hope as it is a verâ—ue we have spokâ—n before 1 Cor. â—3 7 Love suffereth all things believeth all things hopeth all things c. Phil. 1 7. To this is opposite disordered hope when we place more trust in our selves and neighbours than is fit Jeâ— 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves or others Prov. 14 8. The wisdome of the 〈◊〉 to understand his way To this is opposite disordered fear whereby man fears himself and others too much Mat 10.28 Fear not them that can kill 〈◊〉 body c. Ordered anger is whereby we are offended or displeased with our selves or others upon â—ust cause yet moderately and with hope of amending Ephes. 4.26 Be angry but sin not To this is opposite inordinate anger whereby we are incensed upon light causes or more than is fit or when we intend private revenge Jam 1.20 For the wrath of man worketh nâ—t the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devill and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires lusts Prov. 6.25 1 Cor. 10.6 Gal. 5.16 â—6 Col. 3.5 1 Thes 4 â— 2 Because he that is given to lustâ— loves nor God 1 Ioh 2 15 16. 3 Bâ—cause lusts in regenerate men aâ—e hatefull 2 Gal. 5.16 17. 4. Because they stir up the wrath of God Col. 3. v. 5 6. 5. Because the Apostle furnâ—sheth us with the whole armour of God against them Eph 6 Invisible lusts are oveâ—come by us saith Austin 6. Because the fiâ—e of lusts is most huâ—tfull and breaks out into most sad events Scâ—ipture is full of examples there was never yet any sin committed which did not spring â—â—om evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idleness and sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soul with intemperance covetousness and such like vices There are three deâ—rees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of Iames helps c. 1.14 c. Every man is tempted when he is drawn away of his own lust and enâ—iced then when lust hath conceived it bringeth forth sin and sin when it is finâ—shed bâ—ingeth forth dâ—ath We must then first resist suggestions thoughts which are either ascending from the fewel of concupâ—scence or descending beâ—ng suggested elswhere the fiâ—st are not without sin the latter are not sins being cast in by Satan if so â—e we let them passe and entertain them not But if we cannot avoid the first degree let uâ— shun the second lest we come to cherish evil thoughts with delight But we must chiefly beware of the third degree that we give not our assent For the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid wâ— beseech God the Father in his Sonne through the holy Ghost to which one God in Trinity he praise honour and glory for ever and ever Amen FINIS * A. R. Divinity is more speculative than practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciâ—nces because the end of it is beatitude to which the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the chiefest of all Causes not only as He is known by his effâ—cts but as He is known in himself also * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come to know the end and media of Divinity and out of which all the precepts of Divinitâ— are concluded But there is another principle of Divinity which is called principium effendi that is God * A. R. The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of nâ—gation we know what he is not rather than what he is 5. By way of eminenciâ— we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gaâ—her there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnessâ— c 〈◊〉 From the possibilities and contingencies that are in all things we inferre there must be one cheif necesssary entity * A. R. There is no composition in God neither Physical nor Logical nor Metaphysical because in him there is no priority nor posteriority as in composition where the compositum is posterior to the parts compounding 2. In composition there is act and possibility but God is all act 3. In composition the parts differ from the compositum but in God there is no difference 4. There is no composition in the form but God is a most simple form 5. Whatsoever is compounded hath a cause of that composition but in God there is no cause * A. R. Whereas to understand is to comprehend the thing understood God doth not properly understand that is comprehend himself for so he should be less than himself but he understands himself negatively that is he is not ignorant of himself * A. R. There is in God a twofold power the one absolute the other ordinary by that he can do all that may be done by this he can do onely those things which his justice and will commands to be done * A. R. Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numeâ—ically much lesse essentially as they must of which genus and species are predicated * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or number numbring may be taken accidentally for those discreet quantities which we call numbers as two three four and in this sense the Trinity is not the number 〈◊〉 because this is an accident * A. R. The Son is from the Father not as an effâ—ct from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the River from the spring or the thing proceeding from its original a Act. 2.23 b Act. 4.28 c Eph. 1.9 Nâ—w this is called his Eternal
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and
For that religion is onely true which agrees with Gods word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schools and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flâ—sh but he is a Iew which is one outwardly and Circumcision is that of the heart VIII Religion is to be taught not to be forced IX Religion may be defended by armes but not propagated by arms Examples of pious Kings the Macchbees Emperours as Constantine and Theodosius shew this X. Reformation of things amiss in Religion belong to the prince or Magistrate After the examples of Moses Ioshua David Asa Iehosaphat Hezekiah Iosiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it liâ—s upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehojadah Macchabees Apostles c. Sure if our Predecessors had staied for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of Vertues and Works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the form or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshipped in such manner as he hath prescribed to his Church This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshipped for God so in the second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the Second external is opposed to this worshâ—p The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshipping of Idols Of the making he saith Thou shalâ— not make to thy self any graven image or likeness c. which he illustrates by enumeration of particulars following to wit of any things in Heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two-wayes 1 by bowing to them 2. by worshipping of them The Confirmation contains a threatning and a promise both are illustrated from the nature of God from the object In the one he describes himselfe to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy of the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The RULES I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the spirit of Prayers Zach. 12.10 II. The impulsive cause on Gods part are his command Promise of being heard his majesty his goodnesse his benefits But on our part is our need which is gathered by the consideration of our wants calamities tentation and dangers c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petâ—tions the Confirmatâ—on and Conclusion The Prâ—face is this Our Faâ—her which art in heaven Set down to this end that ouâ— minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made ouâ— Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. To charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concerns Gods glory the first and chief whereof is Hallowed be thy Name to this the two latter is subordinate Thy kingdom come thy will be done on earth as it is in Heaven The latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the fourth Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of Sanctification The Confirmation follows in these words For thine is the Kâ—ngdome the Power the glory for ever and ever By which we are taught 1. That God likes our Prayers because he is our King for his is the Kingdome 2. That he can hear us for his is the Power 3. That he will hear us for his is the glory 4. That his love towards us is unchangable for he is so for ever and ever The conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of prayer not as if there were merit in it
for the worâ— wrought the force is in Gods promise rather than in the prayer VII The Object to which prayer is directed is the whole Trinity yet so that 〈◊〉 the persons conjunctly or either of them sâ—â—verally is called upon That the Father is to be called upon is not doubted The Son is called upon by Sâ—epher Act 7.59 yea all the Angels worship him Heb 1.6 The Holy Ghost is called upon with the Father and Son by Iohn Rev. 1. â— 5. And that Angelicâ— hymne Holy holy hoâ—â— c. Isa. 6.3 c. applied to the Son 〈◊〉 12.41 and to the hoâ—ly Ghost Act. 28 2â— 26 c. VIII The object for which we pray 〈◊〉 the living not the dead and such as sin 〈◊〉 not to death For God will not be intreated for those who sin unto death 1 Ioh. 5 16. For the dead we must not pray because they are either damnâ—â— or blessed if damneâ— our pâ—ayers are fruâ—â—les if blessed needlesâ— IX The object against which we pray are Gods open Enemies We ought not presently to pray for their eternal destruction but we are to besâ—ech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they wil not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discerne those who sin to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firme confidence and a constant purpose of repentance XI External gestures decently used avail much both to excite and to testifie the devotion of our souls So much of the parts of that form whereby God wil be worshipped of us the outward helps follow whereof are Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousness of the flesh may be subdued and God with the greater fervency may be called upon The RULES I Fasting is either forced or voluntary That is the poor mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we define II. Ecclesiastical fasting is private or publique III. Private is that which one injoyns to himself or his family for some private causes Examples are Iob 1.5 2 Sam. 3.35 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest. 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting â— Consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa. 58.6 c. Joel 2 12. VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certaine times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow ef Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is only a help thereto III. A particular Vow is considered in its efficient matter form and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgment and reason 2. Who are not Masters of themselves but are either subject to Parents or Husband Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The form consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankfulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God somthing by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to hâ—m as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal. 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshiping God to which are contrary the intermission of it and fals worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping of God not commanded is called Wil-worship to wit a worship devised by man's brain Paul opposeth this kinde of worshipping God to Christian Liberty Col 2.20.21 22 23. Therefore if you be dead with Christ you are freed fâ—om the ruâ—diments of this world Why as though living in the World are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed a shâ—w of wisdome in wil-worshâ—p and humiliâ—y and nâ—glecting of the body not in any honour to the satisfying of the flâ—sh Such are those ceremonies-brought in by Popeâ—y in Baptisme c and their five Sacraments by them devised canonical hours beads and the Latine tongue in Prayer Fasts placed rather in choise of meats than in abstâ—nence chiefly Leâ— fast the Vows also of poverty Monkish obedience and Religious continency The Vow of poverty is impious for whereas man by Gods command should eat his bâ—ead in the sweat of his face by such voluntary poverty this command is sleighted No better is the Vow of obedience for by it man who is redeemed by the precious blood of Christ is made a slave to money and is drawn off from his lawful calling As for the Vow of Continency it is rash for it is a rare gift and by thâ—s Vow many under pretence of chastity are intangled in the snaâ—es of Satan The manner of Religious worship forbid by Gods Word is idolatry and worship of Saints Idolatry is whereby an Idol is made kept and religiously worshipped There be two kindes of Idolatry one is when that which is not God is accounted and worshipped for God