pray and heare the word cheerefully when their stomacks are emptie These persons may eate in the day of a solemne fast so that they obserue the caueats before remembred It is not with vs in these countries as it was with the Iews They could fast one two or three daies together without any inconvenience we cannot doe the like And the reason is plaine Men that liue in those hotte countries haue colde stomackes and so may fast the longer but in colder climates such as ours is in respect of theirs men beeing of hotter stomackes are not able to continue fasting so long as they Sect. 3. The third point is concerning the Right endes of a religious fast and they are foure The first is to subdue the flesh that is to bring the body and so the bodily lusts into subiection to the will and word of God By eating and drinking the body is made heauie the heart oppressed the senses dull and the whole man vnfit for the duties of humiliation praier and hearing of the word Luk. 21. 24. That therfore this vnfitnesse may be taken away not onely the body it selfe but the vnruely lusts of the flesh are to be mortified and subdued by this exercise of fasting The second end is to stirre vp our deuotion and to confirme the attention of our mindes in hearing and in praier To this purpose in the Scripture fasting and prayer are for the most part if not alwaies ioyned togither because when the stomacke is full the body and minde are lesse able to doe any good dutie and contrariwise when abstinence is vsed the heart is lighter the affections in better order the whole man more quicke and liuely in the seruice of God For this very cause Anna is saide to worshippe God night and day with fasting and praier Luk. 2. 37. And the intent of the Holy Ghost there is to commend her for the feruencie of her praier which shee testified in that by such exercises shee stirred vp and increased the attention of her minde The third ende is to testifie the humilitie and contrition of our hearts that is to say our inward sorrow and griefe for sinne and our repentance and effectuall turning vnto God Without this ende the fast is but a vaine ceremonie And therefore the Prophet Ioel calls vpon the people to turne vnto the Lord with all their hearts with fasting weeping and mourning to rent their hearts and not their garments c. Ioel 2. 12 13. The Prophet Esay in like manner reprooveth the Iewes because when they fasted they would afflict their soules for a day and how downe their heads as a buâ—rush and lie downe in sackcloath and ashes But made no conscience to turne from their euill waies Esay 58. 5 6. Therefore their outward humiliation was but hypocrisie The fourth end of a fast is to admonish vs of our guiltines before the Lord and to put vs in mind of the acknowledgement of our sinnes wherby we become vnworthy of any blessing gift or mercie yea vnworthy to goe vpon the ground to breath in the aire to eate drinke sleepe or inioy any other benefit In a word that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners The Malefactor in the day of Assises cannot giue greater testimonie of the true confession of his guiltines then by comming before the Iudge with the rope about his neck neither can we bring a more notable signe of our true humiliation before God then by comming before him in the day of the solemne fast with open confession and Proclamation of our guiltinesse both of sinne and punishment Hence it was that in the fast of Nineueh not onely men but euen the beasts were forbidden to feede or drinke water for this very end that the Niuevites might acknowledge their sinnes to be so great and heinous in the sight of God that in regard therof not onely the reasonable creatures themselues but also the beasts of the field for their sakes were vnworthy of life and nourishment III. Question Whether Popish Fasts be lawfull and approoued of God Ans. They are wicked and therefore neither approoued of God nor to be obserued by man and that for three speciall causes First the patrons maintainers of them doe appoint set times of fasting which are necessarily to be kept vpon paine of mortall sinne And abstinence from flesh with them is made a matter of conscience Now to prescribe set times necessarily to be obserued is contrarie to that libertie which the Church of God and the gouernours thereof haue for this purpose onely vpon speciall occasion When the question was mooued to our Saviour by Iohns Disciples Why they and the Pharises fasted often whereas his fasted not Answer was giuen in this manner Can the children of the marriage chamber mourne as long as the bridegrome is with them But the daies will come when the bridegrome shall be taken away from them and then shall they fast Mat. 9. 15. From whence we may gather that times of fasting must be according to the times of mourning For Christ giues them to vnderstand that they were to fast as occasions of mourning were offered As therefore there can be appointed no set time for mourning no more can there be enioyned a set time for fasting but must be left to the libertie of the Church to be prescribed as God shall giue occasion Againe the Apostle reprooueth the Church of Galatia for obseruing set daies and moneths times and yeares in way of Religion Gal. 4. 10. Montanus the Hereticke is thought in Ecclesiasticall stories to haue beene the first that made lawes for set-fasting And the Churches of God in ancienter times fasted of their own accords freely not inforced by law or commandement but as time and occasion serued It is alleadged that this doctrine seemes to chalenge the Church of England of Heresie for it appointeth and obserueth set times of fast Ans. Nothing lesse For our Church inioyneth and approoueth these times not vpoÌ„ necessity or for religions sake but for ciuill and politicke respects whereas the Romish church holds it a mortal sinne to put off a set fast appointed so much as till the next day following The second reason They of the Church of Rome make a distinction of meates For they wholly forbid flesh to be eaten vpon daies of fast and allow whit-meates onely then to be vsed and that of necessitie Now this difference of meates is partly impious partly absurd and foolish Impious it is because they make it for Religions sake For since the coÌ„ming of Christ there is a libertie giuen to all men whatsoeuer to eate of all kindes of meates without any distinction commanding abstinence froÌ„ nothing which God hath created to be receiued with thanksgiuing It is true indeede we hold a difference betweene meate and meate but how not in way of religion but in regard of temperance health for ciuill and politike
that it be done with keeping of true religion and good conscience This Rule was practised by Paul Act. 28. 11. who liuing among the Heathen was constramed to speake as they and therefore he saies that he departed in a shippe to Rome whose badge was Castor and Pollux Act. 19. 10. Againe he was three yeares in Ephesus an idolatrous place where the great goddesse Diana was worshipped yet in all that time he contained himselfe and spake nothing in particular against Diana but onely in generall against false gods saying that they be no gods that are made with hands v. 26. Nay Alexander could not charge him with this that he had in all that while blasphemed their goddesse Diana Paul therefore was faine to yeeld to the sway of those times that so he might doe some good in Ephesus by his Ministerie Whereas if he had spoken against Diana directly it had not bin possible for him to haue done that good by preaching which otherwise he did Againe in the Primitiue Church the Apostles for the weaknes of the Iewes did yeelde to the vse of Circumcision and permitted abstinence from blood and that which was strangled c. so farre forth as it stood with pure religion and good conscience and if they had not so done they should not haue wonne the Iewes to the faith as they did IX Rule If we cannot doe the good things that we desire in that exquisite manner that we would we must content our selues with the meane and in things which are good and to be done it is the safest course to satisfie our selues in doing the lesse least in ventring to doe the more which cannot be we grow to the extremitie and so faile or offend in our action It is a good and wise counsell of the Preacher to this purpose Eccl. 7. 16. Be not iust ouermuch and his meaning may be this Be not too strict or curious in effecting that which thou intendest exactly when thou canst not but rest contented in this that thou hast done thine endeauour and take to the lesse when the greater cannot be effected In some countries Popish Images erected in Churches doe stand vndefaced The good desire of the people is that they may be pulled downe but this cannot be brought to passe What then are they to doe in this case they must not grow to extremitie and pull them down themselues but they must intreat the lawfull Magistrate for their remooueall and pray to God that he may be mooued so to doe and in the meane time rest content with that they haue done and waite the Magistrates pleasure In the Iudiciall law by reason of the hardnes of the Iewes hearts sundrie sinnes could not vtterly be taken away as diuorcements polygamie vsurie Hereupon the Lord makes a law of Toleration without approbation and did not remooue them quite away for that was not possible in regard of man for the time but restrained the euill that could not be quite off and abolished otherwise And herein appeared the great wisdome of God in making a Law not to allow of nor yet vtterly to take away but to moderate the practise of these sinnes in the Iewes for the hardnes of their hearts In like manner in this our land there is the practise of Vsurie a sinne that cannot nor euer shall be rooted out vtterly For this cause the States of this kingdome haue out of their wisdome prouided a Law for the toleration thereof after a sort and that vpon speciall cause For if the Magistrate should haue enacted a Law vtterly to abolish it it would before this in likelihood haue growne to great extremitie The same was the practise of the Apostles in their times who yeelded to beare with the vse of Circumcision for a time when they could not otherwise vtterly cut it off II. Question Whether a man may lawfully and with good conscience vse Pollicie in the affaires of this life Ans. There be foure principall Caueats which beeing obserued Policie may be vsed and is not against Christian religion I. Nothing must in policie be said done or intended to preiudice the truth specially the truth of the Gospell II. Nothing is to be said done or intended against the honour and glorie of God either in word in deede or in shew III. Nothing must be wrought or contriued against iustice that is due to man IV. All actions of policie must be such as pertain to our calling and be within the limits and bonds thereof For if any action whatsoeuer be done out of that calling wherein God hath placed vs or at least be not answerable thereunto though it be plotted and attempted in neuer so great wisedome and policie it is vnlawfull and not warrantable These Caueats obserued it is not vnlawful to vse that which we commonly call Policie And the reason is this when any busines is to be done we must make a twofold inquirie First into the thing to be done whether it be good or badde lawfull or not lawfull commanded or forbidden Secondly into our selues whether the worke in hand be agreable to the calling of the doer or answerable to that dutie which he oweth to God and man Now because both these are grounded vpon the former cautions therfore we conclude that whatsoeuer busines is taken in hand and not suted vnto them it hath not good warrant and so cannot be done with good conscience Yet for better clearing of this answer let vs a little consider the Scriptures and the examples there recorded touching this policie In Iosh. 8. 5. we shall finde that Ioshua vseth Martiall policie in the besieging of Ai placing one part of his armie in an ambush and causing the other part to flie for by that meanes the men of Ai comming out of the citie and pursuing those that fled the souldiors that lay in ambush tooke the citie and destroied it In 2. Sam. 5. 23. Dauid beeing to make warre against the Philistims asketh counsell of God and God teacheth him policie he therefore in his owne example allowes policie and more especially those wise and prudent shifts in warre which we call Stratagâ—ms or policies of the field We haue also the example of Paul for this purpose who Act. 21. 26. faines himselfe to haue made a vowe to be a Nazarite that he might yeelde somewhat to the weakenes of the Iewes who were not sufficiently informed in the doctrine of Christian libertie This practise was warrantable neither was it a sinne in Paul for he did it by the counsell of the Church at Ierusalem v. 20 24. And Paul himselfe neuer made mention of this as of a sinne which he would vndoubtedly haue done had it beene sinne Againe Act. 23. 6. when he was brought before Ananias the Priest and the councell at Ierusalem beeing in some danger he vseth policie for he pretended that he was a Pharisie and by that meanes raised a dissension between the Pharisies and the Sadduces And this was no sinne in Paul for
2. Ans. That this field was bought twice First by Abraham and then afterward recouered by Iacob that he might maintaine his fathers possession 3. Answ. That Abrahams name is here put for his posterity as Israels name is otherwhere giuen to his children yea not only to his children but also to his fathers Isaack and Abraham For Exod. 12. 40. it is said The abode of the children of Israel while they dwelt in Egypt was 430. yeares which cannot be true vnlesse the abode of Abraham and Isaack be therein included Now if the name of the successour may be giuen to his auncestors much more may the name of the auncestors be giuen to the posteritie CHAP. IV. Of Religion THe third Question concerning man as he stands in relation to God is touching Religion where it is demanded What is that Religion that is due vnto the true God Answ. The name Religion is not alwaies taken in one and the same sense For sometime it is vsed to signifie the whole bodie of doctrine reuealed in the written word that teacheth and prescribeth whatsoeuer is to be beleeued or practized as necessary to saluation Otherwhiles it is put for the inward vertue of the mind where the same doctirne is beleeued and the duties therein required practised and performed to the Maiestie of God And beeing thus taken it is called by the name of Pietie or Godlinesse in the Scripture And in this second sense I take it in this place Now Religion or Pietie hath two distinct parts The first is knowledge of God the second the worship of God These two are notably described by Dauid in his last will and Testament wherein he commends vnto Salomon his sonne before all other things the care and ioue of Religion and Pietie the summe whereof he reduceth to these heades the knowledge of God and worship of God 1. Chron. 28. 9. And thou Salomon my sonne KNOWE thou the God of thy father and SERVE him with a perfect heart and with a willing mind According to this difference of heades are the Questions concerning religion to be distinguished and these are principally two First how God is to be knowne and then how he is to be worshipped I. Question How God is to be conceiued in our mindes when wee performe any seruice or worship vnto him FOr answer hereunto this ground is first to be laid that we must not neither can possibly knowe or conceiue God as he is in himselfe For God in himselfe is infinite and therefore incomprehensible in regard of vs. But we are to conceiue him so as he hath doth reveale himselfe to vs in his creatures principally in his word The truth herof may appeare in this one example to alleadge no more when Moses desired to see the glory Maiestie of God for a further confirmation and assurance of his calling answer was made him by God that he could not see his face but he should see his back parts as he passed by him The meaning of this answer is that God would manifest his glorie vnto him by his effects by which as by a glympse or imperfect representation he might discern some part of his Maiestie so farre forth as he was able in the infirmitie of flesh and blood to behold the same But the perfect and full sight thereof no creature was euer able to attain vnto it beeing reserued for the life to come when not before they shall see him as he is in himselfe face to face This Ground beeing laid the full answer to the Question I propound in foure rules I. Rule When we are to pray or to worship God we must not conceiue him in the forme of any earthly or heauenly bodily or spirituall creature whatsoeuer for thus not to conceiue him is a degree of conceiuing him aright II. Rule God must be conceiued of vs not by his nature but by his attributes works By his attributes as that he is infinite in mercie iustice goodnes power c. By his works of creation and gouernement of the world of redemption c. Thus the Lord reuealed himselfe to Moses Exod. 6. 14. I AM hath sent me vnto you that is one which hath his beeing in himselfe and of himsefe that giues being to all creatures by creation and continues the same by his prouidence one that giues a beeing and accomplishment to all his mercifull promises When the Lord appeared to Moses he shewed not his face vnto him but passed by him with a voice The Lord the Lord strong mercifull and gratious long suffering and plenteous in goodnes and truth In which place the Lord proclaimes his name by his attributes So in the prophecie of Ieremie I am he that shewes mercie iudgement and iustice in the land The same Daniel confesseth in his praier when he saith O Lord God which art great and fearfull keeping couenant and mercie toward thē that loue thee keepe thy commandements And lastly the author to the Hebrewes He that comes to God must beleeue that God is and that he is a rewarder of them that seeke him III. Rule God must not be conceiued absolutely that is out of the Trinitie but as he subsisieth in the person of the Father Sonne and the Holy Ghost so he must be knowne and conceiued of vs. The auncient rule of the Church is that the vnitie must be worshipped in Trinitie and the Trinitie in Vnitie By this doe the protestant Churches differ from all other assemblies of worshippers The Turke conceiues and worships a God creator of heauen and earth but an abstracted God which is neither Father Sonne nor Holy Ghost The Iew worshippeth God but out of Christ and therefore a feigned and Idol God The Papist in word acknowledgeth and so worshippeth God but indeede makes God an Idol because he worships him not in a true but in a feigned Christ that sits at the right hand of the father in heauen and is also in the hands of euery Masse-priest after the words of cōsecration But the Protestant knowes God as he will be knowen and consequently worships him as he wil be worshipped in Father Sonne and Holy Ghost IV. Rule When we direct our praiers or any worship to any one person we must include the rest in the same worship yea further we must retaine in minde the distinction and order of all the three persons without severing or sundring them for so they are named and propounded in the Scriptures The reason is because as they are not seuered but conioyned in nature so they neither are nor must be seuered but conioyned in worship For example the man that praies to God the Father for the forgiuenes of his sins must aske it of him for the merit of the sonne and by the assurance of the Holy Ghost Againe he that praies for remission of his sinnes to God the Son must pray that he would procure the Father to graunt his pardon and withall assure it by his
make a daily supplie by his grace Fourthly Satan seekes by all meanes to ouerthrow our soules continually and in that regard it behooueth vs alwaies and vpon euery occasion to lift vp our hearts to God for his mercifull protection Fiftly the gift of faith must grow and increase in vs day by day And the meanes whereby it groweth and thriueth in vs are the exercises of faith not seldome and rare but daily and continually vsed Now of all the exercises of faith none is more exceilent then Invocation and Thanksgiuing The Second kinde of prayer is set and solemne when a man sets himselfe apart to pray vnto God vsually and feruently or when men come reuerently and solemnely together into the congregation to call vpon the name of the Lord. The word of God appoints no set time for this kind but leaues it to the libertie wisdome and discretion of men And the ground of this Libertie is this There is now no difference betweene time and time in regard of Conscience for performing the worship of God and the duties of religion the Saboth onely excepted but the principall and onely difference is in regard of outward order and conueniencie whereby one time may be thought fitter then an other and that must be discerned by the wisdome of men In the New testament the distinction of daies and houres is taken away Paul was afraid of the Galatians because they made difference of daies times moneths and yeares in respect of holines and religion Gal. 4. By this doctrine we may see what to iudge of the Romane religion touching set times of prayer They prescribe certaine houres which they tearme Canonicall and they distinguish them in this manner The first they call the Matutine before the sunne rising The second the Prime from the first houre of the day to the third The third from thence to the sixt hower The fourth from the sixt to the ninth The fift from the ninth to the twelfth which they call the None The fixt is in the euening about the Sunne-setting The seuenth and last is after the Sunne-setting which they call the Completorie Now in these seauen prescribed howers by the doctrine deliuered I note three notable abuses First in that the Popish Church binds men in Conscience to obserue them vpon paine of mortall sinne Whereas in regarde of Conscience there is no difference of times Secondly they bind the Masse-priest the Deacon Subdeacon and the Beneficed man onely to Canonicall houres whereas those houres differ not from others in regard of performance of Gods worship neither are these men more bound to pray in them then others Thirdly that a man may say and read his Canonicall houres this day for the morrow and in the morning or after dinner for the whole day wherein we may see their grosse superstition IV. Question touching prayer is How their mindes are to be pacified which are troubled by sundry accidents that fall out in their praiers These Accidents are principally three First when they should pray they cannot frame or conceiue a forme of praier as other men doe For remoouing of which trouble let them remember this one thing That the vnfeigned desire of the touched heart is a praier in acceptance before God though knowledge memorie and vtterance to frame and conceiue a forme of prayer in words be waÌ„ting Ps. 10. 17. God heares the desire of the poore that is of humbled persons and them which are in distresse Psal. 145. 19. God will fulfill the desire of them that feare hiâ— he also will heare their cry and will saue them Rom. 8. 26. We know not how to pray as we ought but the Spirit of God that is the spirit of adoption maketh requests for vs by grones sighes which cannot be vttered Where we may obserue that the prayer of the Holy Ghost which must needes be an excellent prayer is made by grones which cannot be vttered in words The second Accident is that they finde them selues full of heauines and deadnes of spirit and their minds full of by-thoughts and wandting imaginations This trouble may be remooued vpon this ground that the defects of our prayer shall neuer condemne vs if we be heartily displeased with our selues for the same and by prayer and other good meanes doe struggle and striue against them Rom. 8. 1. There is no coÌ„demnation to them that be in Christ. In which place it is not saide They doe nothing worthy of coÌ„demâ—ation but thus There is no condemnation to them being in Christ though they deserue it neuer so much The third accideÌ„t is that though they pray they receiue not the fruit of their praiers For the remooueall of this distresse we may consider these foure things I. The man that is thus troubled is to examine himselfe whether he hath made his praier to God aright or no For if he pray amisse he may pray long and neuer be heard Our Sauiour would not grant the request of the sonns of Zebedeus because they asked they knew not what Matt. 20. 22. Iam. 4. 3. Ye aske receiue not because ye aske amisse that ye might consume it on your lusts Paul prayed three times and had the repulse because he asked things inconuenient for him to receiue therefore answere was made My grace is sufficient for thee 2. Cor. 12. The man therefore that would make a praier aright must haue respect vnto the matter and forme thereof as also to the disposition of his owne heart If he faile in any of these then God will not heare or if he doth he heares in iustice II. Though men make lawfull praiers vnto God aske things that are to be asked and which God will grant yet God will sometime deserre the accomplishment of their praiers and not giue eare vnto them at the first Dauid prayed night and day and yet was not heard Psalm 22. 2. Againe his eies failed his throat was drie while he waited for his God by prayer Psal. 69. 3. The Angel Gabriel said to Zacharie Luk. 1. 13. Thy prayer is heard Now in all likelihood that prayer of Zacharie was made long before euen in his youth yet it was not granted him till he was olde The Lord deferres the graunt of our requests vpon good reason For hereby he stirreth vp the dulnes of our hearts and quickeneth our faith and hope Againe he makes vs when we enioy the blessings desired to haue them in higher estimation and to be more thankefull vnto him yea in the want thereof to striue the more earnestly with him by praier for them The woman of Canaan was repulsed and called a dogge by our Sauiour Christ not for that he intended to reiect her prayer but to stirre vp her faith to make her more earnest in asking as also more thankefull for the benefit when shee had receiued it III. The Lord vseth to graunt our petitions two manner of waies First by giuing the very thing we aske Secondly by giuing something answerable
abstaine then come vnprovided To whom it may be said that their vnfitnes in this and other respects ought to be a strong motiue to induce them at least to vse all holy indeauour to prepare themselues euery day rather then a meanes to keepe them backe For if a man should abstaine vpon euery occasion of variance discontentment and infirmitie he should neuer receiue and so consequently haue no benefit by this ordinance of God Daily preparation therefore is the more necessarie that when they be called and haue opportunitie they may come as welcome guestes vnto that heauenly banquet II. Question How may a man rightly vse the Lords Supper to his comfort and saluation Ans. Three things are required therevnto A right preparation a right Receiuing and a right Vse of it afterward Sect. 1. That Preparation is needefull the commandement of the Apostle plainely shewes which is directed to al Communicants without exception 1. Cor. 11. 28 Let a man that is let euery man examine himselfe Now that a man may be rightly prepared hee must bring with him foure severall things First Knowledge of the foundation of Religion specially of the vse of both the Sacraments That this is necessarie to Preparation it appeareth by that which Paul requireth in a good Communicant 1. Cor. 11. 26. to wit the shewing forth of Christs death which is done by confession and thanks giuing and these two cannot be performed without knowledge The second thing required is Faith For all Sacraments are seales of the righteousnes of faith Rom. 4. 11. Now Faith is hereby discerned when the heart of the beleeuer contents it selfe onely with Christ in the matter of saluation and doth beleeue not onely that there is a remission of sinnes in generall but that his sinnes are forgiuen to him in particular The third is Repentance standing in a hearty sorrow for sinnes committed in a hatred and detestation of the same and in a resolued purpose of amendment and obedience for time to come Here we must remember that renewed Repentance for sinnes committed is principally required before the Sacrament For the Apostle chargeth the beleeuing Corinthes with vnworthie receiuing because they came in their sinnes without renouation of their repentance The fourth is Charitie towards man For this Sacrament is a Communion whereby all the receiuers ioyntly vnited together in loue doe participate of one and the same Christ. And therefore as no man in the old law might offer his Sacrifice without a forehand agreement with his brother so no Communicant may partake with others at this Table without reconciliation loue and charitie Now further touching Preparation there are three Cases of Conscience to be resolued I. Case What shall a man doe if after preparation he finds himselfe vnworthie Ans. There are two kinds of vnworthines of an euili conscience and of infirmitie Vnworthines of an euill conscience is when a man liues in any sinne against his conscience This we must especially take heede of For it is proper to the Reprobate and he that comes to the Table of the Lord vnworthily in this sense questionlesse he shall eate his owne iudgement if not condemnation The vnworthines of infirmitie is when a man truly repents and beleeues and makes conscience of euery good dutie but yet sees and feeles wants in them all and in regard hereof himselfe vnfit to the Supper Such vnworthines cannot iustly hinder a man from comming to this Sacrament neither is it a sufficient cause to make him to abstaine The reason is because the Lord requires not therein perfection of faith and repentance but the truth synceritie of them both though they be imperfect If it be demanded how the truth of faith and repentance may be knowne I answer by these notes I. If our faith be directed vpon the right obiect Christ alone II. If there be a hungring and thirsting after his bodie and blood III. If wee haue a constant and serious purpose not to sinne IV. If there follow a change in the life Thus we read that many of the Iewes in the daies of Hezekias came to Ierusalem and did eate the Passeouer which had not clensed themselues according to that which was written in the Law And yet for those among them that had prepared their whole hearts to seek the Lord the text saies that God heard the praier of Hezekias and healed the people though they were not clensed according to the purification of the Sanctuarie 2. Chron. 30. 18 19 20. II. Case Whether it be requisite to preparation that a man should come fasting to this supper Ans. It is not necessarie For in the Primitiue Church Christians did first feast and at the ende of their feast receiued the Lords Supper And if receiuers bring with them attentiue mindes reuerent and sober hearts it matters not whether they come fasting or not The kingdome of God stands not in meates and drinkes as Paul saith Rom. 14. 17. III. Case Whether such persons as are at contention and goe to law one with an other may with good conscience come to the Lords table The reason of the Question is because men thinke when they goe to law that they doe not forgiue Ans. There be three kinds of forgiuenes of reuenge of the penaltie and of iudgement Ofreuenge when men are content to lay aside all hatred and requitall of euill Of penaltie when beeing wronged they are content to put the matter vp and not proceede to reuenge by inflicting punishment Of iudgement when a man is willing to esteeme and iudge things badly done as well done and to iudge a bad man no euill person nor an enemie though he be an enemie Of these three the first is alwaies necessarie A man is bound in conscience to forgiue the reuenge and leaue that to the Lord to whome Vengeance properly belongeth But to the forgiuenes of penaltie and iudgement we are not alway bound We must shunne and decline iniuries offered as much as possibly we can but when they be offered we may with good conscience seeke a remedie of them and vse any lawfull meanes to defend our selues Therefore I answer to the Question thus That if a man going to law with an other forgiues him in regard of reuenge when he comes to the Lords table he doth his dutie For doing that he is not bound to the other as hath beene said Sect. 2. The Second thing in the right vse of the Lords Supper is the right Receiuing of it Wherein there be two things required First the renewing of our Knowledge or Generall Faith And then secondly the renewing of our Speciall Faith in Christ. Let the reason of both be obserued This Sacrament cōtaines many particular Signes as not onely the bread and wine but the actions about the same The Signes may be thus distinguished Some of them are representing signes some are signes applying Representing signes are such as doe liuely set forth vnto vs Christ with his benefits as the bread and the wine
of vnlawfull flight are to be considered and they are principally foure The first is when God puts into a mans heart the Spirit of courage and fortitude whereby he is resolued to abide and stand out against the force of all enemies Thus Paul Act. 20. 22. went bound in the Spirit to Ierusalem Where though he knew that bonds and afflictions did abide him yet he would not be disswaded but vttered these words of resolution I passe not at all neither is my life deare vnto my selfe so that I may fulfil my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God This motion of the Spirit is not ordinarie yet in the time of hot persecution it hath beene found in many worthy instruments of Gods glory as may be seene in the Histories of sundry Martyrs in the daies of Queene Mary But one especially of whom I was credibly informed that hauing this motion not to stand out and yet flying for that very act felt such a sting in his conscience that he could neuer haue peace till his death The second signe is when a man is apprehended and vnder the custodie of the Magistrate For then hee is not to flie because he must in all his sufferings obey the Magistrate Here a Question is mooued Whether a man that is imprisoned may breake prison To this Popish Schoolemen answer that he may if the cause of his imprisonment be vniust And sutable to this assertion is the common practise of Papists We on the contrary say and that truly that no man being in durance may vse any vnlawfull or violent meanes to escape for we may not at any hand resist the Magistrate in our sufferings Seruants are commanded to subiect themselues with patience vnto the vniust corrections of their Maisters 1. Pet. 2. 19. And this reason is giuen For it is thankeworthy if a man for conscience toward God endure greife suffering wrongfully The Apostles being in prison vsed no meanes to deliuer themselues but when the Angell of the Lord had opened the prison dores then they came forth and not before Act. 5. 19. And that which Peter and the other Apostles did must Pastors and other men also doe in the like case for Religion sake The third signe When a man is bound by his calling and ministerie so as in it he may glorifie God and doe good to the church by preaching theÌ„ he must not fly For the duties of a mans calling must be preferred before any worldly thing whatsoeuer whether body goods friends or life c. The fourth signe When God in his providence cuts off all lawfull meanes and waies of flying he doth then as it were bidde that man stay and abide I say lawfull meanes because we may not vse those that are vnlawfull but rather rest contented and resigne our selues wholly to Gods will and pleasure Wee must not doe any euill that good may come thereof and of two evills not onely not the lesse but neither of both is to be chosen So much of Confession CHAP. XIII Of an Oathe THe sixt head of Gods worship is an Oath concerning which three Questions are to be handled I. What an Oathe is II. How an Oathe is to be taken III. How farre forth it bindeth and is to be kept Sect. 1. I. Question What is an oathe An Oathe is a religious and necessarie confirmation of things doubtfull by calling on God to be a witnesse of truth and a revenger of falshood First I call it a Confirmation for so the Holy Ghost speaketh An oath for confirmation is among men an ende of all strife Heb. 6. 16. Secondly I terme it a religious confirmation because an Oath is a part of Gods Religion and worshippe Yea it is sometimes put for the whole worshippe of God Esay 19. 28. In that day shall they swear by the Lord of hosts that is they shall worship the true God Thirdly I adde a necessarie confirmation because an Oathe is neuer to be vsed in way of confirmation but onely in case of meere necessitie For when all other humane proofes do faile then it is lawfull to fetch testimonie from heauen and to make God himselfe our witnes In this case alone and neuer els it is lawfull to vse an Oathe Fourthly I say in which God is called vpon as a witnes of the trueth and a reuenger of falsehoode This is added in the last place because herein alone stands the forme and life of an Oâ—the that in things doubtfull we call God as a witnes of truth and a iust revenger of the contrary There be sundry kindes of confirmatioÌ„ as the affirmation the asseueration and the obtestation And by this Clause an Oath is distinguished from them all because in it we call vpon God to giue witnesse to the thing avouched but in the other three we doe not Now touching this last point of the forme and life of an Oathe three Questions are to be answered for the better clearing of the whole doctrine I. Question Whether an Oathe taken by Creatures be a true Oath and to be kept Ans. An Oathe by creatures is an Oath though vnlawfull For though there be not in it a direct invocation of God for witnesse yet when we call the creature to giue testimony we doe then indirectly cal vpon God because he is seene in them and looke how many creatures there be in the world so many signes are they of Gods presence This answer Christ himselfe maketh Matth. 23. 21 22. He that sweareth by heauen sweareth by the throne of God and by him that sitteth thereon that is by God himselfe II. Question Whether an oath by false gods be a true oath or no for example the oath of the Turke by Mahomet the oath of Laban by the gods of Nachor that is by his Idols when as in them there is no inuocation of the true God of heauen and earth I answer as before though it be not a lawfull oath yet it is in value effect an oath For though that thing be a false god indeed by which it is taken yet it is the true God in the opinion of him that sweareth Thus Mahomet is to the Turke in stead of the true God and is honoured of him as God and therefore his oath by Mahomet is a true oath Thus when Iacob in the couenant that he made with Laban sweares by the feare of his father Isaak and Laban by the Idols of Nachor Iacob accepted the oath which was tendered to him in the name of a false god which he would not haue done if it had not beene an oath at all And hence the Case is plaine that swearing by a false god is an oath and therefore bindeth the swearer in Conscience thought it be vnlawfully taken III. Question If in euery oath God ought to be cited as a witnes how then can God sweare by himselfe seeing none can witnes vnto him Ans.
Obedience that also is against the word of God 1. Cor. 7. 27. Ye are bought with a price be not the seruants of men Where the Apostle forbiddes vs to subiect our hearts and consciences to the lawes and ordinances of men in matters of Religion and consequently ouerthroweth the vowe of Regular obedience For in that a man bindes himselfe to be ruled in all things belonging to Gods worship according to the will and pleasure of his Superior yea to eate drinke sleepe to be cloathed c. according to a certaine rule giuen and prescribed by him whereas in regard of conscience we are bound onely vnto God Lastly the vowe of voluntarie Pouertie is also a plaine abuse of Gods owne ordinance and appointment Deut. 15. 4. that there should be no begger in Israel But it may seeme that this law is not perpetuall For in the New Testament we read that there were beggers as namely one that was laide at the gate of the Temple daily to aske almes Act. 3. Ans. This Law neither was then nor is now abrogated by God but the obseruation of it at that time and since was much neglected And the neglect of prouision for the poore is the cause of begging and the vowe of perpetuall pouertie still remaines as a manifest breach of Gods holy ordinance notwithstanding any thing that may be pretended to the contrarie II. The second reason followes Monkish vowes as they are against Gods commandement so are they also against the Libertie of Conscience which we haue by Christ touching the vse of the creatures and ordinances of God as riches mariages meates drinkes and apparell Stand fast saith the Apostle in the libertie wherewith Christ hath made you free Gal. 5. 1. Againe Let no man iudge you in meat or in drinke or inrespect of an holy day Coloss. 2. 16. In these places there is granted vnto man a free vse of all things indifferent so it be not in case of offence Now in Monkish vowes those things which God hath made indifferent and put in our libertie are made necessarie whereas no ordinance of man can make things simply necessarie and parts of Gods worship which he himselfe hath made indifferent and left free to the will of man And hence it was that the forbidding of meates and mariage were tearmed by the Apostle The doctrine of Deuills 1. Tim. 4. 1. But will some say doth not the ciuill Magistrate in our Common-wealth forbid the vse of some meates Ans. He doth But by his commandement he takes not away the libertie that we haue in the vse of things indifferent but doth onely moderate it for the common good which he may doe lawfully III. The third reason Some of them are out of the power and abilitie of him that voweth as the vowe of perpetuall chastitie in single life For our Sauiour saith All men cannot receiue this word but they to whome it is giuen Matth. 19. 11. that is Continencie is a gift of God whereof all men are not capable but those onely to whome he giueth it when and as long as it pleaseth him neither is it denied vnto some because they wil not but because they are not able Against this the Papist obiecteth that we may receiue any good gift of God if we pray for it for Christ hath saide Aske and ye shall receiue Matth. 7. 7. Ans. It is false Gods gifts are of two sorts Some are common to all that beleeue and necessarie to saluation as Faith Repentance Obedience the Feare of God Some againe are speciall gifts not giuen to all nor needs full to saluation but peculiar onely to some as health wealth continencie single life c. Now the promise of our Sauiour Aske and ye shall receiue is meant of things necessarie to saluation and not of particular and speciall gifts For some may pray for them and yet neuer receiue them Thus Paul praied thrise that the pricke in his flesh the messenger of Satan might be remooued from him yet he was not heard nor his petition graunted And why Because that which he prayed for was not a common gift necessarie to saluation but a speciall grace for the time of the temptation wherewith he was presently assaulted whereupon Answer was giuen My grace is sufficient for thee And hence we learne in what manner to aske things at the hands of God when wee pray Such as are necessarie to saluation we may aske absolutely and simply but things that are lesse necessarie with this condition If it may stand with the good will and pleasure of God Againe the Papist alleadgeth an example of two married persons the one whereof beeing smitten by the hand of God with the dead palsie the other must needes pray for the gift of continencie Ans. In this case a married partie may aske it and by Gods mercy obtaine it because now there remains vnto him or her no other remedie But it is not so with single persons considering that they haue an other remedie which is Mariage and therefore they may not looke or hope to obtaine such a gift Thirdly they say God hath giuen to all men sufficient aide and strength that if they will vse the meanes they may haue the gift of chastitie For sufficient grace is giuen to all though not effectuall Ans. It is false there is neither sufficient nor effectuall grace giuen to all to liue a single life but it is a rare and speciall gift giuen onely to some Paul to Timothie willeth younger women not to indeauour to forbeare when they haue not the gift but in want thereof to marrie 1. Tim. 5. 14. Where he takes it for graunted that they had no such power giuen them of God to liue in perpetuall chastitie though they would IV. The fourth Reason Popish vowes doe abolish that order which God hath set in the Societie of mankinde to wit that men should not onely serue him in the duties of the first Table out in the duties of the second by seruing of men Gal. 5. 13. By loue serue one another Againe Rom. 13. 10. Loue is called the fulfilling of the Law because the law of God is practised not apart by it selfe but in and with the loue of our neighbour From this order it followeth that euery man beside the Generall calling of a Christian must haue some particular kinde of life in the which he must walke and therein doe seruice to men Which if he refuse to doe he must not eate according to the Apostles rule 2. Thess. 3. 10. Now these vowes make a separation betweene these two for they bring men into a generall calling but they vtterly frustrate and make void the particular and the duties of it so as a man keeping them cannot be seruiceable to man either in Church or Commonwealth Besides by the vow of pouertie the Apostles rule is disanulled 1. Tim. 5. 16. which is that if a man be able to maintaine himselfe or haue any kinred able to doe it he should not
be chargeable to the Church and so there might be sufficient almes to them that are truly poore V. The fift Reason They bring in againe Iudaisme for Iewish religion by Gods appointment stood in bodily rites and outward ceremonies actions and gestures yea in outward things as garments meats drinks And their rule was Touch not tast not from all which we are wholly freed by Christ. VI. Sixtly these vowes are Idolatrous and superstitious for they are made and obserued with an opinion of Gods worship of merit and of the state of perfection whereas nothing can be made Gods worship but that which himselfe commandeth And bodily exercises are vnprofitable as Paul saith and therefore they can not be meritorious And further to dreame of a state of perfection beyond the Law of God is to make the Law it selfe imperfect whereas contrariwise the Law of the Lord is perfect righteous and pure Psal. 19. 7 8. VII Lastly these vowes are against the preseruation of Nature for by them specially that of perpetuall chastitie men are brought to destroy euen their owne bodies and liues which they are bound to preserue and maintaine Ephes. 5. 29. No man euer yet hated his owne flesh but nourisheth and cherisheth it The Apostle euen in his daies noted it as a fault in the voluntarie religion that was then taken vp by some that for the maintenance thereof they spared not their owne bodies Coloss. 2. 23. And like vnto that is the practise of Popish Votaries which tendeth to the ruine and ouerthrow of nature and life it selfe These be the Reasons In the next place we are to consider the Allegations that are commonly made in the fauour and defence of Popish vowes And first it is obiected In the Old Testament Vowes were a part of Gods worship therfore they are so to be holdē in the New Ans. There is great difference betweene them For first they had their warrant out of Gods word these haue not so nay there be expresse testimonies of scripture against these Vowes Secondly in their vowes there was alwaies right reserued to superiours to reuerse them if they liked them not But in Monasticall vowes all right is taken from superiours For children are permitted to vow and their promises must stand against parents consent And wiues according to Popish doctrine may vow against the expresse consent of their husbands Thirdly they were not perpetuall but ceased with the ceremoniall Law But these are supposed to haue a perpetuall equitie that must continue till the ende of the world Secondly they alleadge that which is written Matth. 19. 12. Some haue made themselues chast for the kingdome of heauen Ans. The meaning of the text is not that some haue vowed single life but that there are some who beeing assured that they haue the gift of continencie vpon that gift doe endeauour to maintaine their present estate that so they may the better serue God and aduance his kingdome both in themselues and others Thirdly they obiect 1. Tim. 5. 12. where Paul speakes of certaine young women which haue damnation because they haue broken their first faith that is as they interpret it their vow of single life Ans. The words are not to be vnderstood of the faith of the vowe but either of that faith and promise which was made to God in their Baptisme or the faith and promise of seruice and releefe to be performed to the poore and for the breach of either of these they may be said to incurre damnation Fourthly they say Christ himselfe was a begger and therefore why may not we also be beggers Ans. Though Christ was poore yet was he no begger For he kept a familie and had a treasure Iudas was the steward of his familie and bare the bagge Ioh. 13. 29. Againe there is mention made of 200 pence Ioh. 6. 7. which in likelihood was in the bagg that Iudas kept yea of the money which he had the Disciples are saide to buie meate Ioh. 4. 8. And though it were graunted that Christ was a begger yet it followes not that we should be so For his pouertie was expiatorie and part of his sufferings So saith the Apostle He beeing rich for our sakes became poore that we through his pouertie might be made rich 2. Cor. 8. 9. Fiftly they alledge that the Disciples forsooke all and liued in pouertie and their example is propounded for our imitation Ans. They forsooke all indeede yet how not for euer but for a time and that not by vowe but onely in affection and disposition of their hearts For after they had forsaken all we read that they came to their nets and boates againe Ioh. 21. 3. Againe the Apostle Paul speakes of himselfe and the rest when he saith Haue we not power to lead about a wife beeing a sister 1. Cor. 9. 5. By which it is plaine that they put not away their wiues Sixtly Mat. 19. 21. If thou wilt be perfite saith Christ to the young man goe sell all that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and followe me Here saith the Papist our Sauiour prescribes perpetuall pouertie by expresse counsell Ans. The words are no counsell but a speciall Commandement of triall directed to this yoūg man And the ende of it was to discouer vnto him his secret pride and hypocrisie in that he boasted that he had kept all the commandements when as indeed he knew not what they meant Lastly they obiect the example of the Recabites who according to the commandement of their father Ion adab would drinke no wine nor dwell in houses nor build nor plant nor sowe Ierem. 35. and the Lord approoueth their practise Ans. They did obey their fathers command in these things as beeing things indifferent but not as parts of Gods worshippe in the doing where of they placed Religion And they obeyed it carefully for this ende that they might inure themselues vnto hardshippe Secondly this their obedience touching these things stood not by any vowe much lesse was it perpetuall For then they should haue obserued all the things which they vowed equally which they did not for they dispensed with their fathers voluntarie iniunction for dwelling in Tents and as we read vers 11. They came vp for feare of the Chaldeans that were in the land and dwelt at Ierusalem And so much touching Popish Vowes whereof to conclude this may be said That they are all but a meere will-worship standing vpon no ground or warrant of Gods word and therefore of no force to bind the consciences of men but are to be holden as they are in truth wicked and abhominable CHAP. XV. Of Fasting THe eight Head of the outward worship of God is Fasting By Fasting I vnderstand the Religious Fast which is ioyned with the duties of Religion and namely the exercises of Praier and Humiliation Touching it there are three principall Questions to be handled in their order I. Question What is a
vses and respects As for the other we rest vpon the word of God hold it with Paul a doctrine of Deuills to command forbearance of meates in regard of conscience 1. Tim. 4. 3. But to this place of Paul they giue answer and say that it is spoken of Heretikes such as the Manichees Novatiās c. were that held meats in their own nature vnclean We on the other side reply and say that this text condemnes those that make meates any way vncleane And that the Papists doe put this difference in way of Religion and conscience as appeareth by their strait prohibitions of flesh as vncleane and that for conscience sake And this text they shall neuer be able to shift off for it plainely condemneth any such distinction seeing to the pure all things are pure and euery creature of God is good and nothing to be refused so it be receiued with thanksgiuing 1. Tim. 4. 4. Furthermore this difference of meates is also foolish For first the light of nature and common sense teacheth that in such meates as they permit there is as much delicacie pleasure and contentment yea as much if not more strength for example in some fish fruits and wines as is in flesh by them forbidden Yea S. Paul ascribes flesh vnto fishes 1. Cor. 15. 39. There is one flesh of men an other of beasts an other of fishes c. Secondly I call it foolish because in their set Fasts they forbid flesh but permit diuers wines and the daintiest iuncates that the Apothecaries shoppe can affoarde whereas in a solemne fast all meates drinks and all other delights of what kinde and nature soeuer are to be forborne For this was the practise of the Church in former times to forbeare not onely ordinarie foode but soft apparell sweete oyntments and whatsoeuer it was that serued to refresh and cheare the heart as hath beene shewed The third Reason The Church of Rome giueth to their fastings false and erroneous endes as namely to merit something at the hands of God thereby to satisfie his iustice for sinne and to be true and proper parts of his worship And that these are false and erronious I prooue by these reasons First they do wholly frustrate the death of Christ which is the onely thing in the world appointed by God to be meritorious and satisfactorie Secondly Fasting of it selfe is a thing indifferent neither good nor euill For though it be referred to a religious end which is the humbling of the soule yet it is not good in it selfe but onely in regard of the end Neither is it any part of Gods worshippe beeing so referred but only a proppe and furtherance seruing in the right vse thereof to make a man more fit for the duties of Gods seruice Thirdly these ends if they be well considered cannot be the true ends of fasting as will appeare by this example A begger at our doores entreats an almes we giue it and he receiues it But will any man say that by begging he doth merit or deserue his almes In like manner we are all beggers that haue nothing of our owne neither food nor raiment nor any other blessing we doe inioy but all we haue commeth vnto vs onely from God Well vpon iust occasion we giue our selues to fasting we pray earnestly vnto him for mercie in the pardon of our sinnes In this case is it not great madnesse to thinke that we by begging mercie can merit mercie at the hands of God But praier saith the Papist as it is praier merits nothing but as it is a good worke Ans. Praier as it is a good worke is no other then begging and then it is vnpossible that it should be meritorious vnlesse it be granted that begging is meritorious which cannot be These reasons considered I conclude that Popish fasts which stand in force among them at this day are wicked and damnable and consequently to be abolished if it were no more but for the blasphemous ends which they make of them And thus much touching this point of Fasting as also concerning the other Heades of Gods outward worship CHAP. XVI Of the Sabboth day THe fourth maine Question touching man as he stands in relation to God is concerning the Time of Gods worship Wherein certaine particular questions are to be resolued touching the Sabboth day The First and most principall of all the rest is this Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth day from the seuenth day to any other In answering to this Question I will not resolutely determine but onely propound that which I thinke is most probable First therfore I answer negatiuely That it is not in the Churches libertie to alter the Sabboth from the Seuenth day The reasons are these I. Reason The substance of the fourth commandement is vnalterable Now the sanctifying of a rest vpon the seventh day is the substance of the fourth cōmandement Therfore the sanctifying of the rest of the seuenth day is vnalterable in regard of any creature That the truth of this reason may appeare two things are to be considered First what is changeable and temporarie in the Sabboth and then what is morall and perpetuall Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day are these I. That rigorous and precise rest prescribed to the Iewes which stoode in the strait obseruation of three things First the Iewe might not on the Saboth goe forth or take a iourney any whether for any matter or busines of his owne For of this there was a speciall commandement giuen Exod. 16. 29. Tarry euery man in his place let no man goe out of his place the seuenth day namely to doe any worke or busines of his owne whatsoeuer Secondly the Iewe might not kindle a fire vpon the Sabboth day For so saith the Lord by Moses Ye shall kindle no fire throughout your habitations c. Exod. 35. 3. It will be then said How did they for meate and fire in winter Ans. They prepared and dressed their meat the day before as they were commanded Exod. 16. 24. And for fires in winter if they had any vpon the Sabboth it was necessarie as I suppose that as they drest their meate the day before so they should then beginne their fire also which beeing then begunne might be preserued on the Sabboth Thirdly the Iewe might not carrie a burden This the Lord did expressely forbidde them by the Prophet Ieremie Thus saith the Lord Carrie no burdens vpon the Sabboth day neither bring them in by the gates of Ierusalem c. Ier. 17. 21. And Nehemiah charged the men of Iudah with the prophanation of the Sabboth in that kinde Neh. 13. 15 16 17. In these three particulars stood the strict obseruation of the Iewish rest which is altogether temporarie and doth not concerne the times of the New Testament because it was onely typicall the Sabboth beeing in regard of that manner of