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
and erronious Grounds of Doctrine much preiudiciall to the direction or resolution of the Conscience in time of neede as namely I. That a man in the course of his life may build himselfe vpon the faith of his teachers and for his saluation rest contented with an implicite and vn-expressed faith Which doctrine as it is an onely meane to keepe men in perpetuall blindnes and ignorance so it serueth to no other purpose in the time of TemptatioÌ„ but to plunge the hart of man into the pit of despaire it being vncapable of coÌ„fort for want of particular knowledg vnderstaÌ„ding of the word promise of God Iâ— That euery man ought to stand in feare and doubt of the pardon of his sinnes and that no man can be assured by the certentie of faith either of the present fauour of God or of his owne saluation True it is that in respect of our owne vnworthines and indisposition we haue iust cause not onely to doubt and feare but to dispaire and be confounded before the iudgement seat of God Yet that a man should not be certainely resolued by faith of the mercie of God in and for the merir of Christ is a comfortlesse doctrine to a distressed soule and contrarie vnto the sauing word of the Gospel which teacheth that certentie floweth from the nature of faith and not doubting III. That euery man is bound in conscience vpon paine of damnation to make speciall confession of his mortall sinnes with all the particular circumstaÌ„ces therof once euery yere to his Priest This position practise besides that it hath no warrant of sacred writte nor yet any ground of Orthodoxe antiquitie for 800. yeares more or lesse after Christ it maketh notably to the disturbing of the peace of Conscience in time of extremitie considering that is impossible either to vnderstand or remember all many beeing hidden and vnknowne And the minde being in this case informed that forgiuenesse dependeth vpon such an enumeration may thus be brought into doubt and distrust and will not be able to rest by faith in the sole mercie of God the onely soueraigne medicine of the soule Againe the griefe of the mind doth not alwaies arise from all the sinnes that a man hath committed neither doth the Lord set before the sinners eies whatsoeuer euill hath bin done by him but some one or more particulars And these are they that doe lie heavie vpon the heart and to be eased of them will be worke inough though he doth not exhibite vnto the Confessour a Catalogue of all the rest IV. That some sinnes are veniall because they are onely besides the Lawe of God not against it and because they binde ouer the sinner onely to temporal and not to eternall punishments This conclusion first is false For though it be granted that some offences are greater some lesser some in a higher degree others in a lower Againe that sinnes in regard of the euent beeing repented of or in respect of the person sinning beeing in Christ and therefore accounted iust are pardonable because they are not imputed to condemnation yet there is no sinne of what degree soeuer which is not simply and of it selfe mortall whether we respect the nature of the sinne or the measure and proportion of diuine iustice For in nature it is an anomie that is to say an aberration from the perfect rule of righteousnesse therefore is subiect to the curse both of temporarie and eternall death It is an offence against the highest Maiestie and consequently man standeth by it ingaged to euerlasting torment Secondly it is a weake and insufficient ground of resolution to a troubled Conscience For whereas true and sauing ioy is the daughter of sorrow and the heart of man cannot be lifted vp in assurance of Gods fauour to the apprehensioÌ„ and conceipt of heauenly comforts vnlesse it be first abased and by true humiliation brought to nothing in it selfe The remembrance of this that the offence committed is veniall may in some cases too much inlarge the heart and giue occasion to presume when haply there will be reason to the contrary And if not that yet in case of falling by infirmitie after grace receiued the mind beeing forestalled with this erronious conceipt that the sinne is lesse then it is indeede because veniall may in the issue be lesse quieted and more perplexed V. That a man may satisfie the iustice of God for the temporall punishment of his sinnes committed To omit the vntruth of â—â—is position Howe it maketh to the casing of the heart or the asswaging of the griefe of minde in temptation I appeale to common experience For when a man beeing assured of the pardon of his sinnes shall yet consider that there is something more behind to be done on his part how can he in probabilitie rely himselfe wholly vpon Christs satisfaction How can he reape vnto himselfe from thence any assurance of reconciliation to God whome he formerly offended If we may and must doe something in our owne persons whereby to appease the wrath of God why hath our Sauiour taught vs for our hearts releife wholly and onely to make the plea of pardon for our sinnes True it is indeede that Popish Confessours doe teach their Penitents when they feele the wrath of God vpon them for sinne to stoppe the mouth of Conscience by performance of a formall humiliation and repentance yea to offer vnto God some ceremoniall duties in way of satisfaction But when sorrow seazeth vpon the soule and the man falls into temptation then it will appeare that these directions were not currant for notwithstanding them he may want sound comfort in Gods mercie and runne into despaire without recouerie And for this cause vpon experience it hath bin prooued that euen Papists themselues in the houre of death haue bin content to renounce their owne workes yea the whole body of humane satisfactions and to cleaue onely to the mercie of God in Christ for their saluation By these instances and many more that might be alleadged to this purpose it is apparent vpon how weake and vnstable Grounds the Case-diuinitie of the Popish Church standeth and how indirect a course they take for the resolution and direction of the troubled Conscience Now by the benefit and abuse of this Doctrine we see how necessary it is that in Churches which professe ChristiaÌ„ religion it should be more taught and further inlarged then it is And to this purpose it were to be wished that men of knowledge in the Ministerie that haue by the grace of God attained vnto the Tongue of the learned would imploy their paines this way not onely in searching into the depth of such points as stand in bare speculation but in annexing thereunto the grounds and conclusions of practise wherby they might both informe the iudgement rectifie the conscience of the hearers By this means it would come to passe that the poore distressed soule might
haue release from any creature Therefore our Sauiour Christs commandement is Thou shalt not forsweare thy selfe but shalt performe thy oathes to whome to the Lord. Math. 5. 33. And the oath that passed betweene Dauid and Ionathan is called The Lords oath 2. Sam. 21. 7 and 1. Sam. 20. 8. God will haue the oath to binde as long as seemeth good vnto him yea and cease binding when it pleaseth him And that which himselfe bindeth or will haue to be bound no creature can loose The things which God hath coupled let no man separate Math. 19. 6. And herein the Pope shewes himselfe to be Antichrist in that he challengeth power to dispense with a lawfull oath made without error or deceit of things honest and possible Out of this answer another Question may be resolued namely when doth a man commit Periurie Ans. 1. When a man sweares that which he knowes to be false 2. When he sweares that which he meanes not to doe 3. When he swearing to doe a thing which he also meanes to doe yet afterwards doth it not In these three the not performing of an oath made it flat periurie That we may yet be informed concerning the sinne of Periurie one Question of moment is to be skanned In Societies Corporations there be Lawes and Orders to the keeping whereof euery one admitted to an office takes a corporall oath Afterward it falls out vpon occasion that he breakes some of the saide Statutes The Question is whether he be not in this case periured Ans. Statues are of two sorts Some are principall or fundamentall which serue to maintaine the state of that bodie or Corporation Others lesse principall or mixt that serue for order or decencie In the statutes principall the lawmaker intends obedience simply and therefore they are necessarie to be kept But in the lesse principall he exacts not obedience simply but either obedience or the penaltie because the penaltie is as much beneficiall to the state of that body as the other The breach of the former makes a man guilty of periurie but it is otherwise in the latter so be it the delinquent party be content to beare the mulct if it be imposed Thus students and others belonging to such societies may in some sort excuse themselues from the sinne of periurie though not from all fault in breaking some of the lesser locall statutes els few could liue in any societie without periurie Yet one more Question is propounded touching periurie whether a man may exact an oath of him whome he feares or knowes will forsweare himselfe Ans. A priuate man must not but a Magistrate may if the partie offer to take his oath not beeing vrged therto and be first admonished of the greivousnesse of the said sinne of periurie In the execution of Ciuil Iustice Magistrates must not stay vpon mens sinnes Moses expected not the Israelites repentance for their Idolatrie but presently proceeded vnto punishment Neither must the publicke good of the Common wealth bee hindred vpon the likelyhood or suspition of a mans periurie CHAP. XIIII Of Vowes THe Seuenth head of the Outward worship of God is concerning a vowe All the Questions whereof may be reduced to these foure I. Question What is a Vowe Ans. A Vowe is a promise made to God of things lawfull and possible I call it a promise to distinguish a vowe from a single purpose For a purpose may be chaunged but a vowe lawfully made cannot Againe there is great difference betweene these two for in a vowe there is first a purpose to doe a thing secondly a binding of our selues to doe that we pupose For this cause I tearme it a promise because it is a purpose with a bond without which there can be no vowe made In the next place I adde a promise made to God not to Saint Angel or Man The reasons are these First a vowe is properly the worke of the heart consisting in a purpose Now God alone knowes the heart and he alone is able to discerne of the purpose and intent of the same which no Angel Saint or other creature can possible doe Secondly when the vow is made none can punish and take revenge of the breach therof but God Thirdly in the old Testament the Iewes neuer vowed but to God because the vowe was a part of Gods worshippe Deut. 23. 21. When thou shalt vowe a vowe vnto the Lord thy God thou shalt not bestack to pay it for the Lord thy God will surely require it of thee and so it should be sinne vnto thee Where by the way we may take notice of the superstition of the popish Church that maketh vowes to Saints and Angels which is in effect to make thē gods to worship thē as the Iewes worshipped God in the old Testament II. Question Whether a vowe be now in the newe Testament any part of Religion or Gods worship The answere is threefold First if a vowe be taken for a promise of morall obedience the answer is that a vowe is indeed the worship of God and so shal be to the ende of the world For as God for his part promiseth mercie in the couenant of grace so wee in Baptisme doe make a vowe and promise of obedience to him in all his commandements and therefore Peter calleth Baptisme a stipulation that is the promise of good conscience to God This promise once made in Baptisme is renewed so oft as we come to the Lords Supper and further continued in the daily spirituall exercises of Invocation and Repentance But it may be said we are already bound to the obedience of the Law by order of diuine Iustice therefore we cannot further binde our selues Ans. He that is bound by God may also bind himself Dauid though he was boūd by god in conscience to keepe the Law yet he binds himselfe freely by oath to helpe his own weaknes to keepe himselfe from falling when he saith I haue sworne and will performe it that I will keepe thy righteous iudgements Psal. 119. 106. And the same bond is no lesse necessary and behooffefull for vs if we consider how prone and readie we are to fall from the worshippe of God The second Answere If a vowe be taken for a promise of some ceremoniall dutie as of Sacrifices and Oblations or of giuing house lands and goods to the Temple then we must put a difference betweene the Olde Testament and the New In the Old Testament the vow of such duties was part of Gods worshippe but in the Newe it is not and that for these Reasons First The Iewish ceremonies were to the Iewes a part of Gods worshippe but to vs Gentiles they are not cōsidering they are all in Christ abolished and none of them doe now stand in force by Gods Law to vs. Thus the Passeover was a ceremonie or seruice appointed by God to be obserued of the Israelites and their posteritie Exod. 12. 24. 25. and therefore stood as a part of Gods worshippe to them
for a perpetuall ordinance But to vs in the new testament both it and other Legall ceremonies are abrogated and we haue onely two Sacraments to be administred and receiued as seales of the Promises of God and parts of his worshippe Baptisme and the Supper of the Lord. Secondly that which is not commended vnto vs by God in the name of worshippe is no worshippe to vs. Now the ceremonies of the Iewes are no where commended vnto vs in that name and therefore it is a vaine thing for any man to vowe the obseruation thereof Thirdly vowes of ceremoniall duties did in a peculiar manner and vpon speciall respects pertaine to the Iewes Hereupon when they vowed House Lands Goods c. to the vse of the Temple this they did as beeing the Lords Tenants of whome alone they helde their possessions and hereby they acknowledged and also testified their Homages and Seruices due vnto him And this particular respect concerneth not the Church and people of the New Testament whence it followeth that they are not tyed by the same bond to performe worship vnto God by the vowes of Ceremonies gifts oblations and sacrifices The third and last part of the Answer If a vowe be taken for a promise of some bodily and outward worke or exercise as fasting giuing of almes abstaining from certaine meates and drinkes c. then it is not any part of Gods worship but onely an helpe stay and furtherance of the same For first we haue libertie of conscience in Christ to vse or not to vse all indifferent things Now Gods worship is not a thing of that nature but absolutely necessarie Secondly Paul 1. Tim. 4. 8. affirmeth that bodily exercise profiteth little but godlines is profitable for all things In which words he opposeth godlines to bodily exercise and therefore godlines or the worship of God consisteth not in them But the words of Dauid are alleadged to the contrarie Psal. 76. 11. Vowe and performe vnto the Lord your God Where we haue a double command one to make Vowes another to pay them To which I answer first if Dauid speaketh of the vowe of all moral duties then the Commandement concerneth euery man because the thing commanded is a part of Gods worship For it is as much as if he had said Vow thankefull obedience vnto God and performe it Againe if the place be meant of the vow of ceremoniall duties then it is a commandement peculiar to the old Testament and so bindes the Iewes onely howbeit not all of them but onely such as had iust cause to make a vow for otherwise they had libertie to abstaine from vowing Deut. 23. 22. When thou abstainest from vowing it shall be no sinne vnto thee Of one of these two kinds must the place alleadged necessarily be vnderstoode and not of the third which is of bodily exercise for then it should reuerse Christian libertie in the vse of things indifferent which no Commandement can doe By light of this Answer we may discerne the errour of the Popish Church which maketh Vowes a part of Religion and the Worship of God Nay further it teacheth that some vowes as namely those of Pouertie Continencie Regular Obedience to this or that Order are workes of merit and supererogation tending to a state of perfection euen in this life and deseruing a further degree of glorie in heauen then the worke of the Morall Law III. Question When a Uow made doth binde and when not Before I giue answer to the Question I will lay downe this Ground In making of a lawfull Vow foure Conditions are to be obserued The first concerneth the person of him that voweth that he be a fit person His fitnesse may be discerned by two things First if he be at his owne libertie as touching the things whereof he makes his vow and not vnder the gouernment of a superiour Thus in the Old Testament if a daughter had made a vow without the consent or allowance of her father it might not stand in effect Numb 30. 4 5. Secondly if the partie keepe himselfe within the compasse of his calling generall and particular Hence it followes that Vowes of going a Pilgrimage to worship this or that Idol in this or that place for example S. Iames of Compostella and the Ladie of Loretto c. are vtterly vnlawfull because such persons by this practise doe leaue their calling and condition of life and take vpon them a calling not warranted by the Lord. The second Condition is concerning the Matter of a Vow It must be Lawfull Possible and Acceptable to God Hereupon it followes that there be foure things which cannot be the matter of a Vow The first is Sinne. Thus the Iewes bound themselues with a Vow that they would neither eate nor drinke till they had killed Paul Act. 23. 12 14. This their vow was nothing els but a threatning of God himselfe and therefore vtterly vnlawfull Secondly Trifles and light matters as when a man voweth not to take vp a straw or such like And this is a plaine mocking of God Thirdly things impossible as to flie or to go on foote to Ierusalem Fourthly things meerely necessarie as to die which cannot be auoided The Third is touching the Forme of a Vowe It must be voluntarie and free And that it may be so three things are necessarily required First that it be made in Iudgement that is with reason and deliberation Next that it be done with consent of will And thirdly with libertie of conscience Hence it appeares that the Vowes of children mad-men and fooles or such as are taken vpon rashnes or constraint also the vow of perpetuall abstinence from things simply indifferent are all vtterly vnlawfull For the first sort are not done vpon iudgement the next without due consideration and the last are greatly preiudiciall to Christian libertie The fourth concernes the Ende which is not to be a part of Gods worship but onely a stay and proppe to further and helpe vs in the same Nowe there be three particular Ends of a vow First to shew our selues thākfull to God for blessings receiued secondly to preuent sinne to come by keeping so brietie and moderation thirdly to preserue and increase our faith prayer repentance and obedience This Ground beeing laide the Answer to the Question propounded is this When in vowing we obserue the conditions prae-required the vow is lawfull and consequently binds the partie vowing so as if he keepe it not he dishonoureth God But when the saide Conditions doe not concurre in the action of vowing it becomes vnlawfull and the partie remaineth free and not bound to performance Here by the way a Question of some moment is made Whether Iephte vpon his Vow did offer his Daughter in Sacrifice or no considering that it is plaine euen by the light of Nature as also by the doctrine before taught that a man is bound by the vow which he maketh This Question admitteth sundrie answers according to the diuers opinions
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
reuersed afterward Luk. 22. 36. Considering then that it belonged onely to their first embassage when they preached to the Iewes it was not giuen them for all times IV. Rule We must so vse and possesse the goods we haue that the vse and possession of them may tend to Gods glorie and the saluation of our soules Rich men must be rich in good workes and togither with their riches lay vp a good foundation in conscience against the euill day 1. Tim. 6. 18. For the better pactizing of this rule take these three cautions I. We must seeke to haue Christ and to be in him iustified and sanctified and beeing in him then shall we in him and by him haue the holy vse of all that we haue Some will say Infidels haue the vse of riches Ans. They haue indeed and they are to them the gifts of God Yet they so inioy them as that before God they are but vsurpers They be gifts of God in regard of Gods giuing but they are abuses and thefts in regard of their receiuing because they receiue them not as they ought A father giues a gift vnto his child vpon condition that he shall thus and thus receiue it now the child steales the gift that is giuen him and therefore hath it not in that manner that his father would he should haue it In like manner doe Infidels steale and vsurpe the blessings of God to which they haue no iust title themselues being out of Christ neither doe they vse them in that manner which God requireth sanctifying them by the word and prayer 1. Tim. 4. 5. II. We ought to pray to God that he would giue vs his grace rightly to vse our riches to his glory and our own saluation For Riches and other temporall blessings to sinfull mē that haue not the gift to use thē wel are dangerous euen as a knife in the hand of a child They are thornes and choake the grace of God they keepe those that trust in them from entrance into the kingdome of heauen Yea they are the deuills snare whereby he catcheth the wicked holdeth them in it at his will and pleasure III. Our riches must be emploied to necessarie vses These are First the maintenance of our owne good estate and conditions Secondly the good of others specially those that are of our family or kindred 1. Tim. 5. 8. He that prouideth not for his owne and namely for them of his houshould he denieth the faith and is worse then an Infidell Thirdly the releife of the poore according to the state and condition of euery man Fourthly the maintenance of the Church of God and true religion Prov. 3. 9. Honour God with thy riches Fiftly the maintenance of the common wealth Giue tribute saith Paul to whome tribute belongeth Rom. 13. 7. And giue vnto God saith Christ the things that are Gods and vnto Casar the things that are Caesars Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches Sect. 2. In the second place follow those Questions that concerne the Moderation of our Appetite in the vse of Meate and Drinke Concerning which there are principally two the answer to the first whereof is the ground of the second I. Question Whether there be any difference in the vse of Meates Drinks now in the times of the New Testament Ans. There is a distinction and difference of Meates to be obserued in sundrie respects I. In respect of man for healths suks Paul counselleth Timothie Drinke no more water drinke a little wine 1. Tim. 5. 23. In which it is plaine that there is a distinction of meates approoued and commended for man For euery kinde of foode fittes not euery bodie meates therefore are to be vsed with difference Man was not made for meate but meate for man II. In respect of scandall Some are not to be vsed at some time and some are at the same time to be eaten Thus Paul professeth that rather then he would offend his brother he would eate no flesh while the world endureth 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large touching the distinction of meates that is to be obserued in regard of offending them that are weake III. There is a distinction to be made in respect of civill and politicke order when for the common good of societies certaine kindes of meates for certaine seasons of the yeare are forbidden Thus in our commō wealth there are appointed daies of flesh daies of fish not in respect of conscience but in regard of order for the common good of the countrie IV. There is a difference of meates which ariseth vpon the bond of conscience so as it shall be a sinne to vse or not to vse this or that meate Touching this difference Before the flood the Patriarches in all likelihood were not allowed flesh but only hearbs and the fruit of the ground Gen. 1. 29. After the flood flesh was permitted but blood forbidden Gen. 9. 3. 4. From that time there was commanded a dististinction of meates wherof some were cleane some vncleane which distinction stood in force till the death of Christ and that in conscience by vertue of diuine Law But in the last daies all difference of meates in respect of obligation of the conscience is taken away and a free vse of all is giuen in that regard This the Scripture teacheth in many places Act. 10. 15. The things that God hath purified pollute thou not Peter in these words teacheth that all meats in the new Testament in regard of vse were made cleane by God and therefore that no man by refusall of any kind of meates should thinke or make them vncleane Againe Rom. 14. 17. The kingdome of God is not meate or drinke but righteousnes peace and ioy in the holy Ghost For whosoeuer in these things serueth Christ is acceptable to God and approoued of him Hence it appeareth that in the Apostles iudgement meat and drinke doth not make any man accepted of God whether he vseth or vseth it not but the worship of God is it that makes man approoued of him To the same purpose it is said 1. Cor. 8. 8. Meat doth not commend vs vnto God Again Col. 2. 16. Let no man condemne you in meat and drinke c. ver 20. If ye be dead with Christ why as if ye liued in the world are ye burdened with Traditions as Touch not Tast not Handle not All which perish with the vsing Here Paul would not haue the Collossians burdened with rites and Traditions concerning meats so as if they vsed them not they should in cur the blame and condemnation of men but he would haue them to vse them freely and indifferently And his reason is double First because they were now freed in conscience from the bond of the Ceremonial law touching meats and therefore they were in conscience much more freed from mens lawes Secondly because these traditions are not the rules and