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Conscience -- Early works to 1800.
           Sin -- Early works to 1800.
        
      
    
     
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           THE
           FIRST
           PART
           OF
           THE
           CASES
           OF
           CONSCIENCE
           .
           Wherein
           specially
           ,
           three
           maine
           Questions
           concerning
           Man
           ,
           simply
           considered
           in
           himselfe
           ,
           are
           propounded
           and
           resolued
           ,
           according
           to
           the
           word
           of
           God.
           
        
         
           Taught
           and
           deliuered
           ,
           by
           M.
           William
           Perkins
           in
           his
           Holy-day
           Lectures
           ,
           by
           himselfe
           revised
           before
           his
           death
           ,
           and
           now
           published
           for
           the
           benefit
           of
           the
           Church
           .
        
         
           PRINTED
           BY
           IOHN
           LEGAT
           ,
           Printer
           to
           the
           Vniversitie
           of
           Cambridge
           .
           1604
        
         
           And
           are
           to
           be
           sold
           in
           Pauls
           Church-yard
           at
           the
           signe
           of
           the
           Crowne
           by
           Simon
           Waterson
           .
        
      
       
         
         
         
           TO
           THE
           RIGHT
           Worshipfull
           Sir
           Edward
           
             Denny
             ,
             Knight
             .
          
        
         
           THere
           is
           no
           one
           doctrine
           reuealed
           in
           the
           word
           of
           God
           ,
           or
           dispensed
           by
           the
           Prophets
           and
           Apostles
           ,
           of
           greater
           vse
           and
           consequence
           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
           serueth
           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
           dismayed
           .
           But
           when
           once
           the
           Spirit
           is
           touched
           ,
           and
           the
           heart
           ,
           (
           which
           ,
           beeing
           well
           apa●ed
           ,
           is
           the
           very
           foūtaine
           of
           peace
           to
           the
           whole
           man
           ,
           )
           smitten
           with
           feare
           of
           the
           wrath
           of
           God
           for
           sinne
           ;
           the
           griefe
           is
           
           so
           great
           ,
           the
           burden
           intolerable
           ,
           that
           it
           will
           not
           by
           any
           outward
           meanes
           ,
           be
           eased
           or
           asswaged
           .
           Secondly
           ,
           it
           giueth
           for
           all
           particular
           Cases
           ,
           special
           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
           ,
           in
           the
           Church
           ,
           or
           in
           the
           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
           don
           ,
           or
           not
           to
           be
           done
           ;
           to
           them
           it
           is
           a
           sinne
           .
           Thirdly
           ,
           it
           is
           of
           all
           other
           doctrines
           ,
           (
           if
           it
           be
           rightly
           vsed
           )
           the
           most
           comfortable
           .
           For
           it
           is
           not
           founded
           in
           the
           opinions
           ,
           &
           variable
           conceits
           of
           men
           ,
           neither
           doth
           it
           consist
           ,
           of
           conclusions
           and
           positions
           ,
           that
           are
           onely
           probable
           and
           coniecturall
           :
           (
           for
           the
           conscience
           of
           the
           doubting
           or
           distressed
           partie
           ,
           cannot
           be
           established
           and
           rectified
           by
           them
           :
           )
           but
           it
           resteth
           vpon
           most
           sufficient
           and
           certaine
           grounds
           ,
           collected
           &
           drawne
           out
           of
           the
           very
           word
           of
           god
           ,
           which
           ,
           as
           
             it
             is
             mightie
             in
             operation
             ,
             ●earcing
             the
             heart
             ,
             and
             discerning
             the
             thoughts
          
           
           
             and
             intents
             thereof
             ,
          
           so
           is
           it
           alone
           auaileable
           and
           
           effectuall
           to
           pacific
           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
           ,
           and
           promise
           of
           God.
           But
           those
           especially
           ,
           who
           haue
           not
           beene
           instructed
           in
           the
           knowledge
           of
           the
           truth
           ,
           nor
           beene
           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
           their
           owne
           estates
           ,
           and
           of
           the
           mercie
           of
           God
           ,
           they
           haue
           either
           growne
           to
           phrensie
           ,
           and
           madnes
           ,
           or
           els
           sorted
           vnto
           themselues
           fearefull
           ends
           ,
           some
           by
           hanging
           ,
           some
           by
           drowning
           ,
           others
           by
           murthering
           their
           owne
           selues
           .
           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
           ,
           herein
           they
           haue
           failed
           ,
           that
           they
           haue
           either
           abused
           ,
           or
           els
           quite
           relinquished
           &
           forsaken
           their
           callings
           ,
           and
           thereby
           haue
           become
           scandalous
           ,
           &
           offēsiue
           vnto
           others
           .
        
         
           Now
           as
           this
           is
           a
           matter
           of
           great
           waight
           &
           importance
           ,
           so
           is
           it
           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
           a
           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
           leud
           of
           conuersation
           ,
           and
           consequently
           vnfit
           for
           such
           a
           purpose
           .
           Secondly
           ,
           they
           teach
           that
           their
           Priests
           appointed
           to
           be
           comforters
           &
           releeuers
           of
           the
           distressed
           ,
           are
           made
           by
           Christ
           himselfe
           b
           
             iudges
             of
             the
             cases
             of
             conscience
             ,
          
           hauing
           in
           their
           owne
           hands
           a
           iudiciarie
           power
           and
           authoritie
           ,
           truly
           and
           properly
           to
           binde
           or
           to
           loose
           ,
           to
           remit
           or
           to
           retaine
           sinnes
           ,
           to
           open
           or
           to
           shut
           the
           kingdome
           of
           heauen
           .
           A
           blasphemous
           doctrine
           .
           Considering
           that
           Christ
           onely
           hath
           the
           keyes
           of
           Dauid
           ,
           
           which
           properly
           and
           truly
           openeth
           ,
           and
           no
           
           man
           shutteth
           ,
           and
           properly
           and
           truly
           shutteth
           ,
           &
           no
           man
           openeth
           .
           And
           the
           Ministers
           of
           God
           ,
           are
           not
           called
           to
           be
           absolute
           Iudges
           of
           the
           Cōscience
           ,
           
           but
           only
           Messēgers
           &
           Embassadors
           of
           recōciliatiō
           ;
           
           wherupon
           it
           followeth
           ,
           that
           they
           cānot
           be
           c
           the
           authors
           and
           giuers
           of
           remission
           of
           sinnes
           ,
           but
           onely
           the
           Ministers
           and
           Dispensers
           of
           i●●e
           same
           .
           Thirdly
           ,
           the
           Papists
           in
           their
           writings
           haue
           scattered
           here
           and
           there
           ,
           sundrie
           false
           and
           erronious
           grounds
           of
           doctrine
           ,
           much
           preiudiciall
           to
           the
           direction
           or
           resolution
           of
           the
           Conscience
           in
           time
           of
           neede
           ,
           as
           namely
           ,
           I.
           That
           a
           man
           in
           the
           
           course
           of
           his
           life
           ,
           may
           
             build
             himselfe
             vpon
             the
             faith
             of
             his
             teachers
             ,
          
           and
           for
           his
           saluation
           rest
           contented
           with
           an
           
             implicite
          
           &
           
             vn-expressed
             faith
             .
          
           Which
           doctrine
           ,
           as
           it
           is
           an
           onely
           meane
           ,
           to
           keepe
           men
           in
           perpetuall
           blindnes
           and
           ignorance
           ,
           so
           it
           serueth
           to
           no
           other
           purpose
           in
           the
           time
           of
           temptation
           ,
           but
           to
           plunge
           the
           heart
           of
           man
           into
           the
           pitte
           of
           despaire
           ,
           it
           being
           vncapable
           of
           comfort
           ,
           for
           want
           of
           knowledge
           and
           vnderstanding
           of
           the
           word
           and
           promise
           of
           God.
           II.
           That
           euery
           man
           
             ought
             to
             stand
             in
             feare
             and
             doubt
             of
             the
             pardon
             of
             his
             sinnes
             ,
          
           
           and
           that
           no
           man
           can
           be
           assured
           
             by
             the
             certentie
             of
             faith
             ,
          
           either
           of
           the
           present
           fauour
           of
           God
           ,
           or
           of
           his
           owne
           saluation
           .
           True
           it
           is
           ,
           that
           in
           respect
           of
           our
           owne
           vnworthines
           and
           indisposition
           ,
           we
           haue
           iust
           cause
           ,
           not
           onely
           to
           doubt
           and
           feare
           ,
           but
           to
           despaire
           and
           be
           confounded
           before
           the
           iudgement
           seat
           of
           God.
           Yet
           that
           a
           man
           should
           not
           be
           certainely
           resolued
           by
           faith
           of
           the
           mercie
           of
           God
           ,
           in
           and
           for
           the
           merit
           of
           Christ
           ,
           is
           a
           comfortlesse
           doctrine
           to
           a
           distressed
           soule
           ,
           and
           contrarie
           vnto
           the
           sauing
           a
           word
           of
           the
           Gospel
           ,
           which
           teacheth
           ,
           that
           certentie
           floweth
           from
           the
           nature
           of
           faith
           ,
           and
           not
           doubting
           .
           III.
           That
           
             every
          
           
           
             man
             is
             bound
             in
             conscience
             vpon
             paine
             of
          
           
           
             damnation
             ,
             to
             make
             speciall
             confession
             of
             his
             mortall
             sinnes
             ,
          
           with
           all
           the
           particular
           
             circumstances
          
           thereof
           ,
           once
           euery
           yeare
           to
           his
           Priest.
           This
           doctrine
           and
           practise
           ,
           besides
           that
           it
           hath
           no
           warrant
           of
           sacred
           writte
           ,
           nor
           yet
           any
           ground
           of
           Orthodoxe
           antiquitie
           ,
           for
           800
           yeares
           more
           or
           lesse
           after
           Christ
           i●
           maketh
           notably
           to
           the
           disturbing
           of
           the
           peace
           of
           conscience
           ▪
           in
           time
           of
           extremitie
           ,
           considering
           that
           it
           is
           impossible
           either
           to
           vnderstand
           or
           remember
           all
           ,
           many
           beeing
           vnknowne
           ,
           
           and
           hidden
           and
           the
           minde
           beeing
           informed
           that
           forgiuenesse
           dependeth
           vpon
           such
           an
           enumeration
           ▪
           may
           thus
           be
           brought
           into
           doubt
           and
           distrust
           ,
           and
           will
           not
           be
           able
           to
           rest
           by
           faith
           in
           the
           sole
           mercie
           of
           God
           ,
           the
           onely
           soueraigne
           medicine
           of
           the
           soule
           .
           Againe
           ,
           the
           griefe
           of
           the
           minde
           ,
           doth
           not
           alwaies
           arise
           from
           all
           the
           sinnes
           that
           a
           man
           hath
           committed
           ,
           neither
           doth
           the
           Lord
           se●
           before
           the
           sinners
           eies
           ,
           whatsoeuer
           euill
           hath
           bin
           done
           by
           him
           ▪
           but
           some
           one
           or
           more
           particulars
           ;
           and
           these
           are
           they
           ,
           that
           doe
           lie
           heauie
           vpon
           the
           heart
           and
           to
           be
           eased
           of
           them
           ,
           will
           be
           worke
           enough
           ▪
           though
           ●e
           doth
           not
           exhibite
           vnto
           the
           Confessour
           ▪
           a
           Catalogue
           of
           all
           the
           rest
           .
           IV.
           That
           
             some
             sinnes
             are
             veniall
             ,
          
           because
           they
           are
           only
           besides
           the
           lawe
           of
           God
           not
           against
           it
           and
           because
           a
           
             they
             ●in●●●uer
             the
             sinner
             onely
             to
             temporal
             ,
             and
             not
             to
             eternall
             punishments
             .
          
           This
           conclusion
           ,
           first
           is
           false
           ;
           For
           though
           it
           be
           graunted
           that
           some
           offences
           are
           greater
           ,
           some
           lesser
           some
           in
           an
           higher
           degree
           ,
           others
           in
           a
           lower
           :
           againe
           ,
           that
           sinnes
           in
           regard
           of
           the
           euent
           ,
           beeing
           repented
           of
           ,
           or
           in
           
           respect
           of
           the
           person
           sinning
           ,
           beeing
           in
           Christ
           ,
           and
           therfore
           accounted
           iust
           ,
           are
           pardonable
           ,
           because
           they
           are
           not
           imputed
           to
           condemnation
           ;
           yet
           there
           is
           no
           sin
           of
           what
           degree
           soeuer
           ,
           which
           is
           not
           simply
           ,
           and
           of
           it selfe
           mortall
           ,
           whether
           we
           respect
           the
           nature
           of
           the
           sinne
           ,
           or
           the
           measure
           &
           proportion
           of
           diuine
           iustice
           .
           For
           in
           nature
           it
           is
           an
           
             anomie
             ,
          
           that
           is
           to
           say
           ,
           an
           aberration
           from
           the
           
           perfect
           rule
           of
           righteousnesse
           ,
           and
           therefore
           is
           subiect
           to
           the
           curse
           ,
           both
           of
           temporary
           and
           eternall
           death
           .
           It
           is
           an
           offence
           against
           the
           highest
           Maiestie
           ,
           and
           consequently
           ,
           man
           standeth
           by
           it
           ingaged
           to
           euerlasting
           torment
           .
           Secondly
           ,
           it
           is
           a
           weake
           and
           insufficient
           ground
           of
           resolution
           ,
           vnto
           a
           troubled
           conscience
           .
           For
           whereas
           true
           and
           sauing
           ioy
           is
           the
           daughter
           of
           sorrowe
           ,
           and
           the
           heart
           of
           man
           cannot
           be
           lifted
           vp
           ,
           in
           assurance
           of
           Gods
           fauour
           ,
           to
           the
           apprehension
           and
           conceipt
           of
           heauenly
           comforts
           ,
           vnlesse
           it
           be
           first
           abased
           ,
           &
           by
           true
           humiliatiō
           ,
           brought
           to
           nothing
           in
           it self
           .
           The
           remembrance
           of
           this
           ,
           that
           the
           offence
           committed
           is
           veniall
           ,
           may
           in
           some
           cases
           too
           much
           inlarge
           the
           heart
           ,
           and
           giue
           occasion
           to
           presume
           ,
           when
           haply
           there
           will
           be
           reason
           to
           the
           contrary
           .
           And
           if
           not
           that
           yet
           in
           the
           case
           of
           falling
           by
           infirmitie
           ,
           after
           grace
           receiued
           ,
           the
           mind
           beeing
           forestalled
           with
           this
           erronious
           conceipt
           ,
           that
           the
           sin
           is
           lesse
           ,
           then
           it
           is
           indeede
           ,
           because
           veniall
           ,
           may
           in
           the
           issue
           be
           lesse
           quieted
           ,
           and
           more
           perplexed
           .
           
           V.
           
             That
             a
             man
             may
             satisfie
             the
             iustice
             of
             the
             God
             ,
             for
             the
             temporall
             punishment
             of
             his
             sinnes
             committed
             .
          
           To
           omit
           the
           vntrueth
           of
           this
           position
           ,
           howe
           it
           maketh
           to
           the
           easing
           of
           the
           heart
           ,
           or
           the
           asswaging
           
           of
           the
           griefe
           of
           minde
           in
           temptation
           ,
           I
           appeale
           to
           common
           experience
           .
           For
           when
           a
           man
           ,
           beeing
           assured
           of
           the
           pardon
           of
           his
           sinnes
           ,
           shall
           yet
           cōsider
           ,
           that
           there
           is
           something
           more
           behind
           to
           be
           done
           on
           his
           part
           ,
           how
           can
           he
           in
           probabilitie
           ,
           rely
           himselfe
           wholly
           vpon
           Christs
           satisfaction
           ?
           How
           can
           he
           reape
           vnto
           himselfe
           frō
           thence
           any
           assurance
           of
           reconciliation
           to
           God
           ,
           whome
           he
           formerly
           offended
           ?
           If
           we
           may
           and
           must
           doe
           something
           in
           our
           own
           persons
           ,
           whereby
           to
           appease
           the
           wrath
           of
           God
           ,
           why
           hath
           our
           Sauiour
           taught
           vs
           for
           our
           hearts
           releife
           ,
           wholly
           and
           onely
           to
           make
           the
           plea
           of
           pardon
           for
           our
           sinnes
           ?
           True
           it
           is
           indeede
           ,
           that
           Popish
           Confessors
           doe
           teach
           their
           Penitents
           ,
           when
           they
           feele
           the
           wrath
           of
           god
           vpon
           them
           for
           sin
           ,
           to
           stop
           the
           mouth
           of
           Conscience
           ,
           by
           performance
           of
           a
           formall
           humiliation
           and
           repentance
           ,
           yea
           to
           offer
           vnto
           God
           some
           ceremoniall
           duties
           in
           way
           of
           satisfaction
           .
           But
           when
           sorrow
           seazeth
           vpon
           the
           soule
           ,
           and
           the
           man
           falls
           into
           temptation
           ,
           then
           it
           will
           appeare
           that
           these
           directions
           were
           not
           currant
           ;
           for
           notwithstanding
           them
           ,
           he
           may
           want
           sound
           comfort
           in
           Gods
           mercy
           ,
           and
           run
           into
           despaire
           without
           recouerie
           .
           And
           for
           this
           cause
           ,
           vpon
           experience
           it
           hath
           bin
           prooued
           ,
           that
           euen
           Papists
           themselues
           ,
           in
           the
           houre
           of
           death
           ,
           haue
           bin
           content
           to
           renounce
           their
           owne
           workes
           ,
           yea
           the
           whole
           body
           of
           humane
           satifactions
           ,
           and
           to
           cleaue
           onely
           to
           the
           mercie
           of
           God
           in
           Christ
           for
           their
           saluation
           .
        
         
           By
           these
           instances
           ,
           and
           many
           more
           that
           might
           be
           alleadged
           to
           this
           purpose
           ,
           it
           is
           apparent
           ,
           vpon
           how
           weake
           and
           vnstable
           grounds
           the
           
             Case-diuinitie
          
           
           of
           the
           Popish
           Church
           standeth
           ;
           and
           how
           indirect
           a
           course
           they
           take
           ,
           for
           the
           resolution
           and
           direction
           of
           the
           troubled
           Conscience
           .
        
         
           Now
           by
           the
           benefit
           &
           abuse
           of
           this
           Doctrine
           ,
           we
           see
           how
           necessary
           it
           is
           ,
           that
           in
           Churches
           which
           professe
           Christian
           religion
           ,
           it
           should
           be
           more
           taught
           ,
           &
           further
           inlarged
           then
           it
           is
           .
           And
           to
           this
           purpose
           it
           were
           to
           be
           wished
           ,
           that
           men
           of
           knowledge
           in
           the
           Ministerie
           ,
           that
           haue
           by
           the
           grace
           of
           God
           attained
           vnto
           the
           
             Tongue
             of
             the
             learned
             ,
          
           would
           imploy
           their
           paines
           this
           way
           :
           not
           onely
           in
           searching
           into
           the
           depth
           of
           such
           points
           as
           stand
           in
           bare
           speculation
           ,
           but
           in
           annexing
           thereunto
           the
           grounds
           and
           conclusions
           of
           practise
           ,
           whereby
           they
           might
           both
           informe
           the
           iudgement
           ,
           and
           rectifie
           the
           conscience
           of
           the
           hearers
           .
           By
           this
           meanes
           it
           would
           come
           to
           passe
           ,
           that
           the
           poore
           distressed
           soule
           might
           be
           releeued
           ,
           pietie
           and
           deuotion
           more
           practized
           ,
           the
           kingdome
           of
           Sinne
           ,
           Satan
           ,
           and
           Antichrist
           weakened
           ,
           &
           impayred
           ,
           &
           the
           contrarie
           kingdome
           of
           Christ
           Iesus
           more
           &
           more
           established
           .
        
         
           What
           the
           Author
           &
           cōtriuer
           of
           the
           discourse
           ensuing
           hath
           done
           in
           this
           behalfe
           ,
           it
           is
           euident
           by
           the
           whole
           course
           of
           his
           writings
           ,
           that
           he
           hath
           left
           behinde
           him
           :
           all
           which
           ,
           as
           they
           doe
           openly
           shew
           vnto
           the
           world
           ,
           howe
           great
           a
           measure
           of
           knowledge
           &
           vnderstanding
           ,
           with
           other
           endowmēts
           both
           of
           nature
           and
           grace
           ,
           the
           Lord
           had
           inriched
           him
           withall
           ,
           so
           doe
           they
           carrie
           with
           thē
           the
           sweet
           sauour
           of
           pietie
           and
           sanctification
           ,
           wherewith
           he
           approued
           his
           heart
           vnto
           god
           ,
           &
           his
           life
           vnto
           mē
           .
           Wherin
           also
           vpō
           occasion
           he
           hath
           propounded
           ,
           
           and
           explained
           sundrie
           notable
           rules
           of
           directiō
           &
           resolution
           of
           the
           conscience
           ,
           as
           wil
           appeare
           to
           the
           view
           of
           the
           learned
           and
           well-aduised
           reader
           .
        
         
           To
           let
           passe
           all
           the
           rest
           :
           this
           present
           worke
           doth
           affoard
           very
           sufficient
           testimonie
           ,
           of
           his
           knowledge
           and
           dexteritie
           in
           that
           kind
           ,
           attained
           vnto
           ,
           not
           without
           great
           paines
           ,
           much
           obseruation
           ,
           and
           long
           experience
           .
           A
           labour
           which
           commendeth
           it selfe
           vnto
           the
           Church
           of
           God
           in
           two
           respects
           principally
           .
           One
           ,
           because
           his
           grounds
           and
           principles
           ,
           whereupon
           he
           giues
           direction
           ,
           are
           drawne
           either
           directly
           ,
           or
           by
           iust
           consequēce
           out
           of
           the
           writtē
           word
           ,
           &
           so
           are
           of
           greater
           force
           ,
           to
           giue
           satisfaction
           to
           the
           mind
           ,
           either
           doubting
           ,
           or
           distressed
           .
           The
           other
           ,
           for
           that
           it
           is
           deliuered
           with
           such
           perspicuitie
           ,
           and
           disposed
           in
           such
           order
           and
           Methode
           ,
           as
           fitteth
           best
           for
           the
           vnderstanding
           and
           memorie
           ,
           of
           him
           that
           shall
           peruse
           it
           .
        
         
           Now
           this
           whole
           treatise
           of
           the
           Questions
           ,
           I
           haue
           made
           bold
           to
           present
           vnto
           your
           Worship
           ,
           and
           to
           publish
           abroad
           vnder
           your
           patronage
           and
           protection
           ,
           as
           one
           to
           whome
           they
           doe
           iustly
           belōg
           .
           First
           ,
           because
           God
           ,
           who
           honoureth
           those
           that
           honour
           him
           ,
           hath
           adorned
           you
           ,
           not
           onely
           with
           ciuill
           authoritie
           and
           dignitie
           in
           the
           Commonwealth
           ,
           but
           with
           the
           honourable
           name
           of
           a
           Friend
           to
           the
           Church
           of
           God
           ;
           a
           thing
           directly
           confirmed
           by
           your
           vnfained
           loue
           of
           the
           truth
           ,
           and
           your
           continuall
           fauours
           to
           the
           teachers
           of
           the
           same
           ,
           the
           Ministers
           and
           dispensers
           of
           the
           Gospel
           .
           Secondly
           ,
           because
           as
           the
           Author
           of
           these
           Cases
           ,
           was
           himself
           in
           many
           respects
           ,
           bound
           vnto
           
           you
           ,
           while
           he
           liued
           ;
           so
           his
           wife
           and
           children
           for
           his
           sake
           ,
           haue
           receiued
           much
           kindnes
           at
           your
           hands
           ,
           since
           his
           death
           ;
           a
           manifest
           proofe
           of
           the
           truth
           and
           sinceritie
           of
           your
           affection
           towardes
           him
           in
           the
           Lord.
           And
           in
           the
           last
           place
           ,
           it
           was
           my
           desire
           ,
           by
           setting
           forth
           this
           and
           the
           other
           two
           parts
           that
           shall
           follow
           ,
           vnder
           your
           name
           ,
           to
           giue
           some
           testimonie
           of
           dutie
           to
           your
           Worship
           ,
           presuming
           that
           as
           you
           loued
           the
           Author
           ,
           so
           you
           wil
           be
           pleased
           to
           patronize
           the
           worke
           ,
           and
           fauourably
           to
           interpret
           ,
           of
           the
           paines
           and
           good
           intention
           of
           the
           publisher
           .
           And
           so
           ceasing
           your
           further
           trouble
           ,
           I
           humbly
           take
           my
           leaue
           ,
           and
           commend
           your
           Worship
           to
           the
           grace
           and
           fauour
           of
           God
           in
           Christ.
           From
           
             Emanuel
          
           Colledge
           in
           
             Cambridge
             .
          
           Iun.
           28.
           1604.
           
        
         
           
             Your
             W.
             in
             all
             dutie
             to
             command
             ,
             Tho.
             Pickering
             .
          
        
      
       
         
         
           To
           the
           godly
           and
           well
           affected
           Reader
           whosoeuer
           .
        
         
           IT
           was
           not
           my
           purpose
           ,
           (
           Christian
           Reader
           )
           at
           the
           first
           to
           haue
           sent
           abroad
           onely
           one
           part
           of
           the
           Cases
           of
           Conscience
           ,
           without
           the
           rest
           ;
           but
           that
           I
           was
           mooued
           thereunto
           ,
           partly
           vpon
           the
           importunitie
           of
           some
           of
           the
           Authors
           friends
           ,
           and
           partly
           because
           I
           desired
           to
           satisfie
           thy
           expectation
           in
           a
           thing
           ,
           which
           I
           perswade
           my selfe
           hath
           beene
           long
           expected
           .
           Upon
           which
           two
           motiues
           ,
           I
           haue
           now
           commended
           vnto
           thee
           this
           first
           part
           ,
           promising
           by
           the
           grace
           of
           God
           ,
           ere
           it
           be
           long
           ,
           to
           adde
           the
           second
           ,
           and
           the
           third
           ,
           so
           farre
           as
           the
           Author
           proceeded
           in
           this
           Treatise
           before
           his
           death
           .
           And
           although
           I
           could
           haue
           wished
           ,
           this
           labour
           had
           beene
           vndertaken
           by
           others
           ,
           better
           able
           to
           performe
           it
           then
           my selfe
           ;
           yet
           beeing
           well
           acquainted
           with
           the
           copie
           ,
           which
           is
           mine
           owne
           ,
           and
           knowing
           it
           to
           haue
           bin
           perused
           by
           the
           Author
           himselfe
           ,
           before
           his
           death
           ,
           I
           was
           the
           more
           incouraged
           ,
           to
           bestow
           my
           paines
           for
           thy
           good
           in
           that
           behalfe
           .
           If
           in
           reading
           thereof
           thou
           finde
           ,
           either
           any
           thing
           amisse
           ,
           or
           thy selfe
           not
           fully
           satisfied
           in
           the
           particulars
           ;
           then
           remember
           that
           the
           Author
           himselfe
           is
           gone
           ,
           who
           might
           haue
           brought
           the
           worke
           to
           perfection
           ,
           if
           God
           had
           pleased
           to
           prolong
           his
           daies
           vpon
           the
           earth
           .
           And
           withall
           consider
           ,
           that
           it
           were
           better
           for
           thee
           ,
           to
           accept
           of
           these
           his
           labours
           ,
           as
           they
           are
           now
           imparted
           to
           thee
           ,
           then
           by
           the
           suppressing
           of
           them
           to
           be
           depriued
           of
           so
           great
           a
           benefit
           .
           And
           thus
           hoping
           of
           thy
           kinde
           acceptance
           of
           my
           paines
           for
           thy
           behoofe
           ,
           I
           commend
           thee
           to
           God
           ,
           and
           to
           the
           word
           of
           his
           grace
           .
           
             Iune
             28.
             1604.
             
          
        
         
           
             T.
             P.
             
          
        
      
       
         
         
           Faults
           escaped
           in
           the
           printing
           .
        
         
           After
           page
           38.
           read
           for
           27
           ,
           29.
           
        
         
           Places
           false
           quoted
           correct
           thus
           :
        
         
           Read
           ,
           pag.
           60.
           for
           Iam.
           2.
           20.
           
           Iam.
           2.
           10.
           p.
           70.
           for
           Col.
           3.
           26
           ,
           Col.
           3.
           3
           ,
           4.
           
        
         
           Read
           pag.
           8.
           lin
           .
           24.
           for
           actonis
           ,
           actions
           .
           p.
           12.
           25.
           for
           ptesent
           ,
           present
           ,
           p.
           29.
           for
           yets
           o
           ,
           yet
           so
           .
           p.
           37.
           22.
           for
           it
           a
           ,
           it
           is
           a.
           p.
           38
           ,
           4.
           for
           bonds
           ,
           bos●ds
           .
           p.
           49.
           9.
           come
           to
           the
           answer
           .
           p.
           74.
           5.
           for
           of
           sence
           ,
           offence
           .
           p.
           92.
           3.
           for
           conforting
           ,
           comforting
           .
           p.
           80.
           pe●ult
           .
           for
           vaine
           ,
           veine
           .
           p.
           82.
           1.
           for
           finn●
           .
           sinne
           .
           p.
           105.
           1.
           for
           print
           ,
           present
           .
           p.
           ●ad
           .
           10.
           thorgh
           but
           once
           .
           p.
           108.
           6.
           which
           shall
           be
           laid
           ,
           &c.
           p.
           152.
           17.
           for
           yncleate
           ,
           vncleate
           .
           p.
           154.
           19.
           
           Marke
           the
           words
           .
           p.
           157.
           1.
           for
           mighe
           ,
           might
           .
           p.
           160.
           12.
           for
           apprenhendeth
           ,
           apprehendeth
           .
           p.
           161.
           22.
           for
           consceence
           ,
           conscience
           .
           p.
           162.
           1.
           for
           diuihe
           ,
           diuine
           .
           p.
           165.
           17.
           for
           decre
           ,
           deare
           .
           p.
           169.
           24.
           for
           faults
           ,
           falles
           .
        
      
       
         
         
           The
           Contents
           of
           the
           Booke
           .
        
         
           
             I.
             The
             Grounds
             or
             preambles
             ▪
             foure
             .
             
               
                 1.
                 
                 Priuate
                 confession
                 .
                 pag
                 .
                 5.
                 
              
               
                 2.
                 
                 The
                 degrees
                 of
                 Goodnesse
                 in
                 things
                 and
                 actions
                 .
                 6.
                 
              
               
                 3.
                 
                 The
                 Nature
                 and
                 Differences
                 of
                 Sinne.
                 9.
                 
              
               
                 4.
                 
                 The
                 Subiection
                 and
                 power
                 of
                 Conscience
                 .
                 43.
                 
              
            
          
           
             II.
             The
             Questions
             of
             Conscience
             ,
             touching
             Man
             simply
             considered
             in
             himselfe
             :
             three
             .
             
               
                 I.
                 What
                 man
                 must
                 doe
                 that
                 ●e
                 may
                 come
                 into
                 Gods
                 fauour
                 and
                 be
                 saued
                 ?
                 Answer
                 is
                 ,
                 by
                 performance
                 of
                 foure
                 Duties
                 .
                 
                   
                     1.
                     
                     Humiliation
                     before
                     God.
                     50.
                     
                  
                   
                     2.
                     
                     Faith
                     in
                     Christ.
                     55.
                     
                  
                   
                     3.
                     
                     Repentance
                     .
                     57.
                     
                  
                   
                     4.
                     
                     Newe-Obedience
                     .
                     59.
                     
                  
                
              
               
                 II.
                 How
                 a
                 man
                 may
                 be
                 in
                 conscience
                 assured
                 of
                 his
                 owne
                 saluation
                 ?
                 65.
                 
                 Answered
                 by
                 5.
                 te●●s
                 of
                 Scripture
                 .
                 
                   
                     1.
                     
                     Rom.
                     8.
                     16.
                     65.
                     
                  
                   
                     2.
                     
                     Psal.
                     15.
                     66.
                     
                  
                   
                     3.
                     
                     The
                     1.
                     epist.
                     of
                     Iohn
                     .
                     68.
                     
                  
                   
                     4.
                     2.
                     
                     Tim.
                     2.
                     19.
                     74.
                     
                  
                   
                     5.
                     2.
                     
                     Pet.
                     1.
                     10.
                     75.
                     
                  
                
              
               
                 III.
                 How
                 a
                 man
                 beeing
                 in
                 Distresse
                 of
                 mind●
                 ,
                 may
                 be
                 comforted
                 &
                 releeued
                 ?
                 76.
                 
                 
                   
                     
                       
                         Here.
                         
                           Generally
                           ●o●ching
                           all
                           distresses
                           is
                           shewed
                           ,
                        
                         
                           
                             1.
                             
                             
                               What
                               is
                               Distresse
                               of
                               minde
                               ?
                            
                             ●7
                             .
                          
                           
                             2.
                             
                             
                               The
                               Originall
                               and
                               kinds
                               of
                               distresses
                               .
                            
                             77
                             ,
                             78.
                             
                          
                           
                             3.
                             
                             
                               The
                               generall
                               remedie
                               of
                               the●
                               all
                               .
                            
                             79.
                             
                          
                        
                      
                       
                         
                           Specially
                           ,
                           the
                           Distresses
                           are
                           fiue
                           .
                        
                         
                           
                             I.
                             The
                             Distresse
                             arising
                             of
                             the
                             Diuine
                             Tentation
                             :
                             with
                             the
                             examples
                             ,
                             occasions
                             effects
                             ,
                             and
                             Remedies
                             .
                             95.
                             &c.
                             
                          
                           
                             II.
                             The
                             Distresses
                             arising
                             of
                             outward
                             Afflictions
                             .
                             106.
                             
                             
                               
                                 These
                                 are
                                 three
                                 .
                              
                               
                                 1.
                                 
                                 Deferring
                                 of
                                 deliuerance
                                 .
                                 117.
                                 
                              
                               
                                 2.
                                 
                                 Bodily
                                 and
                                 Temporall
                                 death
                                 .
                                 126.
                                 
                              
                               
                                 3.
                                 
                                 Satanicall
                                 molestation
                                 of
                                 persons
                                 and
                                 places
                                 of
                                 ●bode
                                 .
                                 140.
                                 
                              
                            
                          
                           
                             III.
                             The
                             Distresse
                             of
                             minde
                             arising
                             of
                             the
                             Tentation
                             of
                             Blasphemies
                             :
                             with
                             the
                             meanes
                             ,
                             danger
                             ,
                             and
                             cure
                             thereof
                             .
                             148.
                             
                          
                           
                             IV.
                             The
                             Distresse
                             of
                             minde
                             arising
                             from
                             a
                             mans
                             owne
                             sinnes
                             ,
                             with
                             the
                             degrees
                             and
                             Remedie
                             thereof
                             .
                             158.
                             
                          
                           
                             V.
                             The
                             Distresse
                             of
                             minde
                             arising
                             from
                             a
                             mans
                             owne
                             bodie
                             :
                             partly
                             by
                             Melancholie
                             ,
                             partly
                             by
                             strange
                             alterations
                             in
                             the
                             bodie
                             :
                             with
                             the
                             degrees
                             ,
                             effects
                             ,
                             and
                             Remedies
                             .
                             173
                             ,
                             &c.
                             
                          
                        
                      
                    
                  
                
              
            
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           
             Isaiah
             ,
             50.
             4.
             
          
           
             The
             Lord
             God
             hath
             giuen
             me
             a
             tongue
             of
             the
             learned
             ,
             that
             I
             should
             knowe
             ,
             to
             minister
             a
             word
             in
             due
             time
             ,
             to
             him
             that
             is
             wearie
             .
          
        
         
           IN
           that
           part
           of
           the
           Prophecie
           which
           goes
           before
           ,
           the
           Holy
           Ghost
           setteth
           downe
           &
           foretelleth
           the
           Calling
           of
           the
           Gentiles
           ,
           which
           was
           to
           begin
           at
           the
           death
           of
           Christ
           ,
           and
           from
           thence
           to
           continue
           vnto
           this
           day
           ,
           and
           so
           consequently
           to
           the
           ende
           of
           the
           world
           .
           In
           the
           former
           verses
           of
           this
           Chapter
           ,
           there
           is
           mention
           made
           of
           the
           rejection
           of
           
           the
           Iewes
           ;
           I
           meane
           not
           a
           generall
           ,
           but
           a
           particular
           rejection
           ,
           namely
           then
           ,
           when
           they
           were
           in
           affliction
           in
           the
           daies
           of
           Isaiah
           .
           Now
           in
           this
           ,
           and
           so
           in
           all
           other
           prophecies
           of
           the
           like
           kind
           ,
           which
           intreat
           of
           this
           point
           ;
           Christ
           himselfe
           is
           brought
           in
           ,
           speaking
           in
           his
           owne
           person
           ;
           and
           the
           words
           of
           this
           Chapter
           from
           the
           beginning
           ,
           to
           this
           present
           verse
           and
           the
           rest
           that
           follow
           ,
           are
           the
           words
           of
           Christ
           the
           Mediatour
           .
        
         
           In
           the
           verses
           going
           before
           ,
           he
           disputes
           the
           case
           of
           their
           reiection
           ,
           and
           the
           summe
           of
           the
           whole
           disputation
           is
           :
           that
           either
           he
           or
           they
           themselues
           were
           the
           causes
           thereof
           ;
           but
           he
           was
           not
           the
           cause
           ,
           and
           therefore
           they
           themselues
           by
           their
           sinnes
           .
           The
           reason
           ,
           whereby
           he
           prooues
           that
           they
           themselues
           were
           the
           cause
           ,
           is
           framed
           in
           this
           sort
           .
           You
           Iewes
           cannot
           bring
           any
           writing
           or
           bill
           of
           diuorce
           ,
           to
           shew
           that
           I
           reiected
           you
           :
           therefore
           I
           appeale
           euen
           to
           your
           owne
           consciences
           ,
           whether
           you
           haue
           not
           brought
           this
           iudgement
           vpon
           your selues
           ,
           by
           your
           iniquities
           .
           vers
           .
           1.
           
           On
           the
           other
           side
           ,
           the
           reason
           why
           God
           was
           not
           the
           cause
           is
           :
           because
           he
           for
           his
           part
           called
           them
           in
           great
           mercie
           and
           loue
           :
           but
           when
           he
           called
           they
           would
           not
           obey
           .
           ver
           .
           2.
           
        
         
           Now
           in
           the
           ende
           of
           the
           second
           verse
           ,
           is
           contained
           an
           answer
           to
           a
           secret
           reply
           ,
           that
           some
           obstinate
           Iewe
           might
           make
           after
           this
           manner
           :
           God
           hath
           no●
           nowe
           the
           like
           power
           in
           sauing
           
           and
           deliuering
           vs
           ,
           as
           he
           hath
           had
           in
           former
           times
           :
           therefore
           we
           cannot
           hope
           or
           expect
           any
           deliuerance
           from
           him
           ,
           and
           howe
           then
           shall
           we
           doe
           in
           the
           meane
           while
           ?
           To
           this
           the
           Lord
           himselfe
           makes
           answere
           ,
           ver
           .
           2
           ,
           3
           ,
           4.
           that
           his
           hand
           is
           not
           shortned
           ,
           not
           his
           power
           lessened
           in
           regard
           of
           greater
           workes
           ,
           much
           lesse
           in
           respect
           of
           their
           deliuerance
           ;
           and
           though
           the
           present
           affliction
           which
           they
           indured
           ,
           was
           great
           and
           tedious
           ,
           yet
           they
           were
           not
           to
           be
           ouermuch
           dismaied
           in
           themselues
           ,
           but
           rather
           to
           be
           comforted
           :
           because
           God
           had
           giuen
           him
           the
           tongue
           of
           the
           learned
           ,
           to
           minister
           a
           word
           in
           season
           to
           the
           wearie
           and
           distressed
           ,
           and
           consequently
           ,
           that
           he
           had
           power
           to
           ease
           &
           refresh
           that
           their
           wearines
           and
           affliction
           .
        
         
           In
           this
           text
           then
           ,
           there
           is
           set
           downe
           one
           principall
           dutie
           of
           Christs
           propheticall
           office
           ,
           by
           allusion
           to
           the
           practises
           of
           the
           Prophets
           in
           the
           olde
           Testament
           ,
           especially
           those
           which
           belonged
           to
           the
           schooles
           of
           Elias
           and
           Elizeus
           ,
           who
           are
           here
           tearmed
           ,
           
             the
             learned
             .
          
           And
           out
           of
           the
           words
           thereof
           ,
           one
           speciall
           point
           of
           instruction
           may
           be
           gathered
           ,
           namely
           ,
           
             That
             there
             is
             a
             certaine
             knowledge
             or
             doctrine
             reuealed
             in
             the
             word
             of
             God
             ,
             whereby
             the
             consciences
             of
             the
             weake
             may
             be
             rectified
             and
             pacified
             .
          
           I
           gather
           it
           thus
           .
           It
           was
           one
           speciall
           dutie
           of
           Christs
           propheticall
           office
           ,
           to
           giue
           comfort
           to
           the
           consciences
           
           of
           those
           that
           were
           distressed
           ,
           as
           the
           Prophet
           here
           recordeth
           .
           Now
           as
           Christ
           had
           this
           power
           to
           execute
           and
           performe
           such
           a
           dutie
           ,
           so
           he
           hath
           committed
           the
           dispensation
           thereof
           to
           the
           Ministers
           of
           the
           Gospell
           .
           For
           we
           may
           not
           thinke
           that
           Christ
           in
           his
           owne
           person
           ,
           ministred
           and
           spake
           words
           of
           comfort
           to
           the
           wearie
           ,
           in
           the
           times
           of
           the
           Prophets
           ,
           because
           he
           was
           not
           then
           exhibited
           in
           our
           nature
           ;
           and
           yet
           he
           did
           then
           speake
           ,
           but
           how
           ?
           in
           the
           persons
           of
           the
           Prophets
           .
           So
           likewise
           ,
           because
           Christ
           nowe
           in
           the
           new
           Testament
           ,
           speaks
           not
           vnto
           the
           afflicted
           in
           his
           owne
           proper
           person
           ,
           it
           remaineth
           therefore
           ,
           that
           he
           performes
           this
           great
           work
           in
           the
           Ministerie
           of
           Pastours
           and
           Teachers
           vpon
           earth
           ,
           to
           whome
           he
           hath
           giuen
           knowledge
           and
           other
           gifts
           to
           this
           ende
           and
           purpose
           .
           There
           must
           needs
           therefore
           be
           a
           certaine
           and
           infallible
           doctrine
           ,
           propounded
           &
           taught
           in
           the
           Scriptures
           ,
           whereby
           the
           consciences
           of
           men
           distressed
           ,
           may
           be
           quieted
           and
           releeued
           .
           And
           this
           doctrine
           is
           not
           attained
           vnto
           by
           extraordinarie
           reuelation
           ,
           but
           must
           be
           drawne
           out
           of
           the
           written
           word
           of
           God.
           
        
         
           The
           point
           therefore
           to
           be
           handled
           is
           ,
           What
           this
           doctrine
           should
           be
           ?
           It
           is
           not
           a
           matter
           easie
           and
           at
           hand
           ,
           but
           full
           of
           labour
           and
           difficultie
           :
           yea
           very
           large
           ,
           like
           vnto
           the
           maine
           sea
           :
           I
           will
           onely
           (
           as
           it
           were
           )
           walke
           by
           the
           bankes
           of
           it
           ,
           and
           propound
           
           the
           heads
           of
           doctrine
           ,
           that
           thereby
           I
           may
           at
           least
           occasion
           others
           ,
           to
           consider
           and
           handle
           the
           same
           more
           at
           large
           .
        
         
           That
           I
           may
           proceede
           in
           order
           ;
           First
           ,
           I
           am
           to
           lay
           downe
           certaine
           Grounds
           or
           Preambles
           ,
           which
           may
           giue
           light
           &
           direction
           to
           the
           things
           that
           followe
           :
           and
           in
           the
           next
           place
           ,
           I
           will
           propound
           and
           answer
           the
           maine
           &
           principall
           Questions
           of
           Conscience
           .
        
         
           The
           Grounds
           or
           Preambles
           are
           especially
           foure
           .
           The
           first
           touching
           Confession
           .
           The
           second
           touching
           the
           degrees
           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
           .
        
         
           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
           knowe
           the
           disease
           ,
           before
           he
           can
           apply
           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
           .
           Neuerthelesse
           in
           priuate
           confession
           ,
           these
           caueats
           must
           be
           obserued
           .
           First
           ,
           priuate
           confession
           must
           not
           be
           vrged
           ,
           as
           a
           thing
           simply
           or
           absolutely
           necessarie
           ,
           without
           which
           there
           can
           be
           no
           saluation
           .
           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
           doe
           trouble
           and
           molest
           the
           conscience
           .
           Thirdly
           ,
           though
           confession
           may
           be
           made
           to
           any
           kinde
           of
           man
           ,
           (
           
             Confesse
             one
             to
             another
             ,
          
           saith
           Iames
           ,
           )
           yet
           is
           it
           especially
           to
           be
           made
           to
           the
           Prophets
           and
           Ministers
           of
           the
           Gospel
           .
           For
           they
           in
           likelyhood
           of
           all
           other
           men
           ,
           in
           respect
           of
           their
           places
           and
           gifts
           ,
           are
           the
           fittest
           and
           best
           able
           to
           instruct
           ,
           correct
           ,
           comfort
           ,
           and
           enforme
           the
           weake
           and
           the
           wounded
           conscience
           .
           Lastly
           ,
           the
           person
           to
           whome
           it
           is
           made
           ,
           must
           be
           a
           man
           of
           trust
           and
           fidelitie
           ,
           able
           &
           willing
           to
           keepe
           secret
           things
           that
           are
           reueiled
           ,
           yea
           to
           bu●ie
           them
           (
           as
           it
           were
           )
           in
           the
           graue
           of
           obliuion
           ,
           for
           
             Loue
             couereth
             amultitude
             of
             sinnes
             .
          
        
         
           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
           else
           ,
           but
           the
           fruit
           of
           that
           goodnesse
           that
           is
           essentially
           in
           God.
           Now
           the
           degrees
           therof
           are
           these
           .
           There
           is
           a
           generall
           or
           naturall
           goodnesse
           in
           creatures
           ,
           and
           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
           and
           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
           ,
           Drinke
           ,
           &c.
           is
           good
           ,
           hauing
           the
           beeing
           thereof
           frō
           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
           himself
           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
           and
           endes
           .
           Thus
           the
           euil
           Conscience
           ,
           Hel
           ,
           &
           Death
           are
           good
           ,
           because
           they
           are
           ordained
           of
           God
           ,
           for
           the
           execution
           of
           his
           iustice
           ,
           howsoeuer
           in
           themselues
           and
           to
           vs
           they
           be
           euill
           .
        
         
         
           Besides
           this
           generall
           and
           naturall
           goodnesse
           ,
           there
           is
           also
           a
           
             speciall
          
           or
           
             morall
          
           goodnesse
           properly
           so
           called
           :
           and
           it
           is
           that
           ,
           which
           is
           agreeable
           to
           the
           eternall
           and
           vnchangeable
           wisdome
           of
           God
           ,
           reuealed
           in
           the
           morall
           lawe
           ,
           wherein
           it
           is
           commaunded
           ;
           and
           things
           as
           they
           are
           therein
           commanded
           to
           be
           done
           by
           God
           ,
           are
           good
           
             morally
             .
          
           Nowe
           of
           actions
           morally
           good
           ,
           there
           be
           two
           degrees
           ;
           for
           they
           are
           either
           good
           in
           themselues
           alone
           ,
           or
           good
           both
           in
           thēselues
           and
           in
           the
           doer
           .
           In
           themselues
           alone
           some
           things
           be
           morally
           good
           ;
           for
           example
           ,
           when
           a
           wicked
           man
           giues
           almes
           ,
           it
           is
           a
           good
           worke
           onely
           in
           it selfe
           ,
           but
           not
           good
           in
           the
           doer
           ,
           because
           it
           is
           not
           done
           in
           saith
           ,
           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
           mē
           :
           for
           in
           them
           they
           are
           but
           o
           
             beautifull
             sinnes
             .
          
           The
           next
           degree
           of
           goodnesse
           is
           ,
           whereby
           things
           and
           actions
           are
           both
           good
           in
           thēselues
           ,
           and
           in
           the
           doer
           also
           .
           Of
           this
           sort
           were
           the
           praiers
           &
           almes
           of
           
             Cornelius
          
           good
           in
           themselues
           ,
           
           &
           in
           him
           also
           ,
           because
           he
           was
           a
           beleeuer
           .
        
         
           Now
           opposite
           to
           things
           and
           actonis
           morally
           good
           or
           euill
           ,
           are
           actions
           and
           things
           of
           a
           middle
           nature
           ,
           commonly
           tearmed
           
             Indifferent
             ,
          
           which
           in
           themselues
           beeing
           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
           otherside
           ,
           
             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
           beene
           said
           ,
           we
           may
           discerne
           ,
           when
           an
           action
           is
           good
           ,
           euill
           ,
           indifferent
           ,
           conuenient
           ,
           or
           inconuenient
           .
        
         
           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
           .
           Sinne
           in
           his
           proper
           nature
           (
           as
           S.
           Iohn
           saith
           )
           is
           an
           
             anomie
             ,
          
           that
           is
           ,
           a
           want
           of
           
           conformitie
           to
           the
           law
           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
           of
           his
           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.
           Nowe
           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
           onely
           the
           instrument
           it selfe
           ,
           and
           the
           sound
           of
           the
           instrument
           ,
           but
           also
           the
           harmonie
           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
           thing
           before
           named
           ,
           &
           that
           is
           ,
           conformitie
           ,
           or
           correspondencie
           to
           the
           will
           of
           God
           ,
           in
           regard
           of
           obedience
           .
           But
           some
           may
           say
           :
           the
           want
           of
           conformitie
           in
           the
           powers
           of
           the
           soule
           ,
           is
           not
           sinne
           properly
           :
           because
           in
           sinne
           ,
           there
           must
           be
           not
           onely
           an
           absence
           of
           goodnesse
           ,
           but
           an
           habite
           or
           presence
           of
           euill
           .
           I
           answer
           ,
           that
           this
           very
           want
           of
           conformitie
           ,
           is
           not
           onely
           the
           absence
           of
           goodnesse
           ,
           but
           also
           the
           habite
           or
           presence
           of
           euill
           .
           For
           as
           this
           want
           enters
           in
           ,
           and
           is
           receiued
           into
           mans
           nature
           ,
           it
           is
           properly
           a
           want
           or
           absence
           of
           goodnesse
           :
           againe
           ,
           after
           it
           is
           receiued
           into
           the
           nature
           of
           man
           ,
           it
           continues
           and
           abides
           in
           the
           powers
           and
           faculties
           
           thereof
           ,
           and
           so
           it
           caries
           the
           name
           of
           an
           habit
           .
        
         
           It
           may
           be
           said
           againe
           ,
           that
           lust
           and
           concupiscence
           ,
           that
           is
           ,
           Originall
           sinne
           ,
           drawes
           the
           heart
           away
           from
           the
           seruice
           of
           God
           ,
           and
           entises
           it
           to
           euill
           .
           Now
           to
           entise
           or
           drawe
           away
           ,
           is
           an
           action
           ,
           and
           this
           action
           cannot
           proceede
           of
           a
           meere
           priuation
           or
           want
           .
           
             Ans.
          
           We
           must
           consider
           sinne
           two
           waies
           :
           first
           ioyntly
           with
           the
           thing
           or
           subiect
           ,
           in
           which
           it
           is
           ;
           secondly
           by
           it selfe
           in
           his
           owne
           nature
           .
           If
           we
           consider
           it
           with
           his
           subiect
           ,
           it
           is
           an
           euill
           inclination
           or
           action
           ,
           but
           if
           we
           consider
           it
           in
           it
           owne
           nature
           ,
           it
           is
           no
           inclination
           ,
           or
           action
           ,
           but
           a
           want
           .
           For
           example
           :
           in
           a
           murther
           we
           must
           consider
           two
           things
           :
           one
           is
           ,
           the
           action
           of
           moouing
           the
           bodie
           ,
           and
           of
           holding
           vp
           the
           weapon
           ,
           &c.
           which
           is
           no
           sinne
           properly
           ,
           if
           it
           be
           considered
           as
           an
           action
           :
           because
           euery
           action
           comes
           from
           God
           ,
           who
           is
           the
           first
           cause
           of
           all
           things
           and
           actions
           .
           Againe
           ,
           in
           murther
           there
           is
           a
           second
           thing
           ,
           namely
           the
           killing
           or
           slaying
           of
           the
           man
           ,
           which
           is
           the
           disorder
           or
           aberration
           in
           the
           action
           ,
           whereby
           it
           is
           disposed
           to
           a
           wrong
           vse
           and
           end
           ;
           and
           thus
           the
           action
           is
           a
           sinne
           ,
           namely
           in
           respect
           it
           wants
           conformitie
           to
           the
           will
           of
           God.
           The
           nature
           then
           of
           the
           sinne
           lies
           not
           in
           the
           action
           ,
           but
           in
           the
           manner
           of
           doing
           the
           action
           :
           and
           sinne
           properly
           is
           
             nothing
             formally
             subsisting
             ,
             or
             existing
          
           (
           for
           then
           God
           should
           be
           the
           
           author
           of
           it
           ,
           in
           as
           much
           as
           he
           is
           the
           creatour
           and
           ordainer
           of
           euery
           thing
           and
           action
           ,
           )
           but
           it
           is
           an
           
             ataxie
             ,
          
           or
           absence
           of
           goodnes
           and
           vprightnes
           ,
           in
           the
           thing
           that
           subsisteth
           :
           therefore
           it
           is
           well
           and
           
           truly
           said
           in
           Schooles
           ,
           
             In
             sinne
             there
             is
             nothing
             positiue
             :
          
           but
           it
           is
           a
           want
           of
           that
           which
           ought
           to
           be
           ,
           or
           subsist
           ,
           partly
           in
           the
           nature
           of
           man
           ,
           and
           partly
           in
           the
           actions
           of
           nature
           .
           Thus
           we
           see
           what
           sinne
           is
           .
        
         
           The
           second
           thing
           to
           be
           considered
           is
           ,
           what
           is
           a
           Sinner
           properly
           ?
           For
           the
           knowledge
           hereof
           ,
           we
           must
           consider
           in
           euery
           sinne
           foure
           things
           :
           first
           ,
           the
           
             fault
          
           whereby
           God
           is
           offended
           :
           then
           ,
           
           the
           
             guilt
          
           which
           bindeth
           ouer
           the
           conscience
           
           vnto
           punishment
           :
           thirdly
           ,
           the
           
             punishment
          
           it selfe
           ,
           
           which
           is
           eternall
           death
           .
           Of
           these
           three
           ,
           not
           the
           guilt
           or
           punishment
           ,
           but
           the
           fault
           or
           offence
           ,
           makes
           a
           man
           a
           sinner
           .
           But
           here
           is
           a
           further
           difficultie
           .
           Whē
           a
           man
           hath
           committed
           some
           offence
           ,
           and
           the
           saide
           offence
           is
           done
           and
           past
           ,
           it
           may
           be
           some
           twentie
           or
           thirtie
           yeares
           :
           yet
           the
           partie
           offending
           ,
           doth
           not
           therefore
           cease
           to
           be
           a
           sinner
           .
           Now
           then
           I
           demaund
           ,
           what
           is
           the
           very
           thing
           ,
           for
           which
           he
           is
           named
           and
           rearmed
           still
           a
           sinner
           in
           the
           time
           present
           ,
           the
           offence
           beeing
           past
           ?
           The
           answer
           is
           ,
           that
           euery
           actuall
           sinne
           ,
           beside
           the
           three
           former
           ,
           must
           be
           considered
           with
           a
           fourth
           thing
           ,
           to
           wit
           ,
           a
           certaine
           
             staine
             ,
          
           or
           
             blotte
             ,
          
           which
           it
           imprints
           and
           leaues
           in
           the
           
           
           offender
           as
           a
           fruite
           ,
           and
           that
           is
           an
           inclination
           ,
           or
           euill
           disposition
           of
           the
           heart
           ,
           whereby
           it
           becomes
           apter
           or
           pronener
           to
           the
           offence
           done
           ,
           or
           to
           any
           other
           sinne
           .
           For
           looke
           as
           the
           dropsie
           man
           ,
           the
           more
           he
           drinks
           ,
           the
           drier
           he
           is
           ,
           and
           the
           more
           he
           still
           desires
           to
           drinke
           :
           euen
           so
           a
           sinner
           ,
           the
           more
           he
           sinnes
           ,
           the
           apter
           is
           he
           to
           sinne
           ,
           and
           more
           desirous
           to
           keepe
           still
           a
           course
           in
           wickednesse
           .
           And
           as
           a
           man
           that
           lookes
           vpon
           the
           Sunne
           ,
           if
           he
           turne
           his
           face
           away
           ,
           remaines
           turned
           vntill
           he
           turne
           himselfe
           againe
           :
           so
           he
           that
           turnes
           from
           God
           by
           any
           sinne
           ,
           makes
           himselfe
           a
           sinner
           ,
           and
           so
           remaines
           ,
           vntill
           he
           turne
           himselfe
           againe
           by
           repentance
           .
           Thus
           Dauid
           was
           a
           sinner
           ,
           not
           onely
           in
           the
           very
           acte
           of
           his
           adulterie
           and
           murther
           :
           but
           euen
           when
           the
           acte
           was
           done
           and
           past
           ,
           he
           remained
           still
           a
           murtherer
           and
           an
           adulterer
           ;
           because
           a
           newe
           ,
           or
           rather
           a
           renewed
           pronenesse
           to
           these
           ,
           and
           all
           other
           sinnes
           ,
           tooke
           place
           in
           his
           heart
           by
           his
           fall
           ,
           and
           got
           strength
           ,
           till
           he
           turned
           to
           God
           by
           repentance
           ,
           vpon
           the
           admonition
           of
           the
           Prophet
           .
           The
           thing
           then
           ,
           whereby
           a
           sinner
           is
           tearmed
           a
           sinner
           ,
           is
           the
           Fault
           together
           with
           the
           fruit
           thereof
           ,
           namely
           ,
           the
           blotte
           imprinted
           in
           the
           soule
           ,
           so
           oft
           as
           men
           doe
           actually
           offend
           .
        
         
           The
           vse
           of
           this
           doctrine
           touching
           sinne
           ,
           
           is
           two
           fold
           .
           First
           ,
           by
           it
           we
           learne
           and
           see
           what
           is
           Originall
           sinne
           ,
           whereby
           an
           Infant
           in
           the
           first
           conception
           and
           birth
           is
           indeed
           a
           sinner
           .
           Euery
           Infant
           must
           be
           considered
           as
           a
           part
           of
           Adam
           ,
           proceeding
           of
           him
           and
           partaking
           of
           his
           nature
           :
           and
           thereby
           it
           is
           made
           a
           sinner
           ,
           not
           onely
           by
           imputation
           of
           Adams
           offence
           ,
           but
           also
           by
           propagation
           of
           an
           aptnesse
           ,
           &
           pronenesse
           vnto
           euery
           euil
           ,
           receiued
           together
           with
           nature
           from
           Adam
           .
           And
           thus
           ought
           we
           to
           conceiue
           Originall
           sinne
           ,
           not
           to
           be
           the
           corruption
           of
           nature
           alone
           ,
           but
           Adams
           first
           offence
           imputed
           ,
           with
           the
           fruit
           thereof
           the
           corruption
           of
           nature
           ,
           which
           is
           an
           inclination
           vnto
           euery
           euill
           ,
           deriued
           together
           with
           nature
           from
           our
           first
           parents
           .
           Secondly
           ,
           by
           this
           we
           are
           taught
           ,
           to
           take
           heed
           of
           all
           and
           euery
           sinne
           ,
           whether
           it
           be
           in
           thought
           ,
           word
           ,
           or
           deed
           :
           because
           the
           committing
           therof
           ,
           though
           in
           respect
           of
           the
           act
           it
           passeth
           away
           in
           the
           doing
           ,
           yet
           it
           breedeth
           and
           increaseth
           a
           wicked
           disposition
           in
           the
           heart
           ,
           (
           as
           hath
           beene
           said
           )
           to
           the
           offence
           done
           ,
           or
           any
           other
           sinne
           .
           Men
           deceiue
           thēselues
           ,
           that
           thinke
           all
           the
           euill
           of
           sinne
           ,
           to
           be
           only
           in
           the
           act
           of
           sinning
           &
           to
           go
           no
           further
           ;
           wheras
           indeed
           euery
           offence
           hath
           a
           certen
           blot
           going
           with
           it
           ,
           that
           corrupteth
           the
           heart
           ,
           and
           causeth
           man
           to
           delight
           and
           lie
           in
           his
           offence
           ,
           which
           lying
           in
           sinne
           is
           a
           greater
           cause
           of
           damnation
           ,
           then
           the
           very
           sinne
           it selfe
           .
           This
           therefore
           must
           admonish
           
           vs
           ,
           to
           take
           heed
           least
           we
           continue
           in
           any
           sinne
           ,
           and
           if
           it
           fall
           out
           ,
           that
           through
           infirmitie
           we
           be
           ouertaken
           by
           any
           tentation
           ,
           wee
           must
           labour
           to
           rise
           againe
           ,
           and
           turne
           from
           our
           sinne
           to
           God
           ,
           by
           new
           and
           speedy
           repentance
           .
        
         
           Thus
           much
           of
           Sinne
           it selfe
           .
           Now
           follow
           the
           differences
           thereof
           ,
           which
           are
           manifold
           .
           The
           first
           sort
           are
           to
           be
           gathered
           from
           the
           causes
           and
           beginnings
           of
           sinne
           in
           man
           ,
           which
           are
           threefold
           ,
           Reason
           ,
           Will
           ,
           and
           Affection
           .
        
         
           The
           differences
           of
           sinne
           in
           respect
           of
           Reason
           are
           these
           .
           First
           ,
           some
           are
           sinnes
           of
           knowledge
           ,
           some
           of
           ignorance
           .
           A
           sinne
           of
           knowledge
           is
           ,
           when
           a
           man
           offends
           against
           his
           knowledge
           ,
           doing
           euill
           when
           he
           knoweth
           it
           to
           be
           euill
           :
           and
           this
           is
           greater
           then
           a
           sinne
           of
           ignorance
           ,
           for
           
             he
             that
             knoweth
             his
             masters
             will
             ,
             and
             doth
             it
             not
             ,
             shall
             be
             beaten
             with
             many
             stripes
             .
          
           A
           sinne
           of
           ignorance
           is
           when
           a
           man
           doth
           euill
           ,
           not
           knowing
           it
           to
           be
           euill
           .
           Thus
           Paul
           was
           a
           blasphemer
           ,
           an
           oppressour
           ,
           and
           persecuted
           the
           Church
           of
           Christ
           ignorantly
           ,
           and
           in
           a
           blind
           zeale
           ,
           not
           knowing
           that
           which
           he
           did
           to
           be
           euill
           .
           Nowe
           by
           ignorance
           here
           I
           meane
           ,
           an
           ignorance
           of
           those
           things
           which
           ought
           to
           be
           knowne
           ,
           and
           this
           is
           twofold
           :
           simple
           ,
           or
           affected
           .
           Simple
           ignorance
           is
           ,
           when
           a
           man
           after
           diligence
           and
           good
           paines
           taking
           ,
           still
           remaines
           ignorant
           ;
           this
           ignorance
           will
           not
           excuse
           any
           man
           ,
           if
           it
           be
           of
           such
           things
           
           as
           he
           is
           bound
           to
           know
           :
           for
           it
           is
           faide
           ,
           
             He
             that
             doth
             not
             his
             masters
             will
             ,
          
           by
           reason
           he
           knew
           it
           not
           ,
           
             shall
             be
             beaten
             with
             stripes
             ,
          
           though
           fewer
           .
        
         
           And
           in
           this
           regard
           ,
           euen
           the
           Heathen
           which
           knew
           not
           God
           ,
           are
           inexcusable
           ,
           because
           they
           were
           bound
           to
           haue
           knowne
           him
           :
           for
           Adam
           had
           the
           perfect
           knowledge
           of
           God
           imprinted
           in
           his
           nature
           ,
           and
           lost
           the
           same
           through
           his
           own
           default
           ,
           for
           himselfe
           and
           his
           posteritie
           .
           And
           it
           is
           the
           commandement
           of
           God
           ,
           whereunto
           euery
           man
           is
           bound
           to
           performe
           obedience
           ,
           that
           man
           should
           
             know
             him
             ,
          
           that
           is
           ,
           his
           will
           and
           word
           .
           But
           some
           may
           demand
           ,
           how
           any
           man
           can
           be
           saued
           ,
           seeing
           euery
           man
           is
           ignorant
           of
           many
           things
           which
           he
           ought
           to
           know
           ?
           
             Ans.
          
           If
           we
           know
           the
           grounds
           of
           religion
           ,
           and
           be
           carefull
           to
           obey
           God
           according
           to
           our
           knowledge
           ,
           hauing
           withal
           a
           care
           and
           desire
           ,
           to
           increase
           in
           the
           knowledge
           of
           God
           and
           his
           will
           ,
           God
           will
           hold
           vs
           excused
           :
           for
           our
           desire
           and
           indeauour
           to
           obey
           ,
           is
           accepted
           for
           obedience
           it selfe
           .
           And
           the
           greater
           this
           simple
           ignorance
           is
           ,
           the
           lesser
           is
           the
           sinne
           :
           and
           hereupon
           
             Peter
          
           lesseneth
           ,
           &
           (
           in
           some
           sort
           )
           
           excuseth
           the
           sinne
           of
           the
           Iewes
           ,
           in
           crucifying
           Christ
           ,
           because
           they
           did
           it
           
             through
             ignorāce
             :
          
           and
           so
           doth
           
             Paul
          
           his
           sin
           in
           persecuting
           the
           Church
           ,
           
           when
           he
           alleadgeth
           ,
           that
           it
           was
           done
           
             ignorantly
             in
             vnbeleefe
             .
          
           But
           howsoeuer
           this
           sinne
           by
           such
           meanes
           may
           be
           lessened
           ,
           yet
           remaines
           it
           still
           a
           
           sinne
           worthie
           condemnation
           .
           Affected
           ignorance
           is
           ,
           whē
           a
           man
           takes
           delight
           in
           his
           ignorāce
           ,
           and
           will
           of
           purpose
           be
           ignorant
           :
           not
           vsing
           ,
           but
           contemning
           the
           meanes
           ,
           whereby
           to
           get
           and
           increase
           knowledge
           .
           And
           that
           carelessely
           and
           negligently
           ,
           because
           he
           wil
           not
           leaue
           sinne
           which
           he
           loueth
           ,
           nor
           forsake
           the
           euill
           trade
           of
           life
           ,
           wherein
           he
           delighteth
           This
           is
           the
           sinne
           of
           those
           ,
           whereof
           
             Iob
          
           speaketh
           ,
           who
           say
           vnto
           God
           ,
           
             Depart
             from
          
           
           
             vs
             :
             for
             we
             desire
             not
             the
             knowledge
             of
             thy
             waies
             .
          
           And
           of
           whome
           Dauid
           complaineth
           ,
           that
           
             they
          
           
           
             flatter
             them selues
             in
             their
             owne
             eyes
             ,
             and
             haue
             left
             off
             to
             vnderstand
             ,
             and
             to
             doe
             good
             .
          
           This
           ignorance
           is
           damnable
           and
           deuillish
           :
           it
           excuseth
           no
           man
           ,
           but
           doth
           rather
           aggrauate
           and
           increase
           his
           sinne
           :
           yea
           it
           is
           the
           mother
           of
           many
           grieuous
           enormities
           .
        
         
           Againe
           ,
           Ignorance
           is
           twofold
           :
           of
           the
           a
           Law
           ,
           or
           of
           the
           thing
           the
           Law
           requireth
           .
           Ignorance
           of
           the
           Law
           is
           ,
           when
           a
           man
           knowes
           not
           the
           law
           of
           God
           written
           ,
           nor
           the
           law
           of
           nature
           .
           This
           ignorance
           may
           somewhat
           lessen
           the
           sinne
           ,
           but
           it
           excuseth
           no
           man
           :
           because
           it
           is
           naturall
           ,
           and
           euery
           man
           is
           bound
           to
           know
           the
           Law.
           Ignorance
           of
           the
           thing
           the
           law
           requireth
           ,
           is
           the
           ignorance
           of
           the
           b
           fact
           :
           and
           that
           is
           either
           with
           the
           fault
           of
           the
           doer
           ,
           or
           without
           the
           fault
           .
           Faultie
           ignorance
           ,
           is
           the
           ignorance
           of
           a
           fact
           ,
           which
           he
           might
           haue
           preuented
           .
           As
           whē
           a
           man
           
           in
           his
           drunkennes
           killeth
           another
           :
           in
           this
           fact
           ,
           not
           knowing
           what
           he
           doth
           ,
           he
           also
           knoweth
           not
           that
           he
           hath
           offended
           :
           and
           yet
           because
           he
           might
           haue
           preuented
           his
           drunkennes
           ,
           therefore
           he
           is
           faultie
           ,
           and
           sinneth
           .
           Faultlesse
           ignorance
           is
           ,
           when
           a
           fact
           is
           done
           ,
           which
           could
           not
           be
           either
           knowne
           ,
           or
           auoided
           before
           hand
           .
           For
           example
           :
           if
           a
           man
           be
           lopping
           a
           tree
           ,
           and
           his
           axe
           head
           fall
           from
           the
           helue
           ,
           out
           of
           his
           hand
           ,
           and
           kills
           another
           passing
           by
           ;
           here
           is
           indeede
           manslaughter
           ,
           but
           no
           voluntarie
           murther
           :
           because
           it
           was
           a
           thing
           that
           could
           not
           be
           auoided
           ,
           and
           did
           not
           fall
           out
           through
           his
           default
           .
           And
           this
           ignorance
           is
           excusable
           .
        
         
           The
           second
           fountaine
           of
           sinne
           ,
           is
           the
           Will
           ,
           from
           whence
           arise
           these
           three
           differences
           of
           sinnes
           :
           some
           are
           from
           the
           will
           immediatly
           ,
           some
           besides
           the
           will
           ,
           and
           some
           are
           mixt
           ,
           partly
           with
           the
           will
           ,
           and
           partly
           against
           the
           will.
           Sinnes
           proceeding
           from
           the
           will
           ,
           are
           properly
           tearmed
           
             voluntarie
             ;
          
           such
           as
           the
           doer
           mooued
           by
           his
           owne
           will
           commits
           ,
           though
           he
           know
           them
           to
           be
           euill
           .
           And
           here
           ,
           the
           more
           free
           the
           will
           is
           ,
           the
           greater
           is
           the
           sinne
           :
           for
           wil
           added
           to
           knowledge
           ,
           makes
           the
           sinne
           the
           greater
           .
           Vnder
           voluntarie
           sinnes
           ,
           are
           comprehended
           all
           such
           ,
           as
           proceede
           from
           stirred
           affections
           ;
           as
           when
           a
           man
           tells
           a
           lie
           for
           feare
           ,
           or
           striketh
           another
           in
           anger
           :
           and
           the
           reason
           is
           ,
           because
           these
           offences
           ,
           though
           they
           are
           
           not
           done
           vpon
           deliberation
           ,
           but
           arise
           from
           the
           violence
           of
           affection
           ,
           yet
           they
           doe
           not
           exclude
           Consent
           .
           Hither
           also
           we
           may
           referre
           ,
           sinnes
           cōmitted
           by
           compulsion
           :
           as
           when
           a
           man
           is
           forced
           to
           denie
           his
           religion
           ,
           his
           offence
           in
           deede
           and
           in
           truth
           is
           voluntarie
           ,
           (
           though
           some
           otherwise
           thinke
           it
           to
           be
           a
           mixt
           action
           .
           )
           For
           compulsion
           doth
           not
           reach
           to
           the
           will
           ,
           but
           to
           the
           outward
           man
           ,
           and
           serues
           to
           draw
           forth
           a
           consent
           :
           and
           when
           consent
           is
           yeelded
           ,
           he
           denies
           his
           religion
           voluntarily
           :
           for
           
             the
             will
             cannot
             be
             constrained
             .
          
           
           In
           the
           next
           place
           ,
           sinnes
           beside
           the
           will
           are
           such
           ,
           as
           are
           neither
           directly
           from
           the
           will
           ,
           nor
           against
           it
           .
           Of
           this
           sort
           are
           the
           first
           sudden
           motions
           vnto
           sinne
           ,
           conceiued
           in
           the
           heart
           with
           some
           inward
           pleasure
           and
           delight
           :
           and
           these
           are
           truly
           sinnes
           ,
           though
           in
           respect
           little
           sinnes
           ,
           condemned
           in
           the
           last
           commandement
           .
           And
           they
           are
           not
           from
           the
           will
           ,
           because
           they
           go
           without
           and
           before
           consent
           :
           neither
           yet
           are
           they
           against
           the
           will
           ,
           because
           then
           the
           heart
           would
           not
           take
           delight
           in
           them
           .
           Here
           by
           the
           way
           ,
           we
           are
           to
           note
           ,
           against
           the
           doctrine
           of
           the
           Papists
           ,
           that
           all
           sinnes
           are
           not
           voluntarie
           :
           for
           whatsoeuer
           wanteth
           conformitie
           to
           the
           law
           of
           God
           ,
           it
           is
           sinne
           ,
           whether
           
           it
           be
           with
           consent
           of
           will
           or
           no.
           But
           many
           such
           desires
           and
           delights
           ,
           arise
           suddenly
           in
           the
           heart
           of
           man
           ,
           which
           are
           not
           according
           to
           the
           law
           of
           God
           ,
           and
           haue
           no
           consent
           or
           approbation
           
           of
           will.
           In
           like
           manner
           ,
           when
           one
           man
           kills
           another
           ,
           thinking
           that
           he
           killeth
           a
           wild
           beast
           :
           if
           the
           same
           man
           remembreth
           after
           wards
           what
           he
           hath
           done
           ,
           and
           is
           not
           grieued
           for
           the
           fact
           :
           in
           this
           case
           he
           hath
           sinned
           ,
           because
           his
           not
           grieuing
           ,
           is
           offensiue
           vnto
           God
           ,
           though
           the
           fact
           were
           meerely
           besides
           his
           will.
           
        
         
           Mixt
           Sinnes
           are
           partly
           from
           the
           will
           ,
           partly
           against
           it
           .
           Of
           this
           sort
           are
           the
           workes
           of
           the
           man
           regenerate
           ,
           which
           are
           done
           partly
           with
           his
           will
           ,
           and
           partly
           against
           his
           will
           ,
           beeing
           partly
           good
           ,
           and
           partly
           euill
           .
           The
           reason
           hereof
           is
           this
           .
           There
           are
           in
           man
           after
           regeneration
           ,
           two
           contrarie
           grounds
           or
           beginnings
           of
           actions
           ,
           to
           wit
           ,
           naturall
           corruption
           ,
           or
           the
           inclination
           of
           the
           minde
           ,
           will
           ,
           and
           affections
           ,
           to
           that
           which
           is
           against
           the
           Law
           ,
           called
           the
           Flesh
           ▪
           and
           a
           created
           qualitie
           of
           holines
           ,
           wrought
           in
           the
           said
           faculties
           by
           the
           holy
           Ghost
           ,
           tearmed
           the
           Spirit
           .
           And
           these
           two
           are
           not
           seuered
           ,
           but
           ioyned
           and
           mingled
           together
           ,
           in
           all
           the
           faculties
           and
           powers
           of
           the
           soule
           .
           Now
           betweene
           these
           ,
           there
           is
           a
           continuall
           combate
           ,
           corruption
           fighting
           against
           grace
           ,
           &
           grace
           against
           corruption
           Hence
           it
           is
           ,
           that
           there
           beeing
           euē
           in
           one
           &
           the
           same
           will
           ,
           cōtrarie
           inclinations
           ,
           there
           must
           necessarily
           flow
           from
           the
           man
           regenerate
           ,
           contrary
           actions
           ;
           the
           flesh
           in
           euery
           action
           ,
           willing
           that
           which
           is
           euill
           ,
           and
           the
           Spirit
           on
           the
           otherside
           ,
           that
           which
           is
           good
           .
           This
           
             Paul
          
           confessed
           and
           acknowledged
           ,
           vpon
           his
           owne
           experience
           ,
           
           after
           his
           conuersion
           ,
           when
           he
           said
           ,
           
             To
             will
             is
          
           
           
             present
             with
             me
             ,
             but
             I
             find
             no
             meanes
             [
             perfectly
             to
             doe
             ]
             that
             which
             is
             good
             .
          
           Again
           ,
           
             I
             delight
             in
             the
          
           
           
             law
             of
             God
             ,
             concerning
             the
             inner
             man
             ,
             but
             I
             see
             another
             law
             in
             my
             members
             ,
             rebelling
             against
             the
             law
             of
             my
             minde
             ,
             and
             leading
             me
             captiue
             to
             the
             law
             of
             sinne
             ,
             which
             is
             in
             my
             members
             .
          
        
         
           The
           third
           Ground
           or
           fountaine
           of
           sinne
           in
           man
           ,
           is
           Affection
           ,
           frō
           whence
           doe
           proceede
           two
           kinds
           ,
           namely
           ,
           sinnes
           of
           Infirmitie
           ,
           and
           sinnes
           of
           Presumption
           .
           Sinnes
           of
           Infirmitie
           are
           such
           ,
           as
           proceede
           from
           the
           sudden
           passions
           of
           the
           mind
           ,
           and
           the
           strong
           affections
           of
           the
           heart
           :
           as
           from
           hatred
           ,
           griefe
           ,
           anger
           ,
           sorrow
           ,
           and
           such
           like
           .
           These
           sinnes
           are
           cōmonly
           thought
           to
           be
           in
           all
           men
           :
           but
           the
           truth
           is
           ,
           they
           are
           properly
           incident
           to
           the
           regenerate
           .
           For
           infirmitie
           cannot
           be
           said
           properly
           to
           be
           in
           them
           ,
           in
           whome
           sinne
           hath
           firmitie
           or
           strength
           ,
           and
           where
           is
           no
           power
           of
           grace
           at
           all
           .
           Againe
           ,
           the
           man
           that
           is
           regenerate
           ,
           sinneth
           not
           either
           when
           he
           would
           ,
           because
           he
           is
           restrained
           by
           the
           grace
           of
           God
           that
           is
           in
           him
           :
           or
           in
           what
           manner
           he
           would
           ,
           partly
           because
           he
           sinneth
           not
           with
           all
           his
           heart
           ,
           the
           strength
           of
           his
           flesh
           beeing
           abated
           by
           the
           Spirit
           ;
           and
           partly
           ,
           for
           that
           beeing
           fallen
           ,
           he
           lies
           not
           stil
           ,
           but
           recouers
           himselfe
           by
           speedy
           repentāce
           .
           An
           euident
           argument
           ,
           that
           the
           sins
           whereinto
           he
           falleth
           ,
           are
           not
           presumptuous
           ,
           but
           arise
           ordinarily
           of
           weaknes
           and
           infirmitie
           .
           
           Sinnes
           of
           Presumption
           are
           such
           ,
           as
           proceede
           frō
           pride
           ,
           arrogancy
           ,
           wilfulnes
           ,
           and
           hau●nes
           of
           mans
           heart
           .
           Against
           these
           Dauid
           praieth
           ,
           saying
           ,
           
             Let
          
           
           
             not
             presumptuous
             sinnes
             haue
             dominion
             ouer
             me
             .
          
           And
           of
           them
           there
           be
           three
           degrees
           .
           The
           first
           is
           ,
           when
           a
           man
           wilfully
           goeth
           on
           in
           his
           sinnes
           ,
           vpon
           an
           erronious
           perswasion
           of
           Gods
           mercie
           ,
           and
           of
           his
           owne
           future
           repentance
           ;
           this
           is
           the
           sinne
           of
           most
           men
           .
           The
           second
           is
           ,
           when
           a
           man
           sinneth
           wilfully
           ,
           in
           contempt
           of
           the
           law
           of
           God
           ▪
           this
           is
           called
           by
           
             Moses
             ,
          
           a
           sinne
           with
           
             a
             high
             hand
             ,
          
           
           &
           the
           punishment
           thereof
           was
           ,
           by
           present
           death
           to
           be
           cut
           off
           from
           among
           the
           people
           .
           The
           third
           ,
           when
           a
           man
           sinneth
           ,
           not
           onely
           wilfully
           and
           contemptuously
           ,
           but
           of
           set
           malice
           &
           spight
           against
           God
           himselfe
           ,
           and
           Christ
           Iesus
           .
           And
           by
           this
           we
           may
           conceiue
           what
           is
           the
           sinne
           against
           the
           holy
           Ghost
           :
           which
           is
           not
           euery
           sinne
           of
           presumption
           ,
           or
           against
           knowledge
           and
           conscience
           :
           but
           such
           a
           kind
           of
           presumptuous
           offence
           in
           which
           true
           religion
           is
           renounced
           :
           and
           that
           of
           set
           purpose
           and
           resolued
           malice
           ,
           against
           the
           very
           Maiestie
           of
           God
           himselfe
           and
           Christ.
           Heb.
           10.
           29.
           
        
         
           Now
           follow
           other
           differences
           of
           sinne
           in
           regard
           of
           the
           obiect
           thereof
           ,
           which
           is
           the
           Law.
           In
           respect
           of
           the
           Law
           ,
           sinne
           is
           twofold
           :
           either
           of
           commission
           ,
           or
           of
           omission
           .
           I
           say
           ,
           in
           respect
           of
           the
           Law
           ,
           because
           God
           hath
           reuealed
           in
           his
           Law
           two
           sorts
           of
           precepts
           :
           the
           one
           wherein
           some
           
           good
           thing
           is
           commanded
           to
           be
           done
           ,
           as
           to
           loue
           God
           with
           all
           our
           hearts
           ,
           and
           our
           neighbour
           as
           our selues
           :
           the
           other
           wherein
           some
           euill
           is
           forbidden
           to
           be
           done
           ,
           as
           the
           making
           of
           a
           grauen
           Image
           ,
           the
           taking
           of
           the
           name
           of
           God
           in
           vaine
           ,
           &c.
           
           Now
           a
           sinne
           of
           commission
           is
           ,
           when
           a
           man
           doth
           any
           thing
           ,
           that
           is
           flatly
           forbidden
           in
           the
           Law
           and
           word
           of
           God
           :
           as
           when
           one
           man
           kills
           another
           contrarie
           to
           the
           Law
           ,
           which
           saith
           ,
           
             Thou
             shalt
             not
             kill
             .
          
           A
           sinne
           of
           Omission
           is
           ,
           when
           a
           man
           leaueth
           vnperformed
           ,
           some
           dutie
           which
           the
           Law
           requireth
           :
           as
           for
           example
           ,
           the
           preseruing
           of
           his
           neighbours
           life
           ,
           or
           good
           estate
           ,
           when
           it
           lieth
           in
           his
           power
           so
           to
           doe
           .
           These
           also
           are
           truly
           sinnes
           ,
           and
           by
           them
           as
           well
           as
           by
           the
           other
           ,
           
           men
           shall
           be
           tried
           in
           the
           last
           iudgement
           .
           Sinnes
           of
           Omission
           haue
           three
           degrees
           .
           First
           ,
           when
           a
           man
           doth
           nothing
           at
           all
           ,
           but
           omits
           the
           dutie
           commanded
           ,
           both
           in
           whole
           and
           in
           part
           ;
           as
           when
           hauing
           opportunitie
           and
           abilitie
           ,
           he
           doth
           not
           mooue
           so
           much
           as
           one
           finger
           ,
           for
           the
           sauing
           of
           his
           neighbours
           life
           .
           Secondly
           ,
           when
           a
           man
           performes
           the
           dutie
           inioyned
           ,
           but
           failes
           both
           in
           the
           manner
           and
           measure
           thereof
           .
           Thus
           the
           heathen
           men
           failed
           in
           doing
           good
           workes
           ,
           in
           that
           the
           things
           which
           they
           did
           ,
           for
           substance
           and
           matter
           ,
           were
           good
           and
           commendable
           ,
           beeing
           done
           vpon
           ciuill
           and
           honest
           respects
           ,
           and
           referred
           to
           common
           good
           ;
           yet
           in
           truth
           their
           actions
           were
           
           no
           better
           then
           sinnes
           of
           omission
           ,
           in
           as
           much
           as
           they
           issued
           from
           corrupted
           fountaines
           ,
           hearts
           void
           of
           faith
           :
           and
           aimed
           not
           at
           the
           maine
           end
           ,
           and
           scope
           of
           all
           humane
           actions
           ;
           the
           honour
           and
           glorie
           of
           God.
           Thirdly
           ,
           when
           a
           man
           doth
           things
           in
           a
           right
           manner
           ,
           but
           faileth
           in
           the
           measure
           thereof
           .
           And
           thus
           the
           children
           of
           God
           doe
           sinne
           ,
           in
           all
           the
           duties
           of
           the
           law
           .
           For
           they
           doe
           the
           good
           things
           the
           law
           commandeth
           ,
           as
           loue
           God
           and
           their
           neighbour
           :
           but
           they
           cannot
           attaine
           to
           that
           measure
           of
           loue
           ,
           which
           the
           law
           requireth
           .
           And
           thus
           the
           best
           men
           liuing
           ,
           doe
           sinne
           in
           euery
           good
           worke
           they
           doe
           ,
           so
           as
           if
           God
           should
           enter
           into
           iudgement
           ,
           deale
           with
           them
           in
           the
           rigour
           of
           his
           iustice
           ,
           and
           examine
           them
           by
           the
           strict
           rule
           of
           the
           Law
           ,
           he
           might
           iustly
           condemne
           them
           ,
           euen
           for
           their
           best
           actions
           ▪
           And
           in
           this
           regard
           ,
           when
           we
           pray
           daily
           for
           the
           pardon
           of
           our
           sinnes
           ,
           the
           best
           workes
           we
           doe
           ,
           must
           come
           in
           the
           number
           of
           them
           :
           because
           we
           faile
           ,
           if
           not
           in
           substance
           and
           manner
           ,
           yet
           at
           the
           least
           in
           the
           measure
           of
           goodnes
           ,
           that
           ought
           to
           be
           in
           the
           doing
           of
           them
           .
           We
           must
           also
           haue
           care
           to
           repent
           vs
           ,
           euen
           of
           these
           our
           sinnes
           of
           Omission
           ,
           as
           well
           as
           of
           the
           other
           of
           Commission
           :
           because
           by
           leauing
           vndone
           our
           dutie
           ,
           we
           doe
           ofter
           offend
           ,
           then
           by
           sinnes
           committed
           :
           and
           the
           least
           omission
           is
           enough
           to
           condemne
           vs
           ,
           i●
           it
           should
           be
           exacted
           at
           our
           hands
           .
        
         
         
           The
           next
           differēce
           of
           Sinnes
           may
           be
           this
           .
           Some
           are
           Crying
           sinnes
           ,
           some
           are
           sinnes
           of
           Toleration
           .
           Crying
           sinnes
           I
           call
           those
           ,
           which
           are
           so
           hainous
           ,
           and
           in
           their
           kind
           so
           grieuous
           ,
           that
           they
           hasten
           Gods
           iudgements
           ,
           and
           call
           downe
           for
           speedie
           vēgeance
           vpon
           the
           sinner
           .
           Of
           this
           kind
           there
           are
           sundrie
           exāples
           in
           the
           Scriptures
           ,
           principally
           foure
           .
           First
           ,
           
             Cains
          
           sinne
           in
           murthering
           his
           innocent
           brother
           
             Abel
             ;
          
           whereof
           it
           was
           saide
           ,
           
             The
          
           
           
             voice
             of
             thy
             brothers
             blood
             crieth
             vnto
             me
             from
             the
             earth
             .
          
           The
           next
           is
           ,
           the
           sinne
           of
           Sodome
           and
           Gomorrha
           ,
           which
           was
           pride
           ,
           fulnes
           of
           bread
           ,
           abundance
           of
           idlenesse
           ,
           vnmercifull
           dealing
           with
           the
           poore
           ,
           and
           all
           manner
           of
           vncleannesse
           ,
           Ezech
           .
           16.
           and
           of
           this
           ,
           the
           Lord
           said
           ,
           that
           
             the
             crie
          
           
           
             of
             Sodome
             and
             Gomorrha
             was
             great
             ,
             and
             their
             sinnes
             exceeding
             grieuous
             .
          
           The
           third
           ,
           is
           the
           sinne
           of
           Oppressiō
           ,
           indured
           by
           the
           Israelites
           in
           Egypt
           ,
           at
           the
           hand
           of
           Pharao
           ,
           and
           his
           task-masters
           .
           The
           
           fourth
           ,
           is
           mercilesse
           Iniustice
           in
           wrongful
           withholding
           ,
           and
           detaining
           the
           labourers
           hire
           .
           Now
           
           they
           are
           called
           Crying
           sinnes
           ,
           for
           these
           causes
           .
           First
           ,
           because
           they
           are
           now
           come
           to
           their
           full
           measure
           &
           height
           ,
           beyond
           which
           ,
           God
           will
           not
           suffer
           them
           to
           passe
           ,
           without
           due
           punishment
           .
           Againe
           ,
           the
           Lord
           takes
           more
           notice
           ,
           and
           inquires
           further
           into
           them
           ,
           thē
           into
           others
           ,
           by
           reason
           that
           they
           exceede
           ,
           and
           are
           most
           eminent
           where
           they
           be
           committed
           .
           Thirdly
           ,
           they
           call
           for
           
           present
           helpe
           to
           the
           afflicted
           and
           wronged
           ,
           and
           consequently
           ,
           for
           speedie
           exequution
           of
           vengeance
           ,
           vpon
           the
           authors
           and
           committers
           of
           them
           .
           And
           lastly
           ,
           because
           God
           is
           wont
           to
           giue
           eare
           vn
           to
           the
           cries
           of
           those
           ,
           that
           endure
           so
           heauie
           measure
           at
           the
           hands
           of
           others
           ,
           and
           accordingly
           to
           helpe
           them
           ,
           and
           reward
           the
           other
           with
           deserued
           punishment
           .
        
         
           Next
           vnto
           these
           are
           sinnes
           of
           Toleration
           ,
           lesser
           then
           the
           former
           :
           which
           though
           in
           themselues
           they
           deserue
           death
           ,
           yet
           God
           in
           his
           mercie
           shewes
           his
           patience
           and
           long
           sufferance
           ,
           vpon
           the
           committers
           thereof
           ,
           either
           deferring
           the
           temporall
           punishment
           ,
           or
           pardoning
           both
           temporall
           and
           eternall
           to
           his
           Elect.
           Such
           a
           sinne
           was
           the
           ignorance
           of
           the
           Gentiles
           before
           Christs
           comming
           :
           which
           God
           deferred
           to
           punnish
           ,
           and
           
           (
           as
           we
           may
           say
           )
           o
           
             winked
          
           at
           it
           .
           More
           especially
           there
           be
           three
           sorts
           of
           sinnes
           of
           Toleration
           :
           the
           first
           is
           Originall
           sinne
           ,
           or
           concupiscence
           ,
           in
           the
           regenerate
           after
           regeneration
           :
           for
           it
           is
           not
           in
           our
           conuersion
           quite
           abolished
           ,
           but
           remaines
           more
           or
           lesse
           molesting
           and
           tempting
           vs
           till
           death
           .
           And
           yet
           if
           we
           carrie
           a
           constant
           purpose
           not
           to
           sinne
           ,
           and
           indeauour
           our selues
           to
           resist
           all
           tentations
           :
           this
           concupiscence
           of
           ours
           ,
           shall
           not
           be
           imputed
           vnto
           vs
           ,
           nor
           we
           condemned
           for
           it
           .
           And
           to
           this
           purpose
           the
           holy
           Apostle
           saith
           ,
           
             There
             is
             no
             condemnation
             to
             them
             that
          
           
           
           
             are
             in
             Christ.
          
           Yet
           saith
           he
           not
           ,
           
             There
             is
             nothing
             worthie
             condemnation
             in
             them
             :
          
           for
           Originall
           sinne
           remaines
           till
           death
           ,
           truly
           deseruing
           damnation
           ,
           though
           it
           be
           not
           imputed
           .
           The
           second
           kind
           of
           sinnes
           of
           Toleration
           ,
           are
           vnknowne
           and
           hidden
           sinnes
           in
           the
           regenerate
           .
           For
           
             who
             can
             tell
          
           
           
             how
             of
             the
             offendeth
             ?
          
           saith
           Dauid
           .
           When
           a
           man
           that
           is
           the
           child
           of
           God
           ,
           shall
           examine
           his
           heart
           ,
           and
           humble
           himselfe
           euen
           for
           all
           his
           particular
           sinnes
           ,
           which
           he
           knoweth
           by
           himselfe
           :
           there
           shall
           yet
           remaine
           some
           vnknowne
           sinnes
           ,
           of
           which
           he
           cannot
           haue
           a
           particular
           repentance
           :
           and
           yet
           they
           are
           not
           imputed
           but
           pardoned
           ,
           whē
           there
           is
           repentance
           for
           knowne
           sinnes
           .
           As
           for
           example
           ,
           Dauid
           repents
           of
           his
           murther
           and
           adulterie
           ,
           and
           yet
           afterwards
           (
           erring
           in
           iudgement
           ,
           by
           reason
           of
           the
           corruption
           of
           the
           times
           ,
           )
           he
           liued
           to
           his
           death
           ,
           in
           the
           sinne
           of
           polygamie
           ,
           without
           any
           particular
           repentāce
           ,
           that
           we
           heare
           of
           .
           In
           like
           manner
           did
           the
           Patriarks
           ,
           who
           may
           not
           altogether
           be
           excused
           :
           yet
           they
           were
           not
           condemned
           therefore
           :
           neither
           were
           they
           saued
           without
           repentance
           for
           this
           sinne
           ,
           but
           God
           in
           mercie
           ,
           accepted
           a
           generall
           repentance
           for
           the
           same
           .
           And
           the
           like
           is
           the
           case
           of
           all
           the
           Elect
           ,
           in
           regard
           of
           their
           secret
           and
           hidden
           faults
           :
           for
           vnlesse
           God
           should
           accept
           of
           a
           generall
           repentance
           for
           vnknowne
           sinnes
           ,
           few
           or
           none
           at
           all
           should
           be
           saued
           .
           And
           herein
           doth
           the
           endlesse
           mercie
           
           of
           God
           notably
           appeare
           ,
           that
           he
           vouchsafeth
           to
           accept
           of
           our
           repentāce
           whē
           we
           repent
           ,
           though
           not
           in
           particular
           as
           we
           ought
           to
           doe
           .
           Neuertheles
           ,
           this
           must
           not
           incorage
           ,
           or
           imboldē
           any
           mā
           to
           liue
           in
           his
           sinnes
           ,
           without
           turning
           vnto
           God.
           For
           vnles
           we
           repent
           in
           particular
           ,
           of
           all
           the
           sinnes
           we
           know
           ,
           not
           only
           our
           knowne
           offences
           ,
           but
           euen
           our
           secret
           sinnes
           shall
           condemne
           vs.
           Many
           sinnes
           are
           cōmitted
           by
           men
           ,
           which
           afterwards
           in
           processe
           of
           time
           be
           quite
           forgotten
           .
           Others
           are
           cōmitted
           ,
           which
           notwithstanding
           are
           not
           known
           ,
           whether
           they
           be
           sins
           or
           no.
           And
           in
           doing
           the
           best
           duties
           we
           can
           ,
           we
           offend
           often
           ,
           &
           yet
           when
           we
           offend
           ,
           we
           perceiue
           it
           not
           :
           and
           all
           these
           in
           the
           regenerate
           ,
           through
           the
           mercie
           of
           God
           ,
           are
           sinnes
           of
           Toleration
           ,
           in
           respect
           of
           particular
           repētance
           .
           The
           third
           kind
           of
           sinnes
           of
           Toleration
           ,
           are
           certain
           particular
           facts
           of
           men
           reprooued
           in
           Scripture
           ,
           and
           yet
           neuer
           punished
           .
           Such
           was
           the
           fact
           of
           
           
             Zipporah
             ,
          
           in
           circūcising
           her
           child
           ,
           in
           the
           presence
           of
           her
           husband
           ,
           he
           beeing
           able
           to
           haue
           done
           it
           himselfe
           ,
           and
           shee
           hauing
           no
           calling
           ,
           to
           doe
           that
           which
           shee
           did
           .
           For
           though
           the
           hād
           of
           God
           was
           against
           him
           ,
           yet
           was
           he
           not
           sick
           ,
           (
           as
           some
           would
           excuse
           the
           matter
           )
           neither
           is
           there
           any
           such
           thing
           in
           the
           text
           :
           but
           it
           is
           rather
           to
           be
           thought
           ,
           that
           she
           her selfe
           circūcised
           her
           sonne
           in
           hast
           ,
           to
           preuent
           her
           husband
           :
           for
           the
           deede
           was
           done
           in
           some
           indignation
           ,
           and
           shee
           cast
           the
           foreskin
           at
           his
           feete
           .
           
           And
           yet
           ,
           because
           this
           fact
           was
           some
           manner
           of
           obedience
           ,
           in
           that
           the
           thing
           was
           done
           which
           God
           required
           ,
           (
           though
           not
           in
           that
           manner
           that
           he
           required
           ,
           )
           God
           accepted
           the
           same
           ,
           &
           staied
           his
           hād
           from
           killing
           
             Moses
             .
          
           Thus
           God
           accepted
           of
           
             Achabs
          
           humilitie
           ,
           though
           it
           were
           in
           hypocrisie
           ,
           
           because
           it
           was
           a
           shew
           of
           obedience
           :
           and
           for
           that
           deferred
           a
           temporall
           punishment
           ,
           till
           the
           daies
           of
           his
           posteritie
           .
           God
           sent
           lyons
           to
           destroy
           the
           Assyrians
           ,
           
           that
           dwelt
           in
           Samatia
           ,
           for
           their
           Idolatry
           :
           yet
           〈◊〉
           soone
           as
           they
           had
           learned
           to
           feare
           the
           Lord
           ,
           after
           the
           manner
           of
           the
           God
           of
           Israel
           ,
           though
           they
           mingled
           the
           same
           with
           their
           own
           Idolatrie
           ,
           God
           for
           that
           halfe
           obedience
           ,
           suffered
           them
           to
           dwell
           in
           peace
           .
        
         
           The
           Sixt
           distinction
           of
           Sinnes
           may
           be
           this
           .
           Some
           are
           sinnes
           against
           God
           ,
           some
           against
           men
           .
           This
           distinction
           is
           grounded
           vpon
           a
           place
           in
           Samuel
           :
           
             If
             one
             man
             sinne
             against
             another
             ,
             the
          
           
           
             Iudge
             shall
             iudge
             it
             :
             but
             if
             a
             man
             sinne
             against
             the
             Lord
             ,
             who
             shall
             plead
             for
             him
             ?
          
           Sinnes
           against
           God
           are
           such
           ,
           as
           are
           directly
           and
           immediately
           committed
           against
           the
           Maiestie
           of
           God.
           Such
           are
           Atheisme
           ,
           Idolatrie
           ,
           Blasphemie
           ,
           Petiurie
           ,
           Profanation
           of
           the
           Sabbaoth
           ,
           and
           all
           the
           breaches
           of
           the
           first
           table
           .
           Sinnes
           against
           men
           ,
           are
           iniuries
           ,
           hurts
           ,
           losses
           ,
           and
           damages
           ;
           whereby
           our
           neighbour
           is
           ,
           in
           his
           dignitie
           ,
           life
           ,
           chastitie
           ,
           wealth
           ,
           good
           name
           ,
           or
           any
           other
           way
           iustly
           
           offended
           ,
           or
           by
           vs
           hindred
           .
           And
           such
           actions
           must
           be
           considered
           two
           waies
           .
           First
           ,
           as
           they
           are
           iniuries
           &
           hurts
           done
           vnto
           our
           neighbour
           :
           and
           secondly
           ,
           as
           they
           are
           breaches
           of
           Gods
           law
           ,
           forbidding
           vs
           so
           to
           doe
           :
           and
           in
           this
           second
           respect
           they
           are
           called
           sinnes
           ,
           because
           sinne
           is
           properly
           against
           God
           :
           and
           therefore
           by
           sinnes
           against
           men
           ,
           we
           are
           to
           vnderstand
           ,
           iniuries
           ,
           losses
           ,
           or
           damages
           done
           vnto
           them
           .
           In
           this
           sense
           ,
           must
           that
           place
           in
           
             Matthew
          
           be
           expounded
           :
           
             If
          
           
           
             thy
             brother
             sinne
             against
             thee
             ,
             &c.
             
          
        
         
           The
           seauenth
           difference
           of
           sinnes
           ,
           is
           noted
           by
           S.
           
             Paul
             ,
          
           where
           he
           saith
           ,
           
             Euery
             sinne
             that
             a
             man
          
           
           
             doth
             ,
             is
             without
             the
             bodie
             :
             but
             he
             that
             commits
             fornication
             ,
             sinneth
             against
             his
             owne
             bodie
             .
          
           In
           which
           place
           ,
           sinnes
           are
           distinguished
           into
           those
           that
           are
           without
           the
           bodie
           ,
           and
           those
           that
           are
           against
           a
           mans
           owne
           bodie
           .
           Sinnes
           without
           the
           bodie
           ,
           are
           such
           sinnes
           as
           a
           man
           committeth
           ,
           his
           bodie
           being
           the
           instrument
           of
           the
           sinne
           ,
           but
           not
           the
           thing
           abused
           .
           Such
           are
           Murther
           ,
           Theft
           ,
           &
           Drunkennesse
           :
           for
           in
           the
           committing
           of
           these
           sinnes
           ,
           the
           bodie
           is
           but
           a
           helper
           ,
           and
           onely
           a
           remote
           instrumentall
           cause
           ,
           and
           the
           thing
           abused
           is
           without
           the
           bodie
           .
           For
           example
           :
           in
           drunkennes
           ,
           the
           thing
           abused
           by
           the
           drunkard
           ,
           is
           wine
           or
           strong
           drinke
           :
           in
           theft
           ,
           another
           mans
           goods
           :
           in
           murther
           ,
           the
           instrument
           whereby
           the
           fact
           is
           committed
           .
           The
           bodie
           indeede
           conferres
           his
           
           helpe
           to
           these
           things
           ,
           but
           the
           iniurie
           is
           directed
           to
           the
           creatures
           of
           God
           ,
           to
           the
           bodie
           and
           goods
           of
           our
           neighbour
           .
           And
           such
           are
           all
           sinnes
           ,
           adulterie
           onely
           excepted
           .
           Sinnes
           against
           the
           bodie
           are
           ,
           those
           in
           which
           it selfe
           is
           ,
           not
           onely
           the
           instrument
           ,
           but
           the
           thing
           abused
           too
           .
           Such
           a
           sinne
           is
           Adulterie
           only
           ,
           and
           those
           that
           are
           of
           that
           kind
           ,
           properly
           against
           the
           bodie
           :
           first
           ,
           because
           the
           bodie
           of
           the
           sinner
           ,
           is
           both
           a
           furthering
           cause
           of
           the
           sinne
           ,
           and
           also
           that
           thing
           which
           he
           abuseth
           against
           his
           owne
           selfe
           .
           Secondly
           ,
           by
           this
           offence
           ,
           he
           doth
           not
           onely
           hinder
           ,
           but
           loose
           the
           right
           ,
           power
           ,
           and
           proprietie
           of
           his
           bodie
           ,
           in
           that
           he
           makes
           it
           the
           member
           of
           an
           harlot
           .
           And
           lastly
           ,
           though
           other
           sinnes
           in
           their
           kind
           ,
           doe
           bring
           a
           shame
           and
           dishonour
           vpon
           the
           bodie
           ,
           yet
           there
           is
           none
           that
           sitteth
           so
           nigh
           ,
           or
           leaueth
           a
           blot
           so
           deepely
           imprinted
           in
           it
           ,
           as
           doth
           the
           sinne
           of
           vncleannes
           .
        
         
           The
           eight
           distinction
           of
           sinnes
           ,
           is
           grounded
           vpon
           
             Pauls
          
           exhortation
           to
           Timothie
           :
           
             Communicate
          
           
           
             not
             with
             other
             mens
             sinnes
             .
          
           Sinnes
           are
           either
           Other
           mens
           sinnes
           ,
           or
           Cōmunication
           with
           other
           mens
           sinnes
           .
           This
           distinction
           is
           the
           rather
           to
           be
           knowne
           and
           remembred
           ,
           because
           it
           serues
           to
           extenuate
           or
           aggrauate
           sinnes
           committed
           .
           Communication
           with
           sinne
           is
           done
           sundrie
           waies
           :
           first
           ,
           by
           counsell
           :
           thus
           
             Caiphas
          
           sinned
           when
           he
           gaue
           counsell
           to
           put
           Christ
           to
           death
           :
           
           Secondly
           ,
           by
           commandement
           :
           so
           Dauid
           sinned
           in
           the
           mu●tner
           of
           Vrias
           .
           Thirdly
           ,
           by
           consent
           ,
           or
           assistāce
           ,
           Rom.
           1.
           31.
           
           Thus
           Saul
           sinned
           in
           keeeping
           the
           garments
           of
           them
           that
           stoned
           Steuen
           .
           Act.
           22.
           20.
           
           Fourthly
           ,
           by
           prouocation
           :
           thus
           they
           sinne
           that
           prouoke
           others
           to
           sinne
           ,
           and
           hereof
           
             Paul
          
           speaketh
           when
           he
           saith
           ,
           
             Fathers
             must
             not
             prouoke
             their
             children
             to
             wrath
             .
          
           Eph.
           6.
           4.
           
           Fiftly
           ,
           by
           negligence
           ,
           when
           men
           are
           called
           to
           reprooue
           sinne
           ,
           and
           doe
           not
           .
           Sixtly
           ,
           by
           flatterie
           ,
           when
           men
           sooth
           vp
           others
           in
           sinne
           .
           Seauenthly
           ,
           by
           winking
           at
           sinnes
           ,
           or
           passing
           them
           ouer
           by
           slight
           reproofe
           ,
           Eph.
           5.
           11.
           
           Thus
           Eli
           sinned
           in
           rebuking
           his
           sonnes
           ,
           and
           thereby
           brought
           a
           temporall
           iudgement
           vpon
           himselfe
           ,
           and
           his
           familie
           .
           1.
           
           Sam.
           2.
           chap.
           and
           4.
           
           Eightly
           ,
           by
           participation
           ,
           Eph.
           5.
           7.
           
           &
           thus
           they
           do
           sin
           ,
           that
           are
           receiuers
           of
           theeues
           .
           Ninthly
           ,
           by
           defending
           another
           man
           in
           his
           sinne
           :
           for
           
             he
             that
             iustifieth
             the
             wicked
             ,
             and
             condemneth
          
           
           
             the
             iust
             ,
             euen
             they
             both
             are
             an
             abomination
             to
             the
             Lord.
             
          
        
         
           The
           Ninth
           distinction
           followeth
           .
           
             Some
             mens
             sinnes
          
           (
           saith
           
             Paul
             )
             are
             open
             before
             hand
             ,
             some
          
           
           
             follow
             after
             .
          
           Which
           place
           by
           some
           is
           expounded
           thus
           :
           Some
           mens
           sinnes
           are
           kept
           secret
           ,
           till
           the
           last
           iudgement
           ,
           and
           some
           are
           reuealed
           in
           this
           life
           ,
           before
           that
           day
           .
           This
           I
           thinke
           is
           a
           truth
           ,
           but
           not
           the
           meaning
           of
           the
           text
           .
           For
           in
           the
           23.
           verse
           the
           Apostle
           spake
           of
           Ordination
           ,
           giuing
           charge
           
           to
           Timothie
           ,
           that
           he
           should
           not
           suddenly
           admit
           any
           into
           Ecclesiasticall
           offices
           ,
           least
           he
           did
           partake
           with
           their
           sinnes
           .
           Now
           in
           this
           24.
           verse
           ,
           he
           rendereth
           a
           reason
           thereof
           ,
           saying
           ,
           
             Some
             mens
             sinnes
             are
             open
             before
             hand
             :
          
           that
           is
           ,
           some
           mens
           faults
           and
           wants
           are
           knowne
           ,
           before
           their
           ordination
           to
           Ecclesiasticall
           offices
           ,
           and
           of
           such
           the
           Church
           may
           know
           what
           to
           iudge
           and
           say
           .
           But
           some
           againe
           follow
           after
           ,
           that
           is
           ,
           they
           are
           not
           reuealed
           till
           after
           their
           ordination
           :
           and
           thus
           Iudas
           his
           wickednes
           ,
           did
           not
           appeare
           at
           the
           first
           ,
           but
           was
           reuealed
           after
           he
           was
           called
           to
           be
           an
           Apostle
           .
        
         
           And
           thus
           we
           see
           what
           be
           the
           Differences
           of
           Sinnes
           :
           touching
           all
           which
           ,
           this
           must
           be
           held
           and
           remembred
           for
           a
           Ground
           ,
           That
           euery
           sinne
           ,
           in
           what
           degree
           so
           euer
           it
           be
           ,
           is
           
             mortall
          
           of
           it selfe
           :
           and
           no
           sinne
           is
           
             veniall
          
           in
           it
           owne
           nature
           .
           For
           
             the
             ●ages
             of
             euery
             sinne
             is
             death
             .
          
           Rom.
           6.
           23.
           
           And
           ,
           
             Cursed
             is
             euery
             one
             ,
             that
             continueth
             not
             in
             all
             things
             ,
             that
             are
             written
             in
             the
             booke
             of
             the
             law
             ,
             to
             doe
             them
             .
          
           Gal.
           3.
           10.
           
        
         
           This
           Ground
           must
           be
           holden
           against
           the
           Church
           of
           Rome
           :
           who
           in
           her
           Case-diuinitie
           ,
           vseth
           to
           pacifie
           the
           conscience
           ,
           by
           teaching
           men
           ,
           that
           sundrie
           of
           their
           sins
           be
           veniall
           .
           And
           though
           euery
           sinne
           of
           it selfe
           be
           mortall
           ,
           yet
           all
           are
           not
           equally
           mortall
           :
           but
           some
           more
           ,
           some
           lesse
           :
           because
           in
           sinne
           there
           be
           sundrie
           degrees
           ,
           as
           hath
           
           beene
           in
           part
           shewed
           .
        
         
           Againe
           ,
           the
           same
           sinne
           may
           be
           encreased
           ,
           or
           lessened
           ,
           and
           consequently
           made
           more
           or
           lesse
           hainous
           ,
           sundrie
           waies
           .
           First
           ,
           by
           the
           Circumstances
           ,
           which
           are
           principally
           seauen
           .
           The
           first
           is
           ,
           the
           subject
           or
           
             person
          
           sinning
           .
           Thus
           the
           sin
           of
           a
           publike
           person
           ,
           is
           more
           beinous
           ,
           yea
           more
           mortall
           ,
           then
           the
           sinne
           of
           a
           priuate
           man
           :
           because
           he
           is
           in
           eminent
           place
           ,
           and
           his
           actions
           are
           more
           exemplarie
           and
           scandalous
           ,
           then
           are
           the
           actions
           of
           inferiour
           men
           .
           The
           seruant
           ,
           that
           
             knowes
             his
             masters
             will
             ,
          
           if
           he
           doth
           it
           not
           ,
           is
           the
           greater
           sinner
           ,
           and
           shall
           endure
           a
           greater
           punishment
           ,
           then
           he
           that
           neglectes
           the
           same
           vpon
           simple
           ignorance
           .
           Matth.
           10.
           15.
           
           The
           Minister
           and
           dispenser
           of
           the
           word
           ,
           if
           he
           be
           vnfaithfull
           and
           vnprofitable
           ,
           his
           offence
           ,
           and
           consequently
           his
           punishment
           ,
           is
           farre
           greater
           then
           other
           mens
           .
           Matth.
           5.
           13.
           
           The
           second
           is
           ,
           the
           obiect
           or
           partie
           which
           is
           offended
           :
           thus
           the
           Iewes
           did
           more
           heinously
           sinne
           in
           crucifying
           Christ
           the
           sonne
           of
           God
           ,
           the
           
             Lord
             of
             glorie
             ,
          
           then
           did
           their
           fathers
           which
           persequuted
           and
           killed
           the
           Prophets
           .
           The
           iniurie
           that
           is
           done
           vnto
           those
           whome
           God
           tenderly
           loueth
           ,
           is
           farre
           more
           displeasing
           vnto
           him
           ,
           thē
           if
           it
           were
           done
           to
           others
           .
           
             He
             that
             toucheth
             you
          
           (
           saies
           the
           Prophet
           ,
           meaning
           the
           Iewes
           his
           chosen
           &
           beloued
           people
           )
           
             toucheth
             the
             apple
             of
             his
             eie
             .
          
           Zach.
           28.
           
           The
           man
           that
           deniseth
           mischiefe
           against
           his
           
           harmelesse
           brother
           that
           
             dwelleth
             peaceably
             by
             him
             ,
          
           committeth
           a
           sinne
           most
           odious
           vnto
           God
           and
           man.
           Prov.
           3
           29.
           
           Psal.
           7.
           4.
           
           He
           that
           is
           called
           and
           conuerted
           vnto
           God
           and
           Christ
           ,
           and
           maketh
           not
           honest
           prouision
           for
           
             his
             owne
             ,
             which
             are
             of
             his
             familie
             ,
          
           is
           so
           notorious
           an
           offendour
           ,
           that
           S.
           
             Paul
          
           holds
           him
           a
           
             denier
             of
             the
             faith
             ,
             and
             worse
             then
             an
             Infidell
             .
          
           1.
           
           Tim.
           5.
           8.
           
           The
           person
           that
           shall
           raile
           
             vpon
             the
             Iudge
             ,
          
           or
           speake
           euill
           of
           
             the
             Ruler
             of
             his
             people
             ,
          
           is
           a
           greater
           transgressour
           of
           Gods
           commandement
           ,
           then
           he
           that
           reuileth
           ,
           or
           abuseth
           an
           ordinarie
           man.
           Exod.
           22.
           28.
           
           The
           third
           is
           the
           Thing
           done
           in
           which
           the
           offence
           is
           committed
           .
           Thus
           ,
           to
           falsifie
           
             the
             word
             of
             God
             ,
             and
             to
             prophane
             his
             worshippe
             and
             Seruice
             ,
          
           is
           much
           more
           abominable
           in
           his
           sight
           ,
           then
           is
           the
           
             falsifying
          
           of
           the
           word
           of
           a
           man
           ,
           or
           the
           abuse
           of
           humane
           lawes
           and
           ordinances
           .
           The
           hurting
           and
           indamaging
           of
           the
           person
           and
           life
           of
           our
           neighbour
           ,
           is
           a
           more
           odious
           offence
           ,
           then
           is
           the
           diminishing
           of
           his
           goods
           and
           outward
           estate
           :
           and
           the
           hurt
           that
           redoundeth
           by
           our
           default
           vnto
           his
           soule
           ,
           is
           more
           offensiue
           euery
           way
           ,
           then
           the
           wrong
           that
           is
           offered
           vnto
           his
           bodie
           .
           The
           fourth
           ,
           is
           the
           place
           where
           it
           is
           done
           .
           According
           to
           this
           Circumstance
           ,
           if
           a
           man
           shall
           either
           speake
           or
           doe
           any
           thing
           ,
           that
           comes
           vnder
           the
           name
           of
           a
           breach
           of
           pietie
           or
           iustice
           ,
           in
           publike
           place
           ,
           as
           in
           
             the
             congregation
             ,
          
           in
           
             open
             court
             ,
          
           or
           
             generall
             assembly
             ,
          
           
           and
           that
           with
           publike
           and
           generall
           scandall
           :
           he
           is
           a
           greater
           offendour
           ,
           then
           if
           he
           spake
           or
           did
           the
           same
           at
           home
           ,
           in
           his
           house
           or
           closet
           .
           The
           fist
           is
           the
           End
           ,
           in
           respect
           whereof
           ,
           he
           that
           stealeth
           from
           another
           ,
           that
           whereby
           he
           may
           satisfie
           his
           hunger
           ,
           and
           saue
           his
           life
           ,
           beeing
           driuen
           to
           extreame
           necessitie
           :
           offendeth
           in
           a
           lower
           and
           lesser
           degree
           ,
           then
           the
           theefe
           that
           robbeth
           by
           the
           high
           way
           side
           ,
           for
           this
           ende
           ,
           to
           enrich
           himselfe
           by
           the
           losses
           of
           other
           men
           .
           The
           sixt
           is
           the
           Manner
           how
           ?
           Thus
           he
           that
           committeth
           vncleannesse
           in
           the
           outward
           act
           ,
           doeth
           more
           grieuously
           sinne
           ,
           and
           with
           greater
           scandall
           ,
           then
           if
           he
           onely
           entertained
           an
           vncleane
           thought
           into
           his
           heart
           .
           And
           he
           that
           sinneth
           of
           set
           purpose
           and
           presumption
           ,
           or
           of
           obstinate
           and
           resolued
           malice
           against
           God
           ,
           hath
           proceeded
           vnto
           a
           higher
           degree
           of
           iniquitie
           ,
           then
           if
           he
           had
           fallen
           vpon
           ignorance
           ,
           infirmitie
           ,
           or
           disordered
           and
           distempered
           affection
           .
           In
           like
           manner
           ,
           the
           sinne
           of
           the
           Iewes
           ,
           in
           forcing
           Pilate
           by
           their
           threatning
           tearmes
           ,
           (
           as
           that
           he
           was
           an
           enemie
           to
           Caesar
           ,
           &c.
           )
           to
           the
           vniust
           condemnatiō
           of
           Christ
           Iesus
           ,
           was
           in
           a
           higher
           degree
           ,
           then
           the
           sinne
           of
           Pilate
           himselfe
           ,
           who
           yeilding
           vnto
           their
           importunitie
           ,
           pronounced
           sentence
           against
           him
           ,
           Ioh.
           19.
           11.
           
           The
           last
           is
           the
           Time
           ,
           which
           also
           serues
           to
           aggrauate
           the
           sinne
           .
           For
           ordinarie
           disobedience
           in
           the
           time
           of
           grace
           ,
           and
           wilfull
           neglect
           of
           gods
           calling
           ,
           in
           the
           aboundance
           
           of
           meanes
           ,
           is
           a
           great
           deale
           more
           damnable
           ,
           then
           the
           cōmission
           of
           sin
           ,
           in
           the
           daies
           of
           ignorāce
           
           and
           blindnesse
           ,
           whē
           the
           like
           means
           are
           wanting
           .
        
         
           Now
           from
           this
           doctrine
           of
           the
           increasing
           and
           lessening
           of
           Sin
           in
           these
           respects
           ,
           we
           may
           gather
           ,
           that
           all
           sins
           are
           not
           alike
           or
           equall
           ,
           as
           the
           Stoicks
           of
           ancient
           times
           ,
           and
           their
           followers
           haue
           falsely
           imagined
           .
           For
           it
           hath
           bin
           prooued
           at
           large
           ,
           by
           induction
           of
           sundrie
           particulars
           ,
           that
           there
           are
           degrees
           of
           sinnes
           ,
           some
           lesser
           ,
           some
           greater
           :
           some
           more
           offensiue
           and
           odious
           to
           God
           &
           man
           ,
           some
           lesse
           .
           And
           that
           the
           circūstances
           of
           time
           ,
           place
           ,
           person
           ,
           and
           manner
           of
           doing
           ,
           doe
           serue
           to
           enlarge
           or
           extenuate
           the
           sinne
           committed
           .
        
         
           If
           it
           be
           here
           alleadged
           ,
           that
           Sin
           is
           nothing
           but
           the
           doing
           of
           that
           ,
           which
           is
           
             vnlawfull
             to
             be
             done
             ,
          
           and
           that
           this
           is
           equall
           in
           all
           men
           that
           sinne
           :
           and
           therfore
           by
           consequent
           ,
           offences
           are
           equall
           .
           I
           answer
           ,
           that
           in
           euery
           sinne
           ,
           men
           must
           not
           consider
           the
           vnlawfulnesse
           thereof
           onely
           ,
           but
           the
           reason
           why
           it
           should
           be
           vnlawfull
           :
           and
           that
           is
           properly
           ,
           because
           it
           a
           breach
           of
           Gods
           law
           ,
           and
           repugnant
           to
           his
           will
           reuealed
           in
           his
           word
           .
           Nowe
           there
           is
           no
           breach
           of
           a
           diuine
           Law
           ,
           but
           it
           is
           more
           or
           lesse
           repugnant
           vnto
           the
           will
           of
           the
           Lawgiuer
           ,
           God
           himselfe
           .
           And
           many
           transgressions
           ,
           are
           more
           repugnant
           thereunto
           then
           fewer
           :
           for
           the
           more
           sin
           is
           increased
           ,
           the
           more
           is
           the
           wrath
           of
           God
           inflamed
           against
           the
           sinner
           vpon
           his
           due
           desert
           ▪
           
           If
           it
           be
           said
           again
           ,
           that
           the
           nature
           of
           Sinne
           stands
           onely
           in
           this
           ,
           that
           the
           sinner
           makes
           an
           aberration
           from
           the
           scope
           ,
           or
           marke
           that
           is
           set
           before
           him
           ,
           and
           doth
           no
           more
           then
           passe
           the
           bondes
           of
           duty
           prescribed
           by
           God
           ,
           and
           that
           all
           are
           alike
           in
           this
           respect
           ;
           The
           answer
           is
           ,
           that
           it
           is
           a
           falshood
           to
           affirme
           ,
           that
           he
           which
           makes
           the
           lesse
           aberration
           from
           the
           dutie
           commanded
           ,
           is
           equall
           in
           offence
           to
           him
           that
           makes
           the
           greater
           .
           For
           the
           same
           sinne
           for
           substance
           ,
           hath
           sundrie
           steppes
           and
           degrees
           ,
           in
           respect
           whereof
           ,
           one
           man
           becommeth
           a
           more
           heinous
           offender
           then
           another
           ;
           for
           example
           ,
           in
           the
           seauenth
           commandement
           when
           God
           forbiddes
           the
           committing
           of
           Adulterie
           ,
           he
           forbiddeth
           three
           degrees
           of
           the
           same
           sinne
           ;
           to
           
           wit
           ,
           adulterie
           of
           the
           heart
           ,
           consisting
           of
           inordinate
           and
           vncleane
           affections
           ;
           adulterie
           of
           the
           
           tongue
           in
           corrupt
           ,
           dishonest
           ,
           and
           vnseemely
           speeches
           ;
           and
           the
           very
           act
           of
           vncleannesse
           and
           filthinesse
           committed
           by
           the
           bodie
           .
           Nowe
           it
           cannot
           be
           said
           ,
           that
           he
           which
           breakes
           this
           commandement
           onely
           in
           the
           first
           degree
           ,
           is
           as
           great
           a
           transgressour
           ,
           as
           he
           that
           hath
           proceeded
           to
           the
           second
           ,
           and
           so
           to
           the
           third
           .
           And
           therefore
           it
           remaines
           for
           an
           vndoubred
           trueth
           ,
           that
           Sinnes
           committed
           against
           the
           Law
           of
           God
           are
           not
           equall
           ,
           but
           some
           lesser
           ,
           some
           greater
           .
        
         
           The
           second
           way
           to
           aggrauate
           sinne
           ,
           is
           by
           addition
           of
           sinne
           to
           sinne
           :
           and
           that
           is
           done
           sundry
           
           waies
           :
           first
           ,
           by
           committing
           one
           sinne
           in
           the
           necke
           of
           another
           ;
           as
           Dauid
           sinned
           ,
           when
           he
           added
           murther
           to
           adulterie
           .
           Secondly
           ,
           by
           doubling
           and
           multiplying
           of
           sinne
           ,
           that
           is
           ,
           by
           falling
           often
           into
           the
           same
           sinne
           .
           Thirdly
           ,
           by
           lying
           in
           sinne
           without
           repentance
           .
           And
           here
           it
           must
           be
           remembred
           ,
           that
           men
           of
           yeares
           liuing
           in
           the
           Church
           ,
           are
           not
           simply
           condemned
           for
           their
           particular
           sinnes
           ;
           but
           for
           their
           continuance
           and
           residence
           in
           them
           .
           Sinnes
           committed
           make
           men
           worthie
           of
           damnation
           ;
           but
           liuing
           and
           abiding
           in
           them
           without
           repentance
           ,
           is
           the
           thing
           that
           brings
           damnation
           .
           For
           as
           in
           the
           militant
           Church
           ,
           men
           are
           excommunicate
           ,
           not
           so
           much
           for
           their
           offence
           ,
           as
           for
           their
           obstinacie
           ;
           so
           shall
           it
           be
           in
           the
           Church
           triumphant
           ;
           the
           kingdome
           of
           heauen
           shall
           be
           barred
           against
           men
           ,
           not
           so
           much
           for
           their
           sinne
           committed
           ,
           as
           for
           their
           lying
           therein
           without
           repentance
           .
           And
           this
           is
           the
           manner
           of
           Gods
           dealing
           with
           those
           that
           haue
           liued
           within
           the
           precincts
           of
           the
           Church
           ;
           they
           shall
           be
           condemned
           for
           the
           very
           want
           of
           true
           faith
           and
           repentance
           .
           This
           should
           admonish
           euery
           one
           of
           vs
           ,
           to
           take
           heed
           ,
           least
           we
           lie
           in
           any
           sin●
           and
           that
           beeing
           any
           way
           ouertaken
           ,
           we
           should
           speedily
           repent
           ,
           least
           we
           aggrauate
           our
           sinne
           by
           continuance
           therein
           ,
           and
           so
           bring
           vpon
           our selues
           swift
           damnation
           .
        
         
           Thirdly
           ,
           the
           same
           sinne
           is
           made
           greater
           or
           lesser
           ,
           
           4.
           waies
           :
           according
           to
           the
           number
           of
           degrees
           in
           the
           committing
           of
           a
           sinne
           ,
           noted
           by
           S.
           Iames
           ,
           
             Temptation
             Conception
             ,
             Birth
             ,
             and
             Perfection
             .
          
           Actuall
           sinne
           in
           the
           first
           degree
           of
           
             tentation
          
           is
           ,
           
           when
           the
           minde
           vpon
           some
           sudden
           motion
           ,
           is
           drawne
           away
           to
           thinke
           euill
           ,
           and
           withall
           is
           tick
           led
           with
           some
           delight
           therein
           .
           For
           a
           bad
           motiō
           cast
           into
           the
           minde
           ,
           by
           the
           flesh
           and
           the
           deuill
           ,
           is
           like
           vnto
           the
           baite
           cast
           into
           the
           water
           ,
           that
           allureth
           and
           delighteth
           the
           fish
           ,
           and
           causeth
           it
           to
           bite
           .
           Sinne
           in
           
             conception
          
           is
           ,
           when
           with
           the
           delight
           of
           the
           minde
           ,
           there
           goes
           consent
           of
           will
           to
           doe
           the
           euill
           thought
           on
           .
           Sinne
           in
           
             birth
          
           is
           ,
           when
           it
           comes
           forth
           into
           action
           or
           execution
           .
           Sinne
           in
           
             perfection
             ,
          
           when
           men
           are
           growne
           to
           a
           custome
           and
           habit
           in
           sinne
           ,
           vpon
           long
           practise
           .
           For
           the
           often
           committing
           of
           one
           and
           the
           same
           sinne
           ,
           leaues
           an
           euill
           impression
           in
           the
           heart
           ,
           that
           is
           ,
           a
           strong
           or
           violent
           inclination
           ,
           to
           that
           or
           any
           other
           euill
           ,
           as
           hath
           bin
           taught
           before
           .
           And
           sinne
           thus
           made
           perfect
           ,
           brings
           forth
           death
           :
           for
           custome
           in
           sinning
           ,
           brings
           hardnes
           of
           heart
           :
           hardnes
           of
           heart
           ,
           impenitencie
           :
           and
           impenitencie
           ,
           cōdemnation
           .
           Now
           of
           these
           degrees
           ,
           the
           first
           is
           the
           least
           ,
           and
           the
           last
           is
           the
           greatest
           .
           One
           and
           the
           same
           sinne
           is
           lesser
           in
           tentation
           ,
           then
           in
           conception
           :
           and
           les●e
           in
           conception
           ,
           then
           in
           birth
           :
           and
           greater
           in
           perfection
           ,
           then
           in
           all
           the
           former
           .
        
         
           Sundry
           other
           Distinctions
           there
           are
           of
           sinnes
           
           as
           namely
           ,
           That
           the
           maine
           sinnes
           of
           the
           first
           Table
           ,
           are
           greater
           then
           the
           maine
           sinnes
           of
           the
           second
           Table
           .
           And
           yet
           the
           maine
           sinnes
           of
           the
           second
           ,
           are
           greater
           then
           the
           breach
           of
           ceremoniall
           duties
           ,
           against
           the
           first
           table
           .
           But
           this
           which
           hath
           beene
           said
           shall
           suffice
           .
        
         
           The
           vse
           of
           this
           doctrine
           is
           manifold
           .
           First
           ,
           by
           it
           we
           learne
           ,
           what
           the
           heart
           of
           man
           is
           by
           nature
           :
           namely
           ,
           a
           corrupt
           and
           vncleane
           fountaine
           ,
           out
           of
           
           which
           issueth
           in
           the
           course
           of
           this
           life
           ,
           the
           streams
           of
           corruptions
           infinite
           in
           number
           ,
           noysome
           in
           qualities
           ,
           hainous
           in
           degrees
           ,
           dāgerous
           in
           effects
           .
           For
           from
           thence
           doe
           flow
           ,
           all
           the
           differences
           of
           sins
           before
           named
           ,
           with
           their
           seuerall
           branches
           ,
           and
           infinit
           many
           more
           ,
           that
           cannot
           be
           rehearsed
           .
           This
           must
           mooue
           vs
           humbly
           to
           sue
           vnto
           God
           ,
           &
           earnestly
           to
           intreat
           him
           ,
           to
           wash
           vs
           throughly
           from
           our
           wickednes
           ,
           &
           clense
           vs
           frō
           our
           sins
           :
           yea
           to
           purge
           and
           to
           rinse
           the
           fountaine
           thereof
           ,
           our
           vncleane
           and
           polluted
           hearts
           .
           And
           when
           by
           Gods
           mercy
           in
           Christ
           ,
           apprehēded
           by
           faith
           ,
           our
           hearts
           shal
           be
           purified
           ,
           then
           to
           set
           watch
           &
           ward
           
           ouer
           them
           ▪
           and
           to
           keep
           them
           with
           all
           diligence
           .
           
           Secondly
           it
           teacheth
           vs
           ,
           that
           miserable
           mortall
           man
           ,
           is
           not
           guiltie
           of
           one
           or
           more
           sins
           ,
           but
           of
           many
           &
           sundrie
           corruptions
           ,
           both
           of
           heart
           and
           life
           .
           
             Who
             can
             vnderstād
             his
             faults
             ?
          
           saith
           Dauid
           .
           Now
           
           the
           alowāce
           of
           sin
           being
           death
           by
           gods
           ordināce
           ,
           &
           God
           being
           iustice
           it selfe
           :
           answerably
           to
           the
           
           number
           of
           our
           offences
           ,
           must
           we
           needs
           be
           lyable
           to
           many
           punishments
           ,
           yea
           to
           death
           it selfe
           ,
           both
           of
           the
           bodie
           and
           of
           the
           soule
           .
           This
           beeing
           our
           wofull
           estate
           ,
           litle
           cause
           is
           there
           ,
           that
           any
           man
           should
           thinke
           himselfe
           to
           be
           in
           good
           case
           ,
           or
           presume
           of
           Gods
           mercie
           in
           regard
           of
           the
           small
           number
           of
           his
           sinnes
           .
           And
           much
           lesse
           cause
           hath
           he
           ,
           falsely
           to
           imagine
           with
           the
           Popish
           sort
           ,
           that
           he
           can
           merit
           the
           fauour
           of
           God
           by
           any
           worke
           done
           by
           him
           ,
           aboue
           that
           which
           the
           Law
           requireth
           ;
           considering
           that
           it
           is
           impossible
           for
           him
           to
           knowe
           either
           the
           number
           ,
           or
           the
           nature
           ,
           or
           the
           measure
           of
           his
           sinnes
           .
           Lastly
           ,
           the
           consideration
           of
           this
           point
           ,
           must
           be
           a
           barre
           to
           keepe
           vs
           in
           ,
           that
           we
           be
           not
           too
           secure
           or
           presumptuous
           of
           our
           owne
           estate
           :
           for
           as
           much
           as
           we
           learne
           out
           of
           the
           word
           of
           God
           ,
           that
           in
           respect
           of
           the
           multitude
           of
           our
           corruptions
           ,
           this
           our
           life
           is
           full
           of
           much
           euill
           ,
           and
           many
           difficulties
           ,
           that
           we
           haue
           whole
           armies
           of
           enemies
           to
           encounter
           withall
           ,
           not
           only
           out
           of
           vs
           in
           the
           world
           abroad
           ,
           but
           within
           vs
           ,
           lurking
           euen
           in
           our
           owne
           flesh
           .
           And
           vpon
           this
           consideration
           ,
           that
           we
           should
           be
           at
           continuall
           defiance
           with
           them
           ,
           vsing
           all
           holy
           meanes
           to
           get
           the
           victorie
           ouer
           them
           ,
           by
           the
           daily
           exercises
           of
           inuocation
           and
           repentance
           ,
           and
           by
           a
           continuall
           practise
           of
           new
           obedience
           ,
           vnto
           all
           the
           lawes
           and
           commandements
           of
           God
           ,
           according
           to
           the
           measure
           of
           grace
           receiued
           .
           And
           so
           much
           of
           
           the
           third
           Ground
           .
        
         
           The
           fourth
           and
           last
           Ground
           ,
           is
           touching
           the
           
             subiection
          
           &
           
             power
          
           of
           Conscience
           .
           
             Conscience
          
           is
           a
           knowledge
           ioyned
           with
           a
           knowledge
           .
           For
           by
           conscience
           we
           knowe
           what
           we
           know
           ;
           and
           by
           it
           we
           knowe
           that
           thing
           of
           our selues
           which
           God
           knoweth
           of
           vs.
           The
           naturall
           condition
           of
           euery
           mans
           conscience
           is
           this
           ;
           that
           it
           is
           placed
           in
           the
           middle
           betweene
           man
           and
           God
           ,
           vnder
           God
           and
           aboue
           man.
           And
           this
           naturall
           condition
           hath
           two
           parts
           :
           the
           one
           is
           the
           subiection
           of
           conscience
           to
           God
           and
           his
           word
           ;
           the
           second
           is
           a
           power
           whereby
           the
           conscience
           is
           ouer
           the
           man
           to
           vrge
           and
           binde
           him
           .
           Of
           the
           first
           ,
           we
           haue
           this
           rule
           ,
           that
           God
           alone
           by
           his
           word
           doeth
           onely
           binde
           conscience
           properly
           :
           for
           he
           is
           the
           onely
           Lord
           of
           the
           conscience
           ,
           which
           created
           it
           ,
           and
           gouerns
           it
           .
           He
           againe
           is
           the
           onely
           lawe-giuer
           ,
           that
           hath
           power
           to
           saue
           or
           destroy
           the
           soule
           ,
           for
           the
           keeping
           and
           breaking
           of
           his
           Lawes
           .
           Iam.
           4.
           12.
           
           Againe
           ,
           mans
           conscience
           is
           knowne
           to
           none
           but
           to
           God
           ,
           and
           it
           is
           he
           onely
           that
           giues
           libertie
           to
           the
           conscience
           ,
           in
           regard
           of
           his
           owne
           lawes
           .
           Vpon
           this
           it
           followeth
           ,
           that
           no
           mans
           commandement
           or
           Lawe
           can
           of
           it selfe
           ,
           and
           by
           it
           owne
           soueraigne
           power
           binde
           conscience
           ,
           but
           doeth
           it
           onely
           by
           the
           authoritie
           and
           vertue
           of
           the
           written
           word
           of
           God
           ,
           or
           some
           part
           thereof
           .
           Nowe
           the
           Power
           of
           conscience
           appeares
           in
           
             Pauls
          
           rule
           :
           
           
             Whatsoeuer
             is
             not
             of
             faith
             ,
          
           that
           is
           ,
           whatsoeuer
           
           man
           doeth
           ,
           whereof
           he
           is
           not
           certainly
           perswaded
           in
           iudgement
           and
           conscience
           ,
           out
           of
           Gods
           word
           ,
           
             it
             is
             sinne
             .
          
           More
           plainely
           :
           a
           thing
           may
           be
           said
           ,
           not
           to
           be
           done
           of
           faith
           two
           waies
           .
           First
           ,
           when
           it
           is
           done
           ,
           with
           a
           doubting
           and
           vnresolued
           conscience
           ,
           as
           in
           those
           that
           are
           weake
           in
           knowledg
           .
           Of
           which
           sort
           were
           some
           in
           the
           Primitiue
           Church
           ,
           who
           notwithstanding
           they
           heard
           of
           the
           doct●ine
           of
           Christian
           libertie
           ,
           yet
           they
           were
           of
           opinion
           ,
           that
           after
           Christs
           ascension
           ,
           there
           was
           a
           difference
           to
           be
           made
           of
           meats
           ,
           and
           therevpon
           thought
           ,
           they
           might
           not
           eat
           of
           some
           kind
           of
           meats
           .
           Suppose
           now
           ,
           that
           these
           persons
           (
           by
           accident
           )
           should
           haue
           bin
           drawne
           to
           eate
           swines
           flesh
           ,
           which
           themselues
           had
           holden
           a
           thing
           forbidden
           ▪
           these
           men
           vpon
           this
           very
           fact
           haue
           sinned
           ,
           because
           that
           which
           they
           did
           ,
           was
           vpon
           an
           vnresolued
           conscience
           .
           Secondly
           ,
           when
           a
           thing
           is
           done
           vpon
           an
           erronious
           conscience
           ,
           it
           is
           done
           not
           of
           faith
           ,
           and
           therefore
           a
           sinne
           .
           The
           reason
           is
           ,
           because
           the
           conscience
           ,
           though
           it
           erre
           and
           be
           deceiued
           ,
           yet
           it
           bindeth
           so
           sarre
           forth
           ,
           as
           that
           if
           a
           man
           iudge
           a
           thing
           to
           be
           euill
           ,
           either
           simply
           or
           in
           some
           respect
           ,
           (
           though
           falsely
           )
           and
           yet
           afterward
           doeth
           it
           ,
           he
           hath
           sinned
           and
           offended
           the
           Maiestie
           of
           God
           ,
           as
           much
           as
           in
           him
           lie●h
           .
        
         
           THus
           much
           touching
           the
           Preambles
           ,
           or
           Groundes
           of
           this
           doctrine
           .
           Nowe
           it
           
           remaineth
           that
           we
           come
           to
           the
           Questions
           of
           Conscience
           .
        
         
           These
           Questions
           may
           be
           fitly
           deuided
           ,
           according
           to
           the
           matter
           or
           subiect
           of
           them
           ,
           which
           is
           Man.
           Now
           as
           Man
           is
           considered
           diuers
           waies
           ,
           that
           is
           to
           say
           ,
           either
           apart
           by
           himselfe
           ,
           or
           as
           he
           standes
           in
           relation
           to
           another
           ,
           and
           is
           a
           member
           of
           a
           Societie
           :
           so
           the
           Questions
           of
           Conscience
           are
           to
           be
           distinguished
           ,
           some
           concerning
           man
           simply
           considered
           by
           himselfe
           :
           some
           againe
           ,
           as
           he
           stands
           in
           relation
           to
           another
           .
        
         
           Mā
           stādeth
           in
           a
           twofold
           relatiō
           :
           to
           God
           ,
           or
           to
           Mā
           .
           As
           he
           stāds
           in
           relatiō
           to
           man
           ,
           he
           is
           a
           part
           of
           a
           bodie
           ,
           and
           a
           member
           of
           some
           societie
           .
           Nowe
           the
           Questions
           that
           concerne
           him
           ,
           as
           a
           member
           of
           a
           societie
           ,
           are
           of
           three
           sorts
           ,
           according
           to
           the
           three
           distinct
           kinds
           of
           societies
           .
           For
           euery
           mā
           is
           either
           a
           member
           of
           a
           Family
           ,
           or
           of
           the
           Church
           ,
           or
           of
           the
           Cōmonwealth
           ▪
           And
           answerably
           ,
           some
           Questiōs
           concerne
           man
           as
           a
           member
           of
           a
           family
           :
           some
           as
           he
           is
           a
           mēber
           of
           the
           Church
           :
           some
           as
           he
           is
           a
           member
           of
           the
           Commonwealth
           .
        
         
           In
           a
           word
           therfore
           ,
           all
           Questiōs
           touching
           mā
           ,
           may
           be
           reduced
           to
           3.
           generall
           heads
           .
           The
           first
           wherof
           is
           ,
           concerning
           man
           simply
           considered
           as
           he
           is
           a
           man.
           The
           secōd
           ,
           touching
           man
           as
           he
           stāds
           in
           relatiō
           to
           God.
           The
           third
           ,
           concerning
           him
           as
           he
           is
           a
           member
           of
           one
           of
           the
           three
           societies
           ,
           that
           is
           ,
           either
           of
           the
           Family
           ,
           or
           of
           the
           Church
           ,
           or
           of
           the
           Commonwealth
           .
        
         
         
           QVestions
           of
           the
           first
           sort
           ,
           as
           man
           is
           a
           Christian
           ,
           are
           especially
           three
           .
        
         
           
             The
             first
             :
             What
             a
             man
             must
             doe
             ,
             that
             he
             may
             come
             into
             the
             fauour
             of
             God
             and
             be
             saued
             ?
          
           
             The
             second
             ,
             Howe
             he
             may
             be
             assured
             in
             conscience
             of
             his
             owne
             saluation
             ?
          
           
             The
             third
             ,
             Howe
             he
             may
             recouer
             himselfe
             ,
             when
             he
             is
             distressed
             or
             fallen
             ?
          
        
         
           
             I.
             Question
             .
          
           
             
               What
               must
               a
               man
               doe
               ,
               that
               he
               may
               come
               into
               Gods
               fauour
               ,
               and
               be
               saued
               ?
            
          
           
             FOr
             answer
             to
             this
             question
             ,
             some
             Ground
             must
             be
             laid
             down
             before
             hand
             .
             For
             it
             is
             to
             be
             considered
             ,
             and
             remembred
             in
             the
             first
             place
             ,
             how
             and
             by
             what
             meanes
             ,
             God
             that
             saueth
             brings
             a
             man
             to
             saluation
             .
          
           
             In
             the
             working
             and
             effecting
             of
             our
             saluation
             ,
             
             there
             are
             two
             speciall
             works
             of
             God
             :
             the
             
               giuing
            
             of
             
               the
               first
               grace
               ,
            
             and
             after
             that
             the
             
               giuing
            
             of
             
               the
               second
               .
            
             The
             former
             of
             these
             two
             workes
             ,
             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
             crosse
             ,
             to
             breake
             and
             subdue
             the
             stubbernnesse
             of
             our
             nature
             ,
             that
             it
             may
             be
             made
             plyeable
             to
             the
             will
             of
             God.
             II.
             This
             done
             ,
             God
             brings
             the
             minde
             of
             man
             to
             a
             consideration
             of
             the
             Lawe
             ,
             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
             own
             peculiar
             and
             proper
             sinnes
             .
             IV.
             Vpon
             the
             sight
             of
             sinne
             ,
             he
             smites
             the
             heart
             with
             the
             spirit
             of
             feare
             ,
             whereby
             when
             man
             seeth
             his
             sinnes
             ,
             he
             makes
             him
             to
             feare
             punishment
             and
             hell
             ,
             and
             to
             dispaire
             of
             saluation
             ,
             in
             regard
             of
             any
             thing
             in
             himselfe
             .
          
           
             Now
             these
             foure
             actions
             ,
             are
             indeed
             no
             fruits
             of
             grace
             ,
             but
             are
             onely
             
               workes
               of
               preparation
            
             going
             before
             grace
             ;
             the
             other
             actions
             which
             follow
             ,
             are
             effects
             of
             grace
             .
             V.
             The
             fift
             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
             seeds
             ot
             sparkes
             of
             faith
             ,
             that
             is
             ,
             a
             will
             and
             desire
             to
             beleeue
             ,
             and
             grace
             to
             striue
             against
             doubting
             and
             dispaire
             .
             Nowe
             at
             the
             same
             instant
             ,
             when
             God
             beginnes
             to
             kindle
             in
             the
             heart
             ,
             any
             sparkes
             of
             faith
             ,
             then
             also
             he
             iustifies
             the
             sinner
             ,
             and
             withall
             beginnes
             the
             worke
             of
             sanctification
             .
             VII
             .
             Then
             ,
             so
             soone
             as
             faith
             is
             put
             into
             the
             heart
             ,
             there
             is
             presently
             a
             combate
             :
             for
             it
             fighteth
             with
             doubting
             ,
             dispaire
             ,
             and
             distrust
             .
             And
             in
             this
             combate
             ,
             faith
             shews
             it selfe
             ,
             by
             seruent
             ,
             constant
             ,
             and
             earnest
             inuocation
             for
             pardon
             :
             and
             after
             inuocation
             followes
             a
             strength
             &
             preuailing
             of
             this
             desire
             .
             VIII
             .
             Furthermore
             ,
             God
             in
             mercie
             quiets
             and
             setles
             the
             Conscience
             ,
             as
             touching
             the
             saluation
             of
             the
             soule
             ,
             and
             the
             promise
             of
             life
             ,
             whereupon
             it
             resteth
             and
             staieth
             it selfe
             .
             IX
             .
             Next
             after
             this
             setled
             assurance
             ,
             &
             perswasion
             of
             mercie
             ,
             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
             ,
             whereby
             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
             needes
             be
             ,
             before
             light
             can
             be
             .
             X.
             Lastly
             ,
             God
             giues
             a
             man
             grace
             to
             endeauour
             ,
             to
             obey
             his
             commandements
             
             by
             a
             newe
             obedience
             .
             And
             by
             these
             degrees
             ,
             doeth
             the
             Lord
             giue
             the
             first
             grace
             .
          
           
             The
             second
             worke
             of
             God
             tending
             to
             saluation
             ,
             is
             to
             giue
             the
             second
             grace
             :
             which
             is
             nothing
             else
             ,
             but
             the
             continuance
             of
             the
             first
             worke
             begun
             ,
             that
             a
             man
             may
             perseuere
             in
             grace
             to
             the
             ende
             .
          
           
             Now
             then
             to
             come
             the
             Answer
             ;
             the
             holy
             Ghost
             hath
             propounded
             to
             vs
             ,
             this
             Question
             of
             conscience
             ,
             together
             with
             the
             resolution
             thereof
             ,
             in
             these
             examples
             following
             .
             The
             men
             that
             were
             at
             Peters
             sermon
             ,
             beeing
             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
               another
               :
               Men
               and
            
             
             
               brethren
               what
               shall
               we
               doe
               ?
            
             Peter
             mooued
             by
             the
             spirit
             of
             God
             answers
             them
             ,
             
               Repent
               and
               bee
               baptized
               ,
               for
               the
               remission
               of
               your
               sinnes
               .
            
             The
             like
             was
             the
             case
             of
             the
             Iayler
             ,
             who
             ,
             after
             that
             the
             stubbernnesse
             
             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
               ,
               vvhat
               must
               I
               doe
               to
               bee
               saued
               ?
            
             To
             whome
             they
             gaue
             answere
             ,
             
               Beleeue
               in
               the
               Lord
               Iesus
               ,
               and
               thou
               shalt
               be
            
             
             
               saued
               ,
               and
               thine
               houshold
               .
            
             The
             young
             man
             in
             the
             Gospell
             sues
             to
             Christ
             ,
             and
             askes
             him
             ,
             
               What
               shall
               I
               doe
               to
               be
               saued
               ?
            
             Christ
             answers
             him
             .
             
             
               Keepe
               the
               Commandements
               .
            
             When
             he
             replied
             that
             he
             had
             kept
             them
             from
             his
             youth
             ,
             Christ
             tells
             him
             ,
             that
             he
             must
             goe
             yet
             further
             ,
             and
             
               sell
               all
               that
               he
               hath
               ,
               and
               giue
               to
               the
               poore
               .
            
             And
             Iohn
             tells
             the
             Scribes
             and
             Pharises
             ,
             who
             came
             vnto
             his
             Baptisme
             ,
             and
             confessed
             their
             sinnes
             ,
             that
             if
             they
             would
             flie
             from
             the
             wrath
             to
             come
             ,
             they
             must
             
               repent
               ,
               and
               bring
               forth
               fruits
               worthie
               a
            
             
             
               mendement
               of
               life
               .
            
             I
             answer
             then
             out
             of
             all
             these
             places
             ,
             that
             he
             that
             would
             stand
             in
             the
             fauour
             of
             God
             and
             be
             saued
             ,
             must
             doe
             foure
             things
             ;
             first
             humble
             himselfe
             before
             God
             :
             secondly
             ,
             beleeue
             in
             Christ
             :
             thirdly
             ,
             repent
             of
             his
             sinnes
             :
             fourthly
             ,
             performe
             newe
             obedience
             vnto
             God.
             
          
           
             For
             the
             first
             .
             
               Humiliation
            
             is
             indeede
             a
             fruite
             of
             faith
             :
             yet
             I
             put
             it
             in
             place
             before
             faith
             ,
             because
             in
             practise
             it
             is
             first
             .
             Faith
             lieth
             hid
             in
             the
             heart
             ,
             and
             the
             first
             effect
             wherein
             it
             appeares
             ,
             is
             the
             abasing
             and
             humbling
             of
             our selues
             .
             And
             here
             we
             are
             further
             to
             consider
             three
             points
             :
             first
             ,
             wherein
             stands
             humiliation
             :
             secondly
             ,
             the
             excellencie
             of
             it
             :
             thirdly
             ,
             the
             Questions
             of
             conscience
             that
             concerne
             it
             .
          
           
             Touching
             the
             first
             point
             ,
             Humiliation
             stands
             in
             the
             practise
             of
             three
             things
             .
             The
             first
             is
             ,
             a
             sorrow
             of
             heart
             ,
             whereby
             the
             sinner
             is
             displeased
             
             with
             himselfe
             ,
             and
             ashamed
             in
             respect
             of
             his
             sins
             .
             The
             second
             is
             ,
             a
             confession
             to
             God
             ,
             wherein
             also
             three
             things
             are
             to
             be
             done
             :
             first
             ,
             to
             acknowledge
             all
             our
             maine
             sinnes
             originall
             and
             actuall
             :
             secondly
             ,
             to
             acknowledge
             our
             guiltinesse
             before
             God
             :
             thirdly
             ,
             to
             acknowledge
             our
             iust
             damnation
             for
             sinne
             .
             The
             third
             thing
             in
             Humiliation
             ,
             is
             supplication
             made
             to
             God
             for
             mercie
             ,
             as
             earnestly
             as
             in
             a
             matter
             of
             life
             and
             death
             :
             and
             of
             these
             three
             things
             we
             haue
             in
             scripture
             the
             examples
             of
             Ezra
             ,
             Daniel
             ,
             and
             the
             Prodigall
             sonne
             .
             Ezra
             9.
             
             Dan.
             9.
             
             Luk.
             15.
             
          
           
             The
             second
             point
             is
             ,
             the
             excellencie
             of
             Humiliation
             ,
             which
             stands
             in
             this
             ,
             that
             it
             hath
             the
             promises
             of
             life
             eternall
             annexed
             to
             it
             ,
             Esa.
             57.
             15.
             
             
               I
               dwell
               in
               the
               high
               and
               holy
               place
               :
               with
               him
               also
               that
               is
               of
               a
               contrite
               and
               humble
               spirit
               ,
               to
               reuiue
               the
               spirit
               of
               the
               humble
               ,
               and
               to
               giue
               life
               to
               them
               that
               are
               of
               a
               contrite
               heart
               .
            
             Psal.
             51.
             17.
             
             
               A
               contrite
               and
               a
               broken
               heart
               ,
               O
               God
               ,
               thou
               wilt
               not
               despise
               .
            
             Prou.
             28.
             13.
             
             
               He
               that
               hideth
               his
               sinnes
               shall
               not
               prosper
               :
               but
               he
               that
               confesseth
               and
               forsaketh
               them
               shall
               finde
               mercie
               .
            
             1.
             
             Ioh.
             1.
             9.
             
             
               If
               we
               acknowledge
               our
               sinnes
               ,
               he
               is
               faithfull
               and
               iust
               ,
               to
               forgiue
               vs
               our
               sinnes
               ,
               and
               to
               clense
               vs
               from
               all
               vnrighteousnesse
               .
            
             By
             all
             these
             and
             many
             other
             places
             ,
             it
             is
             manifest
             ,
             that
             in
             the
             very
             instant
             ,
             whē
             a
             sinner
             begins
             ,
             truly
             in
             heart
             and
             conscience
             to
             humble
             himselfe
             ,
             he
             is
             then
             entred
             into
             the
             state
             
             of
             saluation
             .
             So
             soone
             as
             Dauid
             said
             ,
             
               I
               haue
            
             
             
               sinned
               ,
            
             Nathan
             pronounceth
             in
             the
             name
             of
             the
             Lord
             ,
             that
             his
             sinnes
             were
             put
             away
             .
             And
             Dauid
             himselfe
             saith
             ,
             alluding
             to
             the
             former
             
             place
             ,
             
               I
               said
               I
               will
               confesse
               my
               sinne
               ,
               and
               loe
               ,
               thou
               forga●est
               the
               wickednesse
               of
               my
               sinne
               .
            
             When
             the
             
             Prodigall
             sonne
             had
             but
             said
             ,
             
               I
               will
               goe
               to
               my
               father
               ,
               &c.
            
             euen
             then
             ,
             before
             he
             humbled
             himselfe
             ,
             his
             father
             meetes
             him
             ,
             and
             receiues
             him
             .
          
           
             The
             third
             point
             ,
             is
             touching
             the
             Questions
             of
             conscience
             ,
             concerning
             Humiliatiō
             ,
             all
             which
             may
             be
             reduced
             to
             foure
             principall
             Cases
             .
          
           
             
               I.
               Case
               .
            
             What
             if
             it
             fall
             out
             ,
             that
             a
             man
             in
             humbling
             himselfe
             ,
             cannot
             call
             to
             minde
             either
             all
             ,
             or
             the
             most
             of
             his
             sinnes
             ?
             I
             answer
             ;
             A
             particular
             humiliation
             indeed
             is
             required
             ,
             for
             maine
             and
             known
             sins
             :
             but
             yet
             there
             are
             two
             cases
             ,
             wherein
             generall
             repentance
             ,
             will
             be
             accepted
             of
             God
             for
             vnknown
             sinnes
             .
             One
             is
             ,
             when
             a
             man
             hath
             searched
             himselfe
             diligently
             ,
             and
             by
             a
             serious
             examination
             ,
             passed
             through
             all
             the
             commandements
             of
             God
             ,
             and
             yet
             after
             such
             examination
             and
             search
             made
             ,
             cannot
             call
             to
             remembrance
             his
             particular
             offences
             ;
             then
             the
             generall
             repentance
             is
             accepted
             .
             For
             this
             is
             answerable
             to
             the
             practise
             of
             Dauid
             ,
             who
             after
             long
             search
             ,
             when
             he
             could
             not
             attaine
             to
             the
             knowledge
             of
             his
             par●icular
             slippes
             ,
             then
             he
             addresseth
             himselfe
             to
             a
             generall
             humiliation
             ,
             saying
             ,
             
               Who
               knoweth
            
             
             
               the
               errours
               of
               this
               life
               ?
               Clense
               me
               Lord
               from
            
             
             
               my
               secret
               faults
               :
            
             and
             vpon
             this
             ,
             he
             was
             no
             doubt
             accepted
             .
             Againe
             ,
             when
             a
             man
             humbleth
             himselfe
             ,
             and
             yet
             is
             preuented
             by
             the
             time
             ,
             so
             as
             he
             cannot
             search
             his
             heart
             and
             life
             ,
             as
             he
             would
             :
             his
             generall
             repentance
             will
             be
             taken
             and
             accepted
             of
             God.
             The
             truth
             hereof
             appeares
             in
             the
             theife
             vpon
             the
             crosse
             ,
             who
             hauing
             no
             time
             to
             search
             himselfe
             ,
             made
             no
             speciall
             humiliation
             ,
             yet
             vpon
             his
             generall
             confession
             he
             was
             accepted
             .
             Now
             the
             ground
             of
             this
             doctrine
             is
             this
             ;
             
               He
               that
               truely
               repents
               himselfe
               of
               one
               sinne
               ,
               in
               this
               case
               when
               he
               is
               preuented
               :
               is
               ,
               as
               if
               he
               repented
               of
               all
               .
            
          
           
             
               II.
               Case
               .
            
             What
             must
             a
             man
             doe
             ,
             that
             finds
             himselfe
             hard
             hearted
             ,
             and
             of
             a
             dead
             spirit
             ,
             so
             as
             he
             cannot
             humble
             himselfe
             as
             he
             would
             ?
             
               Answ.
            
             Such
             persons
             ,
             if
             they
             humble
             themselues
             ,
             they
             must
             be
             content
             with
             that
             grace
             which
             they
             haue
             receiued
             .
             For
             if
             thou
             be
             grieued
             truely
             and
             vnfainedly
             for
             this
             ,
             that
             thou
             canst
             not
             be
             grieued
             ,
             thy
             humiliation
             shall
             be
             accepted
             ,
             For
             that
             which
             Paul
             saith
             of
             almes
             ,
             may
             be
             truely
             said
             in
             this
             case
             ,
             that
             
               if
               there
               be
               a
               readie
               minde
               ,
               a
               man
               shall
               be
               accepted
               ,
            
             
             
               according
               to
               that
               he
               hath
               ,
               and
               not
               according
               to
               that
               he
               hath
               not
               .
            
          
           
             
               III.
               Case
               .
            
             Whether
             the
             party
             ,
             that
             is
             more
             grieued
             
             for
             losse
             of
             his
             friend
             ,
             then
             for
             offence
             of
             God
             by
             his
             sinne
             ,
             doeth
             or
             can
             truely
             humble
             himselfe
             ?
             
               Answ.
            
             A
             man
             may
             haue
             a
             greater
             griefe
             for
             an
             earthly
             losse
             ,
             then
             for
             the
             other
             ,
             and
             yet
             be
             truely
             grieued
             for
             his
             sinnes
             too
             .
             The
             reason
             is
             ,
             because
             that
             is
             a
             bodily
             ,
             naturall
             ,
             and
             sensible
             losse
             ,
             and
             accordingly
             sorrow
             for
             it
             is
             naturall
             .
             Now
             the
             sorrow
             for
             the
             offending
             of
             God
             ,
             is
             no
             sensible
             thing
             ,
             but
             supernaturall
             and
             spirituall
             ;
             and
             sensible
             things
             doe
             more
             affect
             the
             minde
             ,
             then
             the
             other
             .
             Dauid
             did
             notably
             humble
             himselfe
             for
             his
             sinnes
             ,
             and
             he
             did
             exceedingly
             mourne
             for
             the
             losse
             of
             his
             sonne
             Absolom
             ,
             yea
             and
             more
             too
             then
             for
             his
             sinnes
             ,
             
               Would
               God
               I
               had
               died
               for
            
             
             
               thee
               Absolom
               ,
               O
               Absolom
               my
               sonne
               ,
               my
               sonne
               ,
               &c.
               
            
             Againe
             I
             answer
             ,
             that
             the
             sorrow
             of
             the
             minde
             ,
             must
             be
             measured
             by
             the
             intention
             of
             the
             affection
             ,
             and
             by
             the
             estimation
             of
             the
             thing
             for
             which
             we
             sorrow
             .
             Now
             sorrow
             for
             sinne
             ,
             though
             it
             be
             lesse
             in
             respect
             of
             the
             intentiō
             therof
             ▪
             yet
             is
             it
             greater
             in
             respect
             of
             the
             estimation
             of
             the
             minde
             ,
             because
             they
             which
             truly
             mourne
             for
             their
             sinnes
             ,
             grieue
             for
             the
             offence
             of
             God
             ,
             as
             the
             greatest
             euill
             of
             all
             ;
             and
             for
             the
             losse
             of
             the
             fauo●●
             of
             God
             ,
             as
             for
             losse
             of
             the
             most
             excelle●t
             &
             pre●ious
             thing
             in
             the
             world
             .
          
           
             
               IV.
               Case
               .
            
             Whether
             it
             be
             necessarie
             in
             humiliation
             ,
             that
             the
             heart
             should
             be
             smitten
             with
             a
             sensible
             sorrowe
             ?
             
               Answer
               .
            
             I.
             In
             sorrow
             for
             
             sinne
             ,
             there
             are
             two
             things
             :
             first
             ,
             to
             be
             displeased
             for
             our
             sinnes
             ;
             secondly
             ,
             to
             haue
             a
             bodily
             moouing
             of
             the
             heart
             ,
             which
             causeth
             crying
             and
             teares
             .
             The
             former
             of
             these
             is
             necessarie
             ,
             namely
             in
             heart
             ,
             to
             be
             deepely
             displeased
             with
             our selues
             :
             the
             latter
             is
             not
             simply
             necessarie
             ,
             though
             it
             be
             commendable
             in
             whomsoeuer
             it
             is
             ,
             if
             it
             be
             in
             truth
             ;
             for
             Lydia
             had
             the
             first
             but
             not
             the
             secōd
             .
             II.
             It
             falleth
             out
             oftentimes
             ,
             that
             the
             greatnesse
             of
             the
             griefe
             ,
             taketh
             away
             the
             sensible
             paine
             ,
             and
             causeth
             a
             nummednesse
             of
             the
             heart
             ,
             so
             that
             the
             partie
             grieueth
             not
             .
             III.
             Sometimes
             the
             complexion
             will
             not
             affoard
             teares
             :
             &
             in
             such
             there
             may
             be
             true
             humiliation
             ,
             though
             with
             drie
             cheekes
             .
          
           
             The
             second
             thing
             to
             be
             done
             for
             the
             attaining
             of
             Gods
             fauour
             ,
             and
             consequently
             of
             saluation
             ,
             is
             to
             
               Beleeue
               in
               Christ.
            
             In
             the
             practise
             of
             a
             Christian
             life
             ,
             the
             duties
             of
             humiliation
             and
             faith
             cannot
             be
             seuered
             ,
             yet
             for
             doctrines
             sake
             ,
             I
             distinguish
             them
             .
             In
             Faith
             there
             are
             two
             things
             required
             ,
             and
             to
             be
             performed
             on
             our
             behalfe
             .
             First
             ,
             to
             know
             the
             points
             of
             religion
             ,
             and
             namely
             the
             summe
             of
             the
             Gospell
             ,
             especially
             the
             promise
             of
             righteousnesse
             and
             life
             eternall
             by
             Christ.
             Secondly
             ,
             to
             apply
             the
             promise
             ,
             and
             withall
             the
             thing
             promised
             ,
             which
             is
             Christ
             ,
             vnto
             our selues
             ▪
             and
             this
             is
             done
             ,
             when
             a
             man
             vpon
             the
             commandement
             of
             God
             ,
             sets
             downe
             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
             apply
             him
             vnto
             the
             soule
             and
             conscience
             ,
             euen
             as
             meate
             is
             eaten
             .
          
           
             The
             Questions
             of
             conscience
             touching
             Faith
             are
             these
             .
             First
             ,
             howe
             we
             may
             truely
             apply
             Christ
             ,
             with
             all
             his
             benefits
             vnto
             our selues
             .
             For
             wicked
             men
             apply
             Christ
             vnto
             themselues
             falsely
             ,
             in
             presumption
             ,
             but
             fewe
             doe
             it
             truely
             ,
             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
             apply
             the
             promise
             to
             himselfe
             .
             The
             next
             is
             ,
             that
             the
             Ministerie
             of
             the
             word
             ,
             is
             an
             ordinarie
             meanes
             ,
             wherein
             God
             doeth
             offer
             ,
             and
             apply
             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
             praier
             for
             mercie
             and
             pardon
             :
             and
             when
             this
             is
             done
             ,
             then
             God
             giues
             the
             sense
             and
             increase
             of
             his
             grace
             .
             VVhen
             Lydia
             was
             hearing
             the
             sermon
             of
             Paul
             ,
             then
             God
             opened
             her
             heart
             ,
             Act.
             16.
             12.
             
          
           
             Secondly
             ,
             it
             is
             demaunded
             :
             When
             faith
             beginnes
             to
             breed
             in
             the
             heart
             ,
             and
             when
             a
             man
             beginnes
             to
             beleeue
             in
             Christ
             ?
             
               Answer
               .
            
             VVhen
             he
             beginnes
             to
             be
             touched
             in
             conscience
             for
             his
             owne
             sinnes
             ,
             and
             withall
             hungers
             and
             thirsts
             after
             Christ
             ,
             and
             his
             righteousnesse
             ,
             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
             begins
             .
             For
             these
             were
             the
             things
             that
             were
             in
             Dauid
             ,
             when
             he
             renewed
             his
             repentance
             .
             
          
           
             The
             third
             dutie
             necessarie
             to
             saluation
             is
             
               Repentance
               .
            
             In
             which
             ,
             two
             things
             are
             to
             be
             cōsidered
             ▪
             the
             beginning
             ,
             namely
             ,
             a
             Godly
             Sorrow
             
             2.
             
             Cor.
             7.
             and
             vpon
             this
             sorrowe
             a
             Change.
             In
             Sorrowe
             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
             sins
             ,
             &
             doe
             displease
             God.
             If
             there
             were
             no
             iudge
             ,
             no
             hell
             ,
             or
             death
             ,
             yet
             we
             must
             be
             grieued
             because
             we
             haue
             offended
             ,
             so
             mercifull
             a
             God
             and
             louing
             father
             .
             And
             as
             godly
             sorrowe
             will
             make
             vs
             thus
             to
             doe
             ,
             so
             is
             it
             the
             next
             cause
             of
             repentance
             ,
             and
             by
             this
             is
             repentance
             discerned
             .
          
           
             The
             next
             thing
             in
             repentance
             is
             ,
             the
             Change
             of
             the
             minde
             and
             whole
             man
             in
             affection
             ,
             life
             &
             conuersation
             .
             And
             this
             standeth
             in
             a
             constant
             purpose
             of
             the
             mind
             ,
             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
             A●tioch
             ,
             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
             Ezekiel
             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
             availeable
             to
             saluation
             ,
             and
             not
             to
             be
             seuered
             frō
             them
             .
             For
             a
             man
             in
             shew
             may
             haue
             many
             good
             things
             :
             as
             for
             exāple
             ,
             he
             may
             be
             hūbled
             ,
             &
             seeme
             to
             haue
             some
             strength
             of
             faith
             ;
             yet
             if
             there
             be
             in
             the
             said
             man
             ,
             a
             want
             of
             this
             purpose
             &
             resolutiō
             not
             to
             sinne
             ,
             the
             other
             are
             but
             dead
             things
             ,
             &
             vnprofitable
             ,
             and
             for
             all
             them
             ,
             he
             may
             come
             to
             eternall
             destruction
             .
             Furthermore
             ,
             we
             must
             distinguish
             this
             kind
             of
             purpose
             ,
             from
             the
             minde
             and
             purpose
             of
             carnall
             men
             ,
             theeues
             ,
             drunkards
             ,
             harlots
             ,
             vsurers
             ;
             for
             they
             will
             confesse
             their
             sins
             ,
             and
             be
             sory
             for
             them
             ,
             yea
             and
             shed
             some
             teares
             ,
             wishing
             they
             had
             neuer
             sinned
             as
             they
             haue
             .
             In
             these
             men
             ,
             indeede
             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
             .
          
           
             The
             fourth
             &
             last
             dutie
             ,
             is
             to
             performe
             
               Newe
            
             
             
               obedience
               vnto
               God
               in
               our
               life
               and
               conuersation
               .
            
             In
             this
             newe
             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
             doeth
             '
             it
             in
             vs.
             Paul
             saith
             ,
             
               that
               good
               which
               I
               doe
               ,
               I
               doe
               it
               not
               ,
               but
               Christ
               that
               dwelleth
               in
               me
               .
            
             Secondly
             ,
             this
             new
             obedience
             must
             be
             ,
             the
             keeping
             of
             euery
             commandement
             of
             God.
             For
             as
             Saint
             Iames
             saith
             ,
             
               He
               that
               breaks
               one
               commandement
               ,
               is
               guiltie
               of
               all
               :
            
             that
             is
             ,
             he
             
             that
             doeth
             willingly
             and
             wittingly
             breake
             any
             commandement
             ,
             and
             makes
             not
             conscience
             of
             some
             one
             ,
             maketh
             not
             conscience
             of
             any
             ,
             and
             before
             God
             he
             is
             as
             guiltie
             of
             all
             ,
             as
             if
             he
             had
             broken
             all
             .
             Thirdly
             ,
             in
             newe
             obedience
             ,
             the
             whole
             man
             must
             endeauour
             ,
             to
             keepe
             the
             whole
             law
             in
             his
             minde
             ,
             will
             ,
             affections
             ,
             and
             all
             the
             faculties
             of
             soule
             and
             bodie
             .
             As
             it
             is
             said
             of
             Iosiah
             ,
             that
             he
             
               turned
            
             
             
               to
               God
               ,
               according
               to
               all
               the
               lawes
               of
               Moses
               ,
               with
               all
               his
               heart
               .
            
             There
             are
             yet
             three
             other
             things
             required
             in
             him
             ,
             that
             must
             performe
             new
             obedience
             :
             first
             ,
             he
             must
             not
             liue
             in
             the
             practise
             of
             any
             outward
             sinne
             .
             Secondly
             ,
             there
             must
             be
             an
             inward
             resisting
             and
             restraining
             ,
             of
             the
             corruption
             of
             our
             nature
             ,
             and
             of
             our
             hearts
             ,
             that
             we
             may
             truely
             obey
             God
             ,
             by
             the
             grace
             of
             the
             spirit
             of
             God.
             The
             heart
             of
             Ioseph
             was
             readie
             prest
             ,
             to
             resist
             the
             euill
             request
             of
             Potiphars
             
             wife
             .
             And
             Dauid
             staid
             his
             affection
             from
             revenging
             
             himselfe
             vpon
             Shemei
             ,
             when
             he
             cursed
             
             him
             .
             Thirdly
             ,
             he
             must
             stirre
             vp
             and
             exercise
             the
             inward
             man
             ,
             by
             all
             spirituall
             motions
             of
             Faith
             ,
             Ioy
             ,
             Loue
             ,
             Hop
             eand
             the
             praise
             of
             God.
             
          
           
             Here
             a
             necessarie
             Question
             is
             mooued
             .
             Cōsidering
             that
             all
             good
             workes
             ,
             are
             the
             fruits
             of
             a
             regenerate
             person
             ,
             &
             are
             contained
             vnder
             newe
             obedience
             ▪
             How
             a
             man
             may
             doe
             a
             good
             worke
             ,
             that
             may
             be
             accepted
             of
             God
             ,
             &
             please
             him
             ?
             For
             resolutiō
             wherof
             ,
             it
             is
             to
             be
             carefully
             remēbred
             ,
             that
             to
             the
             doing
             of
             a
             good
             worke
             ,
             sundrie
             things
             are
             required
             :
             Wherof
             ,
             some
             in
             nature
             do
             goe
             before
             the
             worke
             to
             be
             done
             ,
             some
             doe
             accompany
             the
             doing
             thereof
             ,
             and
             some
             againe
             doe
             followe
             the
             worke
             ,
             being
             required
             to
             be
             done
             ,
             when
             the
             worke
             is
             done
             .
             Before
             the
             worke
             ,
             there
             goes
             reconciliation
             :
             for
             the
             person
             must
             be
             reconciled
             vnto
             God
             in
             Christ
             ,
             and
             be
             pleasing
             to
             him
             :
             for
             if
             the
             person
             of
             the
             worker
             doe
             not
             please
             God
             ,
             the
             worke
             it selfe
             cannot
             ;
             neither
             are
             workes
             of
             what
             dignitie
             soeuer
             ,
             to
             be
             esteemed
             by
             the
             shevv
             ,
             and
             outvvard
             appearance
             of
             them
             ,
             but
             by
             the
             mind
             and
             condition
             of
             the
             doer
             .
             Againe
             ,
             before
             vve
             doe
             any
             good
             vvorke
             ,
             vve
             must
             by
             praier
             lift
             vp
             our
             hearts
             vnto
             God
             ,
             and
             desire
             him
             to
             inable
             vs
             by
             his
             spirit
             to
             doe
             it
             ,
             &
             to
             guid
             vs
             by
             the
             same
             ,
             in
             the
             action
             ,
             vvhich
             vve
             are
             about
             to
             doe
             .
             This
             did
             the
             Prophet
             Dauid
             oftentimes
             ,
             as
             vve
             
             may
             read
             in
             the
             Psalmes
             ,
             but
             especially
             in
             Psal.
             143.
             10.
             when
             he
             saith
             ;
             
               Teach
               me
               to
               doe
               thy
               will
               O
               God
               ,
               for
               thou
               art
               my
               God
               ,
               let
               thy
               good
               spirit
               lead
               me
               ,
               vnto
               the
               land
               of
               righteousnesse
               .
            
          
           
             In
             the
             doing
             of
             the
             worke
             ,
             we
             are
             to
             consider
             two
             things
             ;
             the
             matter
             ,
             &
             the
             manner
             or
             forme
             of
             doing
             it
             .
             For
             the
             matter
             ,
             it
             must
             be
             a
             worke
             commanded
             in
             the
             word
             of
             God.
             Christ
             saith
             of
             the
             Pharises
             ,
             that
             
               they
               worshipped
               him
               in
            
             
             
               vaine
               ,
               teaching
               for
               doctrines
               ,
               the
               commandements
               of
               men
               .
            
             He
             therefore
             that
             will
             doe
             a
             worke
             ,
             tending
             to
             the
             worshippe
             of
             God
             ,
             must
             doe
             that
             which
             God
             commandeth
             .
             And
             here
             we
             must
             remember
             ,
             that
             a
             thing
             indifferent
             in
             the
             case
             of
             off●nce
             ,
             comes
             vnder
             a
             commandement
             of
             the
             morall
             lawe
             .
             To
             which
             purpose
             Paul
             saith
             ,
             
               If
               eating
               flesh
               will
               offend
               my
               brother
               ,
            
             
             
               I
               will
               eate
               no
               flesh
               while
               the
               world
               standeth
               ;
            
             His
             meaning
             is
             ,
             that
             though
             his
             eating
             of
             flesh
             ,
             was
             a
             thing
             indifferēt
             in
             it selfe
             :
             yet
             in
             case
             of
             offence
             ,
             his
             minde
             was
             to
             abstaine
             from
             it
             ,
             as
             much
             as
             from
             the
             breach
             of
             the
             Law
             of
             God
             Againe
             ,
             if
             an
             action
             indifferent
             ,
             comes
             within
             the
             case
             ,
             of
             furthering
             the
             good
             of
             the
             Common
             wealth
             ,
             or
             Church
             ,
             it
             ceaseth
             to
             be
             indifferent
             ,
             and
             comes
             vnder
             commandement
             ;
             and
             so
             all
             kind
             of
             callings
             and
             their
             workes
             ,
             though
             neuer
             so
             base
             ,
             may
             be
             the
             matter
             of
             good
             workes
             .
             Now
             for
             the
             forme
             of
             the
             worke
             ,
             there
             must
             be
             first
             a
             
             generall
             faith
             ,
             whereby
             we
             must
             be
             perswaded
             that
             the
             thing
             to
             be
             done
             ,
             may
             lawfully
             be
             done
             ;
             for
             ,
             
               what
               soeuer
               is
               not
               of
               faith
               ,
               is
               sinne
               .
            
             Secondly
             ,
             a
             particular
             or
             iustifying
             faith
             ,
             which
             purifieth
             the
             heart
             ,
             and
             maketh
             it
             fit
             to
             bring
             forth
             a
             good
             worke
             :
             for
             it
             giues
             a
             beginning
             to
             the
             worke
             ,
             &
             also
             couers
             the
             wants
             and
             defects
             thereof
             ,
             by
             apprehending
             and
             applying
             vnto
             vs
             ,
             Christ
             and
             his
             merits
             .
             Thirdly
             ,
             it
             must
             be
             done
             in
             obedience
             ;
             for
             knowing
             the
             thing
             to
             be
             do●e
             ,
             to
             be
             commanded
             of
             God
             ,
             we
             must
             haue
             a
             minde
             and
             intention
             ,
             to
             obey
             God
             in
             the
             thing
             we
             doe
             .
             It
             will
             be
             here
             demanded
             ,
             seeing
             workes
             must
             be
             done
             in
             obedience
             ,
             how
             ,
             and
             to
             what
             part
             of
             the
             word
             we
             must
             direct
             our
             obedience
             ?
             I
             answer
             :
             to
             the
             Law
             ,
             but
             howe
             ?
             not
             considered
             in
             his
             rigour
             ,
             but
             as
             it
             is
             qualified
             ,
             mollified
             ,
             and
             tempered
             by
             the
             gospel
             :
             for
             according
             to
             the
             rigour
             of
             the
             Lawe
             ,
             which
             commandes
             perfect
             obedience
             ,
             no
             man
             can
             possibly
             doe
             a
             good
             worke
             .
          
           
             Furthermore
             ,
             the
             Ends
             of
             a
             good
             worke
             are
             manifold
             :
             first
             ,
             the
             honour
             and
             glory
             of
             God.
             
               Whether
               ye
               eate
               or
               drinke
               ▪
               or
               what
               soeuer
               ye
               doe
               ,
            
             
             
               doe
               all
               to
               the
               glory
               of
               God.
            
             Secondly
             ,
             the
             testification
             of
             our
             thankefulnes
             vnto
             God
             ,
             that
             hath
             redeemed
             vs
             by
             Christ.
             The
             third
             is
             ,
             to
             edifie
             our
             neighbour
             ,
             and
             to
             further
             him
             in
             the
             way
             to
             life
             euerlasting
             .
             The
             fourth
             is
             to
             exercise
             &
             confirme
             our
             faith
             and
             repentance
             ,
             both
             which
             
             be
             much
             strengthned
             ,
             by
             the
             practise
             of
             good
             workes
             .
             Fiftly
             ,
             that
             we
             may
             escape
             the
             punnishment
             of
             sinne
             ,
             the
             destruction
             of
             the
             wicked
             :
             and
             obtaine
             the
             reward
             of
             the
             righteous
             ,
             life
             euerlasting
             .
             Sixtly
             ,
             that
             we
             may
             be
             answerable
             to
             our
             calling
             ,
             in
             dooing
             the
             duties
             thereof
             ,
             and
             in
             walking
             as
             children
             of
             light
             ,
             redeemed
             by
             Christ
             Iesus
             .
             Seuenthly
             ,
             that
             we
             may
             pay
             the
             debt
             ,
             which
             we
             owe
             vnto
             God.
             For
             we
             are
             debters
             to
             him
             in
             sundry
             regardes
             ;
             as
             we
             are
             his
             creatures
             :
             as
             we
             are
             his
             seruants
             :
             as
             we
             are
             his
             children
             :
             In
             a
             word
             ,
             as
             we
             are
             redeemed
             by
             Christ
             ,
             and
             our
             whole
             debt
             is
             ,
             our
             duty
             of
             praise
             and
             thanksgeuing
             .
          
           
             After
             the
             worke
             is
             done
             ,
             then
             comes
             the
             acception
             of
             it
             .
             God
             acceptes
             of
             our
             workes
             diuers
             waies
             .
             First
             ,
             in
             that
             he
             pardoneth
             the
             fault
             which
             comes
             from
             vs
             ,
             and
             secondly
             ,
             in
             that
             he
             approoues
             his
             owne
             good
             worke
             in
             vs.
             We
             then
             after
             we
             haue
             done
             the
             worke
             ,
             must
             humble
             our selues
             ,
             and
             intreat
             the
             Lord
             to
             pardon
             the
             wantes
             of
             our
             workes
             ,
             &
             say
             with
             Dauid
             ,
             
               Lord
               enter
               not
               into
               iudgement
               with
               thy
               seruant
               :
            
             
             and
             with
             Daniel
             ,
             
               Lord
               vnto
               vs
               belongeth
               open
               shame
               &
               cōfusion
               ,
               but
               to
               thee
               righteousnes
               ,
            
             
             
               compassion
               ,
               and
               forgiuenes
               .
            
             And
             the
             reason
             is
             plaine
             ,
             because
             in
             vs
             there
             is
             no
             goodnesse
             ,
             no
             holines
             ,
             no
             righteousnes
             ,
             nor
             any
             thing
             that
             may
             present
             vs
             acceptable
             in
             his
             sight
             :
             and
             for
             
             this
             cause
             Paul
             saith
             ,
             
               I
               know
               nothing
               by
               my selfe
               ,
               yet
               am
               I
               not
               thereby
               iustified
               .
            
             Great
             reason
             then
             ,
             that
             we
             should
             humble
             our selues
             before
             God
             ,
             for
             our
             wants
             ,
             and
             pray
             vnto
             him
             ,
             that
             he
             will
             in
             mercie
             accept
             our
             indeauour
             ,
             and
             confirme
             the
             good
             worke
             begunne
             in
             vs
             ,
             by
             his
             holy
             spirit
             .
          
        
         
           
             II.
             Question
             .
          
           
             THe
             next
             generall
             Question
             touching
             man
             as
             he
             is
             a
             Christian
             is
             ,
             
               How
               a
               man
               may
               be
               in
               conscience
               assured
               ,
               of
               his
               owne
               saluation
               ?
            
          
           
             For
             answer
             to
             this
             Question
             ,
             diuers
             places
             of
             scripture
             are
             to
             be
             skanned
             ;
             wherein
             this
             case
             of
             conscience
             ,
             is
             fully
             answered
             and
             resolued
             .
          
           
             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
             Spirit
             of
             God
             dwelling
             in
             vs
             ,
             &
             testifying
             vnto
             vs
             ,
             that
             we
             are
             Gods
             children
             :
             and
             our
             Spirit
             ,
             that
             is
             ,
             our
             conscience
             ,
             sanctified
             and
             renewed
             by
             the
             holy
             Ghost
             .
          
           
             Here
             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.
             VVe
             know
             it
             sufficiētly
             to
             be
             true
             ,
             and
             not
             painted
             fire
             ,
             if
             there
             be
             heare
             ,
             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
             then
             haue
             recourse
             to
             the
             first
             beginnings
             ,
             and
             motions
             of
             sanctification
             ,
             which
             are
             these
             .
             First
             ,
             to
             feele
             our
             inward
             corruptions
             .
             Secondly
             ,
             to
             be
             displeased
             with
             our selues
             for
             them
             .
             Thirdly
             ,
             to
             begin
             to
             hate
             sinne
             .
             Fourthly
             ,
             to
             grieue
             so
             oft
             as
             we
             fall
             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
             proceede
             :
             and
             sanctification
             is
             begunne
             .
             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
             demaunded
             ,
             what
             must
             be
             done
             ,
             if
             both
             be
             wanting
             ?
             
               Answ.
            
             Men
             must
             not
             dispaire
             ,
             but
             vse
             good
             meanes
             ,
             and
             in
             time
             they
             shall
             be
             assured
             .
          
           
             The
             Second
             place
             is
             ,
             the
             15.
             
             Psalme
             .
             In
             the
             first
             verse
             whereof
             ,
             this
             question
             is
             propounded
             ,
             
             namely
             ,
             VVho
             of
             all
             the
             mēbers
             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
             sinceritie
             ,
             approouing
             his
             heart
             and
             life
             to
             God
             :
             the
             secōd
             is
             ,
             to
             deale
             iustly
             in
             all
             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
             signes
             ,
             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
             thē
             that
             feare
             God.
             The
             fift
             is
             in
             our
             wordes
             ,
             to
             sweare
             and
             not
             to
             change
             :
             that
             is
             ,
             to
             make
             conscience
             of
             our
             word
             and
             promise
             ,
             especially
             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
             ,
             and
             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
             doeth
             all
             these
             things
             ,
             shall
             
             neuer
             be
             mooued
             ,
             that
             is
             ,
             cut
             off
             frō
             the
             Church
             as
             an
             hypocrite
             .
          
           
             The
             Third
             place
             of
             scripture
             ,
             is
             the
             first
             Epistle
             of
             Iohn
             :
             the
             principall
             scope
             whereof
             ,
             is
             to
             giue
             a
             full
             resolution
             to
             the
             conscience
             of
             man
             ,
             touching
             the
             certainty
             of
             his
             saluation
             .
             And
             the
             principall
             grounds
             of
             assurance
             ,
             which
             are
             there
             laid
             down
             ,
             may
             be
             reduced
             to
             three
             heads
             .
          
           
             The
             first
             is
             this
             .
             
               He
               that
               hath
               communion
               or
            
             
             
               fellowship
               with
               God
               in
               Christ
               ,
               may
               be
               vndoubtedly
               assured
               of
               his
               saluation
               .
            
             This
             conclusion
             is
             propounded
             ,
             Chap.
             1.
             v.
             3.
             4.
             
             Where
             the
             Apostle
             tels
             the
             Church
             ,
             that
             the
             end
             of
             the
             preaching
             of
             the
             Gospel
             vnto
             them
             was
             ,
             that
             they
             might
             haue
             fellowship
             ,
             not
             onely
             mutually
             among
             themselues
             ,
             but
             also
             with
             God
             the
             father
             ,
             and
             with
             his
             Son
             Iesus
             Christ.
             And
             further
             ,
             that
             hauing
             both
             knowledge
             ,
             and
             assurance
             of
             this
             heauenly
             communion
             ,
             to
             be
             begun
             in
             this
             life
             ,
             and
             perfected
             in
             the
             life
             to
             come
             ,
             
               their
               ioy
               might
               be
               full
               .
            
             that
             is
             ,
             they
             might
             thence
             reape
             ,
             matter
             of
             true
             ioy
             and
             sound
             comfort
             ,
             vnto
             their
             soules
             and
             consciences
             .
             Now
             whereas
             it
             might
             be
             haply
             demaunded
             by
             some
             beleeuers
             ,
             how
             they
             should
             come
             to
             this
             assurance
             ?
             S.
             Iohn
             answers
             in
             this
             Epistle
             ,
             that
             the
             certainty
             thereof
             may
             be
             gathered
             by
             foure
             infallible
             notes
             .
             The
             first
             is
             
               Remissiō
            
             of
             sins
             .
             For
             though
             God
             be
             in
             himselfe
             ,
             most
             holy
             and
             pure
             ,
             and
             no
             mortall
             man
             ,
             being
             vncleane
             &
             polluted
             
             by
             sinne
             ,
             can
             haue
             fellowship
             with
             him
             :
             yet
             God
             hath
             shewed
             his
             mercy
             ,
             to
             those
             that
             beleue
             in
             him
             ,
             and
             hath
             accepted
             of
             
               the
               blood
               of
               Iesus
               Christ
               his
               sonne
               ,
               whereby
               they
               are
               clensed
               from
               all
               their
               corruptiōs
               ,
            
             v.
             7.
             
             If
             here
             it
             be
             asked
             ,
             how
             this
             pardon
             and
             forgiuenes
             may
             be
             known
             ?
             It
             is
             answered
             ,
             by
             two
             signes
             .
             one
             is
             Hūble
             &
             heartie
             Confession
             of
             our
             sins
             vnto
             god
             ;
             for
             so
             saith
             the
             Apostle
             ,
             
               If
               we
               confesse
               our
               sins
               ,
               he
               is
               faithfull
               and
               iust
               to
               forgiue
               vs
               our
               sins
               ,
               and
               to
               clense
               vs
               from
               all
               iniquitie
               ,
            
             v.
             9.
             
             The
             other
             is
             the
             pacified
             Conscience
             ;
             for
             
               being
               iustified
               by
               faith
               we
               haue
               peace
            
             
             
               with
               God
               :
            
             and
             ,
             
               If
               our
               heart
               condemne
               vs
               not
               :
            
             that
             is
             ,
             if
             our
             conscience
             in
             respect
             of
             sinne
             doth
             not
             accuse
             vs
             ,
             
               then
               haue
               we
               boldnesse
               towards
               God
               ,
            
             Chap.
             3.
             v.
             21.
             
             The
             secōd
             note
             of
             fellowship
             with
             God
             ,
             is
             the
             
               sanctifying
               Spirit
               ,
            
             whereby
             we
             are
             renewed
             in
             holines
             and
             righteousnes
             :
             
               Hereby
               we
               know
               that
               he
               abideth
               in
               vs
               ,
               euen
               by
               the
               Spirit
               which
               he
               hath
               giuen
               vs
               ,
            
             Chap.
             3.
             v.
             24.
             
             The
             third
             is
             ,
             
               holines
            
             &
             
               vprightnes
            
             of
             heart
             &
             life
             .
             To
             this
             end
             the
             Apostle
             saith
             ,
             
               If
               we
               say
               that
               we
               haue
               fellowship
               with
               him
               ,
               and
               walke
               in
               darknes
               ,
               we
               lie
               &
               doe
               not
               truely
               :
               but
               if
               we
               walke
               in
               the
               light
               ,
               as
               he
               is
               in
               the
               light
               ,
               we
               haue
               fellowship
               one
               with
               another
               ,
               &c.
            
             Chap.
             1.
             6.
             7.
             
             The
             fourth
             is
             ,
             
               perseuerāce
            
             in
             the
             knowledge
             and
             obedience
             of
             the
             Gospel
             .
             So
             the
             same
             Apostle
             exhorteth
             the
             Church
             :
             
               Let
               therfore
               abide
               in
               you
               that
               same
            
             doctrine
             cōcerning
             
             Christ
             ,
             
               which
               ye
               haue
               heard
               from
               the
               beginning
               .
               If
               that
               which
               ye
               haue
               heard
               from
               the
               beginning
               ,
               remaine
               in
               you
               ,
            
             that
             is
             ,
             if
             ye
             beleeue
             and
             obey
             it
             ;
             
               you
               also
               shall
               continue
               in
               the
               same
               ,
               and
               in
               the
               father
               .
            
             Chap.
             2.
             24.
             
          
           
             The
             second
             Ground
             .
             
               He
               that
               is
               the
               adopted
               sonne
               of
               God
               ,
               shall
               vndoubtedly
               be
               saued
               .
            
             This
             point
             the
             Apostle
             plainely
             declareth
             ,
             when
             he
             saith
             :
             
               Beloued
               now
               are
               we
               the
               sonnes
               of
               God.
            
             
             —
             
               And
               we
               knowe
               ,
            
             that
             is
             ,
             we
             are
             vndoubtedly
             assured
             by
             faith
             ,
             
               that
               when
               Christ
               shal
               appeare
               in
               glory
               ,
               we
               shal
               be
               like
               vnto
               him
               ,
               for
               we
               shall
               see
               him
               as
               he
               is
               .
            
             That
             the
             latter
             part
             of
             these
             words
             ,
             is
             thus
             to
             be
             expounded
             ,
             I
             gather
             out
             of
             Chap.
             2.
             28.
             as
             also
             by
             comparing
             this
             text
             with
             that
             of
             S.
             Paul
             ,
             where
             he
             saith
             ,
             
               When
               Christ
               which
               is
            
             
             
               our
               life
               shall
               appeare
               ,
               then
               shall
               we
               also
               appeare
               with
               him
               in
               glory
               .
            
             And
             againe
             ,
             
               If
               we
               be
               sonnes
               ,
               we
               are
               also
               heires
               ,
               euen
               the
               heires
               of
               God
               ,
               and
            
             
             
               heires
               annexed
               with
               Christ
               ,
               if
               so
               be
               that
               we
               suffer
               with
               him
               ,
               that
               we
               may
               also
               be
               glorified
               with
               him
               .
            
             Nowe
             put
             the
             case
             ,
             that
             the
             conscience
             of
             the
             beleeuer
             ,
             will
             not
             rest
             in
             this
             ,
             but
             desires
             to
             be
             further
             resolued
             ,
             touching
             the
             certainetie
             of
             his
             
               adoption
               ?
            
             Then
             I
             answer
             ,
             that
             he
             must
             haue
             recourse
             vnto
             the
             signes
             ,
             whereby
             a
             sonne
             of
             God
             may
             be
             discerned
             from
             a
             child
             of
             the
             deuill
             :
             and
             these
             are
             principally
             three
             .
             First
             is
             ,
             
               truely
               to
               beleeue
            
             in
             the
             name
             of
             the
             sonne
             of
             God
             :
             for
             
             those
             that
             haue
             God
             for
             their
             father
             ,
             are
             made
             the
             sonnes
             of
             God
             ,
             
               by
               faith
               in
               Iesus
               Christ.
            
             And
             
             this
             faith
             shewes
             it selfe
             by
             obedience
             .
             For
             
               hereby
               we
               are
               sure
               that
               we
               knowe
               Christ
               ,
            
             that
             is
             ,
             that
             we
             beleeue
             in
             him
             ,
             and
             apply
             him
             with
             all
             his
             benefits
             vnto
             our
             soules
             ,
             
               If
               we
               keepe
               his
               commandements
               .
            
             Nay
             further
             ,
             
               He
               that
               saies
               ,
               I
               knowe
               him
               ,
               and
               keepes
               not
               his
               commandements
               ,
               is
               a
               liar
               ,
               and
               the
               trueth
               is
               not
               in
               him
               ,
            
             chap.
             2
             ,
             3
             ,
             4.
             
             The
             second
             signe
             is
             ,
             
               a
               heartie
               desire
               ,
            
             and
             earnest
             indeauour
             
               to
               be
               clensed
            
             of
             his
             corruptions
             .
             
               Euery
               sonne
               of
               God
               that
               hath
               this
               hope
               ,
               purifieth
               himselfe
               ,
               euen
               as
               Christ
               is
               pure
               ,
            
             chap.
             3.
             vers
             .
             3.
             
             The
             third
             is
             ,
             the
             
               loue
               of
               a
               Christian
               ,
               because
               he
               is
               a
               Christian
               :
            
             for
             hereby
             saies
             the
             Apostle
             ,
             are
             the
             children
             of
             God
             known
             from
             the
             children
             of
             the
             deuill
             :
             because
             the
             sonnes
             of
             Satan
             doe
             hate
             their
             brethren
             ,
             (
             as
             Cain
             did
             his
             brother
             Abel
             )
             euen
             for
             the
             good
             workes
             which
             they
             doe
             .
             On
             the
             other
             side
             ,
             Gods
             adopted
             sonnes
             ,
             may
             hereby
             know
             themselues
             to
             be
             translated
             from
             death
             to
             life
             ,
             
               because
               they
               loue
               the
               brethren
               ,
            
             Chap.
             3.
             10
             ,
             11
             ,
             12
             ,
             &c.
             
          
           
             The
             third
             Ground
             .
             
               They
               that
               are
               assured
               ,
               of
               the
               loue
               of
               God
               to
               them
               in
               particular
               ,
               may
               also
               be
               certainely
               assured
               of
               their
               owne
               saluation
               .
            
             This
             doctrine
             followes
             necessarily
             vpon
             the
             Apostles
             words
             ,
             chap.
             4.
             v.
             9.
             
             For
             those
             whome
             God
             hath
             loued
             from
             all
             eternitie
             ,
             to
             them
             he
             
             hath
             manifested
             his
             loue
             ,
             by
             
               sending
               his
               onely
               begotten
               sonne
               into
               the
               world
               ,
               that
               they
               might
               liue
               through
               him
               eternally
               .
            
             But
             howe
             may
             a
             man
             be
             assured
             of
             Gods
             speciall
             loue
             and
             fauour
             ?
             The
             same
             Apostle
             answers
             ,
             by
             two
             notes
             ;
             The
             first
             is
             the
             
               loue
               of
               our
               brethren
               :
            
             and
             that
             according
             to
             Gods
             commandement
             ,
             wherein
             it
             is
             commanded
             ,
             that
             he
             that
             loues
             God
             ,
             should
             loue
             his
             brother
             also
             4.
             21.
             
             Andif
             any
             man
             say
             ,
             
               I
               loue
               God
               ,
               and
               hate
               his
               brother
               ,
               be
               is
               a
               liar
               .
            
             For
             howe
             can
             he
             that
             loueth
             not
             his
             brother
             ,
             whome
             he
             hath
             seene
             ,
             loue
             God
             whome
             he
             hath
             not
             seene
             ?
             4.
             20.
             
             Nowe
             that
             a
             man
             deceiue
             not
             himselfe
             in
             the
             loue
             of
             his
             brother
             ;
             Saint
             Iohn
             giues
             three
             rules
             :
             One
             ,
             that
             Christian
             brotherly
             loue
             ,
             should
             not
             be
             ,
             for
             outward
             respects
             or
             considerations
             ,
             but
             principally
             ,
             
               because
               they
               are
               the
               sonnes
               of
               God
               ,
            
             and
             members
             of
             Christ
             :
             
               Euery
               one
               that
               loueth
               him
               which
               did
               beget
               :
            
             that
             is
             god
             the
             father
             ,
             
               loueth
               him
               also
               which
               is
               begotten
               of
               him
               .
            
             5.
             1.
             
             Another
             is
             ,
             that
             it
             must
             not
             be
             outward
             ,
             in
             shew
             onely
             ,
             but
             
               inward
            
             in
             the
             heart
             .
             
               Let
               vs
               not
               loue
               in
               word
               or
               in
               tongue
               onely
               ,
               but
               in
               deede
               and
               in
               trueth
               .
            
             3.
             18.
             
             Lastly
             ,
             that
             it
             be
             not
             onely
             in
             time
             of
             prosperitie
             ,
             but
             
               vvhen
               hee
               stands
               in
               most
               neede
            
             of
             our
             loue
             .
             For
             whosoeuer
             hath
             this
             worlds
             good
             ,
             and
             seeth
             his
             brother
             haue
             neede
             ,
             
               and
               shutteth
               vp
               the
               bovvels
               of
               compassion
               from
               him
               ,
               howe
               dvvelieth
               the
               loue
            
             
             
               of
               god
               in
               him
               ?
            
             3.
             17.
             
             The
             second
             note
             of
             Gods
             loue
             vnto
             vs
             is
             ,
             
               our
               loue
               of
               god
               .
            
             For
             those
             whome
             God
             loueth
             in
             Christ
             ,
             to
             them
             hee
             giues
             his
             grace
             ,
             to
             loue
             him
             againe
             :
             And
             this
             louing
             of
             him
             againe
             ,
             is
             an
             euident
             token
             of
             that
             loue
             ,
             wherewith
             he
             loueth
             them
             .
             So
             saith
             the
             Apostle
             ,
             
               We
               loue
               him
               ,
               because
               hee
               loued
               vs
               first
               ,
            
             4.
             19.
             
             If
             it
             be
             demaunded
             ,
             howe
             a
             man
             may
             be
             assured
             that
             he
             loueth
             God
             ?
             the
             answer
             is
             ,
             hee
             may
             knowe
             it
             by
             two
             things
             ;
             first
             by
             his
             
               conformitie
            
             to
             him
             in
             holinesse
             .
             The
             child
             that
             loues
             his
             father
             ,
             will
             be
             willing
             to
             tread
             in
             the
             steppes
             of
             his
             father
             :
             and
             so
             in
             like
             manner
             ,
             he
             that
             loueth
             God
             ,
             will
             indeauour
             
               euen
               as
               hee
               is
               ,
               so
               to
               be
               in
               this
               world
               .
            
             4.
             17.
             
             But
             howe
             is
             that
             ?
             not
             in
             equalitie
             and
             perfection
             ,
             but
             in
             similitude
             and
             conformitie
             ,
             striuing
             to
             be
             holy
             ,
             as
             he
             is
             holy
             ,
             and
             indeauouring
             to
             doe
             his
             will
             in
             all
             things
             .
             Secondly
             ,
             by
             the
             
               vveaning
            
             of
             his
             
               affection
            
             from
             the
             things
             of
             this
             world
             ,
             yea
             from
             all
             pleasures
             and
             delights
             of
             this
             present
             life
             ,
             so
             farre
             forth
             ,
             as
             they
             are
             seuered
             from
             the
             feare
             ,
             and
             loue
             of
             God
             ,
             
               Loue
               not
               this
               vvorld
               ,
               nor
               the
               things
               that
               are
               in
               the
               world
               :
               if
               any
               man
               loue
               this
               world
               ,
               the
               loue
               of
               the
               father
               is
               not
               in
               him
               .
            
             2.
             15.
             
          
           
             The
             Fourth
             place
             ,
             is
             in
             the
             second
             of
             Timothie
             ,
             
             2.
             19.
             
             
               The
               foundation
               of
               God
               remaineth
               sure
               ,
               and
               hath
               this
               seale
               ,
               The
               Lord
               knoweth
               who
               are
               his
               ,
               and
               let
               euery
               one
               that
               calleth
               vpon
               the
               name
               of
               the
               Lord
               ,
               depart
               from
               iniquitie
               .
            
             In
             these
             wordes
             ,
             Paul
             goeth
             about
             to
             cut
             off
             an
             ofsence
             ,
             which
             the
             Church
             might
             take
             ,
             by
             reason
             of
             the
             fall
             of
             Hymenaeus
             and
             Philetus
             ,
             who
             seemed
             to
             be
             pillars
             ,
             and
             principall
             men
             in
             the
             Church
             .
             And
             to
             confirme
             them
             against
             this
             offence
             ,
             he
             saith
             ;
             
               The
               foundation
               of
               God
               ,
            
             that
             is
             ,
             the
             decree
             of
             Gods
             election
             ,
             
               stands
               firme
               and
               sure
               :
            
             so
             as
             those
             which
             are
             elected
             of
             God
             ,
             shall
             neuer
             fall
             away
             ,
             as
             these
             two
             haue
             done
             .
             And
             this
             he
             declares
             by
             a
             double
             similitude
             ;
             First
             of
             all
             he
             saith
             ,
             the
             election
             of
             God
             ,
             is
             like
             the
             foundation
             of
             an
             house
             ,
             which
             standeth
             fast
             ,
             though
             all
             the
             building
             be
             shaken
             .
             Secondly
             he
             saith
             ,
             that
             election
             hath
             the
             seale
             of
             God
             ,
             and
             therefore
             may
             not
             be
             chāged
             ;
             because
             things
             which
             are
             sealed
             ,
             are
             thereby
             made
             sure
             and
             authenticall
             .
             Nowe
             this
             seale
             hath
             two
             parts
             :
             the
             first
             concerns
             God
             ,
             in
             that
             euery
             mans
             saluation
             is
             written
             in
             ▪
             the
             booke
             of
             life
             ,
             and
             God
             knoweth
             who
             are
             his
             .
             And
             because
             it
             might
             be
             said
             ,
             God
             indeede
             knowes
             who
             shall
             be
             saued
             ,
             but
             what
             is
             that
             to
             vs
             ?
             we
             knowe
             not
             so
             much
             of
             our selues
             .
             Therfore
             Saint
             Paul
             to
             answer
             this
             ,
             sets
             downe
             a
             second
             part
             of
             this
             seale
             ,
             which
             concerns
             man
             ,
             and
             is
             imprinted
             in
             his
             heart
             and
             conscience
             ;
             which
             
             also
             hath
             two
             branches
             ▪
             the
             gift
             of
             invocation
             ,
             and
             a
             watchfull
             care
             ,
             to
             make
             conscience
             of
             all
             &
             euery
             sinne
             ,
             in
             these
             words
             ,
             
               And
               let
               euery
               one
               that
               calleth
               vpon
               the
               name
               of
               the
               Lord
               ,
               depart
               from
               iniquitie
               .
            
             VVhereby
             he
             signifieth
             ,
             that
             those
             that
             can
             call
             vpon
             God
             ,
             &
             giue
             him
             thanks
             for
             his
             benefits
             ,
             and
             withall
             ,
             in
             their
             liues
             make
             conscience
             of
             sinne
             ,
             haue
             the
             seale
             of
             Gods
             election
             imprinted
             in
             their
             hearts
             ,
             and
             may
             assure
             themselues
             they
             are
             the
             Lords
             .
          
           
             A
             Fift
             place
             of
             scripture
             ,
             touching
             this
             question
             is
             ,
             2.
             
             Pet.
             1.
             10.
             
             
               Giue
               all
               diligence
               to
               make
               your
               election
               sure
               ,
               for
               if
               you
               doe
               these
               things
               ,
               you
               shall
               neuer
               fall
               .
            
             Which
             words
             containe
             two
             parts
             :
             first
             ,
             an
             Exhortation
             ,
             to
             make
             our
             election
             sure
             ,
             not
             with
             God
             ,
             for
             with
             him
             all
             things
             are
             knowne
             ,
             but
             to
             ourselues
             ,
             in
             our
             owne
             hearts
             and
             consciences
             .
             Secondly
             ,
             the
             Meanes
             whereby
             to
             come
             to
             this
             assurance
             ,
             that
             is
             ,
             by
             doing
             the
             things
             before
             named
             ,
             in
             the
             5
             ,
             6
             ,
             and
             7.
             verses
             ;
             &
             that
             is
             nothing
             else
             ,
             but
             to
             practise
             the
             vertues
             of
             the
             morall
             law
             ,
             there
             set
             downe
             ,
             which
             I
             will
             briefly
             shewe
             what
             they
             are
             ,
             as
             they
             lie
             in
             the
             text
             .
          
           
             
               To
               faith
               ,
               adde
               vertue
            
             ]
             by
             
               faith
            
             he
             meaneth
             true
             religion
             ,
             and
             that
             gift
             of
             God
             ,
             whereby
             we
             put
             our
             trust
             and
             confidence
             in
             Christ.
             By
             
               vertue
               ,
            
             he
             meaneth
             no
             speciall
             vertue
             ,
             but
             (
             as
             I
             take
             it
             )
             an
             honest
             and
             vpright
             life
             before
             men
             ,
             shining
             
             in
             the
             vertues
             and
             workes
             of
             the
             morall
             law
             .
             By
             
               knowledge
               ,
            
             he
             meanes
             a
             gift
             of
             God
             ,
             whereby
             a
             man
             may
             iudge
             ,
             how
             to
             carrie
             himselfe
             warily
             ,
             and
             vprightly
             before
             men
             .
             By
             
               temperance
               ,
            
             is
             vnderstood
             a
             gift
             of
             God
             ,
             whereby
             we
             keepe
             a
             moderation
             of
             our
             naturall
             appetite
             ,
             especially
             about
             meate
             ,
             drinke
             ,
             and
             attire
             .
             By
             
               Patience
               ,
            
             is
             meant
             a
             vertue
             ,
             whereby
             we
             moderate
             our
             sorrowe
             ,
             in
             induring
             affliction
             .
             
               Godlines
               ▪
            
             is
             another
             vertue
             ,
             whereby
             we
             worship
             God
             ,
             in
             the
             duties
             of
             the
             first
             table
             .
             
               Brotherly
               kindnesse
               ,
            
             is
             also
             that
             vertue
             ,
             whereby
             we
             imbrace
             the
             Church
             of
             God
             ,
             &
             the
             members
             thereof
             with
             the
             bowels
             of
             loue
             .
             And
             in
             the
             last
             place
             ,
             
               Loue
               ,
            
             is
             that
             vertue
             ,
             wherby
             we
             are
             well
             affected
             to
             all
             men
             ,
             euen
             to
             our
             enemies
             .
             Now
             hauing
             made
             a
             rehearsall
             of
             these
             vertues
             :
             in
             the
             tenth
             verse
             he
             saith
             ,
             
               If
               ye
               doe
               these
               things
               ,
               ye
               shall
               neuer
               fall
               ,
            
             that
             is
             to
             say
             ,
             If
             ye
             exercise
             your selues
             in
             these
             things
             ,
             you
             may
             hereby
             be
             well
             assured
             and
             perswaded
             ,
             of
             your
             election
             and
             saluation
             .
          
        
         
           
             III.
             Question
             .
          
           
             THe
             last
             generall
             Question
             touching
             man
             as
             he
             is
             a
             Christian
             is
             ,
             
               How
               a
               man
               beeing
               in
               distresse
               of
               minde
               ,
               may
               be
               comforted
               and
               releiued
               ?
            
          
           
           
             
               Ans.
            
             Omitting
             all
             circumstances
             (
             considering
             that
             much
             might
             be
             spoken
             touching
             this
             Question
             )
             I
             will
             onely
             set
             down
             that
             which
             I
             take
             to
             be
             most
             materiall
             to
             the
             doubt
             in
             hand
             .
          
           
             
               DIstresse
               of
               mind
               ,
            
             (
             which
             Salomō
             calls
             
               a
               brokē
            
             
             
               or
               troubled
               spirit
            
             )
             is
             ,
             whē
             a
             mā
             is
             disquieted
             and
             distempered
             in
             conscience
             ,
             and
             consequently
             in
             his
             affections
             ,
             touching
             his
             estate
             before
             God.
             This
             distresse
             hath
             two
             degrees
             ;
             the
             lesse
             ,
             and
             the
             greater
             :
             The
             lesse
             is
             a
             single
             
               feare
               ,
            
             or
             griefe
             ,
             when
             a
             man
             standeth
             in
             suspense
             and
             doubt
             ,
             of
             his
             owne
             saluation
             ,
             and
             in
             feare
             that
             he
             shall
             be
             condemned
             .
             The
             greater
             distresse
             is
             
               Despaire
               ,
            
             when
             a
             man
             is
             without
             all
             hope
             of
             saluation
             ,
             in
             his
             owne
             sense
             and
             apprehension
             .
             I
             call
             dispaire
             a
             greater
             distresse
             ,
             because
             it
             is
             not
             a
             distinct
             kind
             of
             trouble
             of
             minde
             ,
             (
             as
             some
             doe
             thinke
             ,
             )
             but
             the
             highest
             degree
             ,
             in
             euery
             kinde
             of
             distresse
             .
             For
             euery
             distresse
             in
             the
             minde
             ,
             is
             a
             feare
             of
             condemnation
             ,
             and
             comes
             at
             length
             to
             desperation
             ▪
             if
             it
             be
             not
             cured
             .
          
           
             All
             distresse
             of
             minde
             ,
             ariseth
             from
             temptation
             ,
             either
             begunne
             or
             continued
             .
             For
             these
             two
             doe
             so
             necessarily
             followe
             ,
             and
             so
             inseperably
             accompany
             each
             the
             other
             ,
             that
             no
             distresse
             ,
             of
             what
             kind
             soeuer
             ,
             can
             be
             seuered
             from
             temptation
             .
             And
             therfore
             according
             to
             the
             diuers
             sorts
             of
             temptations
             ,
             that
             doe
             befall
             men
             ,
             must
             the
             distresses
             of
             the
             minde
             be
             distinguished
             .
          
           
           
             Now
             Temptations
             be
             of
             two
             sorts
             ;
             either
             of
             
               triall
            
             or
             
               seducement
               .
            
             Temptations
             of
             
               triall
               ,
            
             are
             such
             as
             doe
             befall
             men
             ,
             for
             the
             triall
             and
             proofe
             of
             the
             grace
             of
             God
             which
             is
             in
             them
             .
             The
             Temptations
             of
             triall
             are
             twofold
             :
             the
             first
             is
             a
             
               combate
            
             of
             the
             conscience
             
               directly
            
             and
             
               immediately
            
             with
             
               the
               wrath
               of
               God
               ;
            
             which
             beeing
             the
             most
             grieuous
             temptation
             that
             can
             be
             ,
             it
             causeth
             the
             greatest
             and
             deepest
             distresse
             of
             conscience
             .
             The
             second
             is
             ,
             the
             Triall
             of
             the
             
               Crosse
               ,
            
             that
             is
             ,
             of
             outward
             affliction
             ,
             whereby
             God
             maketh
             proofe
             of
             the
             faith
             of
             his
             children
             ;
             and
             not
             only
             that
             ,
             but
             of
             their
             hope
             ,
             patience
             ,
             and
             affiance
             in
             his
             mercie
             ,
             for
             their
             deliuerance
             .
          
           
             Temptations
             of
             
               seducement
            
             be
             such
             ,
             as
             wherin
             men
             are
             entised
             ,
             to
             fall
             from
             God
             &
             Christ
             ,
             to
             any
             kind
             of
             euil
             .
             And
             these
             are
             of
             three
             kinds
             .
             The
             first
             is
             ,
             the
             temptation
             of
             
               Blasphemies
               ,
            
             or
             the
             
               Blasphemous
               temptation
               ,
            
             which
             is
             from
             the
             Deuill
             immediately
             .
             The
             second
             is
             ,
             
               from
               a
               mans
               owne
               sinnes
               ,
            
             originall
             and
             actuall
             ;
             and
             this
             also
             hath
             sundrie
             branches
             ,
             as
             we
             shall
             see
             afterward
             .
             The
             third
             proceeds
             
               from
               Imagination
            
             corrupted
             and
             deceiued
             .
             Now
             answerable
             to
             these
             seuerall
             kinds
             of
             temptations
             ,
             are
             the
             seueral
             kinds
             of
             distresses
             :
             and
             as
             all
             temptations
             may
             be
             reduced
             to
             those
             fiue
             ,
             which
             haue
             beene
             before
             named
             :
             so
             may
             all
             distresses
             be
             reduced
             to
             fiue
             heads
             ,
             arising
             of
             the
             former
             temptations
             .
          
           
           
             Before
             I
             come
             to
             handle
             them
             in
             particular
             ,
             we
             are
             to
             consider
             in
             the
             first
             place
             ,
             what
             is
             the
             best
             &
             most
             sure
             generall
             Remedie
             ,
             which
             may
             serue
             for
             all
             these
             ,
             or
             any
             other
             kind
             of
             temptation
             ,
             that
             is
             incident
             to
             man
             :
             &
             by
             this
             ,
             the
             curing
             of
             any
             particular
             distresse
             ,
             will
             be
             more
             easie
             &
             plaine
             .
          
           
             This
             generall
             Remedie
             is
             ,
             the
             
               Applying
               of
               the
               promise
            
             of
             life
             euerlasting
             ,
             in
             and
             by
             the
             blood
             of
             Christ.
             For
             no
             physicke
             ,
             no
             arte
             or
             skill
             of
             man
             ,
             can
             cure
             a
             wounded
             and
             distressed
             conscience
             ,
             but
             onely
             the
             blood
             of
             Christ.
             And
             that
             this
             is
             the
             soueraigne
             remedie
             of
             all
             other
             ,
             no
             man
             doubteth
             .
             The
             maine
             difficultie
             ,
             is
             touching
             the
             manner
             of
             proceeding
             ,
             in
             the
             application
             of
             the
             promise
             .
             Herein
             therefore
             three
             things
             must
             be
             performed
             .
          
           
             First
             of
             all
             ,
             the
             partie
             must
             disclose
             the
             cause
             of
             the
             particular
             distresse
             ,
             that
             the
             remedie
             may
             the
             better
             be
             applied
             .
             For
             the
             truth
             is
             ,
             that
             the
             very
             opening
             of
             the
             cause
             ,
             is
             a
             great
             ease
             to
             the
             minde
             ,
             before
             any
             remedie
             be
             applyed
             .
             Yet
             by
             the
             way
             ,
             this
             care
             must
             be
             had
             ,
             that
             the
             thing
             to
             be
             reuealed
             ,
             be
             not
             hurtefull
             to
             the
             partie
             ,
             to
             whome
             it
             is
             made
             knowne
             .
             For
             the
             distresse
             may
             happily
             arise
             of
             some
             confederacie
             ,
             in
             matters
             of
             Treason
             ▪
             by
             the
             concealing
             whereof
             ,
             the
             partie
             to
             whome
             they
             are
             reuealed
             ,
             may
             intangle
             himselfe
             in
             the
             same
             danger
             .
          
           
           
             Secondly
             ,
             if
             the
             cause
             may
             be
             knowne
             ,
             (
             for
             sometime
             it
             is
             hid
             ,
             from
             the
             partie
             distressed
             )
             thē
             triall
             must
             be
             made
             ,
             whether
             the
             said
             partie
             ,
             be
             fit
             for
             comfort
             yea
             or
             no
             ?
             For
             if
             he
             be
             found
             to
             be
             vnfit
             ,
             the
             word
             of
             God
             shall
             be
             misapplyed
             ,
             and
             consequently
             abused
             .
             His
             fitnesse
             for
             comfort
             ,
             may
             be
             found
             out
             ,
             by
             searching
             whether
             he
             be
             humbled
             for
             his
             sinnes
             ,
             or
             not
             ;
             for
             mē
             may
             be
             in
             great
             distresse
             ,
             and
             yet
             not
             touched
             at
             all
             ,
             for
             their
             sinnes
             .
             This
             humiliation
             stands
             in
             sorrow
             for
             sinne
             ,
             with
             confession
             of
             the
             same
             vnto
             God
             ,
             and
             in
             earnest
             praier
             for
             the
             pardon
             thereof
             ,
             with
             an
             heartie
             desire
             of
             amendment
             of
             life
             .
             But
             if
             on
             the
             other
             side
             ,
             the
             partie
             be
             vnhumbled
             ,
             then
             the
             first
             and
             principall
             care
             must
             be
             ,
             to
             worke
             in
             him
             some
             beginning
             of
             humiliation
             .
             This
             may
             be
             done
             in
             a
             freindly
             ,
             and
             Christian
             talke
             and
             conference
             ,
             whereby
             he
             must
             first
             be
             brought
             to
             see
             ,
             and
             well
             to
             consider
             his
             own
             sinnes
             ;
             secondly
             ,
             to
             grieue
             ,
             and
             to
             be
             sorrie
             for
             them
             ,
             at
             the
             least
             ,
             for
             some
             of
             the
             principall
             .
          
           
             And
             touching
             this
             sorrow
             ,
             two
             things
             must
             be
             remembred
             :
             first
             ,
             that
             the
             nature
             of
             worldly
             sorrowe
             must
             be
             altered
             ,
             by
             beeing
             turned
             ,
             and
             changed
             into
             sorrow
             according
             to
             God.
             If
             a
             mā
             be
             in
             some
             danger
             of
             his
             life
             ,
             by
             bleeding
             at
             the
             nose
             :
             experience
             teacheth
             ,
             the
             counsell
             of
             the
             Phisitian
             is
             ,
             to
             open
             a
             vaine
             ,
             and
             let
             the
             partie
             blood
             in
             the
             arme
             ,
             that
             the
             course
             thereof
             may
             
             be
             turned
             another
             way
             :
             The
             like
             order
             is
             to
             be
             taken
             with
             men
             ,
             that
             are
             troubled
             ,
             with
             worldly
             sorrow
             in
             their
             distresse
             :
             and
             that
             is
             ,
             to
             turne
             the
             course
             of
             their
             griefe
             ,
             by
             causing
             them
             to
             grieue
             not
             for
             worldly
             respects
             ,
             or
             onely
             in
             consideration
             of
             the
             punishment
             due
             vnto
             their
             sinnes
             ,
             but
             principally
             for
             the
             very
             offence
             of
             God
             ,
             in
             ,
             and
             by
             their
             sinnes
             committed
             .
          
           
             This
             done
             ,
             a
             second
             care
             must
             be
             had
             ,
             that
             this
             sorrow
             for
             sinne
             be
             not
             confused
             ,
             but
             a
             distinct
             sorrow
             .
             The
             man
             that
             is
             in
             sorrow
             ,
             must
             not
             be
             grieued
             onely
             ,
             because
             he
             is
             as
             other
             men
             are
             ,
             a
             sinner
             :
             but
             more
             specially
             for
             this
             ,
             and
             that
             particular
             sinne
             ,
             by
             which
             it
             comes
             to
             passe
             ,
             that
             he
             is
             such
             ,
             or
             such
             or
             a
             sinner
             ,
             that
             so
             his
             sorrow
             in
             respect
             of
             sinne
             ,
             may
             be
             distinct
             ,
             and
             brought
             as
             it
             were
             to
             some
             particular
             head
             .
             And
             men
             in
             this
             case
             ,
             must
             deale
             with
             the
             partie
             distressed
             ,
             as
             Surgeons
             are
             woont
             to
             doe
             with
             a
             tumour
             ,
             or
             swelling
             in
             the
             bodie
             ,
             whose
             manner
             is
             ,
             first
             to
             applie
             drawing
             &
             ripening
             plaisters
             to
             the
             place
             affected
             ,
             to
             bring
             the
             sore
             to
             an
             head
             ,
             that
             the
             corruption
             may
             issue
             out
             at
             some
             one
             place
             :
             and
             then
             afterward
             healing
             plaisters
             which
             are
             of
             great
             vse
             to
             cure
             the
             same
             .
             Euen
             so
             confused
             griefe
             ,
             must
             be
             reduced
             to
             some
             particulars
             :
             and
             then
             ,
             and
             not
             before
             ,
             is
             a
             man
             fit
             for
             comfort
             ,
             when
             his
             conscience
             is
             touched
             in
             speciall
             ,
             in
             regard
             of
             some
             one
             or
             more
             distinct
             and
             seuerall
             
             offences
             .
             And
             he
             that
             is
             grieued
             for
             one
             sinne
             truly
             ,
             and
             vnfainedly
             ,
             from
             his
             heart
             ;
             shall
             proportionally
             be
             grieued
             for
             all
             the
             sinnes
             ,
             that
             he
             knoweth
             to
             be
             in
             himselfe
             .
          
           
             The
             third
             thing
             required
             in
             applying
             this
             remedie
             is
             ,
             the
             ministring
             and
             conuaying
             of
             comfort
             to
             the
             mind
             of
             him
             ,
             that
             hath
             confessed
             his
             sinnes
             ,
             and
             is
             truly
             humbled
             for
             them
             :
             and
             it
             is
             a
             point
             of
             the
             greatest
             moment
             of
             all
             .
             Where
             if
             the
             question
             be
             ,
             how
             this
             comfort
             should
             be
             ministred
             ▪
             the
             answer
             is
             ,
             it
             may
             be
             done
             ,
             by
             bringing
             the
             partie
             troubled
             ,
             within
             the
             compasse
             of
             the
             promise
             of
             life
             .
             And
             there
             be
             two
             waies
             of
             doing
             this
             :
             the
             one
             false
             ,
             and
             the
             other
             true
             .
          
           
             Some
             thinke
             ,
             that
             men
             may
             be
             brought
             within
             the
             Couenant
             ,
             by
             the
             doctrine
             of
             Vniuersall
             grace
             and
             redemption
             .
             But
             this
             way
             ,
             to
             perswade
             vs
             of
             title
             in
             the
             Couenant
             of
             grace
             ,
             is
             both
             false
             ,
             and
             vnfit
             .
             False
             it
             is
             ,
             because
             all
             the
             promises
             of
             the
             Gospel
             ,
             are
             limited
             with
             the
             condition
             of
             Faith
             ,
             and
             Repentance
             ,
             not
             beeing
             vniuersall
             ,
             but
             made
             onely
             to
             such
             persons
             ,
             as
             repent
             and
             beleeue
             :
             therfore
             they
             are
             indefinite
             in
             regard
             of
             whole
             mankind
             ,
             and
             to
             beleeuers
             they
             are
             vniuersall
             .
          
           
             It
             is
             obiected
             ,
             that
             God
             would
             haue
             all
             men
             
             to
             be
             saued
             .
             
               Ans.
            
             The
             Apostle
             is
             the
             best
             expounder
             of
             himselfe
             ,
             and
             he
             faith
             in
             the
             Acts
             to
             
             the
             same
             effect
             ,
             
               The
               time
               of
               this
               ignorance
               God
            
             
             
               regarded
               not
               ,
               but
            
             now
             
               he
               admonisheth
               all
               men
               euery
               where
               to
               repent
               .
            
             In
             which
             wordes
             ,
             
               Paul
            
             addes
             this
             circumstance
             of
             time
             (
             
               now
               ,
            
             )
             to
             limit
             this
             good
             will
             of
             God
             ,
             to
             the
             last
             age
             of
             the
             world
             ,
             after
             the
             comming
             of
             Christ
             in
             the
             flesh
             ,
             and
             not
             to
             inlarge
             the
             same
             to
             all
             the
             posteritie
             of
             Adam
             .
             And
             ●o
             must
             he
             be
             vnderstood
             in
             the
             place
             to
             Timothie
             ,
             
               God
               would
               haue
               all
               men
               to
               be
               saued
               ,
            
             that
             is
             ,
             
               now
            
             in
             this
             last
             age
             of
             the
             world
             .
             And
             thus
             the
             same
             Apostle
             2.
             
             Cor.
             6.
             expounds
             a
             certaine
             prophecie
             of
             Isai
             ,
             concerning
             the
             acceptable
             time
             of
             grace
             .
             
               Now
               ,
            
             saith
             he
             ,
             
               is
               the
               acceptable
            
             
             
               time
               :
               behold
               (
               Now
               )
               is
               the
               day
               of
               saluation
               ,
            
             meaning
             the
             time
             of
             the
             new
             Testamēt
             .
             And
             Col.
             ●
             .
             26.
             
             
               The
               mysterie
               hid
               frō
               the
               beginning
               ,
               is
            
             now
             
               made
               manifest
               to
               the
               Saints
               .
            
             And
             Ro.
             16.
             26.
             
             
               The
               reuelatiō
               of
               the
               secret
               mysterie
               is
            
             now
             
               opened
               .
            
             All
             which
             ,
             and
             many
             other
             places
             about
             the
             same
             matter
             ,
             hauing
             this
             circumstance
             of
             time
             (
             
               Now
               ,
            
             )
             must
             needs
             be
             limited
             to
             this
             last
             age
             of
             the
             world
             .
             As
             for
             the
             note
             of
             vniuersalitie
             ,
             
               All
               ,
            
             it
             must
             not
             be
             vnderstood
             of
             all
             particulars
             ,
             but
             of
             all
             kinds
             ,
             sorts
             ,
             conditions
             ,
             and
             states
             of
             men
             ,
             as
             may
             be
             gathered
             out
             of
             the
             former
             words
             :
             
               I
               would
               that
               praiers
               be
               made
               for
               all
               men
               ,
            
             not
             for
             euery
             particular
             man
             :
             (
             for
             there
             be
             some
             that
             
             sinne
             vnto
             death
             ,
             for
             whome
             we
             may
             not
             pray
             ,
             )
             but
             for
             all
             states
             of
             men
             ,
             as
             well
             Princes
             as
             subiects
             ,
             
             poore
             as
             rich
             ,
             base
             as
             noble
             ,
             vnlearned
             as
             learned
             ,
             &c.
             
          
           
             But
             the
             saying
             of
             
               Paul
            
             is
             vrged
             ,
             2.
             
             Cor.
             5.
             18.
             
             
               God
               was
               in
               Christ
               ,
               recōciling
               the
            
             World
             
               vnto
               himselfe
               :
            
             therefore
             the
             promise
             in
             Christ
             ,
             belongs
             to
             the
             whole
             World
             ,
             &
             consequently
             to
             euery
             one
             .
             
               Ans
            
             The
             same
             Apostle
             shall
             againe
             answer
             for
             himselfe
             .
             Rom.
             11.
             15.
             
             
               The
               casting
               away
               of
               the
               Iewes
               ,
               is
               the
               reconciling
               of
               the
               world
               ,
            
             that
             is
             ,
             of
             the
             Gentiles
             in
             the
             last
             age
             of
             the
             world
             :
             for
             so
             he
             said
             before
             more
             plainly
             ,
             
               The
               falling
               avvay
               of
               the
               Ievv
               ,
               is
               the
               riches
               of
               the
               world
               ,
               and
               the
               diminishing
               of
               them
               ,
               the
               riches
               of
               the
               Gentiles
               .
            
             And
             so
             must
             that
             place
             to
             the
             Corinths
             be
             vnderstood
             ,
             namely
             ,
             not
             of
             all
             and
             euery
             man
             ,
             that
             liued
             in
             all
             ages
             and
             times
             ;
             but
             of
             thē
             that
             were
             (
             by
             the
             dispensation
             of
             the
             Gospel
             )
             to
             be
             called
             out
             of
             all
             kingdomes
             ,
             and
             nations
             ,
             after
             the
             death
             and
             ascenfion
             of
             Christ.
             Thus
             then
             the
             promise
             of
             saluation
             ,
             is
             not
             
               vniuersall
               ,
            
             without
             exception
             ,
             or
             restraint
             :
             and
             therefore
             application
             made
             by
             the
             vniuersalitie
             of
             the
             promise
             ,
             admits
             some
             falshood
             .
          
           
             Secondly
             ,
             this
             way
             of
             applying
             ,
             is
             also
             Vnfit
             .
             For
             the
             reason
             must
             be
             framed
             thus
             :
             
               Christ
               died
               for
               all
               men
               :
               but
               thou
               art
               a
               man
               :
               therefore
               Christ
               died
               for
               thee
               .
            
             The
             partie
             distressed
             will
             graunt
             all
             ,
             and
             say
             ,
             Christ
             indeede
             died
             for
             him
             ,
             i●
             he
             would
             haue
             receiued
             Christ
             ,
             but
             he
             by
             his
             sinn●
             
             hath
             cut
             himselfe
             off
             from
             his
             owne
             Sauiour
             ,
             and
             hath
             forsaken
             him
             ,
             so
             as
             the
             benefit
             of
             his
             death
             will
             doe
             him
             no
             good
             .
          
           
             The
             right
             way
             of
             ministring
             Comfort
             to
             a
             partie
             distressed
             followeth
             .
             In
             the
             handling
             whereof
             ,
             first
             ,
             I
             will
             lay
             downe
             the
             Grounds
             ,
             whereby
             any
             man
             that
             belongs
             to
             God
             ,
             may
             be
             brought
             within
             the
             Couenant
             .
             And
             then
             ,
             I
             will
             shew
             the
             Right
             Way
             ,
             how
             they
             must
             be
             vsed
             ,
             and
             applied
             .
          
           
             For
             the
             first
             .
             Recourse
             must
             not
             be
             had
             to
             all
             graces
             ,
             or
             to
             all
             degrees
             and
             measures
             of
             grace
             ;
             but
             onely
             such
             ,
             as
             a
             troubled
             Conscience
             may
             feele
             and
             reach
             vnto
             .
             For
             those
             that
             be
             the
             true
             children
             of
             God
             ,
             and
             haue
             excellent
             measure
             of
             grace
             ;
             when
             they
             are
             in
             distresse
             ,
             feele
             little
             or
             no
             grace
             at
             all
             in
             themselues
             .
             The
             graces
             then
             ,
             that
             serue
             for
             this
             purpose
             ,
             are
             three
             .
             Faith
             ,
             Repentance
             ,
             and
             the
             true
             Loue
             of
             God.
             which
             is
             the
             fruit
             of
             them
             both
             .
             And
             that
             we
             may
             the
             more
             easily
             and
             truly
             discerne
             of
             them
             ,
             and
             not
             be
             deceiued
             ,
             inquirie
             must
             be
             made
             ,
             what
             be
             the
             Seedes
             and
             beginnings
             of
             them
             all
             .
          
           
             The
             first
             Gronnd
             of
             grace
             is
             this
             :
             
               A
               desire
               to
               repent
               ,
               and
               beleeue
               ,
               in
               a
               touched
               heart
               and
               conscience
               ,
               is
               faith
               and
               repentance
               it selfe
               ,
               though
               not
               in
               nature
               ,
               yet
               in
               Gods
               acceptation
               .
            
             I
             prooue
             it
             thus
             .
             It
             is
             a
             principle
             graunted
             and
             
             confessed
             of
             all
             men
             ;
             that
             in
             them
             which
             haue
             grace
             ,
             God
             accepteth
             the
             will
             for
             the
             deede
             .
             
               If
               there
               be
               a
               willing
               minde
            
             (
             saith
             the
             Apostle
             )
             
               it
               is
            
             
             
               accepted
               not
               according
               to
               that
               a
               man
               hath
               not
               ,
               but
               according
               to
               that
               he
               hath
               .
            
             Againe
             ,
             God
             hath
             annexed
             a
             promise
             of
             blessednes
             ,
             and
             life
             euerlasting
             to
             the
             true
             and
             vnfained
             desire
             of
             grace
             .
             Whence
             it
             is
             ,
             that
             they
             are
             in
             Scripture
             pronounced
             
             blessed
             ,
             which
             
               hunger
               and
               thirst
               after
               righteousnes
               .
            
             And
             who
             are
             they
             but
             such
             ,
             as
             feele
             themselues
             to
             want
             all
             righteousnes
             ,
             and
             doe
             truly
             and
             earnestly
             desire
             it
             in
             their
             hearts
             .
             For
             hunger
             and
             thirst
             ,
             argues
             both
             a
             want
             of
             something
             ,
             and
             a
             feeling
             of
             the
             want
             .
             And
             to
             this
             purpose
             the
             holy
             Ghost
             saith
             ,
             
               To
               him
               that
               is
               a
               thirst
               will
               I
               giue
               to
               drinke
               of
               the
               water
               of
            
             
             
               life
               freely
            
             Now
             this
             thirstie
             soule
             ,
             is
             that
             man
             ,
             which
             feeles
             himselfe
             destitute
             of
             all
             grace
             ,
             and
             Gods
             fauour
             in
             Christ
             ,
             and
             withall
             doth
             thirst
             after
             the
             blood
             of
             Christ
             ,
             and
             desires
             to
             be
             made
             partaker
             thereof
             .
             God
             is
             wont
             mercifully
             to
             accept
             of
             the
             desire
             of
             any
             good
             thing
             ,
             when
             a
             man
             is
             in
             necessitie
             ,
             and
             stands
             in
             want
             
             thereof
             .
             
               The
               Lord
            
             (
             saies
             Dauid
             )
             
               heares
               the
               desire
               of
               the
               poore
               ,
            
             that
             is
             ,
             of
             them
             that
             are
             in
             distresse
             either
             of
             bodie
             ,
             or
             minde
             .
             
               Yea
               ,
               he
               will
               fulfill
               the
               desire
               of
               them
               that
               feare
               him
               .
            
             
          
           
             It
             will
             be
             said
             ,
             that
             the
             desire
             of
             good
             things
             is
             naturall
             :
             and
             therefore
             God
             will
             not
             regard
             
             mens
             desires
             .
             I
             answer
             ,
             Desires
             be
             of
             two
             sorts
             ;
             some
             be
             of
             such
             things
             ,
             as
             men
             by
             the
             meere
             light
             of
             nature
             know
             to
             be
             good
             :
             for
             example
             :
             the
             desire
             of
             wisdome
             ,
             of
             ciuill
             vertue
             ,
             of
             honour
             ,
             of
             happinesse
             ,
             and
             such
             like
             :
             and
             all
             these
             nature
             can
             desire
             .
             Others
             be
             aboue
             nature
             ,
             as
             the
             desire
             of
             remission
             of
             sinnes
             ,
             reconciliation
             ,
             and
             sanctification
             :
             and
             they
             which
             seriously
             desire
             these
             ,
             haue
             a
             promise
             of
             blessednes
             and
             life
             euerlasting
             .
             And
             hence
             it
             followes
             ,
             that
             desire
             of
             mercie
             ,
             in
             the
             want
             of
             mercie
             ,
             is
             mercie
             it selfe
             ;
             and
             desire
             of
             grace
             ,
             in
             the
             want
             of
             grace
             ,
             is
             grace
             it selfe
             .
          
           
             A
             second
             Ground
             is
             this
             .
             
               A
               godly
               sorrovv
               whereby
               a
               man
               is
               grieued
               for
               his
               sinnes
               ,
               because
               they
               are
               sinnes
               ,
               is
               the
               beginning
               of
               repentance
               ,
               &
               indeed
               for
               substance
               is
               repentance
               it selfe
               .
            
             The
             Apostle
             
               Paul
            
             reioyced
             that
             he
             had
             in
             the
             worke
             of
             his
             Ministerie
             ,
             wrought
             this
             godly
             sorrow
             in
             the
             hearts
             of
             the
             Corinthians
             ,
             calling
             it
             sorrow
             
               that
               causeth
               repentance
               not
               to
               be
               repented
               of
               .
            
             
             This
             sorrow
             may
             be
             discerned
             in
             this
             sort
             :
             The
             heart
             of
             him
             in
             whome
             it
             is
             ,
             is
             so
             affected
             ,
             that
             though
             there
             were
             no
             conscience
             ,
             nor
             deuill
             to
             accuse
             ,
             no
             hell
             for
             condemnation
             ;
             yet
             it
             would
             be
             grieued
             in
             it selfe
             ,
             because
             God
             by
             sinne
             is
             displeased
             ,
             and
             offended
             .
          
           
             I●
             it
             be
             alleadged
             ,
             that
             euery
             one
             cannot
             reach
             to
             this
             beginning
             of
             repentance
             ,
             thus
             to
             sorrow
             
             for
             his
             sinne
             ;
             then
             I
             adde
             further
             ,
             if
             the
             partie
             be
             grieued
             for
             the
             hardnes
             of
             his
             heart
             ,
             whereby
             it
             comes
             to
             passe
             ,
             that
             he
             cannot
             grieue
             ,
             he
             hath
             vndoubtedly
             receiued
             some
             portion
             of
             godly
             sorrow
             .
             For
             it
             is
             not
             nature
             ,
             that
             makes
             vs
             to
             grieue
             for
             hardnes
             of
             heart
             ,
             but
             grace
             .
          
           
             The
             third
             Ground
             is
             ,
             that
             
               A
               setled
               purpose
               ,
               and
               willing
               minde
               to
               forsake
               all
               sinne
               ,
               and
               to
               turne
               vnto
               God
               ,
               (
               though
               as
               yet
               no
               outward
               cōuersion
               appeare
               ,
               )
               is
               a
               good
               beginning
               of
               true
               conuersion
               ,
               &
               repentance
               .
               I
               thought
            
             (
             saith
             Dauid
             )
             
               I
               will
               confesse
               against
               my selfe
               my
               wickednes
               vnto
               the
            
             
             
               Lord
               :
               and
               thou
               forgauest
               the
               punishment
               of
               my
               sinne
               .
            
             And
             to
             this
             is
             added
             (
             
               Selah
               ,
            
             )
             which
             is
             not
             onely
             a
             musicall
             note
             ,
             but
             ;
             as
             some
             thinke
             ,
             a
             note
             of
             obseruation
             ,
             to
             moue
             vs
             to
             marke
             the
             things
             that
             are
             set
             downe
             ,
             as
             beeing
             of
             speciall
             weight
             and
             moment
             .
             And
             surely
             this
             is
             a
             matter
             of
             great
             consequence
             ;
             that
             vpon
             the
             very
             vnsained
             purpose
             of
             confession
             of
             sinne
             ,
             God
             should
             giue
             a
             pardon
             thereof
             .
             Take
             a
             surther
             proofe
             of
             this
             in
             the
             Prodigall
             sonne
             ,
             whome
             I
             take
             not
             for
             one
             that
             was
             neuer
             called
             ,
             or
             turned
             to
             God
             ,
             (
             though
             some
             doe
             so
             ,
             and
             seeme
             to
             haue
             warrant
             for
             their
             opinion
             :
             )
             but
             rather
             for
             him
             that
             is
             the
             child
             of
             God
             ,
             and
             afterward
             falls
             away
             .
             Now
             such
             a
             one
             beeing
             brought
             by
             outward
             crosses
             and
             afflictions
             ,
             to
             see
             his
             owne
             miserie
             ,
             purposeth
             with
             himselfe
             ,
             to
             returne
             to
             his
             
             father
             againe
             ,
             and
             to
             humble
             himselfe
             ,
             and
             confesse
             his
             iniquitie
             :
             and
             vpon
             this
             very
             purpose
             ,
             
             when
             he
             had
             said
             ,
             
               I
               will
               goe
               to
               my
               father
               ,
               and
               say
               vnto
               him
               ,
               father
               ,
               I
               haue
               sinned
               ,
               &c.
            
             at
             his
             returne
             a
             farre
             off
             ,
             his
             father
             receiues
             him
             as
             his
             child
             againe
             ,
             and
             after
             acceptation
             followes
             his
             confession
             .
             The
             like
             is
             to
             be
             seene
             in
             Dauid
             ,
             
             who
             beeing
             reprooued
             by
             the
             Prophet
             Nathan
             ,
             for
             his
             sinnes
             of
             adulterie
             and
             murther
             ,
             presently
             made
             confession
             of
             them
             ,
             and
             at
             the
             very
             same
             time
             ,
             receiued
             by
             the
             prophet
             ,
             sentence
             of
             absolution
             ,
             euen
             from
             the
             Lord
             himselfe
             ,
             wherein
             he
             could
             not
             erre
             .
          
           
             The
             fourth
             Ground
             .
             
               To
               loue
               any
               man
               because
               he
               is
               a
               Christian
               ,
               and
               a
               child
               of
               God
               ,
               is
               a
               sensible
               and
               certaine
               note
               of
               a
               man
               that
               is
               partaker
               of
               the
               true
               loue
               of
               God
               in
               Christ.
               Hereby
            
             
             (
             saith
             S.
             Iohn
             )
             
               we
               knowe
               that
               we
               are
               translated
               from
               death
               to
               life
               ,
               because
               we
               loue
               the
               brethren
               .
            
             Loue
             here
             is
             not
             a
             cause
             but
             onely
             a
             signe
             of
             Gods
             loue
             to
             vs.
             And
             our
             Sauiour
             Christ
             saith
             ,
             
               He
               that
               receiueth
               a
               Prophet
               in
               the
               name
               of
               a
               Prophet
               ,
               shall
               receiue
               a
               Prophets
               reward
               .
            
             Now
             that
             we
             be
             not
             deceiued
             in
             these
             grounds
             ;
             it
             must
             be
             rememebred
             ,
             that
             these
             beginnings
             of
             grace
             ,
             (
             be
             they
             neuer
             so
             weak
             )
             must
             not
             be
             flittering
             and
             fleeting
             ,
             but
             constant
             &
             setled
             ,
             not
             stopped
             or
             staied
             in
             the
             way
             ,
             but
             such
             as
             daiely
             growe
             and
             increase
             :
             and
             then
             they
             
             are
             indeed
             accepted
             of
             God.
             And
             he
             that
             can
             finde
             these
             beginnings
             ,
             or
             any
             of
             them
             truely
             in
             himselfe
             ,
             he
             may
             assure
             himselfe
             thereby
             ,
             that
             he
             is
             the
             child
             of
             God.
             
          
           
             Hauing
             thus
             laid
             downethe
             Groundes
             of
             cōfort
             :
             I
             come
             now
             to
             the
             way
             ,
             by
             which
             the
             party
             in
             distresse
             ,
             may
             be
             brought
             within
             the
             compasse
             of
             the
             promise
             of
             saluation
             .
             This
             way
             standes
             in
             two
             things
             ;
             in
             making
             triall
             ▪
             and
             in
             applying
             the
             promise
             .
          
           
             First
             then
             ,
             triall
             must
             be
             made
             ▪
             whether
             the
             person
             distressed
             haue
             in
             him
             as
             yet
             ,
             any
             of
             the
             forenamed
             grounds
             of
             grace
             or
             not
             .
             This
             triall
             may
             be
             made
             by
             him
             that
             is
             the
             comforter
             ,
             in
             the
             moouing
             of
             certaine
             Questions
             to
             the
             said
             person
             .
             And
             first
             ,
             let
             him
             aske
             whether
             he
             beleeue
             and
             repent
             ?
             The
             distressed
             partie
             answers
             no
             ,
             he
             cannot
             repent
             nor
             beleeue
             .
             Then
             he
             must
             further
             aske
             ,
             whether
             he
             desire
             to
             beleeue
             and
             repent
             ?
             to
             this
             he
             will
             answer
             ,
             he
             doeth
             desire
             it
             with
             all
             his
             heart
             ;
             in
             the
             same
             sort
             is
             he
             to
             make
             triall
             of
             the
             other
             groundes
             .
             When
             a
             man
             is
             in
             the
             fit
             of
             tentation
             ;
             he
             will
             say
             resolutely
             ,
             he
             is
             sure
             to
             be
             dāned
             .
             Aske
             him
             in
             this
             fit
             ,
             of
             his
             loue
             to
             God
             ,
             he
             will
             giue
             answer
             ,
             he
             hath
             none
             at
             all
             :
             but
             aske
             him
             further
             ,
             whether
             he
             loue
             a
             man
             because
             he
             is
             a
             Christian
             ,
             and
             a
             child
             of
             God
             ,
             then
             will
             he
             say
             he
             doth
             indeed
             .
             Thus
             after
             triall
             made
             in
             this
             manner
             ,
             some
             beginnings
             of
             faith
             
             and
             repentance
             will
             appeare
             ,
             which
             at
             the
             first
             lay
             hid
             .
             For
             God
             vseth
             out
             of
             the
             time
             of
             prosperitie
             ,
             by
             &
             in
             distresse
             and
             affliction
             to
             work
             his
             grace
             .
          
           
             The
             second
             point
             followeth
             .
             After
             that
             by
             triall
             some
             of
             the
             foresaid
             beginnings
             of
             grace
             ,
             be
             found
             out
             ,
             then
             comes
             the
             right
             applying
             of
             the
             promise
             of
             life
             euerlasting
             to
             the
             partie
             distressed
             .
             And
             that
             is
             done
             by
             a
             kind
             of
             reasoning
             ;
             the
             first
             part
             whereof
             ,
             is
             taken
             from
             Gods
             word
             ,
             the
             second
             from
             the
             testimonie
             of
             the
             distressed
             conscience
             ,
             and
             the
             conclusion
             is
             the
             applying
             of
             the
             promise
             ,
             on
             this
             manner
             .
             
               He
               that
            
             
             
               hath
               an
               vnfained
               desire
               to
               repent
               and
               beleeue
               ,
               hath
               remission
               of
               sinnes
               ,
               and
               life
               euerlasting
               :
            
             
             
               But
               thou
               hast
               an
               earnest
               desire
               to
               repent
               and
               beleeue
               in
               Christ.
               Therefore
               remission
               of
               sinnes
            
             
             
               and
               life
               euerlasting
               is
               thine
               .
            
          
           
             And
             here
             remember
             ,
             that
             it
             is
             most
             conuenient
             ,
             this
             application
             be
             made
             by
             the
             Minister
             of
             the
             Gospell
             ,
             who
             in
             it
             ,
             must
             vse
             his
             ministeriall
             authoritie
             giuen
             him
             of
             God
             ,
             to
             pronounce
             the
             pardon
             .
             For
             in
             distresse
             ,
             it
             is
             as
             hard
             a
             thing
             ,
             to
             make
             the
             conscience
             yeild
             to
             the
             promise
             ,
             as
             to
             make
             fire
             and
             water
             agree
             .
             For
             though
             men
             haue
             signes
             of
             grace
             &
             mercie
             in
             them
             ,
             yet
             will
             they
             not
             acknowledge
             it
             ,
             by
             reason
             of
             the
             extremitie
             of
             their
             distresse
             .
             In
             this
             manner
             ,
             vpon
             any
             of
             the
             former
             grounds
             ,
             may
             the
             troubled
             
             and
             perplexed
             soule
             be
             assured
             ,
             that
             mercie
             belongs
             to
             it
             .
             And
             this
             I
             take
             to
             be
             ,
             the
             onely
             generall
             and
             right
             way
             ,
             of
             conforting
             a
             distressed
             conscience
             .
          
           
             Nowe
             that
             the
             promise
             thus
             applyed
             ,
             may
             haue
             good
             successe
             ,
             these
             rules
             must
             necessarily
             be
             obserued
             .
          
           
             I.
             One
             is
             ,
             that
             the
             comfort
             which
             is
             ministred
             ,
             be
             delaied
             with
             some
             mixture
             of
             the
             Law
             ;
             that
             is
             to
             say
             ,
             the
             promise
             alone
             must
             not
             be
             applyed
             ,
             but
             withall
             mention
             is
             to
             be
             made
             ,
             of
             the
             sinnes
             of
             the
             partie
             ,
             and
             of
             the
             grieuous
             punishments
             ,
             due
             vnto
             him
             for
             the
             same
             .
             The
             reason
             is
             ,
             because
             there
             is
             much
             deceipt
             in
             the
             heart
             of
             man
             ;
             in
             so
             much
             ,
             as
             oftentimes
             it
             falleth
             out
             ,
             that
             men
             not
             throughly
             humbled
             ,
             beeing
             comforted
             either
             too
             soone
             ,
             or
             too
             much
             ,
             doe
             afterward
             becom
             the
             worst
             of
             all
             .
             In
             this
             respect
             ,
             not
             vnlike
             to
             the
             iron
             ,
             which
             being
             cast
             into
             the
             fire
             vehemētly
             hot
             ,
             &
             cooled
             againe
             ,
             is
             much
             more
             hard
             ,
             then
             it
             would
             haue
             bin
             ,
             if
             the
             heat
             had
             bin
             moderate
             .
             And
             hence
             it
             is
             ,
             that
             in
             the
             ministring
             of
             cōfort
             ,
             we
             must
             somwhat
             keep
             thē
             down
             ,
             &
             bring
             them
             on
             by
             litle
             &
             litle
             to
             repentance
             .
             The
             sweetnesse
             of
             comfort
             is
             the
             greater
             ,
             if
             it
             be
             delayed
             with
             some
             tartenesse
             of
             the
             Law.
             
          
           
             II.
             Another
             rule
             is
             this
             :
             If
             the
             distressed
             partie
             ,
             be
             much
             possessed
             with
             griefe
             ,
             of
             himselfe
             ,
             he
             must
             not
             be
             left
             alone
             ,
             but
             alwaies
             attēded
             with
             
             good
             company
             .
             For
             it
             is
             an
             vsuall
             practise
             of
             the
             Deuill
             ,
             to
             take
             the
             vantage
             of
             the
             place
             &
             time
             ,
             when
             a
             man
             is
             solitarie
             and
             depriued
             of
             that
             helpe
             ,
             which
             otherwise
             he
             might
             haue
             in
             societie
             with
             others
             .
             Thus
             he
             tempted
             Eue
             ,
             when
             she
             was
             apart
             from
             her
             husband
             .
             And
             in
             this
             regard
             ,
             Salomon
             pronounces
             
               a
               woe
               to
               him
               that
            
             
             
               is
               alone
               .
            
             But
             herein
             doeth
             his
             malice
             most
             appeare
             ,
             in
             that
             he
             is
             alway
             readiest
             ,
             when
             a
             man
             is
             in
             great
             distresse
             ,
             and
             withall
             solitarie
             ,
             then
             vpon
             the
             sudden
             to
             tempt
             him
             to
             dispaire
             ,
             and
             to
             the
             making
             away
             of
             himselfe
             .
          
           
             III.
             Thirdly
             ,
             the
             partie
             in
             distresse
             must
             be
             taught
             ,
             not
             to
             rest
             vpon
             his
             owne
             iudgement
             ,
             but
             alwaies
             to
             submit
             himselfe
             ,
             and
             be
             content
             to
             be
             aduised
             by
             others
             that
             are
             men
             of
             wisedome
             ,
             iudgement
             ,
             and
             discretion
             .
             A
             thing
             to
             be
             obserued
             the
             rather
             ,
             because
             the
             very
             neglect
             thereof
             ,
             hath
             caused
             sundrie
             persons
             ,
             to
             remaine
             vncomforted
             for
             many
             yeres
             .
          
           
             IV.
             Fourthly
             ,
             the
             partie
             distressed
             ,
             must
             neuer
             heare
             tel
             of
             any
             fearefull
             accidents
             ,
             or
             of
             any
             that
             haue
             bin
             in
             like
             ,
             or
             worse
             case
             thē
             himself
             is
             .
             For
             vpon
             the
             very
             report
             ,
             the
             distressed
             conscience
             will
             fasten
             the
             accident
             vpon
             it selfe
             ,
             and
             therby
             cōmonly
             wil
             be
             drawn
             to
             deeper
             griefe
             or
             dispaire
             .
             For
             the
             mind
             afflicted
             will
             imagine
             fearefull
             things
             ,
             and
             sometime
             ,
             the
             very
             bare
             
             naming
             of
             the
             Deuil
             ,
             will
             strike
             terrour
             &
             feare
             into
             it
             .
          
           
             V.
             Fiftly
             ,
             The
             partie
             that
             is
             to
             comfort
             ,
             must
             beare
             with
             all
             the
             wants
             of
             the
             distressed
             ;
             as
             with
             their
             frowardnesse
             ,
             peeuishnesse
             ,
             rashnesse
             ,
             and
             with
             their
             distempered
             and
             disordered
             affections
             and
             actions
             ▪
             yea
             he
             must
             put
             vpon
             him
             (
             as
             it
             were
             )
             their
             persons
             ,
             beeing
             affected
             with
             their
             miserie
             ,
             and
             touched
             with
             their
             sorrowes
             ,
             as
             if
             they
             were
             his
             owne
             ,
             grieuing
             when
             he
             seeth
             them
             to
             grieue
             ,
             weeping
             when
             they
             doe
             weepe
             and
             lament
             .
          
           
             VI.
             Sixtly
             ,
             he
             that
             is
             the
             comforter
             ,
             must
             not
             be
             discouraged
             ,
             though
             after
             long
             labour
             and
             paines
             taking
             ,
             there
             follow
             small
             comfort
             and
             ease
             ,
             to
             the
             partie
             distressed
             .
             For
             vsually
             ,
             it
             is
             long
             before
             comfort
             can
             be
             receiued
             ;
             and
             why
             ?
             surely
             because
             God
             hath
             the
             greatest
             stroke
             in
             these
             distresses
             of
             minde
             ,
             and
             brings
             men
             thorough
             all
             the
             temptations
             ,
             that
             he
             hath
             appointed
             ,
             before
             he
             opens
             the
             heart
             to
             receiue
             comfort
             .
             The
             Church
             in
             the
             Canticles
             seekes
             for
             her
             beleeued
             ;
             but
             before
             shee
             can
             finde
             him
             ,
             shee
             goes
             about
             in
             the
             citie
             ,
             through
             the
             streets
             ,
             and
             by
             open
             places
             ,
             passing
             by
             the
             Watchmen
             thēselues
             ,
             and
             after
             shee
             hath
             vsed
             all
             meanes
             without
             helpe
             or
             hope
             ,
             at
             length
             shee
             finds
             her
             beloued
             ▪
             
               him
               in
               whome
               her
               soule
               delighteth
               .
            
             
          
           
             Thus
             much
             for
             the
             generall
             remedie
             of
             all
             
             distresses
             :
             nowe
             I
             come
             to
             the
             particular
             distresses
             themselues
             .
          
           
             The
             first
             distresse
             ariseth
             of
             a
             
               diuine
               Temptation
               ,
            
             which
             is
             a
             combate
             with
             God
             himselfe
             
               immediately
               .
            
             And
             this
             distresse
             is
             ,
             when
             the
             conscience
             speaks
             some
             fearefull
             things
             of
             God
             ,
             and
             withall
             the
             partie
             distressed
             ,
             feeles
             some
             euident
             tokens
             of
             Gods
             wrath
             .
             Examples
             hereof
             we
             shall
             finde
             many
             in
             the
             word
             of
             God.
             One
             is
             ,
             the
             example
             of
             righteous
             Iob
             ,
             who
             hauing
             beene
             long
             in
             outward
             afflictions
             ,
             was
             withall
             exercised
             with
             the
             apprehension
             of
             the
             anger
             of
             God
             ,
             and
             in
             that
             state
             he
             saith
             ,
             that
             
               the
               arrows
            
             
             
               of
               the
               Almightie
               were
               in
               him
               ,
               that
               the
               venime
               thereof
               ,
               did
               drinke
               vp
               his
               spirit
               ,
               that
               the
               terrors
               of
               God
               did
               fight
               against
               him
               .
            
             Yea
             further
             he
             addeth
             ,
             that
             God
             
               was
               his
               enemie
               ,
               and
               writ
               bitter
            
             
             
               things
               against
               him
               :
               and
               made
               him
               to
               possesse
               the
               sinnes
               of
               his
               youth
               .
            
             And
             at
             another
             time
             he
             complaineth
             ,
             that
             
               Gods
               wrath
               had
               torne
               him
               ,
            
             
             
               that
               he
               hated
               him
               ,
               g●ashed
               vpon
               him
               with
               his
               teeth
               ,
               and
               had
               sharpened
               his
               eies
               against
               him
            
             In
             all
             which
             ,
             and
             diuers
             other
             places
             ,
             it
             appeares
             that
             his
             conscience
             was
             exercised
             ,
             with
             the
             sense
             of
             the
             wrath
             of
             God
             ,
             which
             had
             nowe
             euen
             seazed
             vpon
             his
             soule
             .
          
           
             Another
             example
             we
             haue
             in
             Dauid
             ,
             who
             also
             was
             exercised
             with
             this
             temptation
             and
             trouble
             of
             minde
             ,
             as
             the
             first
             wordes
             of
             the
             6
             
             Psalme
             ,
             and
             the
             whole
             tenour
             thereof
             doe
             euidently
             
             shewe
             ;
             For
             first
             ,
             he
             desires
             the
             Lord
             ,
             
               not
               to
               rebuke
               him
               in
               his
               wrath
               ,
            
             and
             afterward
             complaineth
             ,
             that
             his
             griefe
             was
             so
             great
             ,
             that
             his
             very
             flesh
             consumed
             ,
             his
             bones
             were
             vexed
             ,
             and
             his
             bodie
             brought
             to
             such
             a
             state
             ,
             as
             no
             sicknesse
             could
             haue
             brought
             him
             vnto
             .
             And
             it
             is
             not
             vnlike
             ,
             that
             the
             same
             Prophet
             did
             often
             fall
             into
             the
             like
             kind
             of
             distresse
             of
             minde
             ,
             as
             may
             be
             gathered
             out
             of
             Psalme
             ,
             77
             ▪
             and
             sundrie
             other
             places
             .
          
           
             Now
             as
             it
             fared
             with
             these
             ,
             and
             diuers
             other
             seruants
             of
             God
             ,
             in
             ancient
             times
             ,
             so
             are
             we
             not
             without
             some
             instances
             thereof
             in
             our
             daies
             .
             Amongest
             many
             ,
             that
             worthy
             man
             Master
             Luther
             ,
             writes
             of
             himselfe
             ,
             that
             he
             was
             in
             this
             particular
             temptation
             ,
             and
             that
             he
             learned
             in
             it
             ,
             the
             doctrine
             of
             the
             Iustification
             of
             a
             sinner
             ,
             by
             the
             meere
             mercie
             of
             God
             ,
             without
             any
             merit
             of
             workes
             ▪
             and
             vpon
             the
             sense
             and
             experience
             of
             the
             nature
             and
             properties
             of
             this
             distresse
             ,
             he
             w●ote●
             notable
             exposition
             of
             the
             6.
             
             Psalme
             of
             Dauid
             ▪
             ●●e
             scope
             and
             intent
             whereof
             ,
             he
             writeth
             to
             be
             nothing
             else
             ,
             but
             a
             soueraigne
             remedie
             of
             this
             and
             the
             like
             distresses
             of
             the
             minde
             and
             conscience
             .
          
           
             If
             it
             be
             demanded
             ,
             what
             is
             the
             occasion
             of
             this
             kinde
             of
             temptation
             ?
             I
             answer
             ,
             that
             it
             ariseth
             some
             times
             ,
             vpon
             the
             commission
             of
             some
             notorious
             
             sinne
             ,
             which
             doth
             wound
             the
             conscience
             ,
             as
             in
             Cain
             ,
             Iudas
             ,
             and
             Saul
             ,
             who
             for
             their
             great
             and
             capit
             all
             sinnes
             ,
             that
             stinged
             and
             wounded
             their
             consciences
             ,
             grew
             to
             a
             fearefull
             state
             ,
             and
             consequently
             perished
             in
             this
             temptation
             .
             Sometimes
             againe
             it
             comes
             when
             there
             is
             no
             sinne
             committed
             ,
             but
             obedience
             to
             God
             performed
             :
             and
             then
             there
             cannot
             be
             rendred
             any
             reason
             of
             it
             ,
             either
             in
             man
             ,
             or
             out
             of
             man
             ,
             saue
             this
             ,
             that
             God
             will
             haue
             it
             so
             to
             be
             .
             And
             the
             trueth
             hereof
             is
             plaine
             by
             the
             examples
             of
             Iob
             and
             Dauid
             before
             remembred
             .
          
           
             The
             Effects
             of
             this
             Temptation
             are
             many
             ▪
             and
             very
             strange
             .
             For
             outwardly
             it
             works
             vpon
             the
             bodie
             ,
             as
             it
             were
             a
             burning
             ague
             ,
             &
             it
             causeth
             the
             entralls
             to
             rise
             ,
             the
             liuer
             to
             rowle
             in
             the
             bodie
             :
             &
             it
             sets
             a
             great
             heat
             in
             the
             bones
             ,
             &
             consumes
             the
             flesh
             ,
             more
             then
             any
             sicknes
             can
             doe
             .
             And
             that
             it
             is
             so
             ,
             as
             I
             say
             ,
             beside
             experience
             ,
             it
             is
             cleare
             in
             the
             word
             of
             God.
             Dauid
             in
             this
             distresse
             affirmeth
             ,
             that
             
               his
               eyes
               were
               eaten
               as
               it
               were
               with
               wormes
               ,
               and
               sunke
               into
               his
               head
            
             Psal.
             6.
             7.
             
               that
               his
               moisture
               became
               as
               the
               drought
               in
               sommer
               .
            
             Psal.
             32.
             4.
             and
             Iob
             saies
             ,
             that
             his
             
               skinne
               was
               blacke
               vpon
            
             
             
               him
               ,
               his
               bones
               were
               burnt
               with
               heat
               :
            
             yea
             that
             by
             meanes
             of
             this
             distresse
             
               he
               was
               now
               full
               of
               wrinkles
               ,
            
             
             
               and
               his
               leanenes
               did
               rise
               vpon
               him
               .
            
             It
             is
             a
             principle
             which
             Physitians
             doe
             hold
             ,
             that
             
               The
               minde
               follows
               the
               temperature
               of
               the
               bodie
               ,
               and
               is
            
             
             
               affected
               according
               to
               the
               good
               or
               euill
               constitution
               thereof
               :
            
             which
             though
             it
             be
             true
             ,
             yet
             withall
             it
             is
             as
             manifest
             on
             the
             other
             side
             ,
             that
             the
             bodie
             doth
             often
             follow
             the
             state
             and
             condition
             of
             the
             minde
             .
             For
             a
             distressed
             heart
             ,
             must
             of
             necessitie
             ,
             make
             a
             fainting
             and
             a
             languishing
             bodie
             .
          
           
             But
             the
             principall
             thing
             to
             be
             sought
             for
             in
             this
             temptation
             ,
             is
             the
             
               Remedie
            
             thereof
             :
             whereunto
             there
             be
             fiue
             things
             required
             ,
             which
             are
             to
             be
             practised
             ,
             as
             occasion
             shall
             be
             offered
             .
          
           
             First
             ,
             choise
             must
             be
             made
             of
             the
             most
             fit
             and
             present
             remedie
             ,
             and
             that
             must
             be
             vsed
             in
             the
             first
             place
             .
          
           
             Now
             the
             most
             fit
             and
             present
             remedie
             is
             ,
             to
             bring
             the
             partie
             troubled
             to
             the
             
               personall
            
             exercises
             of
             faith
             and
             repentance
             ,
             
               by
               ,
               and
               in
               him selfe
               .
            
             For
             this
             ende
             ,
             he
             must
             examine
             his
             conscience
             most
             straigthly
             and
             narrowly
             of
             all
             the
             sinnes
             of
             his
             heart
             ,
             and
             life
             .
             Secondly
             ,
             he
             must
             humbly
             confesse
             against
             himselfe
             ,
             all
             his
             knowne
             sinnes
             :
             and
             withall
             acknowledge
             the
             due
             condemnation
             ,
             that
             he
             thereby
             hath
             deserued
             .
             Thirdly
             ,
             he
             must
             crie
             to
             heauen
             for
             mercie
             ,
             intreating
             the
             Lord
             most
             instantly
             for
             pardon
             ,
             and
             for
             the
             restraint
             of
             his
             wrath
             due
             vnto
             him
             for
             his
             sinne
             .
             Dauid
             beeing
             in
             this
             distresse
             ,
             performed
             all
             these
             duties
             ,
             as
             we
             may
             read
             in
             the
             6.
             
             Psalme
             :
             and
             he
             saith
             further
             of
             himselfe
             ,
             that
             
               whilst
               he
               concealed
               his
               sinnes
               ,
               the
               hand
               of
               God
               was
               heauie
               vpon
            
             
             
             
               him
               :
               but
               vpon
               his
               earnest
               confession
               ,
            
             and
             deprecation
             ,
             
               he
               receiued
               mercie
               .
            
             And
             if
             we
             read
             the
             booke
             of
             
               Iob
               ,
            
             we
             shall
             finde
             that
             the
             principall
             scope
             thereof
             is
             this
             ;
             namely
             ,
             to
             shew
             vnto
             vs
             ,
             that
             
               Iob
            
             was
             throughly
             exercised
             with
             this
             temptation
             ,
             and
             that
             in
             the
             ende
             hauing
             beene
             rebuked
             both
             by
             his
             friends
             ,
             and
             by
             God
             himselfe
             ,
             his
             recouerie
             was
             made
             ,
             by
             humbling
             himselfe
             ,
             when
             he
             saith
             ,
             
               Behold
               ,
               I
               am
               vile
               :
            
             againe
             ,
             
             
               now
               I
               abhorre
               my selfe
               ,
               and
               repent
               in
               dust
               and
               ashes
               .
            
          
           
             Some
             may
             here
             demand
             ,
             If
             it
             fall
             out
             ,
             that
             the
             person
             himselfe
             ,
             cannot
             performe
             any
             good
             dutie
             ,
             of
             himselfe
             ,
             by
             reason
             of
             his
             distraction
             in
             soule
             ,
             and
             bodie
             ,
             what
             must
             then
             be
             done
             ?
             
               Ans.
            
             If
             the
             partie
             can
             but
             sigh
             ,
             and
             sobbe
             vnto
             God
             for
             mercie
             ,
             and
             comfort
             :
             it
             is
             no
             doubt
             ,
             a
             worke
             of
             Gods
             spirit
             ,
             and
             a
             practise
             both
             of
             faith
             ,
             and
             repentance
             .
             
               We
               knovv
               not
            
             (
             saith
             Saint
             
             
               Paul
               )
               what
               to
               pray
               as
               we
               ought
               ,
            
             (
             namely
             ,
             in
             our
             distresses
             )
             
               but
               the
               Spirit
               it selfe
               maketh
               request
               for
               vs
               ,
               with
               sighs
               that
               cannot
               be
               expressed
               :
            
             and
             therein
             lies
             our
             comfort
             .
             Thus
             
               Moses
            
             at
             the
             redde
             sea
             beeing
             in
             great
             distresse
             ,
             &
             not
             knowing
             what
             to
             say
             ,
             or
             doe
             ,
             sighed
             and
             groned
             inwardly
             in
             his
             soule
             vnto
             the
             Lord
             ,
             for
             helpe
             and
             protection
             :
             and
             his
             very
             desire
             was
             in
             stead
             of
             a
             
             loud
             crie
             in
             the
             eares
             of
             the
             Lord.
             
          
           
             The
             second
             thing
             is
             ,
             that
             triall
             must
             be
             made
             ,
             
             whether
             the
             partie
             hath
             in
             him
             any
             tokens
             of
             grace
             ,
             or
             not
             .
          
           
             These
             tokens
             are
             the
             small
             beginnings
             of
             grace
             ,
             which
             before
             I
             haue
             declared
             .
             As
             for
             example
             :
             a
             griefe
             because
             we
             cannot
             grieue
             for
             sinne
             as
             we
             should
             :
             a
             serious
             will
             and
             desire
             to
             beleeue
             ,
             and
             repent
             :
             a
             purpose
             to
             sinne
             no
             more
             ,
             and
             such
             like
             .
             If
             these
             be
             found
             in
             the
             partie
             ,
             then
             by
             them
             as
             by
             sure
             pledges
             ,
             he
             may
             bee
             assured
             of
             the
             fauour
             of
             God
             towardes
             him
             :
             and
             where
             any
             of
             these
             be
             found
             ,
             the
             saying
             of
             God
             to
             Saint
             
               Paul
            
             must
             be
             vrged
             ,
             
               My
               grace
               is
               sufficient
               for
               thee
               :
            
             and
             
             therewith
             must
             the
             distressed
             partie
             stay
             his
             minde
             .
             Yea
             we
             are
             to
             be
             content
             with
             any
             condition
             in
             this
             life
             ,
             be
             it
             neuer
             so
             miserabie
             ,
             so
             long
             as
             we
             are
             in
             the
             fauour
             of
             god
             ,
             though
             he
             should
             lay
             vpon
             vs
             euen
             the
             paines
             of
             hell
             ,
             till
             the
             time
             of
             our
             death
             .
             So
             did
             Dauid
             ,
             who
             when
             he
             was
             pursued
             by
             his
             owne
             sonne
             ,
             vttered
             these
             words
             vnto
             God
             ,
             
               Behold
               ,
               if
               I
               please
               thee
               not
               ,
               doe
               with
            
             
             
               me
               what
               thou
               wilt
               .
            
             And
             the
             like
             was
             the
             minde
             of
             
               Paul
               ,
            
             who
             beeing
             assured
             of
             the
             fauour
             of
             God
             ,
             was
             content
             for
             his
             glorie
             ,
             and
             the
             saluation
             
             of
             the
             Israelites
             (
             if
             it
             had
             beene
             possible
             )
             to
             be
             separated
             from
             Christ
             ,
             and
             to
             indure
             the
             very
             pangs
             of
             hell
             .
          
           
             The
             third
             thing
             in
             this
             cure
             is
             ,
             to
             Applie
             to
             the
             said
             distressed
             partie
             ,
             such
             promises
             of
             God
             
             made
             vnto
             afflicted
             persons
             ,
             as
             are
             most
             large
             and
             comfortable
             .
          
           
             For
             example
             ,
             that
             
               The
               Lord
               is
               neere
               to
               them
               that
               are
               of
               a
               contrite
               heart
               ,
               and
               vvill
               saue
               such
               as
               be
               afflicted
               in
               spirit
               .
            
             Psal.
             34.
             18.
             
             Againe
             ,
             
               I
               came
               not
            
             (
             saith
             our
             Sauiour
             Christ
             )
             
               but
               to
               the
               lost
               sheepe
               of
               the
               house
               of
               Israel
               .
            
             Matth.
             15.
             24.
             
             He
             saies
             not
             ,
             to
             the
             straying
             sheepe
             ,
             but
             to
             such
             as
             ate
             now
             in
             the
             pit
             ,
             readie
             to
             be
             drowned
             ,
             or
             in
             the
             Lyons
             mouth
             ,
             readie
             to
             be
             deuoured
             .
             Againe
             ▪
             
               The
               Spirit
               of
               the
               Lord
               is
               vpon
               me
               ,
            
             
             
               therefore
               he
               hath
               annointed
               me
               that
               I
               should
               preach
               the
               Gospel
               to
               the
               poore
               ;
            
             that
             is
             ,
             to
             such
             as
             are
             distressed
             in
             conscience
             ,
             and
             poore
             in
             spirit
             :
             
               he
               hath
               sent
               me
               that
               I
               should
               heale
               the
               broken
               hearted
               ,
               that
               I
               should
               preach
               deliuerance
               to
               the
               captiues
               .
            
             These
             and
             many
             other
             such
             like
             promises
             ,
             are
             in
             this
             case
             to
             be
             vrged
             ,
             and
             the
             partie
             mooued
             to
             indeauour
             to
             beleeue
             them
             ,
             and
             to
             rest
             himselfe
             vpon
             them
             ,
             though
             he
             loose
             all
             things
             els
             .
          
           
             Fourthly
             ,
             the
             partie
             must
             be
             brought
             to
             a
             serious
             consideration
             of
             his
             life
             past
             ,
             and
             of
             Gods
             mercifull
             dealing
             with
             him
             in
             former
             times
             ,
             and
             therewith
             is
             he
             to
             be
             comforted
             for
             the
             time
             present
             .
             For
             if
             aforehand
             he
             hath
             receiued
             any
             tokens
             of
             the
             fauour
             and
             loue
             of
             God
             ,
             by
             them
             he
             is
             now
             to
             stay
             and
             ●o
             settle
             his
             minde
             .
             The
             reason
             is
             plaine
             :
             the
             gifts
             of
             God
             
             are
             without
             repentance
             ;
             whome
             he
             loueth
             once
             ,
             he
             loueth
             to
             the
             ende
             ,
             and
             whome
             he
             chooseth
             he
             calleth
             ,
             iustifieth
             ,
             and
             sanctifieth
             ,
             and
             will
             also
             in
             time
             glorifie
             .
             Dauid
             beeing
             in
             such
             affliction
             ,
             that
             he
             could
             hardly
             thinke
             vpon
             God
             ,
             yet
             he
             tooke
             this
             course
             ,
             praied
             to
             the
             Lord
             for
             comfort
             ,
             communed
             with
             his
             owne
             heart
             ,
             and
             called
             to
             remembrance
             how
             God
             
             had
             formerly
             dealt
             with
             him
             ,
             and
             with
             this
             meditation
             of
             the
             continuall
             course
             of
             Gods
             mercie
             in
             his
             preseruation
             ,
             he
             confirmed
             his
             faith
             ,
             and
             staied
             his
             heart
             in
             his
             greatest
             troubles
             .
          
           
             The
             fifth
             and
             last
             thing
             to
             be
             done
             ,
             is
             the
             remooueall
             of
             such
             
               reasons
               and
               doubts
               ,
            
             as
             the
             partie
             distressed
             vsually
             makes
             against
             himselfe
             ,
             for
             his
             owne
             ouerthrow
             .
             For
             it
             is
             the
             manner
             of
             those
             that
             are
             troubled
             in
             minde
             ,
             to
             dispute
             against
             themselues
             ;
             and
             commonly
             they
             are
             woont
             to
             alleadge
             three
             things
             .
          
           
             First
             ,
             beeing
             instructed
             how
             to
             humble
             themselues
             ,
             and
             to
             depend
             on
             Gods
             mercie
             ,
             they
             will
             graunt
             ,
             that
             all
             these
             indeede
             are
             good
             things
             ,
             but
             they
             belong
             not
             to
             them
             :
             for
             they
             neither
             doe
             ,
             nor
             can
             feele
             any
             thing
             ,
             but
             the
             tokens
             of
             Gods
             anger
             ,
             and
             that
             they
             are
             alreadie
             entred
             ,
             into
             some
             degrees
             of
             condemnation
             .
          
           
             This
             obiection
             may
             be
             taken
             away
             ,
             by
             informing
             them
             of
             the
             manner
             of
             Gods
             dealing
             
             in
             all
             his
             workes
             .
             For
             commonly
             he
             workes
             all
             things
             in
             his
             creatures
             ,
             
               in
               ,
               and
               by
               Contraries
               ,
            
             if
             we
             could
             know
             the
             whole
             frame
             of
             them
             .
          
           
             Thus
             in
             the
             Creation
             ,
             euery
             creature
             had
             his
             beeing
             of
             that
             which
             had
             no
             beeing
             ,
             and
             something
             was
             made
             ,
             not
             of
             something
             ,
             but
             of
             nothing
             .
             After
             the
             flood
             ,
             the
             signe
             of
             Gods
             couenant
             ,
             for
             the
             preseruation
             of
             the
             world
             from
             destruction
             by
             raine
             ,
             is
             the
             Raine-bow
             ,
             which
             indeede
             is
             a
             naturall
             signe
             of
             raine
             .
             When
             
               Elias
            
             was
             to
             prooue
             the
             Lord
             to
             be
             the
             onely
             true
             God
             ,
             against
             the
             idolatrous
             priests
             of
             Baal
             ,
             and
             that
             by
             burnt
             offerings
             ;
             he
             powred
             water
             vpon
             the
             sacrifice
             ,
             and
             fills
             a
             trench
             with
             water
             round
             about
             ,
             and
             in
             this
             contrarie
             meanes
             was
             the
             sacrifice
             burnt
             vp
             .
             Christ
             for
             the
             curing
             of
             a
             blind
             man
             ,
             tēpers
             spittle
             &
             clay
             together
             ,
             which
             in
             all
             reason
             ,
             is
             a
             fitter
             means
             to
             put
             out
             the
             eyes
             ▪
             thē
             to
             cause
             the
             blind
             to
             see
             .
             Thus
             in
             the
             worke
             of
             our
             Redemption
             ,
             Christ
             giues
             life
             ,
             not
             by
             life
             ,
             but
             by
             death
             ,
             and
             he
             sendes
             men
             to
             heauen
             by
             the
             gates
             and
             suburbes
             of
             hell
             .
             He
             will
             not
             build
             vpon
             an
             olde
             foundation
             ,
             but
             he
             pulls
             downe
             and
             destroies
             all
             ,
             that
             Man
             may
             haue
             no
             hope
             at
             all
             in
             himselfe
             ,
             but
             that
             all
             the
             hope
             he
             hath
             ,
             may
             be
             in
             God.
             First
             he
             kills
             ,
             and
             then
             he
             makes
             aliue
             ,
             as
             
               Anna
            
             speaketh
             :
             first
             he
             woundeth
             ,
             and
             
             then
             he
             healeth
             .
             He
             makes
             man
             to
             sowe
             in
             teares
             ,
             that
             afterward
             he
             may
             reape
             in
             ioy
             .
             
             And
             he
             that
             knoweth
             Gods
             dealing
             to
             be
             this
             ,
             must
             herewith
             rest
             content
             ,
             and
             satisfied
             :
             because
             in
             wrath
             ,
             God
             vseth
             to
             remember
             his
             mercie
             ;
             yea
             his
             mercie
             is
             neuer
             sweete
             vnto
             the
             palate
             of
             the
             soule
             ,
             vntill
             it
             be
             seasoned
             with
             some
             tast
             of
             his
             wrath
             .
             The
             Paschall
             Lambe
             was
             eaten
             with
             sowre
             hearbs
             ,
             to
             signifie
             ,
             that
             we
             can
             feele
             no
             sweetnes
             in
             the
             blood
             of
             Christ
             ,
             till
             we
             first
             feele
             the
             smart
             of
             our
             owne
             sinnes
             ,
             &
             corruptions
             .
          
           
             Secondly
             ,
             these
             persons
             vse
             to
             alleadge
             against
             themselues
             ,
             that
             if
             they
             could
             feele
             any
             cōfort
             at
             all
             ,
             then
             they
             would
             stay
             their
             minds
             ,
             and
             yeild
             to
             good
             perswasions
             ,
             &
             exhortations
             .
          
           
             To
             this
             ,
             the
             answer
             is
             ;
             That
             there
             is
             a
             Rule
             of
             grace
             ,
             (
             which
             we
             must
             follow
             )
             gathered
             out
             of
             the
             word
             of
             God
             ,
             and
             the
             experience
             of
             Gods
             children
             ,
             contrarie
             to
             the
             rule
             of
             nature
             .
             and
             aboue
             the
             light
             of
             reason
             :
             and
             it
             is
             this
             ,
             that
             
               in
               case
               of
               affliction
               ,
               we
               must
               not
               liue
               by
               feeling
               ,
               but
               by
               faith
               .
            
          
           
             This
             Rule
             is
             grounded
             vpon
             the
             speech
             of
             the
             Lord
             by
             the
             Prophet
             ,
             
               The
               iust
               man
               shall
               liue
               by
               his
               faith
               .
            
             When
             we
             haue
             neither
             sight
             ,
             nor
             
             sense
             ,
             nor
             any
             tast
             of
             Gods
             mercie
             ,
             but
             onely
             apprehend
             his
             wrath
             ,
             euen
             then
             we
             must
             labour
             to
             lay
             hold
             of
             mercie
             in
             his
             word
             ,
             and
             promise
             .
             Sense
             ,
             and
             feeling
             ,
             are
             not
             alwaies
             fit
             directions
             for
             the
             time
             of
             this
             life
             :
             For
             he
             may
             be
             the
             
             deare
             child
             of
             God
             ,
             that
             in
             prsent
             feeleth
             nothing
             but
             his
             wrath
             and
             indignation
             .
             This
             indeede
             is
             the
             true
             triall
             of
             our
             faith
             ,
             when
             euen
             aboue
             and
             against
             reason
             ,
             we
             relie
             on
             the
             mercie
             of
             God
             ,
             in
             the
             apprehension
             of
             his
             anger
             .
             So
             did
             Dauid
             .
             
               Out
               of
               the
               deepe
               ,
            
             (
             saith
             he
             )
             that
             is
             ,
             beeing
             nowe
             deepely
             plunged
             
             into
             the
             pangs
             of
             a
             distressed
             conscience
             ,
             
               haue
               I
               called
               vpon
               thee
               ,
               O
               Lord
               :
            
             and
             Iob
             in
             the
             like
             case
             .
             
               Lord
               ,
               though
               though
               thou
               kill
               me
               ,
               yet
               will
               I
               trust
               in
               thee
               .
            
             Abraham
             is
             commended
             by
             the
             holy
             Ghost
             ,
             amongest
             other
             things
             ,
             for
             this
             ,
             that
             he
             beleeued
             in
             God
             ,
             
               aboue
               hope
               :
            
             that
             is
             ,
             against
             all
             matter
             of
             hope
             ,
             that
             might
             possibly
             be
             conceiued
             ,
             vpon
             the
             
             consideration
             of
             the
             strength
             of
             naturall
             causes
             .
             The
             theife
             vpon
             the
             crosse
             ,
             feeling
             nothing
             but
             woe
             :
             and
             seeing
             nothing
             in
             Christ
             but
             misery
             &
             contempt
             ,
             yet
             he
             beleeued
             in
             Christ
             ,
             and
             was
             saued
             .
             In
             a
             word
             ,
             Christ
             himselfe
             when
             he
             was
             forsaken
             of
             all
             men
             ,
             and
             voide
             of
             all
             worldly
             comfort
             ,
             and
             felt
             nothing
             but
             the
             depth
             of
             the
             wrath
             of
             God
             ,
             in
             his
             agonie
             and
             passion
             ;
             yet
             by
             the
             faith
             of
             his
             manhood
             ,
             he
             staied
             himselfe
             and
             said
             ,
             
               My
               God
               ,
               my
               God.
               
            
          
           
             Thirdly
             ,
             they
             vse
             to
             plead
             ,
             that
             their
             case
             is
             desperate
             ,
             that
             neuer
             any
             was
             in
             such
             a
             state
             as
             they
             are
             ,
             neuer
             any
             touched
             with
             the
             like
             distresse
             of
             minde
             .
          
           
           
             
               Answ.
            
             It
             is
             false
             :
             For
             the
             holy
             Ghost
             hath
             penned
             three
             notable
             places
             of
             Scripture
             ,
             the
             booke
             of
             Iob
             ,
             &
             two
             Psalmes
             of
             Dauid
             ,
             wherein
             
             are
             propounded
             vnto
             vs
             the
             examples
             of
             Iob
             and
             Dauid
             ,
             Gods
             owne
             deare
             seruants
             ,
             who
             were
             in
             as
             great
             distresse
             ,
             as
             euer
             they
             ,
             or
             any
             other
             haue
             beene
             .
             And
             they
             may
             not
             thinke
             ,
             that
             they
             euer
             could
             be
             able
             ,
             to
             indure
             greater
             paines
             then
             Christ
             ,
             who
             notwithstanding
             in
             the
             anguish
             of
             his
             soule
             vpon
             the
             Crosse
             ,
             cried
             out
             ,
             
               My
               God
               ,
               my
               God
               ,
               why
               hast
               thou
               for
               saken
               me
               ?
            
          
           
             And
             thus
             much
             touching
             the
             first
             kind
             of
             trouble
             of
             conscience
             ,
             called
             the
             diuine
             temptation
             .
          
           
             The
             second
             kind
             of
             Distresse
             is
             that
             which
             ariseth
             from
             
               outward
               afflictions
               .
            
             By
             
               Afflictions
            
             I
             vnderstand
             ,
             all
             manner
             of
             miseries
             and
             calamities
             in
             this
             life
             ,
             from
             the
             least
             to
             the
             greatest
             ,
             from
             the
             paine
             of
             the
             little
             finger
             ,
             to
             the
             very
             pangs
             of
             death
             .
          
           
             Nowe
             the
             Question
             is
             ,
             howe
             the
             Trouble
             of
             minde
             ,
             arising
             by
             Afflictions
             ,
             may
             be
             remedied
             .
             For
             the
             answer
             of
             which
             question
             ,
             two
             things
             are
             required
             of
             the
             partie
             distressed
             ;
             
               Practise
            
             and
             
               Meditation
               .
            
          
           
             The
             
               Practise
            
             is
             that
             ,
             which
             is
             to
             be
             vsed
             ,
             in
             all
             distresses
             of
             minde
             whatsoeuer
             .
             And
             it
             is
             a
             diligent
             
               examination
            
             of
             the
             conscience
             in
             regard
             of
             sinne
             ;
             an
             earnest
             and
             heartie
             
               confession
            
             thereof
             
             vnto
             God
             :
             &
             
               deprecation
               ,
            
             that
             is
             ,
             earnest
             praier
             vnto
             him
             ,
             for
             the
             pardon
             of
             the
             same
             .
             These
             three
             things
             ,
             beeing
             done
             truely
             and
             vnfainedly
             from
             the
             heart
             ,
             are
             a
             present
             remedie
             against
             this
             trouble
             ,
             and
             bring
             with
             them
             much
             comfort
             .
          
           
             Manasses
             the
             king
             of
             Iudah
             ,
             that
             had
             committed
             much
             wickednesse
             :
             when
             he
             was
             carried
             captiue
             to
             Babel
             ,
             and
             there
             put
             in
             chaines
             :
             he
             
             humbled
             himselfe
             ,
             acknowledged
             his
             sinnes
             ,
             and
             praied
             earnestly
             vnto
             the
             Lord
             ,
             and
             the
             issue
             was
             good
             ;
             for
             God
             was
             intreated
             of
             him
             ,
             &
             gaue
             him
             deliuerance
             .
             Iob
             beeing
             long
             in
             outward
             affliction
             ,
             humbled
             himselfe
             in
             like
             manner
             ,
             and
             at
             length
             receiued
             comfort
             .
             Daniel
             humbled
             himselfe
             before
             God
             ,
             for
             his
             owne
             sinnes
             ,
             and
             for
             the
             sinnes
             of
             Gods
             people
             ,
             making
             
             request
             vnto
             God
             earnestly
             for
             them
             ,
             and
             euen
             when
             he
             was
             in
             the
             acte
             of
             praying
             ,
             the
             Lord
             sent
             his
             angel
             Gabriel
             ,
             to
             giue
             him
             notice
             of
             deliuerance
             .
             Lastly
             ,
             the
             Church
             of
             God
             ,
             vnder
             the
             crosse
             ,
             performed
             the
             like
             dutie
             ,
             
               Let
               vs
            
             
             
               search
               and
               trie
               our
               waies
               ,
               and
               turne
               to
               the
               Lord
               ,
               ,
            
             and
             God
             in
             mercie
             gaue
             an
             eare
             vnto
             her
             mourning
             and
             lamentation
             .
             By
             all
             these
             places
             ,
             it
             is
             apparent
             ,
             that
             there
             is
             no
             better
             remedie
             in
             the
             world
             ,
             for
             the
             minde
             of
             man
             ,
             grieued
             by
             meanes
             of
             outward
             afflictions
             ,
             then
             the
             practise
             of
             the
             duties
             before
             named
             .
          
           
           
             The
             next
             thing
             vnto
             Practise
             ,
             is
             the
             
               Meditation
            
             of
             the
             comfortable
             doctrines
             that
             are
             set
             downe
             in
             the
             word
             of
             God
             ,
             touching
             afflictions
             .
             All
             which
             doctrines
             ,
             may
             be
             reduced
             to
             fiue
             principall
             and
             maine
             grounds
             of
             comfort
             ,
             shall
             be
             laid
             down
             in
             their
             order
             .
          
           
             The
             first
             Ground
             is
             ,
             that
             
               All
               afflictions
               from
               the
               least
               to
               the
               greatest
               ,
               doe
               come
               to
               passe
               ,
               not
               by
               accident
               ,
               chance
               or
               fortune
               ,
               but
               by
               the
               speciall
               prouidence
               of
               God.
            
             I
             explaine
             it
             thus
             .
             In
             euery
             particular
             crosse
             and
             affliction
             ,
             there
             is
             the
             hand
             of
             Gods
             particular
             prouidence
             ,
             and
             that
             in
             three
             regards
             .
          
           
             First
             ,
             because
             God
             
               decreeth
               ,
               and
               foreappointeth
            
             euery
             particular
             crosse
             .
             Marke
             the
             wordes
             of
             Paul
             ,
             
               Whome
               God
               hath
               foreknowne
               ,
               them
               he
            
             
             
               hath
               predestinate
               ,
               to
               be
               made
               like
               vnto
               the
               image
               of
               his
               sonne
               ;
            
             and
             what
             is
             this
             image
             ?
             nothing
             else
             ,
             but
             a
             conformitie
             vnto
             Christ
             in
             afflictions
             for
             this
             life
             ,
             and
             in
             glorie
             for
             the
             life
             to
             come
             .
             Nowe
             if
             God
             hath
             decreed
             ,
             that
             those
             whome
             he
             foreknewe
             ,
             should
             be
             conformable
             vnto
             his
             sonne
             in
             these
             respects
             ,
             then
             hath
             he
             also
             decreed
             the
             afflictions
             themselues
             .
          
           
             Secondly
             ,
             God
             doeth
             not
             onely
             barely
             permit
             afflictions
             to
             be
             ,
             but
             also
             he
             
               effecteth
            
             them
             ,
             and
             brings
             them
             into
             execution
             ,
             as
             they
             are
             crosses
             ,
             corrections
             ,
             trialls
             ,
             and
             punishments
             .
             I
             
             
               make
               peace
            
             (
             saith
             the
             Lord
             )
             
               and
               I
               create
               euill
               ,
            
             
             that
             is
             ,
             not
             the
             euill
             of
             sinne
             ,
             but
             of
             punishment
             ,
             which
             is
             euill
             in
             our
             sense
             and
             feeling
             .
             For
             things
             are
             tearmed
             euill
             two
             waies
             :
             some
             are
             euill
             indeed
             ,
             some
             are
             euill
             not
             indeed
             ,
             but
             in
             regard
             of
             our
             sense
             ,
             apprehension
             ,
             and
             estimation
             ;
             and
             of
             this
             latter
             sort
             are
             afflictions
             ,
             which
             God
             is
             said
             to
             
               create
               .
            
             And
             to
             this
             purpose
             is
             the
             saying
             of
             the
             Prophet
             Amos
             ,
             
               Shall
               there
               be
               euill
               in
               the
            
             
             
               citie
               ,
               and
               the
               Lord
               hath
               not
               done
               it
               ?
            
          
           
             Thirdly
             ,
             as
             God
             causeth
             afflictions
             ,
             so
             he
             
               ordereth
               and
               disposeth
            
             them
             ,
             that
             is
             ,
             he
             limiteth
             &
             appointeth
             the
             beginning
             ,
             the
             end
             ,
             the
             measure
             or
             quantitie
             ,
             and
             the
             continuance
             thereof
             .
             Yea
             he
             also
             ordereth
             them
             to
             their
             right
             endes
             ,
             namely
             ,
             his
             owne
             glorie
             ,
             the
             good
             of
             his
             seruants
             ,
             and
             the
             benefit
             of
             his
             Church
             .
             Thus
             God
             is
             said
             to
             correct
             his
             people
             
               in
               iudgement
               ,
            
             that
             
             is
             ,
             so
             as
             he
             will
             haue
             the
             whole
             ordering
             of
             the
             correction
             in
             his
             owne
             hand
             .
             Ioseph
             tells
             his
             brethren
             ,
             that
             when
             they
             intended
             euill
             against
             him
             ,
             in
             selling
             him
             to
             the
             Ishmaelites
             for
             siluer
             ,
             
               God
               disposed
               it
               for
               good
               .
            
             
             When
             Shemei
             cursed
             Dauid
             ,
             he
             forbade
             his
             seruants
             ,
             so
             much
             as
             to
             meddle
             with
             him
             ,
             and
             why
             ?
             because
             (
             
               saith
               he
               )
               the
               Lord
               bade
               him
               to
               curse
               ,
               and
               who
               then
               dare
               say
               vnto
            
             
             
               him
               ,
               why
               hast
               thou
               done
               so
               ?
            
             And
             to
             this
             purpose
             the
             Prophet
             Dauid
             saith
             ,
             
               I
               held
               my
               peace
            
             
             
               and
               said
               nothing
               :
            
             why
             ?
             
               because
               thou
               Lord
               hast
               done
               it
               ,
            
             Psal.
             39.
             9.
             
          
           
             Here
             some
             will
             say
             ,
             if
             Afflictions
             did
             come
             onely
             from
             God
             ,
             it
             were
             somewhat
             ,
             but
             oftentimes
             they
             come
             from
             men
             ,
             that
             beare
             vs
             no
             good
             will
             ,
             and
             therefore
             no
             maruell
             though
             we
             be
             impatient
             .
             
               Answ.
            
             When
             crosses
             doe
             come
             from
             men
             ,
             God
             vseth
             them
             as
             instruments
             ,
             to
             execute
             his
             iudgements
             vpon
             vs
             ;
             and
             in
             this
             worke
             ,
             God
             is
             the
             cheife
             doer
             ,
             and
             they
             are
             as
             tooles
             ,
             in
             the
             hand
             of
             the
             workeman
             .
             And
             the
             Lord
             inflicteth
             them
             vpon
             vs
             by
             men
             ,
             to
             trie
             our
             patience
             vnder
             the
             crosse
             .
             Ioseph
             ,
             though
             he
             knewe
             well
             ,
             the
             badde
             dealing
             of
             his
             brethren
             towards
             him
             ,
             yet
             he
             looked
             not
             to
             them
             alone
             ,
             but
             to
             an
             higher
             cause
             ,
             namely
             ,
             the
             Lord
             himselfe
             ,
             who
             executed
             his
             owne
             good
             will
             by
             them
             ;
             
               God
            
             (
             saith
             he
             )
             
               disposed
               it
               to
               good
               .
            
             And
             againe
             ,
             
             
               God
               did
               send
               me
               before
               you
               into
               Egypt
               for
               your
               preseruation
               .
            
          
           
             The
             Second
             ground
             is
             ,
             
               the
               commandement
               of
               God
               ,
               touching
               the
               crosse
               ,
               and
               obedience
               vnto
               him
               therein
               .
            
             This
             commandement
             is
             expressed
             ,
             Luk.
             9.
             23.
             where
             we
             are
             commanded
             to
             
               take
               vp
               our
               crosse
               euery
               day
               ,
            
             and
             follow
             Christ.
             Abraham
             was
             commanded
             ,
             with
             his
             own
             hands
             to
             sacrifice
             his
             onely
             sonne
             Isaac
             ;
             and
             to
             this
             cōmandement
             ,
             (
             though
             otherwise
             a
             great
             crosse
             vnto
             him
             )
             he
             addresseth
             himselfe
             to
             yeeld
             obedience
             .
             
             And
             in
             the
             prophecie
             of
             Micah
             ,
             the
             
             Church
             saith
             ,
             
               Shee
               will
               beare
               the
               wrath
               of
               the
               Lord
               ,
            
             that
             is
             ,
             shee
             will
             performe
             obedience
             to
             him
             in
             the
             crosse
             ,
             
               because
               shee
               had
               sinned
               against
               him
               .
            
             And
             S.
             Peter
             saith
             ,
             that
             
               God
               resisteth
               the
            
             
             
               proud
               and
               giueth
               grace
               to
               the
               humble
               ,
               therefore
               humble
               your selues
               vnder
               the
               mightie
               hand
               of
               God.
            
             And
             this
             beeing
             the
             commandement
             of
             God
             ,
             that
             we
             should
             yeild
             obedience
             to
             him
             ,
             in
             euery
             affliction
             ,
             we
             ought
             to
             be
             no
             lesse
             carefull
             to
             obey
             it
             ,
             then
             any
             one
             commandement
             of
             the
             morall
             lawe
             .
          
           
             The
             Third
             ground
             is
             ,
             that
             
               God
               will
               be
               present
               with
               his
               seruants
               in
               their
               afflictions
               .
            
             Vpon
             this
             ground
             ,
             Dauid
             comforts
             himselfe
             ,
             
               because
               God
            
             
             
               had
               promised
               to
               heare
               him
               ,
               to
               be
               with
               him
               in
               trouble
               ,
               and
               to
               deliuer
               him
               .
            
             And
             in
             another
             place
             ,
             
               though
               I
               should
               walke
               in
               the
               shaddowe
               of
            
             
             
               death
               ,
               I
               would
               feare
               none
               ill
               ,
               for
               thou
               art
               with
               me
               .
               &c.
               
            
          
           
             Nowe
             that
             we
             may
             the
             better
             vnderstand
             this
             doctrine
             ,
             we
             are
             to
             consider
             what
             be
             the
             Ends
             or
             Effects
             of
             Gods
             beeing
             with
             vs
             in
             a●fliction
             ,
             whereby
             he
             testifieth
             his
             presence
             ,
             and
             they
             are
             three
             .
          
           
             The
             first
             is
             ,
             to
             worke
             our
             deliuerance
             from
             the
             crosse
             :
             
               Call
               vpon
               me
               (
               saith
               the
               Lord
               )
               in
               the
            
             
             
               day
               of
               thy
               trouble
               ,
               and
               I
               will
               deliuer
               thee
               .
            
             This
             promise
             must
             not
             be
             vnderstood
             simply
             ,
             but
             
             with
             an
             exception
             ,
             
               so
               farre
               forth
               as
               it
               shall
               be
               for
               our
               good
               .
            
             For
             all
             promises
             of
             temporall
             deliuerance
             ,
             are
             conditionall
             ,
             and
             must
             be
             conceiued
             ,
             with
             this
             limitation
             of
             the
             crosse
             and
             chastisement
             ,
             if
             God
             please
             to
             impose
             it
             .
             Some
             may
             say
             ,
             how
             if
             God
             will
             not
             deliuer
             vs
             ,
             but
             leaue
             vs
             in
             the
             affliction
             ,
             what
             comfort
             shall
             we
             then
             haue
             ?
          
           
             
               Answ.
            
             In
             the
             second
             place
             therefore
             we
             must
             remember
             ,
             that
             God
             will
             temper
             and
             moderate
             our
             afflictions
             ,
             so
             as
             we
             may
             be
             able
             to
             beare
             them
             .
             Habbakuk
             praieth
             vnto
             God
             ,
             in
             the
             behalfe
             of
             the
             Church
             ,
             
               that
               he
               would
               in
            
             
             
               wrath
               remember
               mercie
               .
            
             And
             Paul
             saith
             ,
             that
             
               the
               Lord
               will
               not
               suffer
               vs
               to
               be
               tempted
               aboue
            
             
             
               that
               we
               are
               able
               to
               beare
               ,
               but
               will
               giue
               an
               issue
               with
               the
               temptation
               .
            
          
           
             Thirdly
             ,
             put
             the
             case
             that
             God
             doeth
             not
             moderate
             our
             afflictions
             ,
             but
             suffer
             them
             to
             remaine
             vpon
             vs
             ,
             not
             onely
             for
             some
             time
             of
             our
             life
             ,
             but
             to
             the
             very
             death
             :
             yet
             then
             will
             be
             testifie
             his
             holy
             presence
             another
             way
             ,
             namely
             ,
             by
             giuing
             the
             partie
             distressed
             ,
             power
             and
             strength
             to
             beare
             his
             affliction
             .
             
               Vnto
               you
               it
               is
               giuen
            
             (
             saith
             Paul
             )
             
               for
               Christ
               ,
               that
               not
               onely
               ye
               should
               beleeue
               in
               him
               ,
               but
               also
               suffer
               for
               his
               sake
               .
            
             
          
           
             The
             Fourth
             ground
             of
             comfort
             in
             affliction
             is
             ,
             that
             
               euery
               affliction
               vpon
               the
               seruants
               of
               God
               ,
               hath
               some
               speciall
               goodnesse
               in
               it
               ,
            
             Rom.
             8.
             
             28.
             
             
               We
               know
               that
               all
               things
               ,
               worke
               together
            
             for
             good
             
               vnto
               them
               that
               loue
               God.
            
             And
             in
             regard
             hereof
             ,
             the
             crosses
             which
             are
             indured
             by
             Gods
             children
             ,
             are
             so
             farre
             from
             beeing
             preiudiciall
             to
             their
             saluation
             ,
             that
             they
             are
             rather
             helpes
             and
             furtherances
             of
             the
             same
             .
             Now
             this
             Goodnes
             is
             perceiued
             two
             waies
             .
             First
             ,
             by
             the
             
               fruit
               and
               effect
            
             of
             it
             ,
             and
             then
             by
             the
             
               qualitie
               and
               condition
            
             thereof
             .
             In
             both
             which
             respects
             ,
             afflictions
             are
             good
             .
          
           
             Touching
             the
             
               fruits
            
             of
             Afflictions
             ,
             because
             they
             are
             manifold
             ,
             I
             will
             reduce
             them
             to
             seauen
             principall
             heads
             .
          
           
             I.
             Afflictions
             doe
             make
             men
             to
             see
             &
             consider
             
             their
             sinnes
             .
             Iosephs
             brethren
             for
             twentie
             yeares
             together
             ,
             were
             little
             or
             not
             at
             all
             troubled
             for
             their
             wickednes
             ,
             in
             selling
             their
             brother
             ;
             yet
             vpon
             their
             affliction
             in
             Egypt
             ,
             they
             beganne
             to
             consider
             what
             they
             had
             done
             :
             
               We
               haue
            
             (
             say
             they
             )
             
             
               verily
               sinned
               against
               our
               brother
               ,
               in
               that
               we
               saw
               the
               anguish
               of
               his
               soule
               ,
               when
               he
               be
               sought
               vs
               ,
               and
               we
               would
               not
               heare
               him
               :
               therefore
               is
               this
               trouble
               come
               vpon
               vs.
            
             Manasses
             in
             the
             time
             of
             his
             peace
             ,
             gaue
             himselfe
             to
             witchcraft
             ,
             and
             the
             worshipping
             of
             strange
             gods
             :
             but
             when
             he
             was
             captiue
             in
             Babylon
             ,
             then
             was
             he
             brought
             to
             the
             sight
             of
             his
             sinnes
             ,
             and
             mooued
             to
             humble
             himselfe
             before
             God
             for
             them
             .
          
           
             II.
             Afflictions
             serue
             to
             humble
             men
             in
             their
             
             
             soules
             before
             God.
             The
             young
             vnthrift
             in
             the
             Gospel
             called
             the
             Prodigall
             child
             ,
             while
             his
             portion
             
             lasted
             he
             spent
             liberally
             ,
             and
             was
             grieued
             for
             nothing
             :
             but
             when
             he
             came
             to
             be
             pinched
             with
             hunger
             ,
             and
             that
             through
             his
             owne
             follie
             ,
             then
             he
             humbled
             himselfe
             before
             his
             father
             ,
             and
             returned
             home
             vnto
             him
             .
             Dauid
             saith
             of
             himselfe
             ,
             that
             
               in
               his
               prosperitie
               he
               thought
               he
            
             
             
               should
               neuer
               be
               mooued
               ,
               because
               the
               Lord
               of
               his
               goodnes
               had
               made
               his
               mountaine
               to
               stand
               strong
               :
               but
            
             (
             saith
             he
             )
             
               thou
               didst
               hide
               thy
               face
               ,
               and
               I
               was
               troubled
               ,
               then
               cried
               I
               vnto
               the
               Lord.
               
            
          
           
             III.
             They
             serue
             to
             worke
             amendement
             
             of
             life
             .
             
               No
               chastising
            
             (
             saith
             the
             Author
             to
             the
             Hebrewes
             )
             
               for
               the
               present
               seemeth
               to
               be
               ioyous
               ,
            
             
             
               but
               aftervvard
               it
               bringeth
               the
               quiet
               fruit
               of
               righteousnes
               to
               them
               that
               are
               thereby
               exercised
               ,
            
             that
             is
             ,
             afflictions
             and
             chastisments
             that
             seaze
             vpon
             Gods
             children
             ,
             doe
             leaue
             after
             them
             amendment
             of
             life
             ,
             as
             the
             needle
             passeth
             through
             the
             cloath
             ,
             and
             leaueth
             the
             threed
             behinde
             it
             .
             
               When
               we
               are
               iudged
            
             (
             saith
             the
             Apostle
             )
             
               vve
               are
            
             
             
               nurtered
               of
               the
               Lord
               ,
               that
               we
               might
               not
               be
               condemned
               with
               the
               world
               .
            
             And
             Dauid
             confesseth
             Psal.
             119.
             
             
               It
               is
               good
               for
               me
               that
               I
               haue
               beene
               afflicted
               ,
               that
               I
               might
               learne
               thy
               statutes
               .
            
             And
             the
             good
             husbandman
             ,
             purgeth
             and
             pruneth
             the
             
             vine
             ,
             that
             it
             may
             bring
             forth
             more
             and
             better
             fruit
             .
          
           
           
             IIII.
             They
             cause
             men
             to
             denie
             themselues
             ,
             
             and
             to
             rely
             wholy
             on
             the
             mercy
             of
             God.
             Thus
             Paul
             
               receiued
               the
               sentence
               of
               death
               in
               himselfe
               ,
               that
               he
               should
               not
               trust
               in
               himselfe
               ,
               but
               in
               God
               ,
               that
               raiseth
               the
               dead
               .
            
          
           
             V.
             The
             fi●t
             is
             Inuocation
             .
             For
             afflictions
             
             make
             vs
             to
             crie
             hartelie
             and
             feruently
             vnto
             god
             ,
             to
             bringe
             our selues
             into
             his
             presence
             ,
             and
             there
             to
             abase
             our selues
             before
             him
             .
             Thus
             the
             Lord
             saith
             of
             his
             children
             that
             
               in
               their
               affliction
               they
            
             
             
               will
               seeke
               him
               diligently
               .
            
          
           
             VI.
             The
             sixth
             is
             Patience
             .
             
               Affliction
               bringeth
            
             
             
               forth
               patience
               ,
               patience
               experience
               ,
               &c.
               
            
             As
             if
             he
             should
             say
             ;
             because
             the
             loue
             of
             God
             is
             shed
             in
             our
             hearts
             ,
             therefore
             in
             afflictions
             we
             are
             patient
             .
             Now
             whilst
             we
             patiently
             beare
             the
             crosse
             ,
             we
             haue
             experience
             of
             the
             mercie
             and
             loue
             of
             God
             towardes
             vs
             :
             and
             hauing
             once
             in
             some
             notable
             deliuerance
             ,
             tried
             and
             tasted
             the
             mercie
             of
             God
             ,
             we
             doe
             by
             hope
             (
             as
             it
             were
             )
             promise
             to
             our selues
             ,
             the
             said
             fauour
             and
             mercy
             ,
             for
             time
             to
             come
             .
          
           
             VII
             .
             The
             last
             fruit
             is
             obedience
             .
             This
             the
             
             holy
             Ghost
             teacheth
             ,
             to
             haue
             beene
             the
             fruit
             of
             the
             suffering
             of
             Christ
             ,
             when
             he
             saith
             ,
             
               Though
            
             
             
               he
               were
               the
               sonne
               ,
               yet
               learned
               he
               obedience
               ,
               by
               the
               things
               which
               he
               suffered
               .
            
          
           
             In
             the
             next
             place
             ,
             Afflictions
             are
             good
             in
             regard
             of
             their
             
               qualitie
            
             and
             
               condition
               ,
            
             which
             is
             ,
             
             that
             they
             
               are
               tokens
            
             and
             
               pledges
               of
               our
               adoption
               ,
            
             when
             we
             make
             the
             best
             vse
             of
             them
             .
             
               If
               ye
               indure
               chastening
               ,
            
             (
             saith
             the
             holy
             Ghost
             )
             
               God
               offereth
               himselfe
               vnto
               you
               as
               vnto
               sonnes
               ,
            
             that
             is
             ,
             he
             
             comes
             to
             you
             in
             the
             crosse
             ,
             not
             as
             a
             iudge
             and
             reuenger
             ,
             but
             as
             a
             kind
             and
             louing
             father
             :
             and
             the
             crosse
             imposed
             ,
             is
             as
             it
             were
             his
             fatherly
             hād
             ,
             where
             with
             he
             chastiseth
             vs
             :
             and
             therefore
             
               Iob
            
             praiseth
             God
             for
             his
             affliction
             ,
             saying
             ,
             
               God
               hath
            
             
             
               giuen
               ,
               and
               God
               hath
               taken
               away
               ,
               blessed
               be
               the
               name
               of
               the
               Lord.
               
            
          
           
             The
             fifth
             Ground
             of
             comfort
             is
             ,
             
               that
               the
               partie
               distressed
               ,
               hath
               partners
               in
               the
               crosse
               .
            
             For
             first
             he
             hath
             Christ
             to
             be
             his
             partner
             ,
             because
             he
             hath
             fellowship
             with
             him
             ,
             in
             that
             he
             is
             afflicted
             ,
             and
             is
             willing
             to
             obey
             God
             therein
             .
             
               Paul
            
             accounteth
             it
             happines
             ,
             to
             know
             the
             fellowshippe
             of
             Christs
             afflictions
             ,
             and
             to
             be
             made
             conformable
             vnto
             his
             death
             .
             Phil.
             3.
             10.
             
             Secondly
             ,
             if
             the
             partie
             afflicted
             repent
             ,
             Christ
             communicateth
             with
             him
             in
             all
             his
             Crosses
             ,
             and
             accounts
             them
             as
             his
             owne
             .
             The
             Apostle
             in
             this
             regard
             ,
             would
             haue
             no
             man
             thinke
             it
             strange
             ,
             no
             not
             when
             he
             is
             in
             the
             fierie
             triall
             ;
             but
             rather
             to
             reioyce
             because
             he
             is
             partaker
             of
             Christs
             sufferings
             .
             
               Phil.
            
             4.
             31.
             
             And
             Christ
             saith
             to
             Saul
             persecuting
             his
             Church
             ,
             
               Saul
               ,
               Saul
               ,
               why
               persecutest
               thou
               me
               ?
            
             Thirdly
             ,
             he
             that
             is
             afflicted
             ,
             hath
             other
             seruants
             of
             God
             ,
             partakers
             with
             him
             in
             all
             his
             afflictions
             .
             
             The
             Apostle
             Peter
             wisheth
             the
             Church
             of
             God
             to
             resist
             Sathan
             by
             faith
             ,
             
               knowing
               ,
            
             saith
             he
             ,
             
               that
               the
               same
               afflictions
               are
               accōplished
               ,
               in
               your
               brethren
               that
               are
               in
               the
               world
               .
            
             1.
             
             Pet.
             5.
             9.
             
          
           
             Thus
             much
             generally
             of
             Afflictions
             ,
             and
             of
             Comfort
             in
             them
             .
             It
             were
             a
             long
             and
             tedious
             worke
             ,
             to
             set
             all
             downe
             in
             particular
             ,
             together
             with
             their
             proper
             and
             distinct
             Comforts
             :
             therfore
             I
             will
             passe
             them
             ouer
             ,
             and
             speake
             onely
             of
             three
             kinds
             of
             Afflictions
             ,
             with
             their
             Remedies
             .
          
           
             The
             first
             is
             ,
             the
             
               Deferring
               of
               deliuerance
               :
            
             a
             great
             affliction
             if
             it
             be
             considered
             .
             And
             touching
             it
             ,
             I
             propound
             one
             Question
             ,
             namely
             ,
             
               How
               the
               minde
               of
               the
               partie
               distressed
               ,
               may
               be
               staied
               ,
               when
               as
               the
               Lord
               deferres
               deliuerance
               .
            
          
           
             For
             the
             answer
             hereof
             ,
             three
             especiall
             points
             are
             to
             be
             considered
             .
          
           
             I.
             First
             ,
             that
             God
             hath
             in
             his
             wisdome
             ,
             set
             downe
             certen
             and
             vnchangeable
             times
             ,
             for
             the
             accomplishment
             and
             issue
             of
             all
             things
             that
             are
             .
             
               There
               is
               a
               time
               appointed
               ,
               to
               euery
               thing
               vnder
               ▪
               the
               sunne
               .
            
             Eccles.
             3.
             1.
             
             The
             speech
             of
             Salomon
             is
             generall
             ,
             and
             the
             meaning
             of
             it
             is
             this
             :
             Whatsoeuer
             there
             is
             in
             the
             world
             ,
             either
             done
             ,
             or
             suffered
             ,
             or
             enioyed
             by
             man
             ,
             whether
             it
             be
             of
             the
             number
             of
             naturall
             things
             ,
             or
             of
             those
             which
             are
             voluntarily
             vndertaken
             ,
             or
             necessarily
             endured
             ;
             God
             hath
             in
             his
             prouidence
             sorted
             vnto
             them
             ,
             a
             set
             time
             and
             season
             ,
             whereof
             dependeth
             
             the
             successe
             of
             thē
             all
             .
             And
             this
             time
             ,
             himself
             most
             freely
             ordereth
             and
             ruleth
             ,
             at
             his
             owne
             good
             pleasure
             ;
             which
             ,
             as
             no
             man
             can
             hinder
             or
             stay
             ,
             so
             is
             it
             not
             in
             the
             power
             of
             any
             ,
             to
             hasten
             ,
             or
             preuēt
             .
          
           
             This
             point
             ,
             the
             holy
             Ghost
             in
             Scripture
             prooueth
             by
             two
             instances
             ,
             of
             the
             threatnings
             and
             promises
             of
             God
             ,
             which
             himselfe
             accomplisheth
             at
             some
             certaine
             and
             vnchangeable
             times
             .
             When
             the
             old
             world
             in
             the
             daies
             of
             Noah
             ,
             had
             growne
             to
             much
             impietie
             ,
             and
             wickednes
             ,
             the
             Lord
             appointed
             a
             certaine
             space
             of
             120
             yeares
             ,
             
             for
             their
             repentance
             and
             conuersion
             ,
             at
             the
             very
             ende
             and
             tearme
             whereof
             ,
             he
             brought
             the
             flood
             vpon
             them
             ,
             and
             not
             before
             .
             For
             if
             we
             compare
             the
             particular
             circumstances
             of
             time
             ,
             noted
             in
             the
             7.
             of
             Genesis
             ,
             with
             that
             which
             
               S.
               Peter
            
             writeth
             ,
             1.
             
             Pet.
             3.
             20.
             we
             shall
             find
             ,
             that
             the
             inundation
             of
             waters
             came
             vpon
             the
             earth
             ,
             at
             the
             very
             point
             of
             time
             before
             determined
             .
             Againe
             ,
             God
             threatned
             by
             Ieremie
             ,
             that
             the
             Iewes
             for
             their
             sinnes
             ,
             
             should
             be
             led
             captiue
             ,
             and
             serue
             the
             king
             of
             Babel
             70
             yeares
             .
             Now
             if
             we
             take
             the
             iust
             computation
             of
             time
             ,
             it
             will
             appeare
             ,
             that
             so
             soone
             as
             euer
             those
             yeares
             were
             expired
             ,
             the
             foresaid
             threat
             was
             accomplished
             .
             And
             therefore
             Daniel
             alluding
             to
             Ieremies
             prophecie
             ,
             exactly
             setteth
             it
             downe
             ,
             when
             he
             saith
             ,
             
               The
               same
               night
               was
               Belshazzer
               king
               of
               the
               Chaldeans
               slaine
               ,
            
             that
             is
             ,
             the
             very
             night
             wherein
             those
             70
             yeares
             came
             to
             
             their
             full
             period
             .
          
           
             And
             as
             there
             are
             set
             times
             ,
             allotted
             by
             God
             for
             the
             execution
             of
             his
             threatning
             sentences
             ;
             so
             also
             hath
             he
             determined
             certenly
             ,
             the
             accomplishment
             of
             all
             and
             euery
             of
             his
             promises
             .
             An
             example
             hereof
             we
             haue
             in
             the
             Israelites
             ,
             of
             whome
             the
             Lord
             said
             to
             Abraham
             ,
             that
             they
             should
             be
             in
             afflictiō
             in
             a
             strange
             land
             ,
             430
             yeres
             ,
             &
             then
             be
             deliuered
             .
             This
             promise
             of
             God
             was
             expressely
             fulfilled
             ,
             as
             we
             may
             read
             in
             the
             booke
             of
             
               Exodus
               .
            
             
             For
             before
             the
             ende
             and
             tearme
             of
             these
             yeares
             ,
             they
             had
             no
             deliuerance
             at
             all
             :
             but
             when
             that
             time
             was
             expired
             ,
             euen
             that
             selfe
             same
             day
             ,
             departed
             all
             the
             hosts
             of
             Israel
             ,
             out
             of
             the
             land
             of
             Egypt
             .
             And
             though
             Moses
             ,
             fourtie
             yeares
             before
             this
             time
             tooke
             in
             hand
             the
             worke
             of
             their
             deliuerance
             ;
             yet
             he
             did
             it
             without
             successe
             ,
             and
             vpon
             a
             certaine
             accident
             ,
             beeing
             himselfe
             constrained
             to
             flie
             into
             Madian
             ,
             he
             liued
             there
             as
             a
             stranger
             with
             Iethro
             his
             father
             in
             law
             ,
             till
             the
             saide
             time
             of
             foure
             hundred
             and
             thirtie
             yeares
             was
             accomplished
             ;
             toward
             the
             end
             whereof
             ,
             being
             called
             of
             God
             to
             that
             office
             ,
             he
             prospered
             ,
             and
             not
             before
             .
             And
             in
             the
             same
             manner
             ,
             hath
             God
             set
             downe
             a
             certen
             period
             of
             time
             ,
             within
             which
             ,
             he
             will
             exercise
             his
             children
             more
             or
             lesse
             ,
             and
             at
             the
             end
             whereof
             ,
             and
             not
             before
             ,
             he
             will
             releeue
             and
             comfort
             them
             againe
             .
          
           
             Now
             as
             the
             certentie
             of
             the
             accomplishment
             
             of
             Gods
             threatning
             word
             ,
             serues
             to
             terrifie
             all
             wicked
             liuers
             from
             sinne
             :
             so
             the
             vnchangeable
             performance
             of
             his
             promises
             ,
             at
             the
             very
             time
             prefixed
             ,
             and
             not
             before
             ,
             teacheth
             the
             children
             of
             God
             sundrie
             things
             .
          
           
             First
             ,
             that
             when
             they
             are
             in
             any
             distresse
             ,
             and
             haue
             not
             present
             or
             speedie
             deliuerance
             ,
             according
             to
             their
             desire
             ;
             they
             should
             wait
             the
             Lords
             leisure
             ,
             and
             expect
             with
             patience
             till
             the
             time
             come
             ,
             which
             is
             appointed
             by
             him
             for
             their
             case
             and
             releefe
             :
             and
             in
             the
             meane
             while
             stay
             their
             hearts
             ,
             by
             hope
             and
             affiance
             in
             his
             mercie
             .
             Reason
             is
             plaine
             .
             God
             is
             sure
             in
             his
             word
             ,
             therefore
             though
             heauines
             may
             indure
             for
             a
             night
             ,
             yet
             ioy
             will
             returne
             in
             the
             morning
             Psal.
             30.
             5.
             
          
           
             Thus
             the
             Lord
             comforteth
             the
             Iewes
             in
             a
             particular
             distresse
             ,
             as
             we
             may
             read
             in
             the
             prophecie
             of
             Habbakuk
             ▪
             where
             the
             Prophet
             in
             the
             
             name
             of
             the
             Iewes
             ,
             complaineth
             and
             expostulateth
             the
             matter
             with
             God
             ,
             why
             his
             owne
             people
             should
             be
             so
             lamentably
             afflicted
             ,
             by
             a
             terrible
             and
             a
             furious
             nation
             ,
             and
             why
             they
             should
             be
             led
             away
             captiues
             ,
             by
             the
             Chaldeans
             the
             enemies
             of
             God
             ?
             To
             this
             the
             Lord
             makes
             answer
             ,
             that
             as
             he
             had
             certenly
             determined
             ,
             that
             iudgement
             to
             come
             vpon
             them
             ,
             so
             certenly
             had
             he
             appointed
             a
             set
             time
             ,
             wherein
             they
             should
             be
             deliuered
             .
             In
             the
             meane
             while
             ,
             he
             biddes
             them
             to
             comfort
             themselues
             in
             this
             ,
             that
             though
             the
             affliction
             
             should
             rest
             vpon
             them
             for
             a
             season
             ,
             yet
             vndoubtedly
             they
             should
             be
             cased
             at
             the
             length
             :
             and
             therefore
             ,
             that
             they
             should
             in
             patience
             waite
             for
             the
             vision
             ,
             that
             is
             ,
             the
             accomplishment
             of
             the
             vision
             ,
             touching
             their
             deliuerance
             .
          
           
             Secondly
             ,
             hence
             we
             learne
             ,
             that
             we
             must
             not
             onely
             
               beleeue
            
             the
             promises
             of
             God
             
               in
               generall
               ,
            
             that
             God
             is
             true
             and
             faithfull
             in
             them
             ,
             and
             that
             he
             is
             able
             and
             willing
             to
             fulfill
             them
             ,
             euen
             as
             he
             made
             them
             :
             but
             we
             must
             
               beleeue
            
             them
             
               in
               particular
               ,
            
             that
             is
             ,
             with
             application
             to
             their
             proper
             and
             seuerall
             circumstances
             ,
             which
             are
             the
             particular
             meanes
             ,
             places
             ,
             and
             times
             ,
             whereby
             ,
             and
             wherein
             he
             hath
             giuen
             his
             word
             ,
             as
             touching
             our
             freedome
             and
             exemption
             from
             the
             crosse
             .
             Take
             an
             instance
             hereof
             in
             the
             Prophet
             Daniel
             ,
             who
             knewe
             well
             by
             the
             spirit
             of
             Prophecie
             ,
             that
             the
             Lord
             had
             determined
             to
             bring
             vpon
             the
             Iewes
             70.
             yeares
             captiuitie
             in
             Babylon
             .
             He
             knewe
             also
             that
             God
             had
             promised
             to
             put
             an
             ende
             to
             that
             captiuitie
             ,
             at
             the
             end
             and
             tearme
             of
             those
             yeares
             .
             Nowe
             what
             did
             Daniel
             in
             this
             case
             ?
             Vpon
             knowledge
             of
             the
             will
             of
             God
             in
             that
             point
             ,
             during
             the
             said
             time
             ,
             he
             praied
             not
             
             vnto
             the
             Lord
             ,
             for
             deliuerance
             of
             his
             people
             :
             But
             when
             he
             vnderstood
             that
             the
             time
             drew
             neere
             ,
             wherein
             it
             was
             the
             will
             of
             God
             ,
             that
             the
             Iewes
             
             should
             returne
             out
             of
             captiuitie
             ,
             then
             by
             faith
             applying
             the
             promise
             of
             God
             to
             that
             particular
             
             time
             :
             he
             besought
             the
             Lord
             in
             praier
             and
             supplications
             ,
             with
             fasting
             ,
             in
             sackcloath
             and
             ashes
             ,
             and
             the
             Lord
             gaue
             eare
             vnto
             his
             praiers
             ,
             &
             yeelded
             him
             a
             gratious
             answer
             .
          
           
             II.
             The
             second
             point
             is
             ,
             that
             God
             ,
             when
             he
             deferres
             deliuerance
             ,
             he
             doeth
             it
             vpon
             great
             and
             waightie
             causes
             and
             considerations
             ,
             best
             known
             to
             himselfe
             .
          
           
             The
             first
             whereof
             is
             ,
             that
             thereby
             he
             might
             humble
             men
             throughly
             ,
             and
             bring
             them
             to
             an
             vtter
             deniall
             of
             themselues
             ,
             and
             consequently
             cause
             them
             ,
             to
             learne
             patience
             in
             afflictiō
             ,
             which
             they
             would
             not
             learne
             ,
             if
             they
             might
             be
             their
             owne
             caruers
             ,
             and
             haue
             speedie
             deliuerance
             from
             the
             crosse
             ,
             at
             their
             owne
             wils
             &
             pleasures
             .
          
           
             Secondly
             ,
             that
             beeing
             afflicted
             ,
             they
             may
             acknowledge
             whence
             their
             deliuerance
             comes
             ;
             yea
             ,
             whence
             they
             doe
             receiue
             not
             onely
             that
             ,
             but
             euery
             other
             good
             benefit
             ,
             which
             they
             inioy
             :
             namely
             ,
             not
             from
             themselues
             ,
             or
             any
             creature
             ,
             but
             onely
             from
             the
             Lord
             ;
             and
             accordingly
             may
             learne
             to
             value
             and
             prize
             his
             gifts
             ,
             at
             their
             deserued
             excellencie
             .
             For
             it
             is
             a
             true
             saying
             ,
             and
             often
             verified
             in
             affliction
             and
             want
             ,
             that
             
               benefits
               easily
               obtained
               ,
               are
               lightly
               regarded
               ,
               and
               sooner
               forgotten
               .
            
          
           
             Thirdly
             ,
             that
             by
             the
             continuance
             of
             the
             crosse
             without
             intermission
             ,
             he
             may
             make
             thē
             to
             distaste
             the
             world
             ,
             and
             consequently
             drawe
             
             them
             to
             the
             meditation
             of
             the
             life
             to
             come
             ,
             wherein
             all
             matter
             of
             mourning
             shall
             cease
             ,
             and
             
             all
             teares
             shall
             be
             wiped
             from
             their
             eies
             .
          
           
             Fourthly
             ,
             the
             Lord
             deferreth
             deliuerāce
             from
             affliction
             ,
             that
             he
             might
             preuent
             greater
             euils
             and
             dangers
             ,
             whereinto
             those
             that
             are
             afflicted
             might
             runne
             ,
             if
             they
             had
             their
             hearts
             desire
             ,
             and
             were
             eased
             not
             at
             his
             will
             ,
             but
             at
             their
             owne
             wishes
             .
             When
             the
             children
             of
             Israel
             came
             into
             Canaan
             ,
             they
             were
             informed
             ,
             that
             they
             should
             dwell
             together
             with
             the
             Canaanites
             ,
             and
             Moses
             rēdreth
             a
             reason
             therof
             ,
             
               Least
            
             (
             saith
             he
             )
             
               the
               wild
            
             
             
               beasts
               of
               the
               field
               multiply
               against
               thee
               .
            
             And
             for
             
             the
             preuenting
             of
             this
             euill
             ,
             the
             Israelites
             must
             indure
             some
             annoyance
             by
             the
             Canaanites
             .
             Euen
             so
             the
             Lord
             keepeth
             his
             seruants
             vnder
             the
             crosse
             ,
             for
             the
             preuenting
             of
             greater
             sinnes
             and
             offences
             .
             This
             should
             stay
             the
             mindes
             of
             men
             ,
             &
             make
             them
             content
             ,
             to
             waite
             vpon
             God
             for
             deliuerance
             ,
             when
             they
             are
             afflicted
             .
          
           
             The
             third
             and
             last
             point
             is
             ,
             that
             God
             alwaies
             hath
             and
             doeth
             exercise
             his
             best
             seruants
             ,
             with
             long
             and
             continued
             crosses
             .
             Abraham
             was
             childlesse
             ,
             till
             he
             was
             70.
             yeares
             of
             age
             ,
             and
             at
             those
             yeares
             the
             Lord
             promised
             him
             issue
             .
             But
             this
             promise
             was
             not
             accomplished
             till
             a
             long
             time
             after
             ,
             when
             he
             was
             an
             hundred
             yeares
             old
             .
             Dauid
             had
             a
             promise
             to
             be
             king
             of
             Ierusalem
             ,
             and
             Iuda
             ▪
             but
             the
             Lord
             exercised
             him
             by
             many
             
             and
             grieuous
             afflictions
             ,
             before
             he
             came
             to
             the
             crowne
             ,
             in
             so
             much
             ,
             that
             he
             saies
             of
             himselfe
             ,
             that
             his
             eies
             failed
             with
             waiting
             vpon
             his
             God.
             Zacharie
             and
             Elizabeth
             praied
             to
             God
             ,
             both
             of
             them
             in
             their
             youth
             ,
             and
             many
             yeares
             after
             for
             issue
             ,
             but
             the
             Lord
             graunted
             not
             their
             request
             ,
             till
             they
             were
             olde
             .
          
           
             To
             adde
             no
             more
             examples
             ;
             by
             these
             we
             see
             the
             Lords
             dealing
             ,
             euen
             with
             holy
             men
             &
             women
             ,
             his
             owne
             deare
             seruants
             ,
             that
             he
             doth
             not
             alwaies
             grant
             their
             requests
             ,
             nor
             condescend
             to
             their
             desires
             at
             the
             first
             ,
             but
             as
             it
             were
             holds
             thē
             off
             ,
             &
             suspends
             his
             grace
             and
             fauour
             for
             a
             time
             .
             And
             therefore
             if
             it
             shall
             please
             him
             thus
             to
             deale
             with
             any
             of
             vs
             ,
             we
             must
             frō
             these
             examples
             be
             taught
             ,
             to
             possesse
             our
             soules
             with
             patience
             ,
             resting
             contented
             in
             his
             will
             ,
             and
             waiting
             on
             his
             good
             pleasure
             to
             the
             end
             .
          
           
             To
             conclude
             this
             point
             .
             Suppose
             that
             the
             condition
             of
             Gods
             seruants
             be
             such
             ,
             as
             that
             they
             find
             no
             end
             of
             their
             afflictions
             ,
             but
             that
             they
             do
             continue
             euen
             vnto
             death
             ,
             what
             shall
             they
             doe
             in
             this
             case
             ?
          
           
             
               Ans.
            
             Besides
             that
             which
             hath
             beene
             said
             before
             ,
             for
             the
             resolution
             of
             this
             Question
             ,
             I
             answer
             
             further
             ,
             that
             first
             ,
             they
             must
             still
             ,
             euen
             vnto
             death
             ,
             liue
             by
             faith
             ,
             and
             say
             with
             holy
             Iob
             ,
             
               Lord
               though
               thou
               kill
               me
               ,
               yet
               will
               I
               trust
               in
               thee
               .
            
          
           
             Secondly
             ,
             they
             must
             stay
             and
             releiue
             their
             
             soules
             in
             the
             meane
             time
             ,
             with
             these
             and
             such
             like
             meditations
             .
          
           
             I.
             That
             it
             is
             the
             will
             and
             pleasure
             of
             God
             ,
             that
             we
             should
             through
             many
             afflictions
             ,
             enter
             into
             the
             kingdome
             of
             God.
             Act.
             14.
             22.
             
             Nowe
             it
             is
             the
             propertie
             of
             a
             true
             child
             of
             God
             ,
             to
             rest
             content
             in
             his
             fathers
             good
             will
             and
             pleasure
             ,
             euen
             when
             he
             is
             afflicted
             ,
             Prou.
             3.
             11.
             
             
               My
               sonne
               —
               be
               not
               grieued
               at
               my
               correction
               ,
            
             that
             is
             ,
             let
             it
             not
             be
             tedious
             vnto
             thee
             ,
             be
             content
             to
             beare
             it
             .
             Our
             dutie
             therefore
             is
             ,
             meekely
             to
             subiect
             our selues
             vnto
             the
             hand
             of
             God
             ,
             as
             the
             child
             doeth
             vnto
             the
             correction
             of
             his
             father
             .
          
           
             II.
             That
             though
             afflictions
             be
             long
             and
             tedious
             ,
             yet
             God
             will
             at
             length
             giue
             a
             ioyful
             &
             comfortable
             issue
             .
             For
             so
             himselfe
             hath
             promised
             ,
             Math.
             5.
             4.
             
             
               Blessed
               are
               they
               that
               mourne
               ,
               for
               they
               shall
               be
               comforted
               .
            
             Psal.
             34.
             19.
             
             
               Great
               are
               the
               troubles
               of
               the
               righteous
               ,
               but
               the
               Lord
               will
               deliuer
               him
               out
               of
               thē
               all
               .
               Marke
               the
               vpright
               man
               ,
            
             
             
               &
               behold
               the
               iust
               ,
               for
               the
               end
               of
               that
               mā
               is
               peace
               .
            
          
           
             III.
             Afflictions
             be
             they
             neuer
             so
             heauy
             ,
             in
             regard
             of
             continuance
             ,
             yet
             they
             are
             in
             no
             sort
             cōparable
             to
             those
             eternal
             ioies
             ,
             that
             god
             hath
             prepared
             for
             thē
             that
             loue
             him
             .
             This
             was
             Pauls
             meditatiō
             ,
             who
             indured
             the
             crosse
             ,
             euē
             to
             his
             dying
             day
             .
             
               Our
               light
               afflictiō
            
             (
             saith
             he
             )
             
               which
               is
               but
               for
               a
               moment
               ,
               worketh
               vnto
               vs
               an
               excellent
               ,
               and
               eternal
            
             
             
               waight
               of
               glory
               .
            
             And
             elswhere
             he
             professeth
             
             that
             
               he
               did
               not
               count
               the
               afflictions
               of
               this
               present
               time
               ,
               answerable
               in
               value
               to
               the
               glorie
               ,
               which
               shall
               be
               reuealed
               vnto
               Gods
               children
               ,
            
             Ro.
             8.
             18.
             
             Saint
             Peter
             tels
             them
             to
             whome
             he
             wrote
             ,
             that
             in
             regard
             of
             their
             assured
             hope
             of
             eternall
             life
             ,
             
               they
               should
               reioice
               ,
               though
            
             now
             for
             a
             season
             ,
             
               they
               were
               in
               heauinesse
               through
               manifold
               tentations
               ,
            
             1.
             
             Pet.
             1.
             6.
             
             Lastly
             the
             author
             to
             the
             Hebrewes
             ,
             comforteth
             the
             Church
             by
             this
             reason
             ,
             because
             
               it
               is
               is
               yet
               a
               very
               little
               while
               ,
               and
               he
               that
               shall
               come
               ,
               will
               come
               ,
               and
               will
               not
               tarrie
               .
            
             
          
           
             IV.
             Though
             God
             with-holdeth
             his
             hand
             in
             respect
             of
             deliuerance
             euen
             to
             death
             ,
             yet
             his
             loue
             is
             constant
             and
             vnchangeable
             ,
             and
             the
             crosse
             which
             we
             vndergoe
             ,
             cannot
             seperate
             vs
             from
             that
             loue
             ,
             wherewith
             he
             hath
             loued
             vs
             in
             Iesus
             Christ
             ,
             Rom.
             8.
             35.
             
             And
             thus
             much
             of
             the
             first
             particular
             distresse
             of
             minde
             .
          
           
             The
             Second
             kind
             of
             afflictiō
             ,
             is
             
               bodily
               &
               temporarie
               Death
               ,
            
             which
             consisteth
             in
             the
             seperation
             of
             the
             soule
             from
             the
             bodie
             .
             And
             touching
             this
             affliction
             ,
             it
             is
             demanded
             ,
             
               How
               any
               seruant
               of
               God
               ,
               may
               be
               able
               to
               indure
               with
               comfort
               ,
               the
               pangs
               of
               death
               ?
            
          
           
             For
             the
             answer
             hereof
             ,
             two
             things
             are
             required
             :
             a
             preparation
             to
             death
             ,
             and
             helpes
             in
             the
             time
             of
             death
             .
             Concerning
             preparation
             ,
             there
             are
             three
             duties
             to
             be
             performed
             .
          
           
             The
             first
             and
             most
             principall
             is
             commended
             
             vnto
             vs
             in
             the
             booke
             of
             Psalmes
             ,
             where
             Dauid
             praies
             vnto
             God
             ,
             
               Lord
               make
               me
               to
               know
               mine
            
             
             
               ende
               ,
               and
               the
               measure
               of
               my
               daies
               .
            
             And
             Moses
             in
             like
             manner
             ,
             
               Lord
               teach
               me
               to
               number
               my
               daies
               ,
            
             
             
               that
               I
               may
               apply
               my
               heart
               vnto
               wisedome
               .
            
             In
             which
             places
             ,
             is
             remembred
             a
             notably
             dutie
             of
             preparation
             :
             to
             wit
             ,
             that
             a
             man
             should
             resolue
             himselfe
             of
             death
             continually
             ,
             and
             afore-hand
             number
             his
             daies
             .
             And
             this
             is
             done
             ,
             by
             esteeming
             of
             euery
             day
             ,
             as
             the
             day
             of
             his
             death
             ,
             and
             accordingly
             doing
             alwaies
             that
             which
             he
             would
             doe
             ,
             if
             he
             were
             now
             to
             giue
             vp
             the
             ghost
             .
          
           
             Secondly
             ,
             in
             way
             of
             preparation
             ,
             we
             must
             indeauour
             to
             disarme
             and
             weaken
             death
             ,
             who
             is
             as
             an
             armed
             man
             ,
             that
             hath
             his
             weapons
             ,
             whereby
             he
             seekes
             to
             destroy
             vs.
             And
             in
             this
             case
             ,
             we
             must
             deale
             with
             death
             ,
             as
             the
             Philistims
             dealt
             with
             Sampson
             .
             They
             saw
             by
             experience
             that
             he
             was
             a
             mightie
             man
             ,
             and
             by
             his
             power
             and
             strength
             ,
             had
             giuen
             them
             many
             foyles
             ;
             and
             therefore
             they
             laboured
             to
             knowe
             ,
             in
             what
             part
             of
             his
             bodie
             his
             strength
             did
             lie
             .
             And
             after
             inquirie
             ,
             finding
             it
             to
             be
             in
             the
             haire
             of
             his
             head
             ,
             they
             neuer
             rested
             ,
             till
             they
             had
             spoiled
             him
             thereof
             .
             And
             questionlesse
             ,
             the
             time
             wil
             come
             ,
             when
             we
             all
             must
             encounter
             ,
             with
             this
             strong
             and
             powerfull
             Sampson
             ,
             
               Death
               ,
            
             In
             the
             meane
             while
             ,
             it
             is
             a
             point
             of
             wisdome
             ,
             
             to
             inquire
             wherein
             his
             power
             &
             might
             
             consisteth
             .
             When
             this
             search
             hath
             bin
             made
             ,
             we
             shall
             finde
             that
             his
             weapons
             ,
             are
             our
             manifold
             sinnes
             ,
             and
             corruptions
             ,
             both
             of
             heart
             and
             life
             .
             For
             as
             Paul
             saith
             ,
             
               The
               sting
               of
               death
               is
               sinne
               .
            
             Therefore
             ,
             that
             we
             may
             spoile
             him
             of
             this
             his
             furniture
             ,
             we
             must
             exercise
             our selues
             in
             the
             practise
             of
             two
             duties
             .
          
           
             First
             ,
             vse
             all
             meanes
             for
             the
             cutting
             off
             of
             the
             locke
             of
             our
             sinnes
             ,
             whereby
             alone
             Satan
             hath
             the
             vantage
             of
             vs
             ;
             and
             these
             meanes
             are
             the
             duties
             of
             inuocation
             ,
             and
             true
             repentance
             .
             We
             must
             therefore
             be
             instant
             in
             praier
             ,
             for
             the
             pardon
             of
             our
             sinnes
             past
             ,
             and
             present
             ,
             and
             in
             this
             point
             giue
             the
             Lord
             no
             rest
             ,
             vntill
             we
             haue
             obtained
             in
             our
             consciences
             ,
             the
             sweete
             certificate
             of
             his
             fauour
             and
             mercie
             in
             Christ
             ,
             whereby
             our
             minds
             may
             be
             staied
             and
             comforted
             .
          
           
             This
             done
             ,
             it
             stands
             vs
             in
             hand
             to
             turne
             vnto
             God
             ,
             to
             be
             carefull
             to
             leaue
             sinne
             ,
             to
             entertaine
             in
             our
             hearts
             ,
             a
             resolued
             purpose
             and
             intention
             of
             newe
             obedience
             ,
             and
             conformitie
             to
             the
             will
             ,
             and
             commandement
             of
             God
             in
             all
             things
             .
             And
             this
             is
             the
             onely
             way
             in
             the
             world
             ,
             to
             bereaue
             this
             our
             enemie
             of
             his
             armour
             ,
             to
             pull
             the
             sting
             out
             of
             the
             mouth
             of
             this
             serpent
             ▪
             and
             consequētly
             ,
             euen
             in
             death
             to
             preuaile
             against
             him
             .
          
           
             Thirdly
             ,
             in
             way
             of
             preparation
             ,
             our
             dutie
             is
             ,
             euen
             afore-hand
             (
             while
             we
             liue
             in
             this
             world
             )
             to
             indeauour
             ,
             to
             haue
             some
             
               true
               taste
               of
               life
               euerlasting
               ,
            
             
             
               and
               the
               ioyes
               of
               heauen
               .
            
             The
             due
             consideration
             whereof
             ,
             will
             be
             of
             great
             vse
             .
             For
             it
             will
             stirre
             vp
             in
             our
             hearts
             ,
             a
             desire
             and
             loue
             of
             perfect
             happinesse
             in
             heauen
             ,
             yea
             a
             feruent
             expectation
             of
             Christs
             comming
             to
             iudgement
             :
             and
             it
             will
             further
             cause
             vs
             to
             say
             ,
             with
             Simeon
             ,
             
               Lord
               ,
               now
               let
               thy
               seruant
               depart
               in
               peace
               :
            
             and
             with
             the
             Apostle
             ,
             
               I
               desire
               to
               be
               dissolued
               ▪
               and
               be
               with
               Christ.
               
            
          
           
             Touching
             this
             spirituall
             ioy
             and
             comfort
             in
             the
             holy
             Ghost
             ,
             these
             Questions
             of
             Conscience
             are
             mooued
             .
             First
             ,
             how
             may
             we
             in
             this
             life
             haue
             and
             nourish
             in
             our
             hearts
             ,
             a
             true
             tast
             of
             eternall
             happinesse
             ,
             and
             of
             the
             ioyes
             of
             the
             world
             to
             come
             ?
          
           
             
               Ans.
            
             First
             ,
             by
             a
             serious
             consideration
             of
             the
             euills
             that
             doe
             hinder
             ,
             or
             preiudice
             our
             happines
             :
             and
             they
             are
             principally
             foure
             .
          
           
             One
             is
             ▪
             the
             Miserie
             of
             our
             liues
             ▪
             in
             respect
             of
             sinne
             ,
             and
             the
             consequen●s
             thereof
             .
             For
             there
             is
             no
             man
             in
             the
             world
             ,
             be
             he
             neuer
             so
             righteous
             ,
             that
             can
             truly
             say
             of
             himselfe
             ,
             
               I
               am
               cleane
               from
               my
               sinne
               ,
            
             Prou.
             20.
             9.
             
             Yea
             ,
             euen
             the
             regenerate
             ,
             that
             haue
             receiued
             grace
             to
             beleeue
             ,
             to
             ●urne
             vnto
             God
             ,
             and
             to
             liue
             according
             to
             the
             Spirit
             ,
             doe
             finde
             by
             experience
             ,
             corruption
             and
             rebellion
             in
             
             their
             minds
             ,
             wills
             ,
             and
             affections
             ,
             which
             daily
             affordeth
             matter
             of
             sinning
             against
             God
             :
             and
             on
             the
             other
             side
             ,
             hindreth
             and
             quencheth
             all
             the
             
             good
             motions
             of
             the
             Spirit
             that
             are
             in
             them
             .
             Againe
             ,
             such
             is
             the
             irreconciliable
             malice
             of
             Satan
             ,
             that
             he
             taketh
             vantage
             of
             mans
             corruption
             ▪
             and
             neglecteth
             no
             time
             or
             opportunitie
             ,
             to
             intrappe
             the
             children
             of
             God
             ,
             in
             the
             snares
             of
             his
             temptations
             .
             And
             hence
             it
             is
             that
             man
             ,
             by
             reason
             of
             his
             owne
             corruption
             ,
             and
             the
             wicked
             suggestions
             of
             the
             Deuill
             ,
             is
             at
             continuall
             strife
             with
             himselfe
             ,
             hath
             daily
             occasion
             of
             sorrow
             ,
             worketh
             out
             his
             saluation
             with
             feare
             and
             trembling
             ,
             wading
             (
             as
             it
             were
             )
             euen
             while
             he
             liueth
             ,
             in
             a
             sea
             of
             many
             miseries
             .
          
           
             The
             second
             euill
             ,
             is
             the
             Vanitie
             of
             all
             things
             that
             are
             in
             the
             world
             .
             For
             whether
             we
             consider
             the
             world
             it selfe
             ,
             or
             the
             things
             therein
             contained
             ,
             done
             ,
             or
             suffered
             ,
             there
             is
             nothing
             so
             sure
             and
             steadie
             ,
             whereunto
             man
             hauing
             attained
             ,
             can
             possibly
             rest
             fully
             satisfied
             ,
             and
             contented
             ;
             or
             which
             in
             the
             ende
             ,
             will
             not
             prooue
             to
             be
             most
             vaine
             vanitie
             .
             And
             the
             truth
             hereof
             appeareth
             ,
             in
             the
             experience
             of
             Salomon
             himselfe
             ;
             who
             (
             beeing
             king
             ouer
             Israel
             )
             wanted
             neither
             authoritie
             ,
             nor
             abilitie
             ,
             &
             opportunitie
             ,
             to
             take
             knowledge
             and
             triall
             ,
             of
             all
             worldly
             things
             in
             all
             estates
             and
             conditions
             .
             And
             hauing
             euen
             of
             set
             purpose
             ,
             carefully
             and
             earnestly
             searched
             into
             them
             all
             ,
             at
             length
             he
             concludes
             ,
             that
             the
             issue
             of
             all
             was
             vnprofitable
             vanitie
             ,
             and
             vexation
             of
             minde
             ,
             as
             we
             may
             read
             in
             his
             
               Ecclesiastes
               .
            
          
           
           
             The
             third
             euill
             is
             ,
             the
             Changeable
             condition
             of
             our
             life
             in
             this
             world
             ,
             whereby
             it
             comes
             to
             passe
             ,
             that
             we
             are
             alway
             in
             a
             fleeting
             and
             transitorie
             state
             .
             For
             we
             are
             (
             as
             
               S.
               Peter
            
             speaketh
             )
             but
             
             strangers
             and
             Pilgrimes
             ,
             that
             wander
             to
             and
             fro
             in
             the
             earth
             ,
             as
             in
             a
             strange
             countrey
             ,
             and
             still
             are
             making
             forward
             to
             our
             owne
             home
             .
             We
             haue
             here
             no
             abiding
             citie
             :
             the
             houses
             wherein
             we
             
             dwell
             ,
             are
             but
             Innes
             ,
             in
             which
             we
             soiourne
             for
             a
             time
             :
             yea
             the
             bodies
             which
             we
             haue
             ,
             are
             but
             tents
             and
             tabernacles
             ,
             alway
             readie
             to
             be
             shifted
             ,
             and
             our selues
             to
             be
             trāslated
             into
             another
             place
             .
          
           
             Fourthly
             ,
             by
             remembring
             ,
             that
             Christ
             our
             Head
             ,
             beeing
             now
             in
             heauen
             ,
             and
             we
             his
             members
             vpon
             the
             earth
             ;
             during
             our
             life
             ,
             we
             are
             in
             presence
             separated
             from
             our
             Head
             ,
             and
             consequently
             ,
             from
             that
             happie
             and
             glorious
             fellowship
             ,
             which
             we
             shall
             inioy
             with
             him
             ,
             and
             all
             the
             Saints
             our
             fellow-members
             ,
             in
             the
             kingdome
             of
             heauen
             .
             This
             
               S.
               Paul
            
             noteth
             ,
             when
             he
             saith
             ,
             
               whilst
               we
               are
               at
               home
               in
               the
               bodie
               ,
               we
               are
               absent
            
             
             
               from
               the
               Lord
               :
            
             and
             thereupon
             himselfe
             desired
             
             
               to
               be
               dissolued
               ,
               and
               to
               be
               with
               Christ.
               
            
          
           
             Hauing
             thus
             entred
             into
             the
             due
             consideration
             of
             the
             aforesaid
             euills
             ,
             we
             must
             in
             the
             second
             place
             ,
             exercise
             our selues
             in
             the
             frequent
             meditation
             ,
             of
             the
             blessed
             estate
             of
             Gods
             chosen
             ,
             in
             the
             kingdome
             of
             glorie
             :
             who
             beeing
             translated
             out
             of
             this
             life
             ,
             into
             the
             bosome
             of
             Abraham
             ,
             are
             
             fully
             and
             perfectly
             freed
             from
             sinne
             ,
             from
             Satan
             ,
             from
             vanitie
             and
             mis●●ie
             :
             haue
             all
             teares
             wiped
             
             from
             their
             eyes
             :
             doe
             behold
             the
             face
             of
             God
             ,
             are
             made
             like
             vnto
             Christ
             in
             holines
             and
             honour
             :
             
             and
             doe
             with
             him
             inhe●it
             the
             kingdome
             ,
             prepared
             for
             them
             ,
             from
             the
             foūdations
             of
             the
             world
             .
             
          
           
             In
             the
             third
             place
             ,
             hauing
             throughly
             considered
             of
             these
             things
             ,
             we
             must
             Compare
             the
             estate
             of
             this
             present
             life
             ,
             in
             the
             respects
             before
             named
             ,
             with
             the
             estate
             of
             that
             ,
             which
             is
             to
             come
             in
             the
             kingdome
             of
             heauen
             :
             and
             laying
             them
             in
             a
             paralell
             together
             ,
             we
             shall
             find
             the
             one
             ,
             infinitely
             farre
             to
             excell
             the
             other
             ,
             in
             regard
             of
             true
             ioy
             and
             comfort
             .
             And
             this
             will
             make
             vs
             ,
             though
             liuing
             
             in
             the
             world
             ,
             yet
             to
             vse
             it
             ,
             as
             if
             we
             vsed
             it
             not
             :
             to
             haue
             our
             conuersation
             in
             heauen
             :
             to
             thinke
             ,
             with
             
               Paul
               ,
            
             that
             to
             be
             loosed
             ,
             and
             be
             with
             
             Christ
             ,
             is
             best
             of
             all
             for
             vs
             :
             to
             haue
             a
             t●ue
             &
             liuely
             tast
             of
             the
             ioyes
             of
             the
             world
             to
             come
             ,
             and
             accordingly
             with
             Abraham
             ▪
             Isaac
             ,
             and
             Iacob
             ,
             to
             looke
             for
             a
             citie
             that
             hath
             foundations
             ,
             whose
             
             builder
             and
             maker
             is
             God.
             
          
           
             Secondly
             ,
             it
             is
             demanded
             ,
             how
             a
             man
             may
             truly
             discerne
             ,
             whether
             this
             ioy
             of
             the
             Spirit
             be
             in
             him
             ,
             yea
             or
             no
             ?
             For
             answer
             hereunto
             ,
             it
             is
             to
             be
             remembred
             ,
             that
             there
             are
             sundrie
             properties
             whereby
             it
             differeth
             from
             carnall
             ioy
             .
             And
             these
             are
             principally
             fiue
             .
          
           
             First
             ,
             this
             ioy
             is
             brought
             forth
             (
             as
             it
             were
             )
             of
             
             sorrow
             for
             sinne
             ,
             and
             for
             the
             want
             of
             Christ.
             
               Ye
               shall
               sorrow
               ,
            
             (
             saith
             our
             Sauiour
             Christ
             to
             his
             Disciples
             ,
             meaning
             for
             his
             departure
             ,
             )
             
               but
               your
               sorrow
            
             
             
               shall
               be
               turned
               into
               ioy
               .
            
             These
             words
             ,
             are
             not
             onely
             meant
             of
             his
             Disciples
             ,
             but
             of
             all
             beleeuers
             ,
             who
             vpon
             consideration
             of
             their
             sinnes
             ,
             and
             the
             spirituall
             want
             of
             Christ
             Iesus
             ,
             doe
             mourne
             and
             lament
             .
             For
             not
             only
             they
             ,
             but
             all
             true
             beleeuers
             ,
             are
             there
             opposed
             vnto
             the
             
               World.
            
             Againe
             ,
             
               blessed
            
             
             
               are
               they
               that
               mourne
               :
            
             that
             is
             ,
             beeing
             touched
             with
             causes
             of
             exceeding
             griefe
             ,
             doe
             withall
             mourne
             for
             their
             sinnes
             ▪
             
               for
               they
               shall
               be
               ▪
               comforted
               .
            
             On
             the
             other
             side
             ,
             carnall
             ioy
             ▪
             as
             it
             hath
             his
             beginning
             from
             the
             flesh
             ,
             and
             ariseth
             of
             things
             pleasing
             thereunto
             ,
             so
             it
             ends
             in
             sorrow
             &
             heauines
             .
             
               In
               the
               end
               ,
               reioycing
               is
               turned
               into
               mourning
               ,
            
             
             saith
             Salomon
             ▪
             And
             ,
             
               Woe
               be
               to
               you
               that
            
             
             
               now
               laugh
               :
               for
               ye
               shall
               weepe
               .
            
          
           
             Secondly
             ,
             the
             ioy
             of
             the
             Spirit
             ,
             is
             a
             fruit
             of
             righteousnes
             :
             that
             is
             ,
             it
             issueth
             and
             floweth
             from
             Christ
             knowne
             and
             beleeued
             ,
             to
             be
             made
             vnto
             vs
             of
             God
             ,
             wisdome
             ,
             righteousnes
             ,
             sanctification
             ,
             
             and
             full
             redemption
             .
             For
             from
             hence
             follows
             peace
             of
             conscience
             ,
             and
             from
             peace
             comes
             ioy
             in
             the
             holy
             Ghost
             .
             Contrariwise
             ,
             the
             ioy
             of
             the
             flesh
             ,
             ariseth
             onely
             from
             the
             sudden
             feeling
             of
             some
             worldly
             delight
             :
             and
             therefore
             cannot
             bring
             any
             sound
             peace
             ,
             vnto
             the
             conscience
             o●
             the
             man
             possessed
             of
             it
             .
          
           
           
             Thirdly
             ,
             spirituall
             ioy
             is
             founded
             in
             the
             holy
             vse
             of
             the
             Word
             ,
             Sacraments
             ,
             &
             Praier
             :
             and
             in
             the
             practise
             of
             Christian
             duties
             of
             mercie
             ,
             loue
             ,
             iustice
             ,
             &c.
             
             The
             other
             is
             not
             so
             .
             For
             the
             world
             conceiueth
             a
             ioy
             besides
             the
             word
             ,
             out
             of
             the
             exercises
             of
             inuocation
             and
             repentance
             :
             which
             stands
             in
             the
             practise
             of
             crueltie
             ,
             malice
             ,
             oppression
             ,
             iniustice
             ,
             and
             all
             manner
             of
             impietie
             .
             And
             
             hence
             it
             is
             ,
             that
             hauing
             spent
             their
             daies
             in
             such
             matter
             of
             reioycing
             ,
             at
             length
             in
             a
             moment
             
               they
               goe
               downe
               to
               hell
               .
            
          
           
             Fourthly
             ,
             heauenly
             ioy
             is
             so
             fixed
             and
             rooted
             in
             the
             heart
             ,
             that
             it
             cannot
             be
             remooued
             thence
             .
             
               Your
               ioy
               shall
               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
            
             (
             saitl
             ,
             S●lomon
             ,
             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
            
             
             
               vicked
               ,
               is
               very
               short
               ,
               and
               the
               ioy
               of
               hypoer●●es
               is
               but
               a
               moment
               ,
               &c.
               
            
          
           
             By
             these
             fiue
             properties
             ,
             may
             we
             put
             a
             true
             difference
             ,
             betweene
             earthly
             and
             heauenly
             reioycing
             ,
             and
             consequently
             discerne
             of
             them
             ,
             euen
             in
             our selues
             .
             And
             if
             we
             perceiue
             this
             ioy
             of
             the
             Spirit
             ,
             (
             rightly
             receiued
             in
             our
             hearts
             ,
             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
             delay
             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
             forerunner
             of
             condemnation
             ,
             the
             very
             gates
             and
             
             suburbs
             of
             hell
             it selfe
             :
             but
             beeing
             qualified
             by
             Christ
             ,
             it
             is
             a
             blessing
             ,
             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
             ,
             persumed
             by
             the
             death
             of
             Christ
             ,
             for
             the
             bodies
             of
             all
             the
             Elect
             ,
             our
             of
             which
             when
             they
             awake
             ,
             they
             shall
             be
             admitted
             and
             receiued
             ,
             into
             the
             presence
             of
             God
             in
             heauen
             .
          
           
             Secondly
             ,
             we
             are
             to
             consider
             ,
             that
             there
             be
             three
             degrees
             of
             eternall
             life
             .
             The
             first
             where
             of
             ,
             is
             in
             this
             world
             before
             we
             die
             ;
             and
             it
             is
             then
             ,
             when
             we
             ▪
             beginne
             to
             repent
             and
             beleeue
             in
             Christ
             ,
             and
             to
             be
             assured
             in
             conscience
             ,
             that
             God
             the
             father
             is
             our
             father
             ,
             Christ
             our
             redeemer
             ,
             and
             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
             all
             sinne
             ,
             originall
             and
             actuall
             :
             death
             frees
             vs
             from
             all
             worldly
             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
             and
             soule
             reunited
             ,
             goe
             both
             together
             ,
             into
             eternall
             and
             euerla●●ing
             glorie
             in
             heauen
             .
          
           
             Our
             third
             meditation
             is
             ,
             that
             there
             is
             a
             mysticall
             vnion
             and
             coniunction
             ,
             betweene
             Christ
             &
             euery
             beleeuer
             ,
             and
             that
             not
             onley
             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
             rise
             at
             the
             last
             day
             ,
             in
             body
             to
             glorie
             ,
             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
             branches
             .
             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
             ,
             &
             quickened
             ,
             beeing
             made
             like
             vnto
             the
             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
               Christ
               ,
            
             and
             that
             is
             ,
             by
             faith
             ,
             laying
             hold
             of
             the
             promise
             of
             God
             ,
             touching
             
             forgiuenesse
             of
             sinnes
             and
             life
             euerlasting
             by
             Christ.
             
               All
               these
            
             (
             saith
             the
             holy
             Ghost
             )
             
               died
               in
            
             
             
               faith
               ,
            
             namely
             ,
             Abel
             ,
             Enoch
             ,
             Noe
             ,
             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
             mercy
             of
             God
             ,
             &
             by
             hope
             he
             waited
             for
             his
             saluatiō
             .
             And
             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
             dutie
             may
             be
             learned
             ,
             that
             looke
             as
             the
             children
             of
             Israel
             ,
             beeing
             stung
             with
             fierie
             serpents
             ,
             and
             that
             vnto
             death
             ,
             were
             healed
             by
             looking
             vp
             to
             the
             brasen
             serpent
             ,
             erected
             by
             Moses
             :
             so
             when
             we
             are
             stung
             with
             sinne
             and
             death
             ,
             we
             must
             euer
             remember
             by
             faith
             to
             looke
             vpon
             Christ.
             But
             specially
             when
             we
             are
             dying
             ,
             then
             it
             is
             our
             part
             ,
             to
             fixe
             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
             confidence
             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
             ful
             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
             intending
             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
             ,
             and
             the
             rest
             of
             the
             faithfull
             ,
             that
             they
             
               receiued
               ,
               the
               sentence
               of
               death
               in
               themselues
               ,
            
             
             
               that
               they
               might
               not
               trust
               in
               themselues
               ,
               but
               in
               God.
               
            
          
           
             From
             these
             examples
             it
             followes
             ,
             that
             they
             which
             desire
             with
             comfort
             to
             beare
             the
             pangs
             of
             death
             ,
             must
             die
             by
             faith
             ;
             that
             is
             ,
             they
             must
             set
             before
             their
             eies
             ,
             the
             promise
             of
             remission
             of
             sinnes
             ,
             and
             life
             euerlasting
             ,
             and
             depend
             vpon
             it
             ,
             wrapping
             (
             as
             it
             were
             )
             and
             infolding
             themselues
             in
             it
             ,
             as
             in
             a
             close
             and
             warme
             garment
             ,
             that
             will
             keepe
             them
             safe
             and
             sure
             ,
             against
             the
             winde
             and
             weather
             of
             temptation
             .
          
           
             The
             second
             Practise
             in
             time
             of
             death
             is
             ,
             
               to
               die
               in
               obedience
               ;
            
             which
             is
             nothing
             else
             ,
             but
             willingly
             ,
             readily
             ,
             and
             ioyfully
             ,
             without
             murmuring
             ,
             to
             submit
             ourselues
             to
             Gods
             will
             ,
             in
             bearing
             the
             paines
             of
             death
             .
             A
             most
             worthie
             president
             of
             
             this
             obedience
             ,
             we
             haue
             in
             our
             Sauiour
             Christ
             ,
             when
             he
             said
             vnto
             his
             father
             ,
             
               Not
               my
               will
               ,
               but
               thy
               will
               be
               done
               ;
            
             thereby
             submitting
             his
             will
             ,
             to
             his
             Fathers
             will
             ,
             touching
             the
             death
             which
             he
             then
             suffered
             .
             And
             this
             his
             example
             at
             the
             time
             of
             his
             departure
             ,
             must
             be
             a
             rule
             of
             direction
             vnto
             vs
             ,
             vpon
             the
             like
             occasion
             .
             True
             it
             is
             ,
             that
             obedience
             to
             God
             in
             death
             ,
             is
             against
             corrupt
             nature
             :
             and
             therefore
             our
             dutie
             is
             ,
             the
             more
             to
             invre
             our selues
             ,
             to
             the
             performing
             of
             it
             :
             and
             that
             which
             the
             blessed
             Apostle
             said
             of
             himselfe
             ,
             
               I
               die
               daily
               ,
            
             ought
             to
             be
             continually
             our
             resolution
             and
             practise
             .
          
           
             If
             we
             shall
             inquire
             ,
             howe
             this
             may
             be
             done
             ;
             the
             answer
             is
             ,
             when
             God
             layeth
             afflictions
             vpon
             vs
             ,
             in
             our
             life
             time
             ,
             then
             by
             indeauouring
             to
             beare
             them
             with
             patience
             ,
             meeknes
             ,
             and
             lowlinesse
             .
             For
             euery
             affliction
             ,
             is
             (
             as
             it
             were
             )
             a
             petty
             death
             :
             and
             if
             we
             doe
             in
             it
             ,
             subiect
             our selues
             to
             the
             hand
             of
             God
             ,
             we
             shal
             the
             better
             obey
             him
             ,
             in
             the
             great
             death
             of
             all
             ▪
             and
             thus
             doing
             ,
             whensoeuer
             God
             striketh
             vs
             with
             death
             ,
             we
             shall
             with
             comfort
             endure
             the
             same
             .
          
           
             The
             Third
             particular
             Affliction
             ,
             is
             
               Satanicall
               molestation
               ,
            
             whereby
             both
             persons
             ,
             &
             places
             of
             mansiō
             ,
             or
             abode
             ,
             are
             either
             possessed
             ,
             or
             otherwise
             molested
             by
             the
             malice
             of
             the
             Deuill
             .
          
           
             Touching
             this
             affliction
             ,
             the
             Question
             of
             cōscience
             is
             ,
             How
             such
             persons
             as
             are
             possessed
             ,
             or
             
             feare
             possession
             ,
             or
             else
             indure
             molestations
             by
             the
             Deuill
             in
             their
             houses
             :
             may
             haue
             their
             minds
             quieted
             and
             staied
             ,
             and
             consequently
             ,
             in
             that
             case
             be
             remedied
             ?
          
           
             And
             here
             2.
             things
             are
             generally
             to
             be
             considered
             ,
             in
             way
             of
             answer
             .
          
           
             First
             ,
             it
             is
             to
             be
             remembred
             ,
             that
             possession
             is
             known
             by
             two
             signes
             .
             The
             one
             is
             ,
             when
             the
             deuill
             is
             euidētly
             present
             ,
             either
             in
             the
             whole
             body
             ,
             or
             in
             sōe
             part
             of
             it
             .
             The
             other
             ,
             when
             he
             hath
             rule
             of
             the
             said
             bodie
             ,
             either
             in
             whole
             or
             in
             part
             :
             so
             as
             the
             party
             himselfe
             ,
             hath
             not
             that
             vse
             of
             his
             body
             ,
             which
             he
             would
             .
             As
             for
             example
             ,
             when
             the
             deuil
             possesseth
             the
             instruments
             of
             the
             voice
             ,
             as
             the
             tongue
             ,
             &
             makes
             a
             mā
             to
             speake
             Latine
             ,
             Greeke
             ,
             Italian
             ,
             or
             other
             tongues
             ,
             which
             he
             vnderstandeth
             not
             .
             Both
             these
             things
             were
             found
             in
             them
             that
             were
             possessed
             ,
             in
             the
             time
             of
             our
             Sauiour
             Christ.
             
          
           
             Secondly
             ,
             we
             must
             consider
             ,
             it
             falleth
             out
             oftentimes
             ,
             that
             strange
             diseases
             doe
             seaze
             vpon
             men
             ,
             hauing
             strāge
             effects
             in
             thē
             ▪
             which
             the
             arte
             of
             Physicke
             neither
             can
             search
             out
             ,
             nor
             cure
             :
             &
             yet
             they
             are
             neither
             acts
             of
             witchcraft
             ,
             nor
             reall
             possessiōs
             .
             As
             when
             God
             laid
             extraordinarie
             diseases
             on
             the
             Corinthians
             ,
             for
             the
             contempt
             of
             his
             Word
             and
             Sacraments
             ,
             1.
             
             Cor.
             11.30
             .
             Like
             vnto
             which
             ,
             he
             vvorthily
             inflicts
             vpon
             men
             in
             these
             daies
             ,
             for
             the
             same
             and
             other
             sinnes
             .
          
           
           
             Now
             to
             stay
             the
             minde
             in
             this
             case
             ,
             these
             Rules
             are
             carefully
             to
             be
             thought
             vpon
             .
          
           
             First
             of
             all
             ,
             it
             is
             to
             be
             remembred
             ,
             that
             though
             Satans
             malice
             and
             power
             ,
             be
             very
             great
             and
             large
             :
             yet
             he
             cānot
             practise
             the
             same
             ,
             against
             the
             children
             of
             God
             ,
             when
             ,
             where
             ,
             and
             howe
             he
             listeth
             .
             The
             malice
             which
             Satan
             beares
             to
             mankind
             ,
             and
             principally
             to
             the
             members
             of
             Christ
             ,
             appeares
             in
             this
             ,
             because
             he
             is
             said
             ,
             
               to
               accuse
               them
               before
               God
               ,
               day
               and
               night
               ,
            
             Reu.
             20
             2.
             
             And
             
               as
               a
               roaring
               lyon
               ,
               to
               walke
               about
               the
               world
               ,
               seeking
               whome
               he
               may
               deuoure
               ,
            
             1.
             
             Pet.
             5.
             8.
             
             Againe
             the
             Scripture
             noteth
             him
             ,
             to
             be
             a
             powerfull
             spirit
             ,
             whose
             strength
             farre
             exceedeth
             and
             surpasseth
             the
             might
             of
             any
             man
             or
             creature
             ,
             that
             is
             not
             of
             an
             Angelical
             nature
             ,
             as
             himselfe
             is
             .
             For
             he
             is
             tearmed
             
               a
               Prince
               of
               the
               aire
               ,
            
             and
             
               the
               god
               of
               this
               world
               ,
            
             his
             power
             reacheth
             euen
             to
             the
             spirits
             &
             soules
             of
             men
             ,
             whereby
             he
             worketh
             in
             the
             children
             of
             disobedience
             ,
             Eph.
             2.
             2.
             his
             principallitie
             is
             so
             great
             ,
             that
             no
             strength
             ,
             no
             defence
             of
             man
             is
             able
             to
             withstand
             it
             ,
             vnlesse
             man
             take
             vnto
             himselfe
             
               the
               whole
               armour
               of
               God
               ,
            
             Eph.
             6.
             10.
             
          
           
             Now
             although
             the
             Deuill
             ,
             be
             so
             malitious
             an
             enemie
             of
             mankind
             ,
             that
             he
             ceaseth
             not
             to
             deuise
             ,
             whatsoeuer
             may
             be
             hurtfull
             vnto
             them
             ;
             and
             withall
             so
             powerfull
             in
             his
             attempts
             ,
             that
             no
             man
             by
             his
             owne
             proper
             strength
             ,
             is
             able
             to
             resist
             him
             :
             yet
             he
             cannot
             put
             the
             least
             part
             of
             his
             
             power
             in
             execution
             ,
             in
             what
             time
             ,
             place
             ,
             or
             manner
             he
             desireth
             .
             The
             reason
             is
             ,
             because
             God
             hath
             determined
             his
             power
             ,
             by
             certaine
             bounds
             and
             limits
             ,
             which
             he
             cannot
             passe
             :
             and
             they
             are
             especially
             two
             .
          
           
             The
             one
             is
             ,
             
               his
               owne
               nature
               ,
            
             whereby
             he
             is
             a
             creature
             ,
             and
             therefore
             finite
             .
             Hence
             it
             is
             ,
             that
             he
             can
             neither
             knowe
             ,
             nor
             doe
             any
             thing
             ,
             that
             is
             beyond
             the
             reach
             or
             capacitie
             of
             his
             nature
             ,
             or
             aboue
             the
             power
             and
             skill
             of
             a
             creature
             .
             For
             example
             ,
             he
             cannot
             directly
             and
             immediately
             knowe
             the
             deepe
             things
             of
             God
             ,
             vnlesse
             they
             be
             reuealed
             vnto
             him
             :
             nor
             yet
             the
             secrets
             of
             mans
             heart
             .
             
               None
               knoweth
               the
               things
               of
               a
               man
               ,
               saue
               the
               spirit
               of
               man
               ,
               which
               is
               in
               him
               :
               euen
               so
               ,
               the
               things
               of
               God
               knoweth
               none
               ,
               but
               the
               spirit
               of
               God
               ,
            
             1.
             
             Cor.
             2.
             11.
             
             Again
             ,
             he
             cannot
             doe
             that
             which
             is
             truely
             and
             properly
             a
             miracle
             ,
             the
             cause
             wherof
             is
             hidden
             and
             vtterly
             vnknowne
             ,
             and
             which
             comes
             not
             within
             the
             power
             and
             order
             of
             nature
             .
             For
             this
             is
             proper
             vnto
             God
             ,
             who
             onely
             doth
             things
             simply
             wonderfull
             ,
             Psal.
             77.
             14.
             
          
           
             The
             second
             thing
             whereby
             Satans
             power
             is
             restrained
             ,
             is
             
               the
               will
               of
               God.
            
             For
             looke
             as
             the
             sea
             ,
             beeing
             by
             nature
             ,
             apt
             to
             ouerflowe
             the
             whole
             earth
             ,
             is
             kept
             in
             ,
             and
             shut
             vp
             within
             the
             shore
             ,
             (
             as
             it
             were
             )
             with
             dores
             or
             gates
             ,
             that
             it
             cannot
             break
             forth
             ;
             and
             that
             by
             the
             Lord
             himselfe
             ,
             who
             hath
             established
             his
             decree
             vpon
             it
             ,
             Iob.
             38.
             
             So
             though
             
             Satan
             be
             by
             nature
             strong
             ,
             and
             his
             malice
             great
             ,
             yet
             can
             he
             doe
             nothing
             at
             all
             ,
             no
             nor
             execute
             his
             naturall
             power
             ,
             to
             the
             hurt
             ,
             and
             preiudice
             of
             any
             man
             ,
             without
             the
             will
             and
             permission
             of
             God.
             Thus
             the
             euill
             spirit
             ,
             could
             not
             goe
             forth
             to
             deceiue
             Ahab
             ,
             vntill
             the
             Lord
             had
             said
             vnto
             him
             ,
             
               Goe
               and
               thou
               shalt
               pre●aile
               ,
            
             1.
             
             King.
             22.
             22.
             
             Thus
             the
             Deuill
             ,
             could
             not
             touch
             the
             bodie
             ,
             children
             ,
             goods
             ,
             or
             friendes
             of
             righteous
             Iob
             ,
             whilest
             he
             was
             fenced
             and
             fortified
             ,
             by
             the
             power
             and
             prouidence
             of
             God.
             But
             when
             the
             Lord
             ,
             in
             regard
             of
             Iobs
             outward
             estate
             ,
             had
             giuen
             him
             leaue
             ,
             &
             said
             ,
             
               Loe
               all
               that
               he
               hath
               is
               in
               thine
               hand
               ,
            
             then
             did
             he
             exercise
             his
             power
             ,
             to
             the
             vtmost
             :
             yet
             so
             farre
             onely
             ,
             as
             he
             was
             permitted
             ,
             and
             no
             further
             .
             Iob.
             1.
             12.
             
          
           
             The
             consideration
             of
             this
             first
             point
             ,
             that
             Satans
             power
             is
             determined
             by
             God
             ,
             will
             serue
             to
             stay
             the
             minds
             of
             those
             ,
             whose
             persons
             ,
             houses
             ,
             or
             friends
             are
             molested
             by
             him
             .
             For
             hereupon
             it
             followeth
             ,
             that
             God
             ,
             who
             hath
             the
             Deuill
             bound
             vp
             (
             as
             it
             were
             )
             in
             chaines
             ,
             will
             not
             suffer
             his
             power
             to
             be
             inlarged
             ,
             against
             his
             owne
             children
             ,
             to
             their
             destruction
             and
             confusion
             :
             but
             so
             far
             forth
             alone
             ,
             as
             shall
             be
             expedient
             for
             their
             good
             and
             saluation
             .
             Againe
             ,
             that
             God
             beeing
             their
             father
             in
             Christ
             Iesus
             ,
             they
             may
             in
             the
             case
             of
             such
             affliction
             ,
             haue
             accesse
             vnto
             him
             ,
             &
             call
             vpon
             him
             ,
             for
             the
             restraint
             of
             Satans
             power
             
             and
             malice
             ,
             and
             consequently
             ,
             for
             the
             deliuerance
             of
             them
             and
             theirs
             .
          
           
             A
             second
             Rule
             is
             this
             ▪
             Such
             persons
             must
             haue
             recourse
             to
             God
             in
             his
             word
             ,
             in
             which
             he
             promiseth
             his
             presence
             and
             protection
             ,
             to
             his
             children
             ,
             in
             their
             greatest
             dangers
             .
             And
             namely
             ,
             that
             
               there
               shall
               no
               euill
               come
               vnto
               them
               ,
               neither
               any
            
             
             
               plague
               shall
               come
               neere
               their
               dwelling
               :
               because
               he
               will
               giue
               his
               Angels
               charge
               ouer
               them
               ,
               to
               keepe
               them
               in
               all
               their
               waies
               .
            
             Againe
             ,
             
               that
               he
               wil
               be
               a
               wall
               of
               fire
               ,
               round
               about
               his
               people
               .
            
             Zach.
             2.
             5.
             that
             
               he
               will
               extend
               peace
               ouer
               his
               Church
               ,
               like
               a
               stood
               .
            
             Isa.
             66.
             12.
             
             And
             that
             
               there
               shall
               be
               no
               sorcerie
               in
               Iacob
               ,
               nor
               south
               saying
               in
               Israel
               .
            
             Numb
             .
             23.
             22.
             
             And
             by
             this
             meanes
             ,
             possessions
             and
             witchcraft
             ,
             though
             they
             befall
             Gods
             children
             ,
             yet
             they
             shall
             turne
             to
             their
             good
             ,
             rather
             then
             their
             hurt
             .
          
           
             Thirdly
             ,
             it
             must
             be
             considered
             ,
             that
             the
             best
             seruants
             of
             God
             ,
             haue
             beene
             in
             their
             times
             molested
             by
             the
             Deuill
             .
             Christ
             in
             his
             second
             temptation
             ,
             was
             carried
             by
             the
             Deuill
             ,
             from
             the
             wildernes
             ,
             to
             a
             wing
             of
             the
             Temple
             of
             Ierusalem
             .
             The
             children
             of
             Iob
             ,
             were
             destroied
             by
             the
             Deuill
             ,
             and
             he
             himselfe
             was
             filled
             with
             botches
             ,
             and
             sores
             .
             A
             certaine
             woman
             ,
             euen
             a
             daughter
             of
             
             Abraham
             ,
             that
             is
             ,
             one
             following
             the
             faith
             of
             Abraham
             ▪
             was
             troubled
             with
             a
             spirit
             of
             infirmitie
             ,
             eighteene
             yeares
             together
             .
             Matth.
             15.
             21
             ,
             22.
             
             And
             
             the
             daughter
             of
             the
             woman
             of
             Canaan
             ,
             was
             grieuously
             vexed
             with
             a
             Deuill
             .
          
           
             Fourthly
             ,
             men
             in
             this
             case
             ,
             ought
             to
             lay
             fast
             hold
             ,
             vpon
             the
             promise
             of
             life
             euerlasting
             ,
             and
             must
             wait
             the
             Lords
             leisure
             ,
             not
             limiting
             him
             in
             respect
             of
             time
             ,
             or
             meanes
             of
             deliuerance
             .
             This
             was
             the
             practise
             of
             Iob
             ,
             
               Though
               he
               kill
               me
               ,
               yet
               will
               I
               trust
               in
               him
               .
            
             And
             of
             holy
             Abraham
             ,
             who
             did
             not
             limit
             God
             ,
             but
             was
             content
             to
             doe
             with
             Isaac
             ,
             what
             the
             Lord
             would
             :
             and
             though
             it
             was
             in
             likelyhood
             ,
             a
             meane
             to
             bereaue
             him
             of
             all
             posteritie
             ,
             yet
             still
             he
             kept
             himselfe
             to
             the
             promise
             .
          
           
             In
             the
             
               molestation
               and
               annoiance
               of
               houses
               by
               spirits
               ,
            
             two
             things
             are
             to
             be
             remembred
             .
          
           
             First
             ,
             men
             must
             not
             consort
             together
             ,
             and
             abide
             there
             ,
             where
             it
             is
             certenly
             knowne
             ,
             that
             the
             Lord
             hath
             giuen
             the
             Deuill
             power
             and
             libertie
             ;
             least
             in
             so
             doing
             ,
             they
             tempt
             the
             Lord.
             Our
             Sauiour
             Christ
             ,
             did
             not
             of
             his
             owne
             priuate
             motion
             and
             will
             ,
             betake
             himselfe
             into
             the
             wildernes
             ,
             but
             by
             the
             direction
             of
             the
             holy
             Ghost
             .
             Math.
             4.
             1.
             
             
               Paul
            
             in
             like
             manner
             ,
             did
             not
             of
             his
             owne
             head
             goe
             to
             Ierusalem
             ,
             but
             vpon
             the
             motion
             of
             the
             Spirit
             .
             Act.
             20.
             22.
             
             In
             the
             light
             of
             these
             examples
             men
             are
             taught
             ,
             not
             to
             cast
             themselues
             ,
             into
             any
             places
             of
             apparent
             danger
             :
             much
             lesse
             to
             frequēt
             those
             ,
             which
             God
             hath
             deliuered
             vp
             ,
             into
             the
             power
             of
             Satan
             .
             And
             this
             condemneth
             the
             rash
             ,
             and
             headie
             conceits
             of
             some
             persons
             ,
             who
             vpon
             
             confidence
             of
             their
             owne
             strength
             ,
             doe
             put
             thē selues
             into
             needlesse
             dangers
             ,
             hauing
             neither
             extraordinarie
             calling
             from
             God
             ,
             nor
             any
             sufficient
             warrant
             out
             of
             his
             word
             .
          
           
             If
             it
             be
             asked
             ,
             what
             mē
             are
             to
             doe
             in
             this
             case
             ?
             I
             answer
             ,
             First
             ,
             that
             they
             ought
             rather
             to
             flie
             to
             God
             by
             praier
             ,
             and
             to
             draw
             neere
             vnto
             him
             in
             their
             hearts
             :
             and
             he
             in
             mercle
             will
             draw
             neere
             vnto
             them
             .
          
           
             Secondarily
             ,
             that
             which
             we
             doe
             in
             meates
             and
             drinkes
             ,
             is
             also
             to
             be
             done
             in
             the
             houses
             and
             places
             where
             we
             dwell
             .
             And
             what
             is
             that
             ?
             we
             must
             sanctifie
             them
             to
             our
             vse
             ,
             by
             the
             word
             and
             praier
             .
             Noah
             at
             Gods
             commandement
             ,
             went
             into
             the
             Arke
             ,
             abode
             in
             it
             ,
             and
             came
             out
             againe
             :
             and
             when
             he
             came
             forth
             of
             it
             ,
             into
             the
             earth
             afterward
             ;
             it
             is
             said
             of
             him
             ,
             that
             he
             built
             an
             Altar
             ,
             
             gaue
             thankes
             to
             God
             for
             his
             deliuerance
             ,
             and
             praied
             the
             Lord
             ,
             to
             vouchsafe
             him
             the
             vse
             of
             the
             earth
             ,
             as
             he
             had
             before
             .
             Though
             Abraham
             had
             a
             promise
             of
             the
             land
             of
             Canaan
             ,
             to
             him
             and
             his
             posteritie
             for
             euer
             ,
             yet
             he
             went
             not
             out
             of
             his
             countrey
             toward
             it
             ,
             till
             the
             Lord
             commanded
             
             him
             :
             and
             when
             he
             was
             come
             thither
             ,
             he
             built
             an
             Altar
             ,
             for
             the
             worship
             and
             seruice
             of
             God.
             The
             
             like
             he
             did
             afterward
             at
             Bethel
             .
             And
             many
             yeres
             after
             ,
             did
             Iacob
             offer
             sacrifice
             vnto
             God
             ,
             in
             the
             same
             Bethel
             ,
             when
             he
             came
             to
             dwell
             there
             .
             And
             for
             this
             very
             ende
             ,
             in
             the
             law
             ,
             by
             a
             speciall
             ordinance
             
             the
             
               first
               frutes
               of
               the
               haruest
            
             were
             offered
             
               to
               sanctifie
               the
               rest
               of
               the
               corne
               .
            
             And
             somuch
             touching
             the
             second
             distresse
             .
          
           
             The
             Third
             kind
             of
             
               trouble
               of
               mind
               ,
            
             is
             that
             which
             ariseth
             of
             the
             Tentation
             of
             Blasphemie
             ,
             which
             in
             regard
             of
             the
             vilenes
             and
             vglinesse
             thereof
             :
             is
             not
             amisse
             tearmed
             by
             some
             ,
             the
             
               foule
               Tentation
               .
            
             And
             it
             is
             ,
             when
             a
             man
             is
             troubled
             in
             
             his
             minde
             ,
             with
             blasphemous
             cogitations
             and
             thoughts
             ,
             directly
             against
             the
             Maiestie
             of
             God
             ,
             the
             father
             ,
             the
             sonne
             ,
             and
             the
             holy
             Ghost
             .
             As
             for
             example
             :
             to
             thinke
             
               that
               God
               is
               not
               iust
               ,
               mercifull
               :
            
             that
             
               he
               accepteth
               mens
               persons
               :
            
             that
             
               he
               hath
               not
               knowledge
               of
               things
               ,
               that
               are
               done
               here
               below
               ,
            
             or
             at
             least
             
               that
               he
               doth
               not
               regard
               them
               :
            
             that
             
               God
               cannot
               doe
               this
               or
               that
               :
            
             that
             
               he
               is
               iniurious
               to
               some
               men
               ,
               and
               partiall
               to
               others
               ,
            
             &c.
             
             These
             and
             such
             like
             blasphemous
             thoughts
             there
             be
             ,
             which
             are
             not
             fit
             to
             be
             vttered
             amōgst
             men
             :
             forasmuch
             as
             they
             are
             most
             horrible
             ,
             and
             execrable
             ,
             as
             any
             can
             be
             conceiued
             .
          
           
             That
             we
             may
             the
             better
             know
             this
             Temptation
             ,
             let
             it
             be
             considered
             ,
             what
             are
             the
             forerunners
             thereof
             ,
             and
             by
             what
             meanes
             ,
             it
             takes
             place
             in
             the
             heart
             possessed
             of
             it
             .
          
           
             Sometimes
             it
             commeth
             ,
             meerely
             and
             onely
             of
             the
             suggestion
             of
             the
             Deuill
             ;
             which
             troubleth
             the
             phantasie
             ,
             euen
             of
             those
             which
             are
             in
             that
             regard
             innocent
             ,
             and
             casteth
             into
             their
             hearts
             ,
             
             impure
             and
             vngodly
             thoughts
             .
             Sometimes
             againe
             ,
             it
             comes
             vpon
             men
             ,
             by
             an
             euill
             custome
             :
             when
             as
             they
             willingly
             lend
             their
             eares
             ,
             to
             leude
             and
             cursed
             speeches
             ,
             that
             immediatly
             tend
             to
             the
             dishonour
             of
             God
             ,
             or
             the
             wilfull
             abuse
             of
             his
             word
             ,
             his
             iudgements
             ,
             and
             mercies
             :
             and
             vpon
             the
             hearing
             ,
             either
             giue
             their
             applause
             and
             approbation
             ,
             though
             not
             expressely
             ;
             or
             doe
             not
             hinder
             or
             stay
             them
             ,
             as
             much
             as
             in
             them
             lieth
             .
             Otherwhiles
             ,
             it
             creepes
             into
             the
             heart
             of
             man
             by
             degrees
             ,
             when
             he
             beginnes
             to
             waxe
             cold
             in
             Gods
             seruice
             ,
             to
             make
             little
             conscience
             of
             those
             duties
             ,
             that
             immediatly
             concerne
             his
             worship
             ,
             &
             consequently
             inures
             himselfe
             ,
             to
             the
             taking
             of
             the
             name
             of
             God
             in
             vaine
             ,
             by
             often
             and
             eauselesse
             swearing
             ,
             for
             swearing
             ,
             cursing
             ,
             &c.
             
             By
             these
             and
             such
             like
             meanes
             ,
             is
             this
             foule
             and
             horrible
             tentation
             conuaied
             into
             the
             minde
             of
             man.
             
          
           
             Now
             the
             danger
             of
             it
             ,
             whether
             it
             ariseth
             frō
             these
             ,
             or
             any
             other
             causes
             ,
             is
             exceeding
             grieuous
             ,
             specially
             to
             those
             ,
             that
             haue
             begun
             to
             chuse
             the
             way
             of
             truth
             ,
             and
             to
             applie
             their
             hearts
             to
             serue
             God
             ,
             and
             to
             feare
             his
             name
             .
             For
             it
             bringeth
             forth
             strange
             and
             fearefull
             effects
             ,
             as
             namely
             ,
             desperation
             ,
             &
             manifold
             horrors
             &
             troubles
             of
             mind
             :
             yea
             diuers
             persons
             haue
             hereupon
             bin
             astonished
             in
             such
             sort
             ,
             that
             they
             haue
             bin
             mooued
             to
             make
             dispatch
             of
             thēselues
             ;
             being
             in
             their
             own
             iudgement
             no
             better
             ,
             then
             the
             very
             firebrands
             of
             hell
             ,
          
           
           
             Now
             for
             the
             Curing
             of
             this
             wōderfull
             trouble
             ,
             &
             distraction
             of
             Conscience
             ,
             two
             things
             are
             to
             be
             done
             :
             to
             wit
             ,
             Inquirie
             must
             be
             made
             into
             the
             next
             causes
             ,
             whence
             this
             Tentation
             should
             arise
             :
             and
             after
             that
             ,
             the
             Remedie
             is
             to
             be
             applied
             .
          
           
             For
             the
             first
             .
             Inquitie
             must
             be
             made
             ,
             whether
             the
             present
             distresse
             ,
             had
             his
             beginning
             from
             the
             thoughts
             of
             a
             mans
             owne
             minde
             ,
             or
             from
             the
             suggestion
             of
             the
             Deuill
             .
             For
             this
             is
             in
             all
             likelyhood
             ,
             the
             next
             way
             to
             minister
             Comfort
             ,
             to
             the
             afflicted
             partie
             .
          
           
             It
             may
             be
             saide
             ,
             How
             shall
             a
             man
             discerne
             the
             thoughts
             that
             are
             from
             the
             Deuill
             ,
             from
             his
             owne
             thoughts
             ?
             
               Ans.
            
             He
             shall
             know
             them
             by
             sundrie
             notes
             .
          
           
             First
             ,
             by
             the
             entrance
             of
             them
             into
             the
             mind
             .
             For
             those
             that
             come
             from
             the
             Deuill
             ,
             come
             speedily
             ,
             as
             lightning
             into
             a
             house
             :
             and
             they
             are
             after
             a
             sort
             ,
             forced
             into
             the
             minde
             by
             violence
             ,
             so
             as
             the
             partie
             cannot
             auoid
             them
             :
             and
             they
             come
             into
             the
             minde
             againe
             and
             againe
             ,
             yea
             a
             thousand
             times
             in
             a
             day
             ,
             so
             as
             ,
             by
             their
             often
             comming
             ,
             they
             weaken
             the
             memorie
             ,
             dull
             the
             senses
             ,
             wearie
             and
             confound
             the
             braine
             .
             These
             are
             thoughts
             that
             come
             from
             the
             Deuill
             ,
             and
             by
             him
             are
             conuaied
             from
             without
             ,
             into
             the
             minde
             of
             man.
             And
             if
             such
             cogitations
             ,
             were
             from
             a
             mans
             owne
             selfe
             ,
             they
             would
             not
             come
             with
             so
             great
             vehemencie
             and
             celeritie
             ,
             but
             
             with
             leisure
             :
             and
             they
             would
             rise
             with
             more
             moderation
             ,
             and
             lesse
             violence
             :
             Yea
             further
             ,
             the
             frequent
             vse
             of
             them
             ,
             would
             not
             produce
             so
             many
             ,
             and
             so
             fearefull
             effects
             as
             it
             doth
             .
          
           
             Secondly
             ,
             such
             thoughts
             may
             be
             discerned
             ,
             to
             come
             from
             the
             Deuil
             ,
             by
             this
             signe
             ;
             because
             they
             are
             against
             the
             very
             light
             of
             nature
             ,
             against
             naturall
             knowledge
             ,
             reason
             ,
             &
             cōscience
             .
             For
             they
             are
             most
             wicked
             and
             deuillish
             ,
             fastning
             vpon
             God
             ,
             things
             that
             are
             most
             vile
             and
             monstrous
             :
             whereas
             commonly
             ,
             the
             thoughts
             that
             arise
             frō
             our
             owne
             corrupt
             nature
             ,
             are
             not
             against
             the
             light
             of
             nature
             ,
             though
             they
             be
             most
             corrupt
             .
          
           
             The
             third
             signe
             is
             ,
             that
             at
             the
             first
             conceiuing
             of
             them
             ,
             the
             partie
             is
             smitten
             with
             an
             extraordinarie
             feare
             ,
             his
             flesh
             is
             troubled
             ,
             and
             oftentimes
             ,
             sicknes
             &
             faintings
             do
             follow
             .
             But
             the
             thoughts
             that
             men
             conceiue
             of
             themselues
             ,
             cause
             neither
             feare
             ,
             nor
             fainting
             ,
             nor
             sicknes
             .
          
           
             Fourthly
             ,
             blasphemous
             thoughts
             ,
             cannot
             come
             ordinarily
             from
             the
             heart
             of
             any
             ,
             saue
             of
             those
             alone
             ,
             that
             are
             of
             reprobate
             minds
             .
             But
             the
             parties
             that
             are
             thus
             distressed
             ,
             are
             honest
             ,
             ciuill
             ,
             and
             such
             as
             professe
             the
             Gospel
             ,
             at
             least
             in
             shew
             ;
             yea
             sometime
             they
             befall
             such
             ,
             as
             are
             the
             true
             mēbers
             of
             Christ.
             Therfore
             it
             is
             manifest
             ,
             that
             they
             come
             from
             without
             ,
             euen
             from
             the
             Deuill
             casting
             them
             into
             the
             minde
             ,
             and
             not
             from
             within
             a
             mans
             owne
             selfe
             .
          
           
           
             In
             the
             next
             place
             ,
             Inquirie
             must
             be
             made
             ,
             whether
             the
             partie
             doth
             approoue
             ,
             loue
             ,
             &
             like
             these
             and
             such
             like
             thoughts
             ,
             or
             no
             ?
             To
             this
             he
             will
             answer
             ,
             if
             he
             be
             asked
             ,
             that
             he
             abhorres
             thē
             as
             the
             Deuill
             and
             Hell
             it selfe
             :
             thus
             euen
             naturall
             men
             will
             answer
             ,
             and
             that
             truly
             .
          
           
             After
             Inquirie
             thus
             made
             ,
             the
             Remedie
             is
             to
             be
             applied
             .
             And
             the
             first
             and
             principall
             remedic
             ,
             pertaines
             to
             doctrine
             ,
             and
             instruction
             :
             in
             which
             the
             partie
             is
             to
             be
             informed
             of
             his
             or
             her
             estate
             ;
             namely
             ,
             that
             the
             foresaid
             blasphemies
             ,
             are
             not
             
               his
               sinnes
               ,
            
             but
             
               his
               crosses
               .
            
             For
             they
             are
             the
             Deuills
             sinnes
             ,
             and
             he
             shal
             answer
             for
             them
             :
             and
             they
             are
             not
             ours
             ,
             till
             we
             intertaine
             ,
             receiue
             ,
             approoue
             ,
             and
             giue
             consent
             vnto
             them
             .
          
           
             For
             proofe
             hereof
             ,
             let
             this
             be
             considered
             ,
             That
             vncleane
             thoughts
             which
             haue
             their
             residence
             in
             the
             minde
             of
             man
             ,
             are
             of
             two
             sorts
             :
             Inward
             ,
             and
             Outward
             .
             Inward
             are
             such
             ,
             as
             haue
             their
             originall
             from
             the
             flesh
             ,
             and
             arise
             of
             the
             corruption
             of
             mans
             nature
             ,
             though
             stirred
             vp
             by
             the
             Deuill
             .
             And
             these
             ,
             at
             the
             very
             first
             conceiuing
             ,
             are
             our
             sinnes
             ,
             though
             they
             haue
             no
             long
             abode
             in
             our
             mindes
             :
             and
             they
             are
             directly
             forbidden
             ,
             in
             the
             tenth
             commandement
             .
             Outward
             thoughts
             are
             those
             ,
             which
             haue
             relation
             to
             an
             outward
             cause
             ,
             or
             beginning
             :
             of
             which
             sort
             are
             those
             euill
             thoughts
             ,
             that
             be
             conucied
             into
             the
             minde
             by
             the
             Deuill
             :
             and
             if
             we
             take
             no
             pleasure
             
             in
             them
             ,
             nor
             yeeld
             consent
             vnto
             thē
             ,
             they
             are
             not
             to
             be
             accounted
             our
             sinnes
             ,
             but
             the
             Deuils
             ,
             by
             whome
             they
             are
             suggested
             .
             The
             truth
             hereof
             appeares
             in
             Christs
             example
             ;
             into
             whose
             minde
             the
             deuil
             cast
             this
             blasphemous
             tentation
             ,
             therby
             moouing
             him
             to
             infidelitie
             ,
             couetousnes
             ,
             &
             idolatrie
             :
             which
             neuerthelesse
             were
             not
             his
             sins
             ,
             because
             his
             holy
             heart
             gaue
             not
             the
             least
             approbation
             to
             thē
             ,
             but
             abhorred
             &
             repelled
             thē
             ,
             &
             therfore
             was
             free
             frō
             any
             taint
             of
             sin
             ,
             in
             or
             by
             them
             .
          
           
             This
             distinction
             of
             thoughts
             must
             be
             remembred
             .
             For
             hence
             it
             followes
             ,
             that
             blasphemous
             thoughts
             ,
             not
             consented
             to
             by
             vs
             ,
             are
             not
             our
             sinnes
             ,
             but
             the
             Deuils
             :
             Euen
             as
             in
             like
             case
             ,
             when
             one
             wickedly
             disposed
             ,
             sollicites
             another
             to
             treason
             ,
             or
             murder
             :
             if
             the
             said
             partie
             listen
             not
             ,
             nor
             yeild
             thereto
             ,
             he
             cannot
             be
             holden
             guiltie
             of
             those
             crimes
             .
             Therefore
             men
             must
             not
             feare
             those
             kind
             of
             thoghts
             ouermuch
             :
             at
             least
             ,
             if
             they
             please
             not
             themselues
             ouermuch
             in
             them
             :
             because
             ,
             though
             they
             be
             indeede
             their
             crosses
             ,
             yet
             are
             they
             not
             their
             personall
             sinnes
             ,
             for
             which
             they
             shall
             incurre
             the
             wrath
             and
             displeasure
             of
             God.
             Againe
             ,
             they
             must
             let
             them
             goe
             as
             they
             come
             :
             they
             are
             not
             to
             striue
             against
             them
             ,
             for
             the
             more
             they
             labour
             to
             resist
             them
             ,
             the
             more
             shall
             they
             be
             intangled
             with
             them
             .
          
           
             The
             second
             thing
             to
             be
             vsed
             in
             way
             of
             remedie
             ,
             for
             the
             staying
             of
             the
             mind
             in
             this
             tentation
             ,
             
             is
             ,
             that
             though
             it
             should
             be
             graunted
             ,
             that
             the
             foresaid
             euill
             and
             blasphemous
             thoughts
             are
             our
             sinnes
             ,
             yet
             we
             are
             to
             remember
             ,
             that
             they
             may
             through
             the
             mercie
             and
             goodnesse
             of
             God
             ,
             be
             pardoned
             :
             if
             they
             be
             heartily
             and
             vnfainedly
             repented
             of
             :
             yea
             further
             ,
             that
             neither
             they
             ,
             nor
             any
             other
             sins
             (
             except
             that
             against
             the
             Holy
             Ghost
             )
             doe
             condemne
             him
             ,
             that
             praieth
             against
             them
             ,
             and
             is
             heartily
             sorrie
             for
             them
             .
          
           
             It
             was
             Pauls
             complaint
             ,
             Rom.
             7.
             19.
             
             
               That
               he
               did
               not
               the
               good
               which
               he
               would
               doe
               ,
            
             speaking
             of
             the
             inward
             indeauour
             of
             his
             heart
             :
             and
             againe
             ,
             that
             
               he
               did
               the
               euill
               which
               he
               would
               not
               ,
            
             meaning
             in
             respect
             of
             the
             corruption
             of
             his
             nature
             .
             Now
             vpon
             this
             ,
             that
             he
             indeauoured
             to
             doe
             that
             ,
             which
             was
             agreeable
             to
             the
             will
             of
             God
             ,
             that
             he
             loathed
             and
             detested
             the
             contrarie
             ,
             &
             stroue
             against
             his
             corruptions
             ,
             how
             did
             he
             comfort
             himselfe
             ?
             Marke
             words
             following
             ,
             v.
             20.
             
             
               If
               I
               do
               that
               I
               would
               not
               :
            
             that
             is
             to
             say
             ,
             if
             against
             my
             generall
             purpose
             ,
             I
             sinne
             against
             God
             ;
             if
             I
             be
             sorrie
             for
             it
             ,
             if
             I
             be
             displeased
             with
             my selfe
             ,
             in
             that
             I
             cannot
             obey
             God
             ,
             in
             that
             perfection
             I
             desire
             ,
             
               It
               is
               no
               more
               I
               that
               doe
               it
               ,
               but
               sinne
               that
               dwelleth
               in
               me
               .
            
             From
             this
             example
             of
             Paul
             I
             gather
             ,
             that
             if
             any
             man
             ,
             haue
             in
             his
             minde
             euill
             thoughts
             ,
             and
             doeth
             (
             as
             Paul
             did
             )
             grieue
             ,
             because
             he
             thereby
             offendeth
             God
             ;
             if
             he
             doe
             abhorre
             them
             ,
             and
             pray
             against
             them
             ,
             he
             shall
             not
             be
             condemned
             
             for
             them
             ;
             they
             shall
             neuer
             be
             laid
             to
             his
             charge
             .
             The
             partie
             then
             that
             is
             troubled
             with
             these
             thoughts
             ,
             may
             vpon
             these
             grounds
             ,
             stay
             his
             minde
             ,
             and
             comfort
             himselfe
             :
             for
             if
             he
             shall
             not
             be
             condemned
             for
             them
             ,
             then
             let
             him
             not
             feare
             them
             aboue
             measure
             .
          
           
             The
             third
             point
             to
             be
             remembred
             is
             ,
             that
             the
             partie
             must
             not
             be
             alone
             .
             For
             this
             Tentation
             beginnes
             ,
             and
             is
             confirmed
             by
             solitarinesse
             ;
             and
             the
             parties
             thus
             distressed
             ,
             loue
             to
             be
             apart
             by
             themselues
             ,
             from
             the
             societie
             of
             others
             :
             and
             for
             that
             cause
             ,
             in
             case
             they
             be
             lyable
             to
             this
             distresse
             ,
             they
             must
             vse
             to
             solace
             themselues
             ,
             in
             good
             company
             ,
             that
             is
             meere
             and
             fit
             for
             them
             :
             and
             their
             mindes
             are
             to
             be
             exercised
             ,
             in
             holy
             meditation
             of
             the
             word
             ,
             and
             singing
             of
             Psalmes
             ;
             and
             they
             are
             to
             be
             occupied
             in
             good
             speech
             and
             conference
             .
             Our
             first
             parent
             Eue
             was
             tempted
             by
             Sathan
             ,
             when
             shee
             was
             apart
             from
             Adam
             :
             and
             our
             Sauiout
             Christ
             ,
             when
             he
             was
             alone
             out
             of
             company
             and
             societie
             ,
             then
             was
             he
             by
             the
             malice
             of
             the
             Deuill
             ,
             in
             the
             wildernesse
             ,
             assaulted
             with
             strong
             and
             mightie
             tentations
             .
          
           
             The
             fourth
             point
             ,
             to
             be
             remembred
             of
             the
             partie
             troubled
             is
             ,
             that
             he
             must
             as
             heartely
             and
             earnestly
             repent
             him
             ,
             of
             those
             his
             euill
             thoughts
             ,
             as
             of
             euill
             wordes
             and
             deedes
             .
             For
             the
             trueth
             is
             ,
             because
             men
             haue
             no
             more
             care
             of
             their
             thoughts
             ,
             then
             commonly
             they
             haue
             ;
             therefore
             
             the
             Lord
             iustly
             suffers
             the
             deuill
             ▪
             to
             plague
             them
             ,
             and
             torment
             them
             ,
             by
             conuaying
             into
             their
             hearts
             ,
             most
             vile
             and
             damnable
             cogitations
             .
             Furthermore
             ,
             the
             said
             partie
             must
             labour
             to
             be
             renued
             in
             the
             spirit
             of
             his
             minde
             ,
             that
             is
             ,
             to
             haue
             
             his
             minde
             inlightened
             by
             the
             spirit
             ,
             whereby
             he
             may
             know
             and
             vnderstand
             the
             will
             of
             God
             in
             his
             word
             .
             After
             repentance
             for
             euill
             thoughts
             ,
             there
             must
             follow
             watchfulnesse
             ,
             and
             a
             carefull
             circumspection
             ouer
             all
             his
             waies
             ;
             but
             principally
             ,
             he
             must
             haue
             an
             eie
             vnto
             his
             heart
             ,
             the
             fountaine
             of
             all
             .
             
               Keepe
               thine
               heart
               with
               all
               diligence
               ,
            
             
             saith
             Salomon
             :
             that
             is
             ,
             aboue
             all
             things
             see
             that
             thou
             countergard
             thy
             thoughts
             ,
             desires
             ,
             motiōs
             ,
             and
             affections
             .
          
           
             That
             the
             heart
             of
             a
             man
             may
             be
             garded
             ,
             two
             rules
             are
             to
             be
             obserued
             .
             First
             ,
             that
             the
             word
             of
             God
             dwell
             plentifully
             in
             it
             :
             for
             by
             this
             meanes
             ,
             it
             is
             guided
             and
             directed
             ,
             that
             it
             swarue
             not
             from
             God
             and
             his
             word
             ;
             and
             our
             hearts
             are
             then
             ruled
             and
             gouerned
             by
             the
             word
             ,
             when
             we
             know
             &
             meditate
             ,
             vpon
             the
             commandements
             and
             promises
             of
             God.
             This
             rule
             is
             of
             speciall
             vse
             .
             For
             therfore
             doe
             men
             hatch
             ,
             &
             breed
             euill
             thoughts
             in
             their
             hearts
             ,
             because
             they
             are
             not
             takē
             vp
             with
             holy
             meditations
             :
             &
             hence
             it
             is
             ,
             that
             the
             heart
             of
             man
             ,
             is
             made
             euen
             a
             pray
             vnto
             the
             deuill
             ,
             because
             the
             word
             of
             God
             is
             not
             lodged
             therein
             .
             Excellēt
             was
             the
             practise
             of
             Dauid
             in
             this
             case
             ,
             who
             
               kept
            
             
             
               the
               word
               of
               God
               in
               his
               heart
               ,
               that
               he
               mighe
               not
            
             
             
               sinne
               against
               him
               .
            
          
           
             The
             second
             rule
             of
             the
             keeping
             of
             the
             heart
             ,
             is
             to
             establish
             our
             thoughts
             by
             counsell
             .
             It
             is
             the
             wisemans
             aduise
             in
             so
             many
             words
             .
             Prou.
             20.
             18.
             wherin
             he
             would
             teach
             vs
             ,
             that
             it
             is
             the
             property
             of
             a
             worldly
             wise
             man
             ,
             in
             matters
             of
             waight
             ,
             not
             to
             trust
             to
             his
             own
             wit
             ,
             but
             to
             follow
             the
             direction
             and
             counsel
             of
             wise
             and
             skilful
             men
             .
             And
             if
             this
             be
             a
             sound
             course
             in
             matters
             of
             the
             world
             ,
             much
             more
             ought
             it
             to
             be
             taken
             ,
             in
             the
             maine
             matters
             of
             religion
             ,
             and
             conscience
             ,
             concerning
             the
             heart
             and
             soule
             of
             man.
             And
             therfore
             by
             the
             law
             of
             proportiō
             ,
             it
             giues
             vs
             direction
             ,
             not
             once
             to
             thinke
             or
             conceiue
             ,
             so
             much
             as
             a
             thought
             ,
             but
             vpon
             aduice
             and
             direction
             taken
             at
             God
             and
             his
             word
             .
             
               Thy
               testimonies
            
             (
             saith
             Dauid
             )
             
               are
               my
               delight
               ,
            
             
             
               and
               my
               counsellers
               .
            
             And
             what
             benefit
             had
             he
             by
             taking
             such
             a
             course
             ?
             surely
             ,
             by
             the
             word
             of
             God
             ,
             which
             was
             his
             continuall
             meditation
             ,
             he
             gat
             vnderstāding
             ,
             he
             became
             wiser
             thē
             the
             ancient
             ;
             it
             made
             him
             to
             hate
             al
             the
             waies
             of
             falshood
             :
             it
             kept
             him
             from
             declining
             from
             God
             ,
             either
             to
             the
             right
             hand
             ,
             or
             to
             the
             left
             .
             The
             same
             rule
             must
             be
             practized
             of
             vs
             ,
             in
             the
             vse
             of
             our
             senses
             ,
             our
             speeches
             ,
             and
             actions
             ,
             and
             then
             shall
             the
             heart
             be
             kept
             cleane
             ,
             and
             free
             from
             these
             temptations
             .
          
           
             And
             seeing
             this
             temptation
             is
             so
             dangerous
             &
             fearefull
             ,
             as
             hath
             beene
             said
             ,
             and
             doeth
             ost●●
             
             befall
             men
             :
             our
             dutie
             is
             to
             make
             conscience
             ,
             of
             practising
             the
             foresaid
             rules
             continually
             .
             And
             thus
             much
             concerning
             the
             third
             kinde
             of
             distresse
             of
             conscience
             .
          
           
             The
             Fourth
             
               Distresse
               of
               mind
            
             is
             that
             ,
             which
             ariseth
             
               from
               a
               mans
               owne
               sinnes
               ,
            
             or
             rather
             
               from
               some
               one
               special
               sinne
               committed
               .
            
             And
             this
             kind
             of
             tentation
             is
             twofold
             :
             For
             either
             it
             is
             more
             violent
             ,
             and
             lesse
             common
             ,
             or
             lesse
             violent
             and
             more
             common
             .
          
           
             The
             violent
             Distresse
             of
             minde
             ,
             shewes
             it selfe
             by
             feares
             and
             terrors
             of
             the
             conscience
             ,
             by
             doubtings
             of
             the
             mercie
             of
             God
             ,
             by
             lamentable
             and
             fearefull
             complaints
             made
             to
             others
             .
             Nowe
             Question
             is
             mooued
             ,
             Howe
             this
             violent
             distresse
             of
             minde
             ,
             arising
             from
             our
             owne
             sinnes
             ,
             is
             to
             be
             cured
             ?
             
               Answ.
            
             That
             it
             may
             be
             cured
             by
             the
             blessing
             of
             God
             ,
             three
             things
             must
             be
             done
             .
          
           
             First
             ,
             that
             particular
             sinne
             must
             be
             knowne
             ,
             which
             is
             the
             cause
             of
             this
             violent
             distresse
             .
             And
             here
             we
             are
             to
             know
             ,
             by
             the
             way
             :
             that
             it
             is
             an
             vsuall
             thing
             ,
             with
             the
             parties
             thus
             distressed
             ,
             to
             dissemble
             and
             cloake
             their
             sinnes
             :
             and
             therefore
             they
             will
             alleadge
             ,
             that
             their
             trouble
             ariseth
             frō
             some
             euill
             thoughts
             ,
             from
             wicked
             affections
             ,
             and
             from
             the
             corruption
             of
             nature
             :
             whereas
             commonly
             men
             are
             not
             distressed
             ,
             in
             violent
             manner
             ,
             for
             euill
             thoughts
             ,
             affections
             ,
             &c
             ,
             but
             the
             violent
             distresse
             commeth
             from
             some
             actuall
             
             and
             odious
             sinne
             or
             sins
             done
             ,
             which
             wound
             the
             conscience
             ,
             and
             are
             the
             causes
             of
             great
             distraction
             of
             minde
             :
             and
             they
             are
             many
             ,
             which
             hauing
             bin
             vpon
             occasion
             before
             rehearsed
             ,
             I
             will
             not
             now
             repeat
             them
             .
             Onely
             this
             must
             be
             remembred
             ,
             that
             the
             greater
             sinnes
             against
             the
             third
             ,
             sixt
             ,
             and
             seauenth
             commandements
             ,
             are
             the
             maine
             and
             proper
             causes
             of
             violent
             distresses
             :
             and
             the
             more
             secret
             these
             sinnes
             are
             ,
             the
             more
             horrour
             goeth
             with
             them
             .
          
           
             Secondly
             ,
             the
             particular
             sinne
             being
             known
             ,
             Inquiry
             must
             be
             made
             ,
             as
             much
             as
             possibly
             may
             be
             ,
             by
             signes
             ,
             whether
             the
             partie
             distressed
             repenteth
             ,
             yea
             or
             no.
             For
             except
             he
             hath
             repented
             ,
             he
             cannot
             be
             fitted
             to
             receiue
             comfort
             :
             and
             vnlesse
             he
             be
             first
             fitted
             to
             receiue
             comfort
             ,
             he
             cannot
             be
             releiued
             in
             Conscience
             .
             Now
             if
             it
             be
             found
             ,
             that
             the
             partie
             hath
             repented
             ,
             then
             care
             must
             be
             had
             in
             the
             next
             place
             ,
             that
             his
             repentance
             may
             be
             renued
             ,
             for
             the
             particular
             sinne
             committed
             .
          
           
             Thirdly
             ,
             hauing
             thus
             done
             ,
             the
             comfort
             must
             be
             ministred
             ,
             for
             the
             moderating
             ,
             or
             taking
             away
             of
             the
             distresse
             .
             And
             here
             remember
             by
             the
             way
             ,
             that
             the
             comforts
             ministred
             ,
             vsually
             &
             ordinarily
             must
             not
             go
             alone
             ,
             but
             be
             mingled
             &
             tēpered
             ,
             with
             some
             terrors
             of
             the
             Law
             :
             that
             being
             thereby
             feared
             ,
             with
             the
             consideration
             of
             sinne
             ,
             and
             of
             the
             wrath
             of
             God
             due
             vnto
             the
             
             same
             ,
             the
             comfort
             may
             appeare
             to
             be
             the
             sweeter
             .
             The
             ministring
             whereof
             ,
             in
             case
             of
             this
             distresse
             ,
             would
             not
             be
             direct
             and
             present
             ,
             but
             by
             certaine
             steppes
             and
             degrees
             :
             except
             onely
             in
             the
             point
             of
             death
             :
             for
             then
             a
             directer
             course
             must
             be
             vsed
             .
             These
             degrees
             are
             two
             .
          
           
             First
             ,
             the
             partie
             is
             to
             be
             informed
             of
             a
             possibilitie
             of
             pardon
             ,
             that
             is
             ,
             that
             his
             sinnes
             are
             pardonable
             ,
             and
             though
             in
             themselues
             they
             be
             great
             ,
             and
             hainous
             ,
             yet
             by
             the
             mercie
             of
             God
             in
             Christ
             ,
             they
             may
             be
             remitted
             .
             Nowe
             put
             the
             case
             ,
             that
             the
             afflicted
             apprenhendeth
             onely
             the
             odiousnesse
             of
             his
             sinnes
             ,
             and
             the
             wrath
             of
             god
             due
             to
             the
             same
             ,
             and
             in
             this
             fit
             puts
             off
             the
             pardon
             from
             himselfe
             ,
             and
             cannot
             be
             perswaded
             that
             his
             sinne
             may
             be
             forgiuen
             ,
             what
             then
             is
             to
             be
             done
             ?
             
               Ans.
            
             Then
             for
             the
             effecting
             of
             this
             first
             degree
             ,
             certaine
             grounds
             are
             to
             be
             laid
             downe
             ,
             whereupon
             assurance
             in
             that
             case
             may
             be
             built
             vp
             in
             his
             heart
             .
          
           
             The
             first
             groūd
             of
             possibilitie
             of
             pardō
             is
             ,
             
               That
               the
               mercy
               of
               god
               is
               infinite
               ,
               yea
               ouer
               al
               his
               works
               ,
            
             Psal.
             145.
             9.
             
             That
             the
             death
             of
             Christis
             of
             infinite
             price
             ,
             merit
             ,
             and
             value
             before
             God.
             That
             God
             is
             muchin
             sparing
             ,
             Isa.
             55.
             7.
             
             That
             with
             the
             Lord
             is
             mercie
             ,
             and
             with
             him
             is
             plenteous
             redemption
             ,
             Psal.
             130.
             7.
             
             That
             Christs
             satisfaction
             is
             not
             only
             
               a
            
             a
             
               price
               ,
            
             but
             
               a
            
             b
             
               coūterprice
               ,
            
             1.
             
             Tim.
             2.
             6.
             able
             to
             satisfie
             for
             the
             sinnes
             of
             all
             men
             ,
             yea
             for
             them
             that
             
             haue
             sinned
             against
             the
             Holy
             Ghost
             :
             for
             that
             sinne
             ,
             is
             not
             therefore
             vnpardonable
             ,
             because
             the
             offence
             thereof
             is
             greater
             ,
             then
             the
             merit
             of
             Christ
             :
             but
             because
             the
             partie
             offending
             neither
             doth
             ,
             nor
             can
             apply
             the
             merit
             of
             Christ
             vnto
             himselfe
             .
             An
             ancient
             father
             vpon
             Cains
             words
             ,
             
               My
               punishment
               is
               greater
               then
               I
               can
               beare
               ,
            
             saith
             ,
             
               Thou
               liest
               Cain
               ,
               for
               Gods
               mercie
               is
               greater
               then
               thy
               sinnes
               .
            
             The
             mercie
             of
             God
             was
             very
             
             great
             to
             Manasses
             ,
             and
             to
             Salomon
             ,
             and
             to
             many
             others
             ,
             though
             they
             were
             great
             offenders
             .
          
           
             The
             second
             ground
             .
             
               Men
               of
               yeares
               ,
               liuing
               in
               the
               Church
               of
               God
               ,
               and
               knowing
               the
               doctrine
               of
               saluation
               ,
               shall
               not
               be
               condemned
               simply
               for
               their
               sinnes
               ,
               but
               for
               lying
               in
               their
               sinnes
               .
            
             Vpon
             this
             ground
             ,
             I
             say
             ,
             that
             men
             distressed
             must
             be
             grieued
             ,
             not
             so
             much
             for
             committing
             of
             sinne
             ,
             as
             for
             lying
             and
             continuing
             in
             sinnes
             committed
             .
          
           
             A
             third
             ground
             .
             
               It
               pleaseth
               God
               many
               times
               to
               leaue
               men
               to
               themselues
               ,
               and
               to
               suffer
               them
               to
               commit
               some
               sinne
               that
               woundeth
               consceence
               .
            
             It
             is
             true
             and
             cannot
             be
             denied
             .
             But
             we
             must
             withall
             remember
             ,
             that
             sinnes
             committed
             ,
             doe
             not
             vtterly
             take
             away
             grace
             ,
             but
             rather
             make
             it
             the
             more
             to
             shine
             and
             shew
             it selfe
             .
             For
             God
             in
             mercie
             turneth
             all
             things
             ,
             euen
             sinne
             it selfe
             ,
             to
             the
             good
             of
             them
             that
             be
             his
             :
             and
             therfore
             sinne
             committed
             cannot
             either
             waste
             ,
             or
             extinguish
             
             grace
             receiued
             ,
             but
             by
             diuihe
             dispensation
             ,
             serueth
             to
             amplifie
             and
             inlarge
             the
             same
             ;
             so
             as
             where
             sinne
             aboundeth
             ,
             there
             grace
             aboundeth
             much
             more
             .
             Rom.
             5.
             20.
             
             And
             the
             Lord
             said
             to
             Paul
             ,
             beeing
             in
             great
             extremity
             .
             2.
             
             Cor.
             12.
             9.
             
             
               My
               grace
               is
               sufficient
               for
               thee
               ,
               for
               my
               power
               is
               made
               perfect
               through
               weakenes
               .
            
             Hence
             it
             appeareth
             ,
             that
             the
             grace
             of
             God
             is
             not
             vtterly
             lost
             ,
             but
             appeareth
             liuely
             in
             the
             time
             of
             distresse
             .
          
           
             The
             fourth
             ground
             is
             this
             .
             
               The
               promises
               of
               God
               touching
               remission
               of
               sinnes
               ,
               and
               l●fe
               eternall
               ,
               in
               respect
               of
               beleeuers
               are
               generall
               ,
               and
               in
               regard
               of
               all
               and
               euery
               man
               indefinite
               :
            
             that
             is
             ,
             they
             doe
             not
             define
             ,
             or
             exclude
             any
             person
             ,
             or
             any
             sinner
             ,
             or
             any
             time
             ;
             onely
             they
             admit
             one
             exception
             ,
             of
             finall
             impenitencie
             .
             Here
             a
             question
             may
             be
             mooued
             ,
             Howe
             long
             he
             that
             ministreth
             comfort
             ,
             must
             stand
             vpon
             the
             possibilitie
             of
             pardon
             ?
             I
             answer
             ,
             vntill
             he
             hath
             brought
             the
             partie
             distressed
             ,
             to
             some
             measure
             of
             true
             repentance
             :
             and
             this
             beeing
             done
             ,
             then
             he
             is
             to
             proceede
             to
             the
             second
             degree
             of
             comfort
             .
          
           
             The
             second
             degree
             of
             comfort
             is
             ,
             to
             teach
             ,
             that
             the
             sinne
             or
             sinnes
             of
             the
             partie
             distressed
             ,
             are
             indeede
             pardoned
             .
             But
             it
             may
             be
             asked
             ,
             vpon
             what
             signes
             may
             this
             comfort
             be
             applyed
             ?
             I
             answere
             ,
             vpon
             these
             two
             .
             First
             ,
             if
             the
             partie
             distressed
             confesse
             ,
             that
             he
             or
             shee
             
             is
             heartily
             grieued
             ,
             that
             by
             their
             sinne
             or
             sinns
             ,
             they
             haue
             offended
             so
             louing
             and
             so
             mercifull
             a
             God.
             Secondly
             ,
             if
             they
             professe
             ,
             that
             they
             desire
             with
             all
             their
             heart
             ,
             to
             be
             reconciled
             vnto
             God
             in
             Christ
             :
             and
             at
             least
             doe
             desire
             to
             repent
             for
             their
             sinnes
             ;
             and
             withall
             doe
             carrie
             in
             heart
             ,
             a
             purpose
             to
             sinne
             no
             more
             ,
             but
             in
             all
             things
             ,
             (
             as
             much
             as
             in
             them
             lieth
             )
             to
             performe
             newe
             obedience
             vnto
             God.
             Nowe
             for
             the
             better
             enforcing
             of
             this
             comfort
             ,
             some
             textes
             of
             Scripture
             ,
             fitting
             this
             purpose
             must
             be
             rehearsed
             ,
             as
             for
             example
             ,
             Matth.
             9.
             12
             ,
             13.
             
             
               I
               came
               not
               to
               call
               the
               righteous
               ,
            
             that
             is
             to
             say
             ,
             those
             that
             iudge
             themselues
             righteous
             ,
             
               but
               sinners
               ,
            
             that
             is
             ,
             those
             which
             are
             grieued
             ,
             because
             in
             their
             owne
             conscience
             ,
             they
             are
             vile
             and
             hainous
             offenders
             ,
             
               to
               repentance
               .
            
             Againe
             .
             Matth.
             11.
             28.
             
             
               Come
               vnto
               me
               ,
               allye
               that
               are
               wearie
               ,
               and
               ●eauie
               laden
               ,
               and
               I
               will
               refresh
               you
               .
            
          
           
             To
             conclude
             this
             point
             ,
             there
             remaines
             yet
             a
             further
             question
             to
             be
             resolued
             ,
             and
             that
             is
             this
             .
             A
             man
             after
             repentance
             ,
             for
             some
             grieuous
             sinne
             ,
             falls
             into
             it
             againe
             ,
             and
             is
             distressed
             more
             then
             before
             :
             It
             is
             a
             case
             somewhat
             grieuous
             .
             For
             we
             knowe
             ,
             that
             if
             a
             man
             be
             recouered
             of
             an
             ague
             ,
             and
             through
             distemper
             in
             diet
             ,
             or
             otherwise
             ,
             makes
             a
             relapse
             in●o
             it
             againe
             ,
             his
             case
             is
             often
             desperate
             ,
             and
             he
             hardly
             scapeth
             with
             his
             life
             .
             In
             the
             same
             manner
             ,
             
             it
             is
             a
             dangerous
             case
             ,
             if
             after
             repentance
             ,
             men
             make
             a
             relapse
             into
             the
             same
             sin
             againe
             .
             It
             may
             then
             be
             asked
             ,
             how
             such
             persons
             may
             be
             recouered
             after
             a
             relapse
             ?
          
           
             I
             answer
             ,
             though
             we
             finde
             not
             any
             one
             particular
             example
             in
             scripture
             ,
             of
             any
             one
             person
             ,
             that
             was
             restored
             againe
             after
             a
             relapse
             :
             yet
             neuerthelesse
             there
             is
             some
             comfort
             for
             such
             persons
             .
             Vpon
             what
             grounds
             may
             some
             say
             ?
             
               Ans.
            
             Men
             that
             haue
             not
             so
             much
             as
             a
             drop
             of
             mercy
             ,
             in
             cōparison
             of
             God
             ,
             must
             forgiue
             their
             brethrē
             often
             &
             many
             times
             ,
             yea
             as
             our
             Sauiour
             Christ
             saith
             to
             Peter
             ,
             till
             seuenty
             times
             seauen
             times
             ,
             if
             they
             returne
             &
             say
             it
             repents
             them
             .
             Now
             God
             is
             infinite
             in
             all
             his
             attributes
             .
             He
             is
             much
             in
             sparing
             :
             with
             him
             is
             plenteous
             redemption
             :
             and
             therefore
             he
             will
             questionlesse
             ,
             vpon
             true
             repentance
             ,
             often
             forgiue
             &
             forget
             ,
             euen
             the
             same
             sinne
             iterated
             againe
             and
             againe
             .
             Nowe
             these
             persons
             are
             to
             be
             releiued
             in
             this
             sort
             .
             First
             they
             must
             haue
             their
             Consciences
             setled
             in
             this
             point
             ,
             that
             their
             relapse
             is
             pardonable
             ,
             though
             very
             dangerous
             .
             For
             proofe
             hereof
             read
             Esay
             ▪
             2.
             18.
             
             Where
             mention
             is
             made
             of
             diuers
             Apostataes
             ,
             that
             were
             by
             God
             called
             to
             repentance
             ,
             with
             promise
             of
             pardō
             ,
             if
             they
             turned
             vnto
             him
             .
             And
             in
             Luk.
             15.
             the
             Prodigall
             child
             ,
             (
             by
             whome
             I
             vnderstand
             one
             ,
             that
             after
             grace
             receiued
             ,
             ●ell
             from
             his
             repentance
             and
             obedience
             to
             God
             )
             when
             he
             
             did
             but
             purpose
             in
             his
             heart
             to
             returne
             againe
             ,
             was
             pardoned
             ,
             and
             receiued
             into
             fauour
             .
             In
             the
             2.
             
             Cor.
             5.
             20.
             
             Paul
             saith
             to
             the
             Corinths
             ,
             that
             were
             fallen
             away
             ▪
             
               We
               pray
               you
               in
               Christs
               steade
               that
               ye
               be
               reconciled
               vnto
               God.
               
            
          
           
             Secondly
             ,
             beeing
             thus
             setled
             in
             cōscience
             ,
             they
             must
             againe
             repent
             them
             of
             their
             sinnes
             .
          
           
             Thirdly
             and
             lastly
             ,
             they
             are
             to
             be
             comforted
             ,
             with
             the
             promise
             of
             remission
             of
             sinnes
             ,
             after
             that
             some
             signes
             of
             renewed
             repentance
             for
             sins
             past
             ,
             haue
             beene
             giuen
             .
          
           
             The
             Second
             Tentation
             or
             Trouble
             of
             minde
             ,
             which
             is
             more
             common
             and
             lesse
             violent
             ,
             befalls
             the
             children
             of
             God
             :
             and
             
               it
               is
               a
               griefe
               of
               heart
               ,
               more
               or
               lesse
               ,
               wherby
               men
               are
               troubled
               ,
               in
               respect
               of
               the
               want
               of
               grace
               in
               their
               hearts
               ,
               and
               defects
               of
               obediēce
               in
               their
               liues
               .
            
             Paul
             the
             deere
             seruant
             of
             God
             ,
             was
             possessed
             with
             this
             trouble
             of
             minde
             ,
             as
             we
             may
             read
             ,
             Rom.
             7.
             
             And
             indeede
             there
             is
             no
             childe
             of
             God
             ,
             but
             more
             or
             lesse
             ,
             one
             time
             or
             other
             ,
             he
             feeles
             the
             stings
             of
             sinne
             ,
             &
             the
             buffe●ings
             of
             Satan
             ,
             which
             cause
             griefe
             in
             his
             heart
             .
             But
             this
             griefe
             is
             a
             notable
             grace
             of
             God
             ,
             and
             therefore
             they
             which
             want
             it
             ,
             must
             labour
             to
             haue
             it
             ,
             and
             they
             which
             haue
             it
             ,
             must
             not
             seek
             to
             put
             it
             out
             ,
             but
             to
             keep
             it
             in
             measure
             &
             order
             .
          
           
             And
             the
             grounds
             of
             comfort
             ,
             whereby
             the
             heart
             may
             be
             staied
             in
             this
             sorrow
             ,
             that
             it
             be
             not
             immoderate
             ,
             may
             be
             these
             .
          
           
           
             
               I.
               Ground
               .
            
             It
             is
             Gods
             will
             ,
             that
             the
             worke
             of
             sanctification
             ,
             or
             regeneration
             ,
             should
             be
             imperfect
             in
             this
             life
             ,
             and
             remaine
             vnfinished
             til
             death
             .
             This
             point
             needs
             no
             proofe
             ,
             for
             it
             is
             manifest
             both
             in
             the
             word
             of
             God
             ,
             and
             in
             daily
             experience
             .
             The
             reasons
             for
             which
             God
             will
             haue
             it
             to
             be
             so
             ,
             may
             be
             these
             .
          
           
             First
             of
             all
             ,
             God
             giues
             grace
             ,
             according
             to
             the
             measure
             ,
             and
             manner
             of
             our
             receiuing
             of
             it
             ,
             which
             in
             this
             life
             is
             imperfect
             .
             Some
             giftes
             of
             God
             in
             Christ
             ,
             bestowed
             on
             his
             seruants
             ,
             as
             remission
             of
             sinnes
             by
             his
             death
             ,
             and
             iustification
             by
             his
             obedience
             ,
             are
             not
             
               put
               into
               vs
               ,
            
             but
             are
             only
             
               applyed
            
             and
             made
             ours
             
               by
               imputation
               .
            
             Some
             other
             giftes
             there
             be
             ,
             which
             are
             
               infused
            
             and
             put
             into
             vs
             ,
             as
             namely
             ,
             sanctification
             ,
             regeneration
             ,
             the
             loue
             of
             God
             and
             man
             :
             and
             by
             one
             of
             these
             two
             meanes
             ,
             to
             wit
             ,
             either
             by
             imputation
             or
             infusion
             ,
             are
             all
             the
             giftes
             of
             God
             in
             Christ
             made
             ours
             .
             Yet
             before
             we
             can
             haue
             them
             ,
             we
             must
             receiue
             them
             :
             and
             the
             meanes
             whereby
             we
             receiue
             them
             is
             faith
             ,
             which
             God
             hath
             ordained
             ,
             to
             be
             the
             hand
             of
             our
             soules
             ,
             to
             receiue
             his
             benefits
             bestowed
             on
             vs.
             Which
             faith
             because
             it
             is
             weake
             and
             imperfect
             ,
             in
             this
             life
             ,
             therefore
             the
             gifts
             which
             we
             receiue
             thereby
             ,
             are
             also
             imperfect
             .
             For
             though
             Gods
             benefits
             be
             like
             a
             bottomlesse
             sea
             ,
             yet
             the
             faith
             ,
             whereby
             we
             lay
             hold
             of
             them
             ,
             is
             like
             vnto
             a
             vessell
             with
             a
             narrowe
             
             necke
             ,
             which
             though
             it
             be
             cast
             into
             the
             great
             Ocean
             ,
             receiues
             but
             a
             litle
             water
             at
             once
             ,
             &
             that
             by
             degrees
             ,
             drop
             by
             droppe
             ,
             according
             to
             the
             widenesse
             of
             the
             mouth
             .
             And
             hence
             it
             is
             ,
             that
             though
             the
             giftes
             of
             God
             without
             vs
             ,
             which
             are
             ours
             by
             imputation
             ,
             be
             perfect
             ;
             yet
             all
             such
             graces
             as
             are
             put
             into
             vs
             ,
             are
             weake
             and
             imperfect
             .
          
           
             Secondly
             ,
             if
             any
             seruant
             of
             God
             ,
             should
             be
             perfectly
             regenerate
             ,
             and
             made
             absolutely
             holy
             in
             this
             life
             :
             then
             he
             should
             fulfill
             the
             morall
             lawe
             ,
             and
             so
             become
             a
             Sauiour
             to
             himselfe
             :
             and
             by
             the
             tenour
             of
             the
             law
             haue
             life
             :
             &
             so
             should
             not
             Christ
             be
             a
             Sauiour
             properly
             ,
             but
             only
             
               an
               instrumēt
               ,
            
             to
             dispose
             vs
             ,
             to
             the
             keeping
             of
             the
             law
             ,
             whereby
             we
             might
             saue
             our selues
             .
             But
             there
             is
             one
             only
             al-sufficiēt
             Sauiour
             ,
             Christ
             Iesus
             :
             &
             the
             beginning
             ,
             the
             middle
             ,
             &
             the
             accōplishment
             of
             our
             saluation
             ,
             is
             to
             be
             ascribed
             to
             him
             alone
             .
          
           
             Thirdly
             ,
             it
             is
             the
             will
             of
             God
             ,
             that
             his
             owne
             children
             ,
             with
             whome
             he
             is
             well
             pleased
             in
             Christ
             ,
             should
             bee
             brought
             to
             nothing
             in
             themselues
             ,
             that
             they
             might
             be
             all
             in
             all
             out
             of
             themselues
             in
             Christ
             :
             beeing
             ,
             as
             it
             were
             ,
             emptied
             of
             selfe-loue
             ,
             and
             of
             all
             confidence
             in
             their
             owne
             goodnesse
             .
             But
             if
             sanctification
             should
             be
             perfect
             at
             the
             first
             ,
             then
             a
             man
             should
             not
             goe
             out
             of
             himselfe
             ,
             but
             would
             rather
             stay
             as
             he
             is
             ,
             and
             rest
             contented
             in
             his
             own
             goodnesse
             .
             
             For
             this
             cause
             Paul
             ,
             after
             his
             exaltation
             ,
             was
             buffered
             by
             Satans
             temptations
             ,
             that
             he
             might
             not
             be
             exalted
             out
             of
             measure
             ,
             2.
             
             Cor.
             12.
             but
             should
             content
             himselfe
             with
             this
             ,
             that
             he
             was
             in
             the
             loue
             and
             fauour
             of
             God
             in
             Christ.
             
          
           
             II.
             
               Ground
            
             is
             :
             To
             consider
             ,
             what
             makes
             a
             man
             professing
             Christ
             ,
             accepted
             of
             God
             ,
             and
             howe
             much
             he
             himselfe
             must
             doe
             ,
             for
             this
             ende
             ?
             The
             substance
             of
             all
             things
             to
             be
             done
             of
             vs
             for
             this
             ende
             ,
             that
             we
             may
             become
             the
             children
             of
             God
             ,
             may
             be
             reduced
             to
             three
             heads
             .
          
           
             First
             of
             all
             ,
             we
             must
             heartily
             bewaile
             our
             sinnefull
             liues
             past
             ,
             and
             seriously
             humble
             our selues
             ,
             in
             regard
             of
             our
             owne
             sins
             ,
             both
             of
             heart
             and
             life
             :
             and
             if
             by
             occasion
             wee
             fall
             into
             any
             sinne
             ,
             we
             must
             not
             lie
             therein
             ,
             but
             by
             speedie
             repentance
             ,
             recouer
             our
             former
             estate
             .
          
           
             Secondly
             ,
             in
             regard
             of
             the
             sinnefulnesse
             of
             our
             hearts
             and
             liues
             ,
             in
             times
             past
             ,
             we
             must
             rest
             our selues
             on
             Gods
             mercie
             alone
             ,
             flying
             to
             the
             throne
             of
             mercie
             for
             the
             pardon
             of
             them
             all
             .
          
           
             Thirdly
             ,
             we
             must
             indeauour
             in
             the
             course
             of
             our
             liues
             afterward
             ,
             to
             performe
             obedience
             to
             God
             in
             all
             his
             commandements
             :
             that
             thereby
             we
             may
             shew
             our selues
             thankefull
             to
             him
             for
             his
             mercie
             .
          
           
             Consider
             the
             examples
             of
             this
             practise
             in
             Gods
             children
             .
             All
             that
             Dauid
             that
             worthy
             seruant
             
             of
             God
             could
             doe
             ,
             after
             his
             sinnes
             committed
             ,
             to
             bring
             himselfe
             againe
             into
             the
             fauour
             of
             God
             ,
             whome
             he
             had
             offended
             ,
             consisted
             of
             these
             very
             heads
             ,
             which
             haue
             beene
             named
             ;
             Repentance
             ,
             Confidence
             ,
             and
             Affiance
             in
             Gods
             mercie
             ,
             and
             Performance
             of
             new
             obedience
             .
             And
             this
             his
             practise
             was
             verified
             ,
             amongst
             many
             other
             places
             ,
             specially
             in
             the
             119.
             
             Psalme
             ,
             and
             in
             all
             the
             Psalmes
             commonly
             called
             penitentiall
             .
             Againe
             ,
             the
             Prophet
             Daniel
             was
             accepted
             of
             God
             onely
             for
             the
             doing
             of
             these
             things
             .
             Dan.
             9.
             
             And
             in
             like
             manner
             was
             
               Paul
               ,
            
             and
             the
             rest
             of
             the
             Apostles
             .
          
           
             Yet
             here
             remaines
             a
             great
             difficultie
             .
             Many
             a
             good
             seruant
             of
             God
             ,
             may
             ,
             and
             doth
             truly
             say
             of
             himselfe
             ,
             I
             bewaile
             my
             sinnes
             ,
             and
             doe
             in
             some
             sort
             rest
             on
             Gods
             mercie
             ,
             and
             withall
             I
             endeauour
             to
             performe
             new
             obedience
             :
             but
             alas
             !
             here
             is
             my
             griefe
             ,
             I
             cannot
             doe
             these
             things
             as
             I
             would
             .
             In
             matter
             of
             sorrow
             and
             griefe
             ,
             I
             am
             troubled
             with
             hardnes
             of
             heart
             :
             in
             occasions
             of
             boldnes
             and
             confidence
             ,
             with
             doubting
             :
             in
             indeauour
             to
             obey
             ,
             with
             many
             sinnes
             ,
             and
             sundrie
             faults
             .
             For
             the
             staying
             and
             moderating
             of
             this
             griefe
             ,
             these
             rules
             may
             further
             be
             remembred
             .
          
           
             The
             first
             Rule
             .
             If
             there
             be
             in
             the
             minde
             ,
             a
             purpose
             not
             to
             sinne
             ,
             in
             the
             wil
             ,
             a
             desire
             to
             please
             God
             ,
             and
             in
             the
             whole
             man
             ,
             an
             indeauour
             to
             performe
             the
             purpose
             of
             the
             minde
             ,
             and
             the
             desire
             
             of
             the
             will
             :
             marke
             what
             follows
             vpon
             this
             :
             God
             in
             mercie
             accepteth
             the
             purpose
             and
             will
             to
             obey
             ,
             for
             obedience
             it selfe
             ;
             yea
             though
             a
             man
             faile
             in
             the
             very
             act
             ,
             and
             doe
             not
             so
             well
             as
             he
             should
             .
             This
             is
             a
             great
             mercie
             of
             God
             ,
             and
             we
             can
             neuer
             be
             sufficiently
             thankfull
             for
             the
             same
             .
             But
             yet
             that
             we
             may
             not
             here
             delude
             our
             hearts
             with
             conceits
             ,
             and
             blesse
             our selues
             in
             vaine
             :
             we
             must
             know
             ,
             that
             God
             doth
             not
             alwaies
             accept
             the
             will
             for
             the
             deede
             ,
             vnlesse
             there
             be
             
               a
               constant
               purpose
            
             in
             heart
             ,
             
               a
               true
               desire
            
             in
             will
             ,
             and
             some
             
               resolued
               endeauour
            
             sutable
             in
             the
             life
             .
             Malach.
             3.
             17.
             
             
               Goa
               spares
               them
               that
               feare
               him
               ,
               as
               a
               father
               spares
               his
               owne
               child
               .
            
             How
             is
             that
             ?
             though
             the
             childe
             beeing
             commanded
             some
             busines
             ,
             goeth
             about
             it
             very
             vnhandsomly
             ,
             and
             so
             the
             deede
             be
             done
             to
             small
             purpose
             :
             yet
             the
             father
             accepts
             it
             as
             well
             done
             ,
             if
             he
             see
             the
             childe
             yeelde
             vnto
             his
             commandement
             ,
             and
             doe
             his
             indeauour
             ,
             to
             the
             vttermost
             of
             his
             power
             .
             Euen
             so
             will
             God
             deale
             with
             those
             that
             be
             his
             children
             .
          
           
             But
             how
             will
             some
             say
             ,
             can
             God
             accept
             a
             worke
             of
             ours
             that
             is
             imperfect
             ?
             
               Ans.
            
             So
             farre
             forth
             ,
             as
             the
             obedience
             is
             done
             in
             truth
             ,
             so
             farre
             forth
             God
             accepts
             it
             ,
             because
             it
             is
             his
             own
             work
             in
             vs
             :
             and
             as
             it
             is
             ours
             ,
             he
             pardons
             it
             vnto
             vs
             ,
             because
             we
             are
             in
             Christ.
             
          
           
             A
             second
             Rule
             is
             laide
             downe
             ,
             Rom.
             7.
             19.
             
             where
             
               Paul
            
             saith
             to
             this
             purpose
             ,
             
               the
               good
               which
               I
               would
               doe
               ,
               I
               doe
               not
               ,
               and
               the
               euill
               which
               I
               would
               not
               ,
               that
               doe
               I.
            
             In
             these
             words
             ,
             is
             set
             downe
             the
             state
             of
             all
             regenerate
             men
             in
             this
             life
             :
             and
             the
             meaning
             is
             this
             .
             The
             good
             things
             which
             God
             hath
             commaunded
             ,
             I
             doe
             them
             ,
             but
             not
             as
             I
             would
             ,
             and
             the
             euill
             forbidden
             I
             auoid
             ,
             but
             not
             as
             I
             would
             .
             This
             we
             shall
             see
             to
             be
             true
             by
             comparing
             the
             voyces
             of
             three
             kindes
             of
             men
             together
             .
             The
             carnall
             man
             saith
             ,
             
               I
               do
               not
               that
               which
               is
               good
               ,
               neither
               will
               I
               do
               it
               ,
               and
               that
               which
               is
               euill
               I
               do
               ,
               and
               I
               will
               do
               it
               .
            
             Contrariwise
             ,
             the
             man
             glorified
             ,
             he
             saith
             ,
             
               That
               which
               is
               good
               I
               do
               and
               will
               do
               it
               ,
               and
               that
               which
               is
               euill
               I
               do
               not
               ,
               neither
               will
               I
               do
               it
               .
            
             The
             regenerate
             man
             ,
             in
             a
             midle
             betweene
             them
             both
             ,
             he
             saith
             ;
             
               The
               good
               things
               commanded
               I
               do
               ,
               but
               not
               as
               I
               would
               ;
               the
               euill
               things
               forbidden
               I
               auoid
               ,
               but
               not
               as
               I
               would
               .
            
          
           
             And
             this
             is
             the
             estate
             of
             the
             child
             of
             God
             in
             this
             life
             ,
             who
             in
             this
             regard
             ,
             is
             like
             vnto
             a
             diseased
             man
             ,
             who
             loues
             his
             health
             and
             therefore
             obserues
             both
             diet
             and
             physicke
             :
             and
             yet
             he
             often
             falls
             into
             his
             fit
             againe
             ,
             (
             though
             he
             be
             neuer
             so
             carefull
             to
             obserue
             the
             rules
             of
             the
             Physitian
             )
             by
             reason
             of
             the
             distemperature
             of
             his
             bodie
             :
             and
             hereupon
             is
             faine
             to
             goe
             to
             the
             Physitian
             the
             second
             time
             for
             new
             counsell
             .
             In
             like
             manner
             ,
             Gods
             children
             ,
             haue
             indeede
             in
             their
             hearts
             ,
             a
             care
             to
             please
             and
             obey
             God
             ;
             but
             by
             reason
             of
             
             sinne
             that
             dwelleth
             in
             them
             ,
             they
             faile
             often
             ,
             and
             so
             are
             faine
             to
             humble
             themselues
             againe
             before
             him
             ,
             by
             new
             repentance
             .
             Againe
             ,
             the
             seruants
             of
             God
             are
             like
             to
             a
             man
             ,
             by
             some
             suddaine
             accident
             cast
             into
             the
             sea
             ,
             who
             in
             striuing
             to
             saue
             himselfe
             from
             drowning
             ,
             puts
             to
             all
             his
             strēgth
             ,
             to
             swimme
             to
             the
             shore
             ,
             and
             being
             come
             almost
             vnto
             it
             ,
             there
             meetes
             him
             a
             waue
             or
             billow
             ,
             which
             driues
             him
             cleane
             backe
             againe
             ,
             it
             may
             be
             a
             mile
             or
             further
             ,
             and
             then
             the
             former
             hope
             and
             ioy
             conceiued
             of
             escape
             ,
             is
             sore
             abated
             :
             yet
             he
             returnes
             againe
             ,
             and
             still
             labours
             to
             come
             to
             the
             land
             ▪
             and
             neuer
             rests
             till
             he
             attaine
             vnto
             it
             .
          
           
             III.
             
               Ground
               .
            
             He
             that
             is
             indeede
             regenerate
             ,
             hath
             this
             priuiledge
             ,
             that
             the
             corruption
             of
             nature
             ,
             is
             no
             part
             of
             him
             ,
             neither
             doth
             it
             belong
             to
             his
             person
             ,
             in
             respect
             of
             diuine
             imputation
             .
             
               Paul
            
             saith
             of
             himselfe
             ,
             Rom.
             7.
             17.
             
             
               It
               is
               no
               more
               I
               ,
               but
               sin
               that
               dwelleth
               in
               me
               .
            
             In
             which
             words
             ,
             he
             distinguisheth
             betweene
             his
             owne
             person
             ,
             and
             sinne
             that
             is
             in
             him
             .
             For
             in
             man
             regenerate
             ,
             there
             be
             three
             things
             ,
             the
             bodie
             ,
             the
             soule
             ,
             &
             the
             gift
             of
             Gods
             image
             restored
             againe
             .
             Now
             touching
             the
             corruption
             of
             nature
             ,
             that
             is
             in
             his
             person
             ,
             and
             so
             may
             be
             said
             to
             be
             his
             ;
             but
             it
             belongs
             not
             to
             the
             man
             regenerate
             ,
             it
             is
             not
             his
             ,
             because
             it
             is
             not
             imputed
             to
             him
             ,
             and
             so
             indeede
             is
             ,
             as
             though
             it
             were
             not
             in
             him
             .
             The
             Apostle
             1.
             
             Thes.
             5.
             23.
             praies
             for
             the
             Thessalonians
             ,
             that
             God
             
             would
             sanctifie
             them
             
               throughout
               ,
            
             and
             preserue
             their
             
               whole
            
             spirit
             ,
             soule
             ,
             and
             bodie
             .
             Of
             which
             place
             (
             amongst
             many
             )
             this
             exposition
             may
             be
             giuen
             .
             The
             Apostle
             speaking
             of
             men
             regenerate
             ,
             and
             sanctified
             ,
             makes
             three
             parts
             in
             them
             :
             bodie
             ,
             soule
             ,
             and
             spirit
             :
             and
             by
             
               spirit
               ,
            
             we
             are
             to
             vnderstand
             ,
             not
             the
             conscience
             ,
             but
             the
             gift
             of
             regeneration
             ,
             and
             sanctification
             ,
             which
             is
             in
             the
             whole
             man
             bodie
             &
             soule
             ,
             opposed
             to
             the
             flesh
             ,
             which
             in
             a
             naturall
             man
             ,
             is
             that
             which
             is
             called
             the
             old
             man
             ,
             Rom.
             7.
             
             And
             the
             praier
             which
             
               Paul
            
             makes
             in
             the
             behalfe
             of
             the
             Thessalonians
             ,
             teacheth
             vs
             in
             effect
             thus
             much
             ;
             that
             though
             corruption
             remaine
             in
             the
             regenerate
             ,
             after
             regeneration
             ;
             yet
             in
             respect
             of
             diuine
             acceptation
             ,
             he
             is
             accoūted
             as
             righteous
             ,
             and
             so
             continueth
             :
             his
             sinne
             ,
             (
             by
             the
             mercie
             of
             God
             in
             Christ
             )
             not
             beeing
             imputed
             to
             him
             to
             condemnation
             .
             And
             so
             much
             for
             that
             point
             .
          
           
             Now
             these
             Grounds
             of
             comfort
             ,
             and
             others
             of
             the
             like
             nature
             ,
             may
             serue
             to
             sustaine
             and
             vphold
             the
             hearts
             of
             the
             children
             of
             God
             ,
             when
             they
             shall
             be
             pressed
             and
             troubled
             ,
             in
             consideration
             of
             their
             estate
             in
             this
             life
             ,
             which
             cannot
             till
             death
             ,
             be
             fully
             freed
             ,
             from
             much
             weaknes
             and
             manifold
             imperfections
             .
          
           
             The
             Fifth
             and
             last
             kinde
             of
             Temptation
             or
             Trouble
             of
             mind
             ,
             ariseth
             
               from
               a
               mans
               ovvne
               bodie
               .
            
          
           
           
             Before
             I
             enter
             to
             speake
             thereof
             ,
             one
             Question
             ,
             in
             the
             meane
             time
             ,
             must
             be
             answered
             ,
             namely
             ,
             How
             the
             bodie
             should
             ,
             or
             how
             it
             can
             trouble
             the
             minde
             ,
             considering
             that
             the
             soule
             or
             mind
             ,
             is
             not
             bodily
             ,
             but
             spirituall
             :
             and
             it
             is
             against
             reason
             ,
             that
             that
             which
             is
             bodily
             ,
             should
             either
             alter
             or
             trouble
             a
             spirit
             .
             For
             an
             answer
             hereunto
             ,
             these
             things
             must
             be
             considered
             .
          
           
             First
             of
             all
             ,
             the
             actions
             of
             man
             ,
             doe
             proceede
             from
             one
             onely
             fountaine
             ,
             and
             common
             cause
             ,
             the
             soule
             ;
             and
             are
             done
             by
             the
             power
             thereof
             .
             The
             bodie
             of
             it self
             ,
             is
             not
             an
             agent
             in
             any
             work
             ,
             but
             as
             it
             were
             a
             dead
             instrument
             ,
             in
             &
             by
             which
             the
             soule
             produceth
             all
             actions
             and
             workes
             .
          
           
             Secondly
             ,
             the
             most
             of
             the
             workes
             of
             the
             soule
             ,
             and
             minde
             of
             man
             ,
             are
             such
             ,
             as
             are
             performed
             by
             the
             bodie
             ,
             and
             the
             parts
             thereof
             ,
             and
             by
             the
             spirits
             that
             are
             seated
             in
             the
             bodie
             ,
             as
             by
             instruments
             .
             Indeede
             some
             actions
             of
             the
             soule
             &
             mind
             ,
             are
             done
             without
             the
             helpe
             of
             the
             bodie
             ;
             but
             I
             say
             ,
             that
             the
             most
             actions
             thereof
             ,
             are
             performed
             by
             the
             bodie
             ,
             and
             spirits
             therein
             contained
             .
             Yet
             these
             spirits
             in
             thēselues
             ,
             are
             no
             agents
             at
             all
             :
             but
             the
             onely
             agent
             in
             any
             worke
             ,
             is
             the
             soule
             it selfe
             .
             For
             example
             :
             the
             vsing
             of
             the
             outward
             senses
             ,
             as
             of
             sight
             ,
             hearing
             ,
             tasting
             ,
             touching
             ,
             smelling
             ,
             as
             also
             of
             the
             inward
             ,
             as
             imagination
             ,
             memorie
             ,
             &c.
             all
             this
             is
             done
             by
             the
             braine
             ,
             and
             the
             parts
             of
             the
             braine
             ,
             as
             proper
             instruments
             .
             
             All
             affections
             both
             good
             and
             bad
             ,
             are
             acted
             by
             the
             soule
             ;
             but
             yet
             they
             come
             from
             the
             heart
             ,
             as
             the
             seat
             thereof
             .
             So
             also
             the
             power
             of
             nourishment
             ,
             comes
             from
             the
             liuer
             ,
             as
             the
             instrument
             ,
             whereby
             the
             soule
             nourisheth
             the
             bodie
             .
          
           
             Now
             then
             the
             bodie
             affecteth
             the
             soule
             and
             minde
             thus
             :
             The
             bodie
             and
             the
             soule
             are
             so
             ioyned
             together
             ,
             that
             they
             make
             one
             person
             ,
             and
             thus
             ,
             the
             bodie
             beeing
             troubled
             ,
             the
             soule
             is
             also
             troubled
             :
             yet
             is
             not
             this
             done
             ,
             by
             any
             diuiding
             of
             the
             soule
             .
             For
             it
             cannot
             be
             diuided
             .
             Neither
             by
             diminishing
             the
             parts
             of
             the
             soule
             ,
             but
             onely
             by
             corrupting
             the
             action
             of
             the
             minde
             ,
             or
             more
             properly
             ,
             by
             corrupting
             the
             next
             instrument
             of
             the
             minde
             .
          
           
             This
             may
             be
             conceiued
             by
             a
             comparison
             .
             A
             skilful
             artificer
             in
             any
             sciēce
             ,
             hath
             an
             vnfit
             toole
             ,
             and
             a
             naughtie
             instrument
             to
             worke
             withall
             :
             his
             skill
             is
             good
             ,
             and
             his
             abilitie
             is
             sufficient
             ,
             but
             his
             instrument
             whereby
             he
             worketh
             is
             vnperfect
             :
             and
             therefore
             he
             brings
             forth
             an
             imperfect
             worke
             .
             Now
             his
             toole
             takes
             not
             away
             the
             skill
             of
             his
             workmanship
             ,
             nor
             his
             power
             of
             working
             ,
             but
             keepes
             him
             frō
             doing
             that
             well
             ,
             which
             otherwise
             he
             should
             and
             could
             doe
             well
             .
             In
             like
             manner
             ,
             the
             body
             beeing
             corrupted
             ,
             hinders
             the
             worke
             of
             the
             soule
             .
             It
             doth
             not
             take
             away
             the
             worke
             of
             the
             soule
             ,
             nor
             the
             abilitie
             of
             working
             :
             
             but
             because
             it
             is
             a
             corrupt
             instrument
             ,
             it
             makes
             the
             soule
             to
             bring
             forth
             a
             corrupt
             worke
             .
          
           
             The
             Temptation
             followeth
             .
             The
             bodie
             causeth
             the
             trouble
             of
             the
             mind
             two
             waies
             ,
             either
             by
             Melancholie
             ,
             or
             by
             other
             strange
             alterations
             in
             the
             parts
             of
             the
             bodie
             ,
             which
             oftentimes
             befall
             men
             :
             in
             what
             sort
             we
             shall
             see
             afterwards
             .
             For
             it
             is
             a
             very
             common
             thing
             ,
             yea
             more
             common
             then
             the
             former
             .
          
           
             Touching
             Melancholy
             ,
             sundrie
             things
             are
             to
             be
             considered
             for
             our
             instruction
             ,
             and
             for
             the
             Remedie
             of
             that
             euill
             .
          
           
             And
             first
             of
             all
             ,
             if
             it
             be
             asked
             what
             Melancholie
             is
             ?
             I
             answer
             ,
             it
             is
             a
             kind
             of
             earthie
             &
             black
             blood
             ,
             that
             is
             specially
             in
             the
             splene
             ,
             beeing
             stopt
             ;
             which
             conuaieth
             it selfe
             to
             the
             heart
             ,
             and
             the
             braine
             ,
             and
             there
             partly
             by
             his
             corrupt
             subsiāce
             ,
             and
             specially
             by
             his
             contagious
             qualitie
             ,
             annoyeth
             both
             heart
             and
             braine
             ,
             beeing
             the
             seat
             &
             instrument
             of
             reason
             .
          
           
             The
             second
             is
             ,
             what
             are
             the
             effects
             and
             operations
             of
             Melancholie
             ?
             
               Ans.
            
             They
             are
             strange
             ,
             and
             often
             fearefull
             .
             There
             is
             no
             humour
             ,
             yea
             nothing
             in
             mans
             bodie
             ,
             that
             hath
             so
             strange
             effects
             ,
             as
             this
             humour
             hath
             ,
             beeing
             once
             distempered
             .
             An
             auncient
             Diuine
             calls
             it
             the
             
               Deuills
               bait
               ,
            
             because
             the
             Deuill
             ,
             by
             Gods
             iust
             permissiō
             ,
             
             conueies
             himselfe
             into
             this
             humour
             ,
             and
             worketh
             strange
             conceits
             .
             When
             the
             euill
             Spirit
             
             came
             vpon
             
               Saul
               ,
            
             it
             so
             tempted
             him
             ,
             that
             he
             would
             haue
             slaine
             him
             that
             was
             next
             vnto
             him
             :
             how
             so
             ?
             surely
             ,
             because
             God
             in
             iustice
             withdrew
             his
             spirit
             of
             gouernment
             from
             him
             ,
             and
             suffered
             Satan
             ,
             to
             enter
             into
             the
             humour
             of
             choler
             ,
             or
             melancholie
             ,
             or
             both
             ,
             and
             by
             this
             meanes
             caused
             him
             to
             offer
             violence
             to
             Dauid
             .
          
           
             Now
             the
             effects
             thereof
             in
             particular
             ,
             are
             of
             two
             sorts
             .
             The
             first
             effect
             ,
             is
             in
             the
             braine
             and
             head
             .
             For
             this
             humour
             being
             corrupted
             ,
             it
             sends
             vp
             noysome
             spirits
             ,
             and
             filleth
             the
             instrument
             of
             reason
             (
             as
             it
             were
             )
             with
             a
             myst
             ,
             and
             makes
             it
             vnfit
             to
             vse
             reason
             .
             Hence
             followes
             the
             first
             effect
             ,
             strange
             imaginations
             ,
             conceits
             ▪
             and
             opinions
             ,
             framed
             in
             the
             minde
             :
             which
             are
             the
             first
             worke
             of
             this
             humor
             ,
             not
             properly
             :
             but
             because
             it
             corrupteth
             the
             instrument
             ,
             and
             the
             instrument
             beeing
             corrupted
             ,
             the
             facultie
             cannot
             bring
             forth
             good
             ,
             but
             corrupt
             actions
             .
          
           
             For
             example
             .
             That
             which
             they
             call
             the
             
               beast●
               like
               Melancholie
            
             is
             ,
             when
             a
             man
             thinkes
             himselfe
             to
             be
             a
             beast
             of
             this
             or
             that
             kind
             ,
             and
             carries
             himselfe
             accordingly
             .
             Of
             this
             sort
             ,
             are
             those
             ,
             that
             thinke
             themselues
             to
             be
             a
             wolues
             ,
             and
             practise
             wolvish
             behauiour
             .
             Thus
             we
             read
             ,
             Dan.
             4.
             30.
             that
             Nebuchad-nezzar
             liued
             ,
             behaued
             himselfe
             ,
             and
             fed
             as
             a
             beast
             .
             Some
             say
             ,
             that
             he
             loss
             his
             soule
             ,
             and
             had
             the
             soule
             of
             a
             beast
             .
             But
             they
             er●e
             .
             For
             there
             is
             no
             such
             transportation
             of
             soules
             into
             
             bodies
             ,
             either
             of
             men
             ,
             or
             beasts
             .
             Others
             thinke
             ,
             that
             Nebuchadnezzar
             was
             smitten
             in
             the
             brain
             with
             this
             disease
             ,
             and
             in
             a
             beastly
             imagination
             carried
             himselfe
             as
             a
             beast
             .
             And
             this
             interpretation
             is
             not
             against
             the
             text
             :
             for
             in
             the
             31.
             verse
             of
             that
             chapter
             it
             is
             said
             ,
             that
             
               his
               minde
               came
               to
               him
               againe
               :
            
             and
             therefore
             in
             the
             disease
             ,
             his
             vnderstanding
             ,
             &
             the
             right
             vse
             of
             his
             reason
             was
             lost
             .
             And
             the
             like
             is
             true
             in
             historie
             ,
             by
             diuers
             examples
             ,
             though
             it
             were
             not
             true
             in
             Nebuchadnezzar
             .
          
           
             Againe
             ,
             take
             another
             example
             ,
             that
             is
             common
             and
             ordinarie
             .
             Let
             a
             Melancholike
             person
             vpon
             the
             sudden
             ,
             see
             some
             fearefull
             thing
             ,
             the
             strength
             of
             his
             imagination
             presently
             fasteneth
             the
             thing
             vpon
             himselfe
             .
             As
             if
             he
             see
             or
             heare
             that
             a
             man
             is
             hanged
             ,
             or
             possessed
             with
             a
             Deuill
             ,
             it
             presently
             comes
             to
             his
             minde
             ,
             that
             he
             must
             be
             hanged
             ,
             that
             he
             is
             or
             shall
             be
             possessed
             .
             Likewise
             vpon
             relation
             of
             fearefull
             things
             ,
             presently
             his
             phantasi
             :
             workes
             ,
             and
             he
             imagineth
             ,
             that
             the
             thing
             is
             alreadie
             ,
             or
             shall
             befall
             him
             .
             And
             this
             imagination
             ,
             when
             it
             enters
             once
             &
             takes
             place
             ,
             it
             brings
             forth
             horrible
             and
             fearefull
             effects
             .
          
           
             The
             second
             effect
             or
             worke
             of
             Melancholie
             ,
             is
             vpon
             the
             heart
             .
             When
             the
             mind
             hath
             conceiued
             and
             framed
             fearefull
             things
             ,
             there
             is
             a
             concord
             and
             consent
             between
             heart
             &
             affection
             ,
             &
             then
             comes
             affection
             ,
             and
             is
             answerable
             to
             imagination
             .
             
             Hence
             doe
             proceede
             exceeding
             horrors
             ,
             feares
             ,
             and
             despaires
             ,
             and
             yet
             the
             Cōscience
             for
             all
             this
             vntouched
             ,
             and
             not
             troubled
             or
             disquieted
             .
          
           
             Thirdly
             ,
             it
             may
             be
             demanded
             ,
             whether
             there
             be
             any
             difference
             betweene
             the
             trouble
             of
             Cōscience
             and
             Melancholie
             ?
             for
             many
             hold
             ,
             that
             they
             are
             all
             one
             .
             
               Ans.
            
             They
             are
             not
             all
             one
             ,
             but
             differ
             much
             .
             Affliction
             of
             Conscience
             is
             one
             thing
             ,
             trouble
             by
             Melancholie
             is
             another
             :
             and
             they
             are
             plainly
             distinguished
             thus
             .
             First
             ,
             when
             the
             Conscience
             is
             troubled
             ,
             the
             affliction
             it selfe
             is
             in
             the
             Conscience
             ,
             and
             so
             in
             the
             whole
             man.
             But
             in
             Melancholie
             ,
             the
             imagination
             is
             disturbed
             ,
             &
             not
             the
             Conscience
             .
             Secondly
             ,
             the
             Conscience
             afflicted
             ,
             hath
             a
             true
             and
             certen
             cause
             ,
             wherby
             it
             is
             troubled
             ,
             namely
             ,
             the
             sight
             of
             sinne
             :
             but
             in
             Melancholie
             ,
             the
             imagination
             conceiueth
             a
             thing
             to
             be
             so
             ,
             which
             is
             not
             so
             :
             for
             it
             makes
             a
             man
             to
             feare
             and
             despaire
             ,
             vpon
             supposed
             and
             fained
             causes
             .
             Thirdly
             ,
             the
             man
             afflicted
             in
             Conscience
             ,
             hath
             courage
             in
             many
             things
             :
             but
             the
             Melancholike
             mā
             feares
             euery
             man
             ,
             euery
             creature
             ,
             yea
             himselfe
             ,
             and
             hath
             no
             courage
             :
             when
             there
             is
             no
             cause
             of
             feare
             ,
             he
             feares
             .
             Fourthly
             ,
             imaginations
             in
             the
             braine
             caused
             by
             Melancholie
             ,
             may
             be
             cured
             ,
             taken
             away
             ,
             and
             cut
             off
             by
             meanes
             of
             Physicke
             :
             but
             the
             distresse
             of
             Conscience
             ,
             cannot
             be
             cured
             by
             any
             thing
             in
             the
             
             world
             but
             one
             ,
             and
             that
             is
             the
             blood
             of
             Christ
             ,
             and
             the
             assurance
             of
             Gods
             fauour
             .
          
           
             Fourthly
             ,
             the
             way
             to
             cure
             Melancholy
             is
             this
             .
             First
             the
             person
             troubled
             must
             be
             brought
             to
             this
             ;
             that
             he
             will
             content
             himselfe
             ,
             to
             be
             aduertised
             and
             ruled
             ,
             not
             by
             his
             owne
             ,
             but
             by
             the
             iudgement
             of
             others
             ,
             touching
             his
             owne
             estate
             :
             and
             by
             this
             shall
             be
             reape
             much
             quiet
             and
             contentation
             .
          
           
             Secondly
             search
             &
             triall
             must
             be
             made
             ,
             whether
             he
             hath
             in
             him
             any
             beginnings
             of
             faith
             and
             repentance
             or
             no.
             If
             he
             want
             knowledge
             of
             his
             estate
             ,
             then
             meanes
             must
             be
             vsed
             ,
             to
             bring
             him
             to
             some
             sight
             and
             sorrow
             for
             his
             sinnes
             ,
             that
             his
             melancholy
             sorrow
             ,
             may
             be
             turned
             into
             a
             godly
             sorrow
             .
             If
             he
             want
             faith
             and
             true
             repentance
             ,
             some
             good
             beginnings
             thereof
             must
             be
             wrought
             in
             his
             heart
             .
          
           
             Thirdly
             ,
             when
             he
             is
             brought
             to
             faith
             in
             Gods
             mercie
             ,
             and
             an
             honest
             purpose
             not
             to
             sinne
             any
             more
             ;
             then
             ▪
             certaine
             mercifull
             promises
             of
             God
             ,
             are
             to
             be
             laid
             before
             his
             eies
             :
             and
             he
             must
             be
             exhorr●d
             ,
             to
             rest
             vpon
             these
             promises
             ,
             and
             at
             no
             time
             to
             admit
             any
             imagination
             or
             thought
             ,
             that
             may
             crosse
             the
             said
             promises
             .
             Now
             the
             promises
             are
             these
             and
             such
             like
             :
             Psal.
             34.
             9.
             
             
               No
               good
               thing
               shall
               be
               wanting
               to
               them
               that
               feare
               God.
            
             Psal.
             91.
             10
             
             
               No
               euill
               shall
               come
               neere
               the
               godly
               man.
            
             2.
             
             Chron.
             15.
             
             
               The
               Lord
               is
               with
               you
               ,
               while
            
             
             
               you
               are
               with
               him
               ,
               and
               if
               you
               seeke
               him
               ,
               he
               will
               be
               found
               of
               you
               .
            
             Iam.
             4.
             8.
             
             
               Drawe
               nere
               to
               God
               ,
               and
               he
               will
               draw
               neere
               to
               you
               .
            
             And
             the
             best
             meanes
             to
             cause
             any
             man
             thus
             diseased
             ,
             to
             be
             at
             peace
             with
             himselfe
             ,
             is
             to
             hold
             ,
             beleeue
             ,
             &
             know
             the
             truth
             of
             these
             promises
             ,
             and
             not
             to
             suffer
             any
             bythought
             to
             enter
             into
             his
             heart
             ,
             that
             may
             crosse
             them
             .
          
           
             Moreouer
             ,
             though
             the
             former
             promises
             may
             stay
             the
             minde
             ,
             yet
             will
             they
             not
             take
             away
             the
             humour
             ,
             except
             further
             helpe
             be
             vsed
             .
             Therefore
             the
             fourth
             and
             last
             helpe
             ,
             is
             the
             arte
             of
             Physicke
             ,
             which
             serues
             to
             correct
             and
             abate
             the
             humour
             ,
             because
             it
             is
             a
             meanes
             by
             the
             blessing
             of
             God
             ,
             to
             restore
             the
             health
             ,
             and
             to
             cure
             the
             distemper
             of
             the
             bodie
             .
             And
             thus
             much
             touching
             the
             trouble
             of
             minde
             ,
             caused
             by
             Melancholy
             .
          
           
             The
             second
             meanes
             whereby
             the
             bodie
             annoies
             the
             minde
             is
             ,
             when
             it
             occasions
             trouble
             to
             the
             minde
             ,
             by
             strange
             alterations
             incident
             to
             the
             bodie
             .
             When
             a
             man
             beginnes
             to
             enter
             into
             a
             Phrensie
             ,
             if
             the
             braine
             admit
             neuer
             so
             little
             alteration
             ,
             presently
             the
             minde
             is
             troubled
             .
             Thus
             by
             the
             trembling
             of
             the
             heart
             ,
             many
             fearefull
             imaginations
             are
             caused
             ,
             when
             a
             man
             knowes
             not
             the
             cause
             .
             The
             same
             is
             procured
             by
             the
             swelling
             of
             the
             splene
             ,
             by
             the
             rising
             of
             the
             entralls
             ,
             by
             strange
             convulsions
             ,
             and
             such
             like
             .
          
           
             The
             remedie
             hereof
             is
             this
             .
             First
             it
             is
             still
             to
             be
             
             considered
             ,
             whether
             the
             partie
             thus
             troubled
             hath
             true
             faith
             and
             repentance
             or
             no.
             If
             he
             hath
             ,
             it
             is
             so
             much
             the
             better
             .
             If
             ▪
             he
             hath
             not
             ,
             the
             first
             dutie
             is
             to
             vse
             all
             meanes
             ,
             to
             stir
             vp
             in
             him
             some
             godly
             sorrow
             for
             his
             sinnes
             .
          
           
             Secondly
             ,
             this
             beeing
             done
             ,
             meanes
             must
             be
             vsed
             to
             take
             away
             the
             opinion
             conceiued
             ,
             and
             to
             giue
             information
             of
             the
             alteration
             of
             the
             bodie
             ,
             and
             of
             the
             true
             cause
             thereof
             .
             This
             beeing
             knowne
             ,
             the
             griefe
             or
             feare
             conceiued
             ,
             will
             easily
             be
             staid
             .
             For
             take
             away
             the
             false
             opinion
             ,
             and
             informe
             iudgement
             ,
             and
             the
             whole
             man
             will
             be
             the
             better
             .
          
           
             Thirdly
             ,
             the
             opinion
             beeing
             altered
             and
             reformed
             ,
             it
             may
             be
             the
             alteration
             in
             the
             bodie
             will
             remaine
             :
             the
             partie
             therefore
             in
             that
             case
             must
             be
             taught
             ,
             that
             it
             is
             a
             correction
             of
             God
             ,
             and
             that
             God
             doth
             not
             barely
             suffer
             the
             correction
             to
             be
             inflicted
             ,
             but
             is
             the
             very
             author
             of
             it
             :
             and
             therefore
             the
             partie
             is
             to
             be
             well
             pleased
             ,
             and
             to
             reioice
             in
             that
             will
             of
             God.
             For
             euery
             present
             estate
             ,
             whether
             it
             be
             good
             or
             badde
             ,
             is
             the
             best
             state
             for
             vs
             ,
             because
             it
             comes
             by
             the
             wil
             of
             God.
             
          
           
             And
             thus
             much
             touching
             the
             distinct
             kindes
             of
             distresses
             of
             minde
             .
             I
             adde
             this
             one
             thing
             further
             ,
             that
             if
             we
             make
             examination
             of
             the
             estate
             of
             such
             persons
             ,
             as
             are
             troubled
             with
             any
             of
             these
             fiue
             temptations
             ,
             we
             shall
             not
             vsually
             find
             them
             single
             ,
             but
             mixed
             together
             ,
             especially
             Melancholy
             ,
             
             with
             some
             other
             temptations
             .
          
           
             And
             so
             much
             of
             the
             first
             Sort
             of
             Questions
             ,
             concerning
             Man
             simply
             considered
             in
             himselfe
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A09364-e60
           
             Prou.
             18.
             14.
             
          
           
             Rom
             14
             2●
             ▪
             
          
           
             Heb
             ▪
             4.
             
             ●
             ▪
             
          
           
             Psal.
             119.
             v.
             49
             ,
             50.
             
          
           
             a
             Decr●●
             .
             de
             peni●ent
             :
             dist
             .
             6.
             cap.
             ●
             Caue●t
             spiritualis
             iudex
             ,
             vt
             sicut
             non
             cōmi●●●
             cr●m●●
             nequiti●
             ,
             〈◊〉
             non
             care
             ●t
             munere
             scienciae
             .
          
           
             b
             Iudices
             in
             cau●●s
             poenitentium
             .
             Bella●
             .
             d●
             paen
             .
             lib.
             3.
             ca.
             2.
             
             Concil
             .
             T●id
             .
             ●ess
             .
             14.
             can
             9.
             
          
           
             Mark.
             2.
             10.
             
          
           
             R●u
             .
             ●
             .
             8.
             
          
           
             2.
             
             Cor.
             5.
             20.
             
          
           
             c
             Theophylact.
             comment
             in
             Ioan.
             8.
             34.
             
             &
             Hieron
             .
             lib.
             ●
             ▪
             comment
             .
             in
             Math.
             super
             verba
             .
             Tibi
             dabo
             claues
             .
          
           
             Emanuel
             Sa.
             in
             Aphori●
             .
             confessatio●●
             .
          
           
             Concil
             .
             T●id
             ▪
             ses●
             .
             6.
             
             Cap.
             9.
             
          
           
             a
             Matth.
             14
             31.
             
             Iam
             1.
             6.
             
             Rom.
             4.
             
             ●0
             .
          
           
             Concil
             .
             Trid.
             ●e●●
             .
             14.
             can
             .
             ●
             
          
           
             Psal.
             19
             〈◊〉
             .
          
           
             a
             〈◊〉
             veniale
             ,
             quod
             non
             ●olli●
             or
             sinem
             ●d
             vltimum
             finem
             ,
             vnde
             non
             mer●tur
             poenam
             ●●ernam
             ,
             sed
             t●mpo●alem
             .
             Iacob
             .
             de
             Graphi●s
             :
             Decision
             .
             aur●ar
             Ca●
             .
             Con●c
             .
             lib.
             1.
             cap.
             6.
             
          
           
             1.
             
             Ioh.
             3.
             4.
             
          
           
             Concil
             .
             Trid.
             i●●●
             .
             14.
             can
             .
             ●●
             .
          
        
         
           Notes for div A09364-e1250
           
             Iam.
             5.
             16.
             
          
           
             o
             Splendida
             pecc●●●
             .
          
           
             Act.
             1●
             .
          
           
             1.
             
             Ioh.
             3.
             4.
             
          
           
             In
             p●cc●to
             ●ihil
             positivum
             .
          
           
             1.
             
             Cu●p●
             .
          
           
             2.
             
             Rea●●s
             .
          
           
             3.
             
             P●●●
             .
          
           
             4.
             
             Macul●
             .
          
           
             Act
             ▪
             3.
             17.
             
          
           
             1.
             
             Ti●
             ▪
             ●
             .
             〈◊〉
             .
          
           
             Iob
             ●1
             .
             14.
             
          
           
             Psal.
             36.
             2
             ,
             3.
             
          
           
             a
             Ignoran●i●
             iuris
             .
          
           
             b
             Ignorancia
             fact●
             .
          
           
             Voluntas
             〈◊〉
             cogitur
             .
          
           
             ●●o●
             .
             ●
             ▪
             ●
             ▪
             
          
           
             Rom.
             7.
             18.
             
          
           
             and
             22.
             23
             ▪
             
          
           
             Psal.
             19.
             
             1●
             .
          
           
             Numb
             .
             15.
             
             〈◊〉
             .
          
           
             Math.
             ●5
             .
             42
             ▪
             43.
             
          
           
             Gen.
             4.
             
             ●0
             .
          
           
             Gen.
             1●
             .
             20.
             
          
           
             Exod.
             3.
             7.
             
          
           
             Iam.
             5.
             4.
             
          
           
             Act.
             17.
             30.
             
          
           
             o
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Rom.
             8.
             
             ●
             .
          
           
             Psal.
             ●9
             .
          
           
             Exod.
             4.
             
             ●5
             .
          
           
             1.
             king
             .
             22.
             
          
           
             2.
             king
             .
             17.
             
          
           
             1.
             
             Sam.
             2.
             25.
             
          
           
             Matth.
             1●
             .
          
           
             1.
             
             Cor.
             6.
             18.
             
          
           
             1.
             
             Tim.
             5.
             22.
             
          
           
             Fro●
             .
             〈◊〉
             .
             15.
             
          
           
             ●
             .
             Ti●
             .
             5.
             24.
             
          
           
             2.
             
             Pe●
             .
             2.
             21.
             
          
           
             Math.
             5.
             
             2●
             .
          
           
             ●
             .
             Cor.
             〈◊〉
             .
             〈◊〉
             .
          
           
             ●●m
             .
             1.
             15.
             
          
           
             Math.
             15.
             19.
             
          
           
             Act.
             15.
             
             ●
             .
          
           
             Prou.
             4.
             23.
             
          
           
             Psal
             19.
             
             1●
             .
          
           
             Rom.
             14.
             23.
             
          
           
             Act.
             238.
             
          
           
             Act.
             16.
             33.
             
          
           
             Mat.
             10
             17.
             &c.
             
          
           
             Math
             ▪
             38.
             
          
           
             2.
             
             Sam.
             12.
             13.
             
          
           
             Psal.
             32.
             5.
             
          
           
             Luk.
             15.
             18.
             
          
           
             Psal.
             19.
             12.
             
          
           
             2.
             
             Cor.
             ●
             .
             1●
             .
          
           
             2.
             
             Sam.
             ●8
             33.
             
          
           
             Psal.
             51.
             
          
           
             Act.
             11.
             
             ●3
             .
          
           
             Ezek.
             ●8
             .
             21.
             
          
           
             Ioh.
             15.
             5.
             
          
           
             Iam.
             2.
             20.
             
          
           
             ●
             .
             King.
             23.
             25.
             
          
           
             Gen.
             3●
             .
             9.
             
             ●0
             .
          
           
             2.
             
             Sam.
             16.
             10.
             
          
           
             Mark.
             7.
             7.
             
          
           
             1.
             
             Cor.
             8.
             vlt.
             
          
           
             1.
             
             Cor.
             10.
             
             3●
             .
          
           
             Psal.
             143.
             2.
             
          
           
             Daniel
             9.
             8.
             9.
             
          
           
             〈…〉
             5
             ▪
             11.
             
          
           
             Rom.
             5.
             
             ●
             .
          
           
             Chap.
             3.
             v.
             2.
             
          
           
             Col
             3
             26.
             
          
           
             Rom.
             8.
             19.
             
          
           
             Gal.
             3.
             
             2●
             .
          
           
             Prou.
             18.
             14.
             
          
           
             ●
             .
             Tim
             2.
             4.
             
          
           
             Act.
             17.
             
             3●
             .
          
           
             Esa.
             49
             ●
             .
          
           
             ●
             .
             Ioh
             ▪
             ●
             .
             1●
             .
          
           
             ●
             .
             Cor.
             ●
             .
             1●
             .
          
           
             Matth.
             5.
             6.
             
          
           
             R●●●l
             .
             ●1
             .
             6.
             
          
           
             Psal.
             10.
             
             1●
             .
          
           
             Psal.
             14●
             .
             1●
             .
          
           
             2.
             
             Cor.
             ●●
             .
          
           
             〈◊〉
             .
             3●
             .
             ●
             ▪
             
          
           
             Luk.
             15.
             17
             ,
             18.
             
          
           
             2.
             
             Sam.
             1●
             .
             1●
             .
          
           
             1.
             
             Iohn
             .
             ●
             .
             14.
             
          
           
             Maior
             .
          
           
             Minor.
             
          
           
             Conclusio
             .
          
           
             Eccles.
             4.
             10.
             
          
           
             C●●●
             3.
             
          
           
             Iob.
             6.
             4.
             
          
           
             Iob.
             13.
             26.
             
          
           
             Iob.
             16.
             9.
             
          
           
             Psal.
             6
             .
          
           
             Iob.
             ●0
             30.
             
          
           
             Iob.
             15.
             8.
             
          
           
             Psal.
             32.
             
          
           
             Iob.
             ●9
             .
             ●9
             .
          
           
             Rom
             ▪
             ●
             .
             〈◊〉
             .
          
           
             Exod.
             14
             ▪
             15.
             
          
           
             2.
             
             Cor.
             12.
             9.
             
          
           
             2.
             
             Sam.
             15.
             26.
             
          
           
             ●om
             .
             9.
             3.
             
          
           
             Luk
             ▪
             4.
             
             1●
             .
          
           
             Psal.
             77.
             
             1●
             .
          
           
             ●
             .
             sa●
             .
             ●
             .
          
           
             Hab.
             ●
             .
             4.
             
          
           
             Psal.
             ●30
             .
          
           
             Rom.
             4.
             18.
             
          
           
             Psal.
             6.
             and
             77.
             
          
           
             2.
             
             Ch●o
             33.
             11
             ,
             12.
             
          
           
             Dan.
             9.
             
             〈◊〉
             ,
             2●
             .
          
           
             Lament
             .
             3.
             40.
             
          
           
             Rom.
             8.
             28.
             
          
           
             Esa.
             45.
             7.
             
          
           
             Amos
             3.
             6.
             
          
           
             Ierem
             30.
             11.
             
          
           
             G●n
             50.
             19
             ,
             ●
             .
          
           
             2.
             
             Sam.
             16.
             10.
             
          
           
             Gen.
             45.
             5.
             
             &
             50.
             20.
             
          
           
             Micah
             .
             7.
             
             ●
             .
          
           
             2.
             
             Pet
             ●
             5
             ,
             6.
             
          
           
             Psal
             91.
             15.
             
          
           
             Psal.
             13.
             4.
             
          
           
             Psal
             50.
             
             1●
             .
          
           
             Hab.
             3.
             
             ●
             .
          
           
             1.
             
             Cor.
             10.
             13.
             
          
           
             Phil.
             1.
             29.
             
          
           
             Consideration
             .
          
           
             G●n
             .
             42.
             
             〈◊〉
             .
          
           
             Humilia●●on
             .
          
           
             Luk.
             15.
             17.
             
             &c.
             
          
           
             Psal.
             30.
             7.
             
          
           
             Amendment
             .
          
           
             Heb.
             12.
             21.
             
          
           
             1.
             
             Co●
             .
             11.
             32.
             
          
           
             Ioh.
             ●5
             .
          
           
             A●negation
             .
          
           
             Inuocation
             .
          
           
             Hos.
             5.
             15.
             
          
           
             Patience
             .
             Rom.
             5
             3.
             
          
           
             Obedience
             .
          
           
             Heb.
             5.
             8.
             
          
           
             Heb.
             1●
             .
             7.
             
          
           
             Iob
             ●
             .
          
           
             Gen.
             6
             ▪
             .
          
           
             Ier.
             25.
             12.
             
          
           
             Exod.
             〈◊〉
             .
             41.
             
          
           
             Hab.
             2.
             
             ●
             .
             ●
             
          
           
             Dan
             9.
             
          
           
             v.
             2.
             
          
           
             Reu.
             21.
             4.
             
          
           
             Exod.
             23.
             28.
             
          
           
             Deut.
             7.
             
             2●
             .
          
           
             pag.
             112.
             
          
           
             Psalme
             37.
             37.
             
          
           
             2.
             
             Cor.
             4.
             17.
             
          
           
             Heb.
             10.
             37.
             
          
           
             Psal
             39.
             4.
             
          
           
             Psal.
             90.
             12.
             
          
           
             1.
             
             Cor.
             15.
             
          
           
             Rom.
             7.
             14.
             23
             ,
             &c
             
          
           
             ●
             .
             Pet.
             ●
             .
             〈◊〉
             ▪
             
          
           
             Heb.
             1●
             .
             14.
             
          
           
             2
             Cor.
             5.
             6.
             
          
           
             Phil
             1.
             23
             ,
          
           
             Ap●●
             ▪
             22
             4
             
          
           
             1.
             
             Ioh.
             3.
             
             ●
             .
          
           
             M●●th
             .
             25
             34.
             
          
           
             1.
             
             Cor.
             7.
             
          
           
             Philip.
             3.
             
             ●0
             .
             1.
             
             2●
             .
          
           
             Heb
             11.
             10.
             
          
           
             Ioh.
             16.
             20.
             
          
           
             Matth.
             5.
             4.
             
          
           
             Prou.
             14.
             13.
             
          
           
             Luk.
             6.
             23.
             
          
           
             Rom.
             14.
             
             〈◊〉
             .
          
           
             Iob.
             ●1
             .
             13
             ,
             14
             ,
             15.
             
          
           
             Ioh.
             16.
             
             〈◊〉
             .
          
           
             Prou.
             1●
             .
             13.
             
          
           
             Luk.
             1●
             .
             10.
             and
             16.
             
             〈◊〉
             .
          
           
             Iob.
             20.
             
             ●
             .
          
           
             Iohn
             17.
             
             ●
             .
          
           
             Heb.
             11.
             
             1●
             .
          
           
             Gen.
             49.
             
             1●
             .
          
           
             Ioh
             3
             14.
             15.
             
          
           
             ●
             .
             Sam.
             30.
             6.
             
          
           
             2.
             
             Cor.
             1.
             
             ●
             .
          
           
             〈◊〉
             ▪
             9●
             ▪
             10
             ,
             〈◊〉
             ▪
             
          
           
             Luk
             1●
             ▪
             15.
             
          
           
             Gen.
             8.
             
             ●0
             .
          
           
             〈◊〉
             .
             1●
             ▪
             
          
           
             〈◊〉
             .
             13.
             
             ●
             .
             G●●
             〈◊〉
             .
          
           
             Te●●atio
             f●da
             .
          
           
             Eph.
             4.
             23.
             24.
             
          
           
             Prou.
             4.
             
             ●3
             .
          
           
             Psal.
             119.
             11.
             
          
           
             Psal.
             119.
             
             ●4
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             2.
             
             Chro.
             33
             13.
             2.
             
             Sam.
             7.
             14.
             15.
             
          
           
             Esca
             di●bo●●
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .