saluation And the principall grounds of assurance which are there laid downe may be reduced to three heads The first is this He that hath communion or 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 Gospell vnto them was that they might haue fellowship not onely mutually among themselues but also with God the father and with his sonne Iesus Christ. And further that hauing both knowledge assurance of this heauenly communion to be begun in this life and perfected in the life to come their ioy might be full that is they might thence reape matter of true ioy and sound comfort vnto their soules and consciences Now whereas it might be haply demaūded by some beleeuers how they should come to this assurance S. Iohn answeres in this Epistle that the certainty therof may be gathered by foure infallible notes The first is Remission of sinnes For though God be in himselfe most holy and pure and no mortall man being vncleane and polluted by sinne can haue fellowship with him yet God hath shewed his mercy to those that beleeue in him and hath accepted of the blood of Iesus Christ his sonne whereby they are clensed from all their corruptions v. 7. If here it be asked how this pardon and forgiuenes may be knowne It is answered by two signes One is Hūble and heartie Confession of our sins vnto god for so saith the Apostle If we confesse our sins he is faithfull and iust to forgiue vs our sins and to clense vs from all iniquitie v. 9. The other is the pacified Conscience for being iustified by faith we haue peace with God and If our heart 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 second note of fellowship with God is the sanctifying Spirit wherby we are renewed in holines righteousnes Hereby we know that he abideth in vs euen by the Spirit which he hath giuen vs Chap. 3. v. 24. The third is holinesse and vprightnes of heart and life To this end the Apostle saith If we say that we haue fellowship with him and walke in darkenes we lie and doe not truly but if we walke in the light as he is in the light we haue fellowship one with an other c. Chap. 1. 6 7. The fourth is perseuerance in the knowledge and obedience of the Gospel So the same Apostle exhorteth the Church Let therefore abide in you that same doctrine concerning Christ which ye haue heard from the beginning If that which ye haue heard from the beginning remaine in you that is if ye beleeue and obey it you also shall continue in the same and in the father Chap. 2. 24. The second Ground He that is the adopted sonne of God shall vndoubtedly be saued This point the Apostle plainly declareth when he saith Be loued now are we the sonnes of God And we knowe that is we are vndoubtedly assured by faith that when Christ shall appeare in glory we shal be like vnto him for wee shall see him as he is That the latter part of these words is thus to be expounded I 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 glorie 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 certaintie of his adoption Then I answer that he must haue recourse vnto the signes wherby a sonne of God may be discerned from a child of the deuill and these are principally three First is truly to beleeue in the name of the sonne of God for those that haue God for their father are made the sonnes of God by faith in Iesus Christ. And this faith snewes it selfe by obedience For hereby we are sure that we knowe Christ that is that we beleeue in him and apply him with all his benefits vnto our soules If we keepe his commandemēts Nay further He that saies I know him and keepes not his commandements is a liar and the trueth is not in him chap. 2 3 4. The second signe is a heartie desire and earnest in deauour to be cleansed of his corruptions Euery sonne of God that hath this hope purifieth himselfe 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 knowne from the children of the deuill because the sonnes of Satan doe hate their brethren as Cain did his brother Abel euen for the good workes which they doe On the other side Gods adopted sonnes may hereby know themselues to be translated from death to life because they loue the brethren Chap. 3. 10 11 12 c. The third Ground They that are assured of the loue of God to them in particular may also be certainly assured of their owne saluation This doctrine follows necessarily vpon the 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 how may a man be assured of Gods speciall loue and fauour The same Apostle answers by two notes The first is the loue of our brethren and that according to Gods commandement wherein it is commanded that he that loues God should loue his brother also 4. 21. And if any man say I loue God and hate his brother he is a liar For how can he that loueth not his brother whome he hath seene loue God whome he hath not seene 4. 20. Now that a man deceiue not himselfe in the loue of his brother Saint Iohn giues three rules One that Christian brotherly loue should not be for outward respects or 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 truth 3. 18. Lastly that it be not onely in time of prosperitie but when hee stands in most neede of our loue For whosoeuer hath this worlds good and seeth his brother haue neede and shutteth vp the bowels of cōpassiō from him how dwelleth the loue of God in him 3. 17. The second note
is a good beginning of true conuersion and 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 mooue 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 vnfained purpose of confession of sinne God should giue a pardon thereof Take a further proofe of this in the prodigall sonne whome I take not for one that was neuer called or turned to God though some doe so and seeme to haue warrant for their opinionâ— but rather for him that is the Child of God and afterward fals away Now this man beeing brought by some outward crosses and afflictions to see his owne miserie purposeth with himselfe to returne to his father againe and to humble himselfe and confesse his iniquitie and vpoÌ„ this very purpose wheÌ„ 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 himâ—elfe 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 Nowe that we be not deceiued in these grounds it must be remembred that these beginnings of grace be they neuer so weak must not be â—littering and fleeting but constant and setled not stopped or staied in the way but such as daily growe and increase and then they are indeed accepted of God And he that can finde these beginnings or any of them truly in himselfe he may assure himselfe thereby that he is the child of God Sect. 5. Hauing thus laid downe the Groundes of comfort I come now to the Way by which the party in distresse may be brought within the compasse of the promise of saluation This way standes in two things in making Triall and in Applying the promise First then Triall must be made whether the person distressed haue in him as yet any of the forenamed grouÌ„ds 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 doth desire it with all his heart in the same sort is he to make triall of the other groundes When a man is in the fitte of tentation he will say resolutely he is sure to be damned Aske him in this fitte of his loue to God he will giue answer he hath none at all but aske him further whether he loue a man because he is a Christian and a child of God then will he say he doth 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 and in distresse and affliction to work his grace The second point followeth After that by triall some of the foresaid beginnings of grace be found out then comes the right Applying of the promise of life euerlasting to the partie distressed And that is done by a kind of reasoning the first part whereof is taken from Gods word the second from the testimonie of the distressed conscience the conclusion is the applying of the promise on this manner He that hath an vnfainod 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 sins 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 authority giuen him of God to pronounce the pardon For in distresse it is as hard a thing to make the conscience yeild to the promise as to make fire and water agree For though men haue signes of grace and mercie in them yet will they not acknowledge it by reason of the extremitie of their distresse In this manner vpon any of the former grounds may the troubled and perplexed soule be assured that mercie belongs to it And this I take to be the onely generall and right way of comforting a distressed conscience Nowe that the promise thus applyed may haue good successe these sixerules must necessarily be obserued I. One is that the comfort which is ministred be alaied with some mixture of the Law that is to say the promise alone must not be applyed but withall mention is to be made of the sinnes of the partie and of the grieuous punishmeÌ„ts due vnto him for the same The reason is because there is much guile in the hart of man in so much as oftentimes it falleth out that men not throughly humbled beeing comforted either too soone or too much doe afterward become the worst of all In this respect not vnlike to the yron which beeing cast into the fire vehemently hot and cooled againe is much more hard then it would haue bin if the heate had bin moderate And hence it is that in the ministring of comfort we must somewhat keepe them downe and bring them on by litle and litle to repentance The sweetenesse of comfort is the greater if it be delaied with some â—artnesse of the Law II. An other rule is this If the distressed partie be much possessed with griefe of himselfe he must not be left alone but alwaies attended with good companie For it is an vsuall practise of the Deuill to take the vantage of the place and time when a man is solitarie and depriued of that helpe which otherwise he might haue in societie with others Thus he tempted Eue when shee was apart from her husband And in this regard Salomon pronounces a woe to him that is alone But herein doth his malice most appeare in that he is alway readiest when a man is in great distresse and withall solitarie then vpon the
imitate God in all things therefore besides them consider further the examples of some of the seruants of God Moses when the people murmured at him did not answer them againe by murmuring but cried vnto the Lord what shall I doe to this people for they be almost readie to stone me Exod. 17. 4. And Steuen when he was stoned praied for his enemies Lord lay not this sinne to their charge Act. 7. 60. IV. Meditation is concerning the goodnes of God towards vs an argument whereof is this that he doth euery day forgiue vs farre more offences then it is possible for vs to forgiue men V. Meditation All reuenge is Gods right and he hath not giuen it vnto man Rom. 12. 19. Vengeance is mine I will repay saith the Lord. And man by reuenging his own quarell makes himselfe both the iudge the witnesse the accuser and the executioner VI. Meditation is touching Christs death He suffered for vs the first death and the sorrowes of the second death much more then ought we at his commandement to put vp small wrongs and iniuries without reuenge His commandement is Resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Matth. 5. 39. Againe Destroy not him with thy meate for whome Christ died Rom. 14. 15. The Meditations concerning our neighbour are two The first is the condition of him with whome we are angrie namely that he is a brother Let there be no strife betweene me and thee for we are brethren Gen. 13. 8. Againe he is created in the Image of God we must not therefore seeke to hurt or destroy that Image The second is concerning that Equitie which we looke for at the hands of all men If we wrong any man we desire that he would forgiue vs and therefore we must forgiue him the iniurie that he doth vnto vs without vniust anger This is the very Law of nature Whatsoeuer ye would that men should doe vnto you euen so doe you vnto them Matth. 7. 12. Meditations concerning our selues are sixe First he that conceiueth rush anger makes himselfe subiect to the wrath of God if he cherish the same without relenting Matth. 6. 15. If ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses And Matth. 7. 2. Iudge not that ye be not iudged Yea when we pray to God to forgiue vs and doe not resolue to forgiue our brethren we doe in effect say Lord condemne vs for we will be condemned Secondly we are commanded to loue one another euen as Christ hath loued vs Eph. 5. 2. It is the propertie of loue to suffer and to beare and not to be prouoked to anger 1. Cor. 13. And it is a marke whereby Gods children are discerned from the children of the Deuill that they loue their brethren 1. Ioh. 3. 10. Thirdly we are ignorant of mens mindes in speaking and doing we know not the manner and circumstances of their actions And experience teacheth that much anger comes vpon mistaking and misconstruing them Whereas contrariwise if they were throughly knowne we would not be so much incensed against men as commonly we are Fourthly in rash anger we can doe no part of Gods worshippe that is pleasing to him We cannot pray for he that praies must lift vp pure hands without wrath 1. Tim. 〈◊〉 8. We cannot be good hearers of the word for S. Iames wisheth vs to be swift to heare and slow to wrath because the wrath of man doth not accomplish the righteousnes of God Iam. 1. 20 21. Fiftly we must consider what are the fruits and consequents of vniust anger For first it greatly annoies the health It annoies the braine and pulses it causes the gall to flow into the stomacke and the bowells it killeth and poisoneth the spirits and it is the next way to procure distemper of the whole bodie and consequently losse of health Secondly it makes a man captiue to the Deuill Eph. 4. 27. which we see to be true in Sauls example who beeing a man full of wrath and giuing place to his owne rage and furie an euill spirit entred into him by the iust iudgement of God Sixtly we must consider the Causes of vniust anger It is commonly thought that Anger is nothing but the flowing of choler in the gall and in the stomacke But the truth is anger is more then choler For it riseth first of a debilitie of reason and iudgement in the minde secondly from euill affections as from enuie and selfe-loue thirdly from the constitution of the bodie that is hote and drie Againe we read in histories that men hauing no gall haue notwithstanding beene full of anger and choler indeede is a furtherance but no cause of anger Sect. 2. The Remedies of vniust anger that stand in Practise are especially fiue The first is in the time of anger to conceale the same both in word and deede The indignation of a foole saith Salomon Prou. 12. 16. will be knowne the same day but the wise man couereth his shame that is he restraines his anger which if it should presently break forth wold be a reproch vnto him Answerable to this notable speech of Salomon was the wise counsell of Ambrose to Theodosius that after senteÌ„ce giuen he should take 30 daies respite before execution And not vnlike hath been the practise of the very Heathen in their time Socrates said I had beaten thee but that I was angrie Aâ—â—enodoruâ— gaue Augustus this rule that when he was angrie he should first say ouer the whole Alphabet before he put in execution his anger Secondly we must depart from them with whoÌ„ we are angry For this affectioÌ„ is as a fire take the matter away from fire and it will cease to burne so let a man depart and employ himselfe for the time some other way and he shall soone cease to be angrie Thus did Ionathan depart out of his fathers presence 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot Gen. 13. Iacob in wrath departed from Esan Gen. 27. 43 44. Thirdly we must auoide the occasions thereof as contentions and contentious persons Doe nothing through contention Phil. 2. 3. Make no friendship with an angrie man neither goe with a furious man least thou learne his waies and receiue destruction to thy soule Prou. 22. 26. We must for this purpose be carefull to auoid all meanes that may serue to further the heate of the temperature of such a bodie as is apt and disposed to this vnruly passion Fourthly we are to consider that we sinne against God not once or twise but often yea euery day and therefore the course of our anger must be turned against our own selues for our sinnes For this is one propertie of true repeÌ„tance to work in vs a reuenge vpon our selues in regard of our sinnes committed against God and our brethren 2. Corinth 7. 11. Fiftly we must accustome our selues to the daily exercises
rooted in the heart that it cannot be remooued thence Your ioy shal no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saith Salomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the wicked is very short the ioy of hypocrites is but a momeÌ„t c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our seleues And if we perceiue this ioy of the Spirit rightly conâ—ceiued and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and alay the very terrours of death And so much for Preparation Now the helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ Death in it owne nature is a Curse or fore â—…er of comdemnation the very gates and suburbs of Hell it selfe but beeing qualified by Christ it is a blessing an end of all miseries a full freedome from all dangers a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber yea a bed perfumed by the death of Christ for the bodies of all the Elect out of which when they awake they shall be admitted receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first whereof is in this world before we die and it is then wheÌ„ we begin to repent beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off al sin originall actuall death frees vs from al wordly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie soule reunited goe both together into eternall and euerlasting glory Our third meditation is that that there is a mysticall vnion and coniunctioÌ„ betweene Christ and euery beleeuer that not onely in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the Holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall arise at the last day in body to glory by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied braÌ„ches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued and quickned being made like vntothe glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in faith and that is done by laying hold of the promise of God touching forgiuenes of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch Noâ— Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercie of God and by hope he waited for his saluatioÌ„ our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed duty may be learned that looke as the childreÌ„ of Israel being stung with fiery serpeÌ„ts that vnto death weâ— healed by looking vp to the braseÌ„ serpeÌ„t erected by Moses so wheÌ„ we are stuÌ„g with sin death we must euer remeÌ„ber by faith to looke vpon Christ. But specially when we are dying then it is our part to sixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and considence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are full of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people in tending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe the rest of the faithfull that they receiued the
in heauen glorified doth he by the power of his Deitie raise vp vs his mēbers frō death to life Rom. 6. 4. A certaine pledge whereof he hath giuen vs in this Sacrament Which also affordeth singular comfort and ioy vnto a man euen in his greatest extremity True it is that man by nature is dead in sinne yet God of his mercie sealeth vnto him in baptisme his rising from the death of sinne to newnesse of life True it is againe that all men must die Yet this is our comfort that in baptisme God hath sealed to vs euen our rising from the graue to life euerlasting and all by the vertue and power of Christs resurrection This is a comfort of all comforts able to vphold the soule of man euen in the houre of death The second Vse of Baptisme is that it serues to be a notable meanes of our death vnto sinne and that three waies First by putting vs in minde of mortifying the flesh and crucifying our owne corruptions For if we be baptized into the death of Christ as Paul saith Rom. 6. 3. then ought we not to continue in sinne but to labour by all meanes as by praier by fasting by the word preached and by auoiding all occasions of offence to kill and destroy the corruption of our nature and the wickednes of our hearts Gal. 5. 24. Secondly it causeth vs to dedicate our selues wholly vnto God and Christ remembring that we once offered our selues to be baptized in the presence of the whole congregation in token that we should euer afterward consecrate our soules and bodies vnto the Lord and wholly renounce and forsake the flesh the world and the Deuill Thirdly it causeth vs to labour to keepe and maintaine peace and vnitie with all men but specially with Gods people For Baptisme is a solemne testimonie of the bond of mutuall loue and fellowship both of Christ with his members and of the members one with another To this ende Paul saith that we are all by one spirit baptized into one bodie 1. Cor. 12. 13. yea and Baptisme is one of those things whereby the vnitie of the Spirit is preserued in the bond of peace Eph. 4. 5. V. Question Whether a man falling into sinne after he is baptized may haue any benefit of his Baptisme Answer He may if he repent And the reasons are these First his Indentures and Euidences remain whol in respect of God his name is not put out of the couenant Which is otherwise in the Evidēces of men For if they be once cancelled a man cannot haue his name put into them againe Secondly Baptisme is indeede as hath beene said the Sacrament of Repentance and as it were a plancke or board to swimme vpon when a man is in danger of the shippewracke of his soule Therefore if a man repent and be hartily sorie for his sinnes committed he may haue recourse to his baptisme wherein was sealed vnto him the pardon of all his sinnes past present and to come he standing to the order of his baptisme beleeuing and repenting Thirdly to them that fall euen after Baptisme there is hope of repentance and consequently of the fauour of God if they be touched in hart with true remorse and sorrowe for their offences For hence it was that Paul calls the Galatians fallen after they had beene baptized to the remembrance of the fauour of God promised vnto them in the Couenant and sealed in their Baptisme Gal. 3. 3. 19. 27. In the same manner doth Iohn call the Churches of Asia that had left their first loue to repentance conuersion Apoc. 2. 5. 16. And the said Iohn in Ecclesiasticall historie is said to haue reclaymed a young man who had most grieuously fallen after his Baptisme CHAP. X. Of the Lords Supper THus much concerning the Sacrament of Baptisme Now we come to the Sacrament of the Lords Supper concerning the vse wherof there are two principal Questions mooued I. Question How farre forth men haue libertie to vse or not vse the Lords Supper For the answering hereof I propound three Rules The First Euery man of yeares liuing in the Church and beeing baptized is bound in conscience by Gods commandement to vse the Lords supper In the institution of the Supper the Lord gaue a Sacramentall Word whereof there be two parts a Commādement a Promise The Cōmandement is expressed in these termes Take eate drinke doe ye this And it binds all men in the Church that are baptized to the vse of the Lords Supper The second Rule Euery man of yeares baptized is to receiue it often 1. Cor. 11. 26. As oft as ye shall drinke it in remēbrance of me The reason is because we haue need continually to feede on Christ. And herein the Lords Supper differeth from Baptisme because by Baptisme a man is once onely graffed into Christ but being in Christ he hath neede often and continually to be fedde in him to life eternall And this often nourishment of the beleeuer is sealed vnto him by the often vse of this Sacrament The third Rule Euery man is to receiue and vse the Lords Supper according to the laudable custome of that Church whereof he is a member vnlesse there be a iust impediment A iust impediment is that which barres a man from the vse of the Supper as Suspension Contagious and incurable sickenesse Absence vpon a iust and weightie cause as when a man is in his iourney and such like The reason of the Rule is first if any man refuse to receiue it when he may conueniently hauing no iust Impediment so doing he neglects and contemnes the ordinance of God Secondly for a man to abstaine when he is called to receiue it though happily he may be excused in regard of some reason inwardly knowne to himselfe yet his abstinence is a bad example and may giue offence to others Thirdly the man that may receiue and yet will not doth in effect suspend and withhold himselfe from the benefite of this holy Sacrament Now these three Rules as they serue directly to answer the Question in hand so they doe plainly discouer some errours faults in the practise of sundrie persons in these daies Some there be that thinke it sufficient to receiue the Communion once by the yere namely at Easter time Whereas on the contrary it is to be vsed as oft as may be considering that it is nothing but the shewing forth of the Lords death till he come which is not once or twise in the yeare but often yea continually to be remembred Others ther are that take liberty to thēselues to com to this Table abstaine at ther pleasure as if it were a thing arbitrary to themselues which notwithstanding the Lord hath enioyned by expresse commandement as hath beene said But some alledge for this their practise that they are at variance with such and such persons that haue done them wrong and whom they cannot forgiue and in this respect they were better
he spake no more but the truth onely he concealed part of the truth Now if it fall out otherwise that policie be vsed and any of these foure Caueats be not obserued then it looses both the name and nature of true Policie and becomes fraud craft and deceit and so is condemnable Example hereof we haue in Dauid 1. Sam. 21. 14. who when he came to the court of Achish king of Gath and saw himselfe in daunger he faines himselfe madde Which though he did to saue his owne life yet his poliâ—â—e was not to be allowed of for it tended to his owne disgrace he beeing King of Israel and it was also dishonourable vnto God who had appointed him to be the king of Israel Againe that which is commonly called the policie of Machiavel is here to be condemned For it is not answerable to the Cauears before remembred Besides that it is not onely against the written law of God but euen against the law of Nature And the very foundation thereof standeth onely in the practise of lying swearing forswearing in fraud deceit and injustice CHAP. III. Of Questions concerning Clemencie CLemencie or meekenes is a vertue that serues to moderate wrath and reuenge Touching Clemency there be three Questions I. How a man is to carrie himselfe in respect of iniuries and offences done vnto him II. When Anger is a sinne and when not III. How a man should remedie his rash and vniust anger I. Question How may a man carrie himselfe in respect of iniuries and offences done vnto him Aus That a man may behaue himselfe so as becommeth a Christian in these cases he must in the first place inquire into the nature and qualitie of the wrong done Now Offences that are done to vs by others are of three sorts The first sort and the least are when some things are done to vs that do onely displease vs but bring no losse or hurt to vs. These be light offences and of this kind are common infirmities as hastinesse teastinesse frowardnesse slownesse and dulnesse of nature of this kind also are reproches of vnskilfulnesse ignorance basenes pouertie and such like The first degree then of Clemency is not so much as to take notice of these sleight offences but to let them passe and burie them in obliuion Salomon saith A mans vnderstanding deforreth his anger and it is his credit to passe by an offence Pro. 19. 11. his meaning is that when small offences are done which cannot be avoided then in discretion a man should with hold his anger and not take notice of them but passe by them and let them goe for this shall be a farre greater ornament vnto him then if vpon the deede done he should haue hastily proceeded to reuenge The second sort of Offences are small iniuries such as doc not onely displease vs but with all bring some little hurt to vs either in our goods life or good name Now the second degree of meekenes is to take notice of these but withall to forgiue them and put them vp The reason is because alwaies greater care must be had of peace and loue then of our owne priuate affaires Read the practise hereof Ioh. 8. 49. It was obiected to Christ wrongfully that he was a Samaritane and had a Deuill Christ takes knowledge of the wrong and saith you haue reproched me but withall he puts it vp onely denying that which they said and clearing himselfe I haue not a Deuill but I honour my father Dauid had receiued great wrong at the hands of Ioab and Shimei as appeares in the historie of his life but principally when he came first to be King of Israel a. Sam. 3. and yet he takes not a hastie course presently to be reuenged vpon his adversaries but proceedes in this order First he takes notice of the fact and commits his cause to God ver 39. and then afterward as opportunity serued gaue the parties their iust desert The reason was because beeing newely invested in the kingdome his adversaries were strong and himselfe weake euen by his owne confession therfore not able at the first to redresse the iniury done vnto him But when he had once established himselfe then he doth not onely beginne 2. Sam. 19. 14. but proceedes to full execution of punishment vpon them as we read 1. King 2. ver 5. 6. 34. 35. The third sort of Wrongs are greater iniuries such as are not onely offensiue to our persons but withall doe preiudice our liues and bring a ruine vpon our estates both in goods and good name These are the highest degree of Iniuties manifested in open and apparent wrongs And therefore answerable to them is required the third and highest degree of Clemencie which stands in three things First in taking notice secondly in forgiuing them thirdly in a iust and lawfull defending our selues against the wronging parties This is the summe and substance of the answer For the better conceiuing whereof sundry Questions are further to be propounded and resolued First in generall it is demanded how a man should and ought to forgiue an iniurie Ans. In forgiuenes there be foure things The first is forgiuenes of Reuenge that is of requiting euill for euill either by thought word or deede This must alwaies be practised For vengeance is not ours but the Lords and great reason then that we should euermore forgiue in regard of reuenge and hatred This the Apostle teacheth when he saith 1. Cor. 13. 5. Loue is not provoked it neuer thinketh much lesse speakes or does evill The second is forgiuenesse of priuate punishment which is when men returne punishment for iniuries done in way of requitall and this must alwaies take place with vs because as vengeance it selfe so also punishmeÌ„t in way of revenge is Gods alone The third is forgiuenesse of iudgement when we iudge an inurie done to be an iniurie This iudgement we are not bound to forgiue vnto men For we may with good conscience iudge a sinne and a wrong to be as they are And yet notwithstanding if a man make satisfaction for the wrong done then there ought to be forgiuenes even in regard of iudgemen The fourth is forgiuenesse of satisfaction This we are not alway bound to remitte but we may with good conscience alway require satisfaction where hurt is done Secondly for the further clearing of this generall Question we are to answer some particular Cases vsually propounded in the liues of men and namely fiue I. Whether a man may defend himselfe by law II. How he may defend himselfe by law III. Whether a man may defend himselfe by force IV. How V. Whether a man may defend himselfe by Combate I. Case Whether a man may with good conscience and a meeke Spirit defend himselfe by law for wrongs that are done vnto him I answer affirmatively A man may with good conscience defend himselfe against great iniuries by the benefite of lawe For Magistracie is Gods ordinance for the good of men Rom.
afraid least when he came to the Corinths God would humble him for their sinnes 2. Cor. 12. 21. Againe he teacheth that those which are fallen into any fault must be restored by the spirit of meekenes because we our selues are subiect to the same tentations Gal. 6. 1. And in this regard he would haue men to mourne with them that haue in them the cause of mourning Rom. 12. 15. Thirdly iust anger must be contained within the bounds of our particular calling and civill decencie that is so moderated as it makes vs not to forsake our duties which we owe to God and man nor breake the rules of comlines Thus Iacob was angrie with Laban and yet he speakes and behaues himselfe as a sonne to his father euen in his anger Gen. 31. 36. Ionathan was angrie with Saul his father and yet he withdrawes not any reuerent or dutifull respect from him 1. Sam. 20. Sect. 2. The second part of the Question is When Anger is a vice and vnlawfull Ans. It is a sinne in fiue regards contrary to the former First when we conceiue it without counsell and deliberation This rash hastie sudden and violent anger is condemned by our Sauiour Christ Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly shal be culpable of iudgment Secondly when it is conceiued for no cause or for a light or trifling cause Prou. 10. 12. Loue couers a multitude of sinnes Therefore euery light offence must not be the cause of open anger Prov. 19. 11. It is the glory of a man to passe by some infirmities Eccles. 7. 23. Take not notice of all the words that men speake no not of all those which seruants speake vnto their masters Besides that causelesse anger is many times forbidden in the Scripture And Paul saies that loue is hardly provoked because it will not be mooued to conceiue hatred but vpon weightie and important causes 1. Cor. 13. Thirdly when the occasion is iust yet the measure of anger is immoderate Eph. 4. 26. Be angry sinne not and if by infirmitie thou fall into it let not the Sunne goe downe vpon thy wrath The reason is added in the next words Giue not place to the Deuill because he is alwaies at hand to inflame the affection as he did Sauls who therefore in his rage would haue killed him that was next him Fourthly when it makes vs to forget our dutie to God or man and to fal to brawling cursing and banning Thus was Shemei angry when he railed vpon the King and flung stones at him and his seruants giuing him bad and vnreuerent tearmes and calling him a man of blood and a man of Belial 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their dutie of loue vnto their brethren and in anger desired that fire might come down from heauen and destroy the Samaritanes Luk. 9. 59. Thus the Iewes in vndecent and vncharitable manner gnashed with their teeth at Steven Act. 7. 54. And Saint Paul saies that the fruites of wicked anger are clamors and crying speeches between person and person in their fury Eph. 4. 31. And thence it is that we find Balaam in his anger to haue beene more void of reason then his asse Numb 22. 27. Fistly when we are angrie for priuate respects concerning our persons and not concerning the cause of God Thus Cain is said to be exceeding wrothe and to haue his countenance cast downe onely vpon a priuate respect because he thought his brother Abel should be preferred before him Gen. 4. 5. Thus Saul was wrath with Dauid taking himselfe to be disgraced because the people after the slaughter of the Philistimes ascribed to Dauid ten thousand and to him but a thousand 1. Sam. 18. 7. In like manner he was angrie with Ionathan for his loue that he bare to Dauid and for giuing him leaue to goe to Bethleem 1. Sam. 20. 30. Thus Nebuchadnezars wrath was kindled against the three children because he tooke himselfe to be contemned of them Dan. 3. 19. Thus Haman meerely in regarde of priuate disgrace growes to great indignation against Mordecai Esther 3. v. 5. Thus Asa was angry with the Prophet Hanani because he thought it a discredit to him to be reprooued at his hand 2. Chron. 16. 10. And in this sort were the Iewes filled with wrath at Christs reproofe Luk. 4. 28. shewing thereby as it is truly expounded by the Commenter that they were very hotte in their own cause and not in the cause of God III. Question What is the Remedie of vniust Anger Ans. The Remedies thereof are twofold Some consist in meditation and some in practise Sect. 1. The Remedies that stand in Meditation are of three sorts some doe concerne God some our neighbour and some our selues The Meditations cōcerning God are specially sixe I. Meditation That God by expresse cōmandement forbiddes rash and vniust anger and commandeth the contrarie namely the duties of loue Read for this purpose Mat. 5. 21. 22. where we may obserue three degrees of vniust anger The first whereof is that which is inwardly conceiued and not outwardly shewed The second when vniust anger shewes it selfe by signes of contempt as by snuffing rushing changing and casting downe of the countenance The third is railing thou foole which is culpable of Gehenna fire the highest degree of punishment Now all these three degrees are murther and the punishment of a murtherer is to be cast into the lake of fire Rev. 21. 8. Againe Christ commandeth vs to reward good for euill to blesse them that curse vs and to doe good to thē that hate vs if we will be the children of our Father which is in heauen Mat. 5. 45. And S. Paul wisheth vs to ouercome evill with goodnes Rom. 12. 21. II. Meditation That all iniuries which befall vs doe come by Gods providence whereby they are turned to a good ende namely our good Thus David saith that God had bidden Shemei to curse him 2. Sam. 16. 10. And this was the ground of Christs reproofe of Peter Shall I not saith he drinke of the euppe which my Father hath giuen me to drinke of Ioh. 28. 11. III. Meditation God is long-suffering even towards wicked men we in this point must be followers of him In regard of this God is said to be mercifull gracious slow to anger abundāt in goodnes truth Exod. 34. 6. Hence it was that he spared the old world 120 yeres ◠Pet. 3. 19. He spared the Israelits after their Idolatrie 390 yeres Ezek. 4. 5. Besides this we haue example of the lowlines long suffering of Christ who saith Matth. 11. 29. Learne of me for I am humble and meeke and of whome it is said 1. Pet. 2. 22. When he was reuiled he reuiled not againe when he suffered he threatned not but committed his cause to him that iudgeth righteously Nowe because some may haply say that these examples of God and Christ are too perfect for man to followe who cannot
distinctly to be obserued I. That in our eating we practise Iustice. Salomon saith The bread of deceit that is gotten by vnlawfull meanes is sweet vnto a man but afterward his mouth shall be filled with gravell Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica that euery man should eate his owne bread that is the bread which is procured and deserued by his owne iust and honest labour 〈◊〉 Thess. 3. 2. This first thing serues to checke a number of men that liue in the daily practise of iniustice by spending their goods in good fellowship at Tauernes and â—ipling houses neglecting in the meane while the maintenance of their own charge by following their honest labour and by this meanes doe euen robbe their families of their due and right II. That we may eate to the Lord we must practise Loue Charitie in our eating How is that First we must giue offence to no man whatsoeuer It is good saith Paul neither to eate flesh nor to drinke wine nor any thing whereby thy brother stumbleth is offended or made weake Rom. 14. 21. Secondly in our eating we must haue respect of the poore Thus Nehemiah exhorteth the Iewes that were mourning for their sinnes to be chearefull to eate of the fat and drinke the sweete and send part vnto them for whome none was prepared that is to them that were poore Nehem. 8. 10. And the Prophet Amos inueigheth against some of the Princes of Israel who drunke wine in bowles and annointed themselues with the chiefe ointments and were not sorrie for the affliction of Ioseph that is did not releeue the poore brethren that were led captiue and wanted foode and maintenance Amos 6. 6. III. We must vse our meate in Sobrietie Sobrietie is a gift of God whereby we keepe a holy moderation in the vse of our diet Prov. 23. 1 2. When thou sit test to eate c. consider diligently what is set before thee and put the knife to thy throat that is be very carefull and circumspect in taking thy foode bridle thine appetite take heede thou doest not exceede measure If it be asked what Rule of moderation is to be obserued of all whether they be men or women young or old I answer First one mans particular example must not be a rule of direction to all In the East countries we read that men haue liued and doe yet liue a great time with a little for example with parched corne and a cake Now this example of theirs is no rule to vs that liue in these parts For their country is hotter then ours and therefore lesse might serue them then vs we are hot within and so our appetite is the more strong Againe in eating we may not iudge or condemne him that eateth more or lesse then we our selues because his eating is no rule to vs in this case Secondly a mans owne appetite is not to be made a rule of eating for others For a maÌ„ must not eate so long as his stomacke craues meate least he fal into the sinne of gluttonie Rom. 13. 13. And this sinne is noted by our Sauiour Christ to haue beene in the old world in the daies of Noah Mat. 24. 38. wheÌ„ they gaue themselues to eating and drinking like the brute beasts for so the word signifies If then neither example nor appetite may rule our eating what be the right rules of Christian moderation in this behalfe Ans. That we may not exceede measure we must keepe or serues within these limits First our food must not goe beyond the condition place abilitie and maintenance that God hath giuen vs. Iohn the Baptist being in the wildernesse contented himselfe with very meane fare agreable both to the manner of that countrey and to his owne calling and condition of life His meate was locusts and wild hony Mat. 3. 4. Secondly it must be framed to the order and difference of time place Against this Rule the rich glutton offended who fared deliciously euery day without any difference of time or place Luk. 16. Salomon pronounceth a woe to that Land whose Princes eate in the morning Eccl. 10. 16. S. Paul notes it a fauit in a Minister to be giuen to wine 1. Tim. 3. 3. that is a coÌ„mon tipler one that loues to sit by the wine morning euening day by day Thirdly euery man must eat and drinke so much as may serue to maintain the strength of his nature of his bodie and mind yea so much as may serue to vphold the strength of grace in him Salomon the King of Israel would haue all Princes to eate in time for strength and not for drunkennes Eccl. 10. 17. Esay notes it as a iudgement of God vpon men when they vse feasting and mirth and haue not grace to consider the workes of God Esay 5. 12. Our Sauiour would haue all men so to eate and drinke that they may be the fitter to watch and pray Luk. 21. 34. 36. And the Apostle Paul exhorteth men not to be drunke with wine wherein is excesse but to be filled with the Holy Ghost Eph. 5. 18. His meaning is that men ought so to eate and drinke that their bodies mindes and senses may not be made thereby more heauie but rather more lightsome and able to performe their duties to God and man For if they so eat as that thereby they be hindred in this behalfe they are guiltie of excesse and riot which is greatly displeasing to God and offensiue to men This rule serueth to admonish somepersons who as the Prouerb is are good forenoone-men but bad afternoonemen because in the morning they be sober but for the most part ouer come with drinke after dinner IV. Euery man must eate his meat in Godlines This is indeed to eat vnto the Lord and it may be done by obseruation of these rules First by taking heed of the abuse of any creature appointed for foode by Intemperance This abuse holy Iob suspected in his sonnes while they were a feasting and therefore he sent day by day and sanctified them and offered vp burnt offerings vnto God according to the number of them all Iob. 1. 5. Secondly by receiuing the creatures as from the hand of God himselfe For this very end did God by expresse word giue vnto Adam euery hearth bearing seede which was vpon the earth and euery tree wherein was the fruit of a tree bearing seed for his meat that he might receiue it as God had giuen it vnto him from his owne hand Gen. 1. 29. Thus Moses said vnto the Israelites touching Manna This is the bread which the Lord hath giuen you to eate Exod. 16. 15. This Dauid acknowledged saying Thou giuest it them they gather it thou openest thy hand and they are filled Psal. 104. 28. and 145. 15. The Lord vpbraideth Israel with this fault by the Prophet Hosea She did not acknowledge that I gaue her corne and wine and oyle and multiplyed her siluer and
spirit He also that praies for the same to God the Holy Ghost must pray that he would assure vnto him the remission of his sinnes from the father by and for the merit of the Sonne CHAP. V. Of the second part of Religion touching the worship of God and first of the inward worship II. Question How God is to be worshipped and serued FOr the full answer hereof we must remember that the worship of God is twofold inward or outward Inward is the worship of the mind the heart the conscience will and affections for man by all these ioyntly and seuerally performeth worship and seruice to his creator The outward is that worshippe whereby the inward is testified outwardly in the speach and actions The former of these two is the spirituall worship of the inward man and the very ground and foundation of all true worship of God for God is a spirit and therfore must be worshipped in spirit that is in the the minde conscience will and affections Indeede all the worshippe of God is spirituall euen that which we call outward yet not of it selfe but by vertue of the inward from which it proceedeth Sect. 1. The heades of Inward worship are two Adoration of God and cleaving to God For as they are two different actions of the heart so they may fitly be termed two distinct parts of Gods worship This distinction is in some part propounded by Moses where he exhorteth the Israelites to feare Iehovah their God to adore him to cleaue vnto him and to swear by his name Adoration is that part of Gods worship whereby a man vpon a vile and base estimation of himselfe as beeing but dust and ashes submits subiects his soule to the glorie and Maiestie of God This hath two principal groundes in the heart which if they be wanting there can be no true worship of God The first is Abnegation or deniall of our selues when we esteem our selues to be meerely nothing The second is exaltation or Advancemēt of Gods maiesty aboue all the things in the world Exāples of these we haue many in the scriptures as of Abraham who called God his Lord and himselfe dust and ashes of the Angels whome in a vision the Prophet sawe standing before God with one wing couering their feete which signified the abasing of themselues and with another couering their faces which betokened their adoration of the maiestie of God Of Daniel when he confesseth To thee O Lord belongeth righteousnes it selfe but to vs shame and confusion of face Lastly of the woman of Canaan who calls Christ Lord and her selfe a dogge Now in Adoration there are foure Vertues Feare Obedience Patience Thankefulnesse Feare is a great part of the worship of God which I prooue by two places laid together Esa. 29. 13. Matth. 15. 8 9. wherein Feare and Worship are taken for one and the same thing for that which Esay calls Feare Matthew calls Worship Now in this feare there be two things that serue to distinguish it from all other feares First it is absolute for by it God is reuerenced absolutely Saint Paul exhorteth to yeelde tribute feare and honour to the Magistrate not for himselfe but for God whose minister he is And our Sauiour saith Feare ye not them which kill the bodie and are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell As if he should say I allow and command you to feare men onely for God who hath set them ouer you but feare God for himselfe Secondly it makes a man first of all to feare the offence of God and then the punishment and iudgement For it is not a feare of the offence alone but of the offence and punishment together and of the offence in the first place Mal. 1. 6. If I be a Lord where is my feare And where it is saide in Matthew but rather feare him that is able to cast bodie and soule into hell fire there is commanded a feare of God in regard of his anger We feare the sword of man and that lawfully why then may we not feare the punishment of God If it be said this is a seruile feare to feare the punishment and agrees not to Gods children I answer slauish feare is when a man only fears the punishment not the offence of God or at least the punishment more then the offence The second vertue of Adoration is inward Obedience of the hidden man of the heart The Lord preferres this obedience before all sacrifice 1. Sam. 15. 22. This standeth in two things First in yeelding subiection of the Conscience to the commaundements threatnings and promises of God so as we are willing that it should become bound vnto them Secondly when the rest of the powers of the soule in their place and time performe obedience vnto God And by this meanes doe we bring into captiuitie euery thought vnto the obedience of Christ as Paul speaketh 2. Cor. 10. 5. The third vertue of Adoration is Patience which is when a man in his afflictions submitteth his will to the will of God and quieteth his heart therein because God sendeth afflictions This was Dauids counsell Be silent before the Lord and alwaies waite vpon his pleasure And his practise when in trouble he resigned himselfe into the hands of God and said Lord if I please thee not loe I am here doe with me as seemeth good in thine eyes This patience is a part of Gods worship because it is a kind of obedience The fourth vertue of Adoration is Thankfulnesse to God which shewes it selfe in two things First in an acknowledgement of the heart that our selues and whatsoeuer we haue is Gods and proceedeth from his blessing alone Secondly in a consecration of our bodies soules liues callings and labours to the honour and seruice of God Thus much of the first head of Inward worship or the first action of the heart standing in Adoration Sect. 2. The second Action of the heart in Inward worship or the second part thereof is Cleauing vnto God Now we cleaue vnto God by foure things by Faith Hope Loue and inward Inuocation By Faith I meane true iustifying faith whereby we rest vpon Gods mercie for the forgiuenes of our sinnes and life euerlasting and vpon his prouidence for the things of this life Thus Abraham beeing strengthened in this faith and relying by it vpon Gods promises made vnto him gaue glorie vnto God Rom. 4. 20. This Sauing faith is the very roote and beginning of all true worship For Loue which is the fulfilling of the Law must come from it 1. Tim. 1. 5. The second is Hope which followes and dependes vpon faith and it is that grace of God whereby with patience we waite the Lords leisure for the performance of his promises especially touching redemption and life eternall If we hope saith Paul for that we haue not we
doe with patience expect it Rom. 8. 25. The third is Loue of God which hath two effects in the heart First it makes the heart to cleaue vnto God and to be well pleased with him simply for himselfe In this manner God the father louing Christ testifieth that he was well pleased in him Matth. 3. 17. Secondly it mooues the heart to seeke by all meanes possible to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles The fourth is Inward praier or Inuocation of the heart and it is nothing els but the lifting vp of the heart vnto God according to his will by desires and grones vnspeakable Or it is a worke of the heart whereby it flies vnto God for help in distresse makes him a rocke of defence When the children of Israel were afflicted They remembred that God was their strength and the most high God their redeemer Psal. 78. 35. Of this kinde of prayer Paul speakes when he saith pray continually 1. Thess. 5. 17. For solemne prayer conceiued and vttered in forme of words cannot alwaies be vsed but we are to lift vp our hearts vnto God vpon euery occasion that by inward and holy motions and affections they may be as it were knitte vnto him Now to conclude this point touching Inward worship we must remember that it alone is properly simply and of it selfe the worship of God and the Outward is not simply the worship of God but onely so farre forth as it is quickned by the Inward and grounded vpon it For God is a Spirit and therefore the true worship that is done vnto him must be performed in spirit and truth Ioh. 4. 24. CHAP. VI. Of the outward worship of God and the first head thereof Prayer THus much of the Inward worship of God The Outward is that which is performed by the bodie externally eitherin word or deede To this belong many particulars which I will reduce to eight seuerall heads I. Prayer II. The hearing of the word preached III. The vse of the Sacraments IV. Outward Adoration V. Confession VI. An Oath VII Vowes VIII Fasting Touching Praier conceiued and vttered by the voice there are many Questions of Conscience the principall whereof are foure I. Question How shall a man make a lawfull and acceptable praier to God Ans. The word of God requires many conditions in making praier to God they may all be brought to three heads Some of them goe before the making of praier some are to be performed in the act of praier some after praier is ended Sect. 1. Conditions to be obserued before praier are three First he that would make such a praier as God may be pleased to heare must repent Esa. 1. 15. God would not heare the praiers of the Iewes because their hands were full of blood that is because they had not repented of their oppression and crueltie Ioh. 9. 31. God heares not sinners that is such as liue and lie in their sinnes and turne not vnto God by true repentance 1. Ioh. 3. 22. By this we know that God heares our prayers if we keepe his commandements I adde further that the man which hath before-time repented must againe renew his repentance if he desire that his praiers should be accepted For the very particular sinnes of men whereinto they fall after their repentance doe hinder the course of their praiers from hauing accesse vnto God if they be not repented of And for this cause the worthie men of God the Prophets in the old Testament doe vsually in the beginning of their praiers still humble themselues and confesse their sinnes as we may see in the example of Daniel chap. 9. v. 5 6 c. and of Ezra chap. 9. v. 6. c. Secondly before a man make a praier he must first if neede require be reconciled vnto his brother If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee leaue there thine offering and goe thy way first be recōciled to thy brother then come and offer thy gift Matt. 5. 23. When ye shall stand and pray forgiue if ye haue any thing against any man c. Mark 11. 25. Thirdly he that is to pray must prepare himselfe in heart and mind as one that is to speake familiarly with God In this preparation foure things are required First the mind is to be emptied of all carnall worldly thoughts Secondly there must be in the minde a consideration of the things to be asked Thirdly a lifting vp of the heart vnto the Lord Psal. 25. 1. Fourthly the heart must be touched with a reuerence of the maiestie of God to whome we pray Eccl. 5. 1. Be not rash with thy mouth nor let thy heart be hasty to vtter a thing before God For the neglect herof the Lord threatneth to bring a iudgment vpon the Israelites Esay 29. 13. 14. Sect. 2. The second sort of Conditions are those that are required in praier and they are in number eight I. Euery petition must proceed from a liuely sense and feeling of our owne wants and of our spirituall pouertie For without this no praier can be earnest and hartie and consequently become acceptable vnto God For example when we pray that Gods name may be hallowed we must in making that petition haue in our harts a sense of the corruption of our nature wherby we are prone to dishonour the name of God II. Our praier must proceede from an earnest desire of that grace which we want and this desire is indeede praier it selfe Moses vttering neuer a word but groning in the spirit vnto God in the behalfe of the Isralites is said to crie vnto the Lord. Exod. 14. 15. We know not saith Paul what to pray as we ought but the Spirit it selfe maketh request for vs with sights that cannot be expressed Rom. 8. 26. III. The petition must proceede from sauing and true iustifying faith The reason is because without that faith it is impossible that either our persons or our praiers or any other action we doe should please God Heb. 11. 6. IV. Euery petition must be grounded vpon the word of God and not framed according to the carnall conceit and fansie of mans braine And this is the assurance that we haue in him that if we aske any thing ACCORDING TO HIS WILL he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word a commandement to make the praier either generall or particular and a promise that our requests shal be granted Here we must remember two rules First Things to be asked are either spirituall or temporall Spirituall are such as concerne God whereof some are more necessarie to saluation as remission of sinnes faith repentance and such like some are lesse necessarie as hope ioy in the feeling of Gods mercie in distresse c. Temporall things are such as belong to this life as meate drinke clothing
gold Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel by the Prophet Ioel that he sent them corne wine and oyle that they might be satiffied therewith Ioel. 2. 19. By this dutie are iustly to be reprooved the carelesse and Godlesse behauiours of sundry persons who with the swyne feed vpon the Creatures of God but neuer lift vp their eies or hands vnto him of whome and from whome they doe receiue them The verie bruit beast can teach them a better lesson For as Dauid saith The Lyons roaring after their pray doe seeke their meat from God Psal. 104. 21. Yea the heauens and the earth and all that are in them doe alwaies depend vpon his prouidence and are altogither guided and directed by him Iob. 38. And shall not man much more haue an eye vnto his Creator and wholly depend vpon him for all blessings from whom he receiues life and breath and all things Thirdly we must receiue these creatures from God our father as tokens of our reconciliation to him in Christ. So saith Saint Paul Giuing thankes alwaies for all things to God euen the father in the name of our Lord Iesus Christ. Eph. 5. 20. Thus we hold and receiue Gods blessings and he that holds and receiues them otherwise is an vsurper and not a right and lawfull possessour of them Fourthly we must learne to be content with that portion that God assigneth to vs be it neuer so small and withall labour to see the goodnes of God euen in the meanest fare that may be Our table is as it were a liuely Sermon to vs of Gods speciall providence over our bodies For first in reason dead flesh should rather kill vs then giue vs nourishment and yet by his blessing providence it continueth life and strength Againe both we and our meat are but perishing and therefore when we feede theron it may serue to stirre vs vp to seeke for the food of the soule that nourisheth to life euerlasting Ioh. 6. 27. Furthermore looke as euery creature serues for our vse euen so should we our selues consecrate our selues vnto God and serue him both with our soules and bodies as before hath beene shewed Sect. 3. The third and last point is what we are to doe and how to behaue our selues after our meat This Moses teacheth the Israelites Deut. 8. 10. When thou hast eaten and filled thy self thou shalt blesse the Lord thy god This praising or blessing of god stands in two things First in a holy remembrance that God hath giuen vs our food For beeing once filled we must take heed we forget not God who hath opened his hand and plenteously refreshed our bodies with his creatures Deut. 8. 11. Secondly we must make conscience in liew of thankfulnesse to God to employ the strength of our bodies in seeking his glorie and walking according to all his lawes and comandements Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God 1. Cor. 10. 31. We may not liue idlely giue our selues to riot and gaming but labour to serue God and our countrey in some profitable course of life least it be said of vs as it was once of the old Iewes that we sitte downe to eate and drinke and rise vp to play To this I adde one thing further that when we haue eaten to our contentment and something remaine care must be had to reserue it and not to cast it away For this purpose we haue the example of Christ who commandeth to gather vp the broken meate that remaineth that nothing be lost Ioh. 6. 12. The reason is because these reliques and fragments are part of the creatures yea they are as well Gods good creatures as the rest were and must be preserued to the same vse Now if these may not be abused or lost much lesse ought the gifts of the minde which are greater and farre more precious be suffered to miscarie but rather to be preserued and increased A good lesson for such as haue receiued any speciall gifts of nature or grace from God that they mispend them not or suffer them to perish but carefully maintaine them to the glorie of God and the good of others To conclude this Question we are all to be exhorted to make conscience of this dutie to vse the good blessings of God in such sort as they may alwaies tende to the honour of the giuer auoiding all excesse and riot Reasons to mooue vs hereunto may be these I. Excesse destroyes the bodie and kills euen the very naturall strength and life thereof II. It brings great hurt to the soule of man in that it annoyeth the spirits it dulleth the senses it corrupteth the naturall heate and good temper of the bodie Now these things beeing the helpes and next instruments of the soule if they be once corrupted and decaied the soule it selfe will at length be brought to the same passe III. Let this be considered that a Woe belongs vnto them that eate and drinke immoderately Esa. 5. 11. And for this very sinne the Lord led his owne people into captiuitie v. 13. Yea the drunkard and the glutton shall become poore Prov. 23. 21. And both shall equally with there pompe and excesse descend into Hell Esay 5. 14. IV. We should be willing to part from all for Christs sake much more from our excesse and shall we thinke it possible for a man to forsake all even his owne life that will not forsake excesse and intemperance in the vse of Gods creatures It will be said of some we are not drunken though we drinke much Ans. It is a policie of the Deuill to delude men withall when he perswades them that much drinking is not amisse if a man be not ouertaken therewith For it is a sinne to liue and sitte daily by the wine to be alwaies bibbing and sipping Wee know not when or where we shall die and we are commanded to watch ouer our harts that we be not ouercome with surfetting and drunkennesse What a madnesse then is it to giue over our selues to such immoderate excesse whereby we are vtterly disabled from these and all other duties of Godlinesse Sect. 3. In the Third place we come to those Questions that concerne the Moderation of our appetite in the vse of Apparell And of this kind there be two principall Questions the former of them beeing nothing else but an introduction to the latter I. Question Whether ornaments of gold siluer precious stones silkes veluets c. may not lawfully be vsed Ans. There is a lawfull vse of these things yet not in all but onely in themto whome they belong Reasons of the Answer are these I. Gold and siluer c. are the gifts of God and serue not onely for necessitie but for ornament and comelinesse II. We haue the Examples of sundrie persons in Scripture which doe warrant the vse of these creatures and blessings of God Abrahā by his Steward sends