spirit He also that praies for the same to God the Holy Ghost must pray that he would assure vnto him the remission of his sinnes from the father by and for the merit of the Sonne CHAP. V. Of the second part of Religion touching the worship of God and first of the inward worship II. Question How God is to be worshipped and serued FOr the full answer hereof we must remember that the worship of God is twofold inward or outward Inward is the worship of the mind the heart the conscience will and affections for man by all these ioyntly and seuerally performeth worship and seruice to his creator The outward is that worshippe whereby the inward is testified outwardly in the speach and actions The former of these two is the spirituall worship of the inward man and the very ground and foundation of all true worship of God for God is a spirit and therfore must be worshipped in spirit that is in the the minde conscience will and affections Indeede all the worshippe of God is spirituall euen that which we call outward yet not of it selfe but by vertue of the inward from which it proceedeth Sect. 1. The heades of Inward worship are two Adoration of God and cleaving to God For as they are two different actions of the heart so they may fitly be termed two distinct parts of Gods worship This distinction is in some part propounded by Moses where he exhorteth the Israelites to feare Iehovah their God to adore him to cleaue vnto him and to swear by his name Adoration is that part of Gods worship whereby a man vpon a vile and base estimation of himselfe as beeing but dust and ashes submits subiects his soule to the glorie and Maiestie of God This hath two principal groundes in the heart which if they be wanting there can be no true worship of God The first is Abnegation or deniall of our selues when we esteem our selues to be meerely nothing The second is exaltation or Advancemēt of Gods maiesty aboue all the things in the world Exāples of these we haue many in the scriptures as of Abraham who called God his Lord and himselfe dust and ashes of the Angels whome in a vision the Prophet sawe standing before God with one wing couering their feete which signified the abasing of themselues and with another couering their faces which betokened their adoration of the maiestie of God Of Daniel when he confesseth To thee O Lord belongeth righteousnes it selfe but to vs shame and confusion of face Lastly of the woman of Canaan who calls Christ Lord and her selfe a dogge Now in Adoration there are foure Vertues Feare Obedience Patience Thankefulnesse Feare is a great part of the worship of God which I prooue by two places laid together Esa. 29. 13. Matth. 15. 8 9. wherein Feare and Worship are taken for one and the same thing for that which Esay calls Feare Matthew calls Worship Now in this feare there be two things that serue to distinguish it from all other feares First it is absolute for by it God is reuerenced absolutely Saint Paul exhorteth to yeelde tribute feare and honour to the Magistrate not for himselfe but for God whose minister he is And our Sauiour saith Feare ye not them which kill the bodie and are not able to kill the soule but rather feare him which is able to destroy both soule and bodie in hell As if he should say I allow and command you to feare men onely for God who hath set them ouer you but feare God for himselfe Secondly it makes a man first of all to feare the offence of God and then the punishment and iudgement For it is not a feare of the offence alone but of the offence and punishment together and of the offence in the first place Mal. 1. 6. If I be a Lord where is my feare And where it is saide in Matthew but rather feare him that is able to cast bodie and soule into hell fire there is commanded a feare of God in regard of his anger We feare the sword of man and that lawfully why then may we not feare the punishment of God If it be said this is a seruile feare to feare the punishment and agrees not to Gods children I answer slauish feare is when a man only fears the punishment not the offence of God or at least the punishment more then the offence The second vertue of Adoration is inward Obedience of the hidden man of the heart The Lord preferres this obedience before all sacrifice 1. Sam. 15. 22. This standeth in two things First in yeelding subiection of the Conscience to the commaundements threatnings and promises of God so as we are willing that it should become bound vnto them Secondly when the rest of the powers of the soule in their place and time performe obedience vnto God And by this meanes doe we bring into captiuitie euery thought vnto the obedience of Christ as Paul speaketh 2. Cor. 10. 5. The third vertue of Adoration is Patience which is when a man in his afflictions submitteth his will to the will of God and quieteth his heart therein because God sendeth afflictions This was Dauids counsell Be silent before the Lord and alwaies waite vpon his pleasure And his practise when in trouble he resigned himselfe into the hands of God and said Lord if I please thee not loe I am here doe with me as seemeth good in thine eyes This patience is a part of Gods worship because it is a kind of obedience The fourth vertue of Adoration is Thankfulnesse to God which shewes it selfe in two things First in an acknowledgement of the heart that our selues and whatsoeuer we haue is Gods and proceedeth from his blessing alone Secondly in a consecration of our bodies soules liues callings and labours to the honour and seruice of God Thus much of the first head of Inward worship or the first action of the heart standing in Adoration Sect. 2. The second Action of the heart in Inward worship or the second part thereof is Cleauing vnto God Now we cleaue vnto God by foure things by Faith Hope Loue and inward Inuocation By Faith I meane true iustifying faith whereby we rest vpon Gods mercie for the forgiuenes of our sinnes and life euerlasting and vpon his prouidence for the things of this life Thus Abraham beeing strengthened in this faith and relying by it vpon Gods promises made vnto him gaue glorie vnto God Rom. 4. 20. This Sauing faith is the very roote and beginning of all true worship For Loue which is the fulfilling of the Law must come from it 1. Tim. 1. 5. The second is Hope which followes and dependes vpon faith and it is that grace of God whereby with patience we waite the Lords leisure for the performance of his promises especially touching redemption and life eternall If we hope saith Paul for that we haue not we
First All Superiours must haue reuerence done vnto them whether they be Superiours in age in gifts in authoritie or howsoeuer and that because they are superiours The actions of Reuerence due to all superiours are principally sixe The first is to rise vp before the superiour Levit. 19. 32. Thou shalt rise vp before the boare head and honour the person of the old man The second when they are comming toward vs to goe and meete them Thus when Abraham saw the three Angels comming toward him he ranne to meete them from the tent doore Gen. 28. 2. And king Salomon when his mother Bathsheha came towards him to speak vnto him for Adoniah the text saith he rose vp to meete her 1. King 2. 19. The third to bow the knee before the superiour Thus wee read in the Gospell that a certaine man comming to Christ as he was going on the way kneeled vnto him Mark 10. 17. Thus Abraham ranne to meete the three Angels and bowed himselfe to the ground Gen. 28. 2. And the same Abraham els where bowed himselfe before the people of the Land of the Hittites Gen. 23. 7. The fourth to giue them the first and highest seat or place This our Sauiour Christ meaneth in the parable wherein he willeth those who are invited to a banquet to yeeld the chiefest place to them that are more honourable then themselues Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren that they sate before him in order the eldest according to his age the youngest according to his youth Gen. 43. 33. Here we must remember that though in common practise among men the right hand is a note of superioritie yet in Scripture the practise is contrarie For in the article of our Creede Sitting at the right hand signifieth the inferioritie of the Mediator in respect of the father though it be a token of his superioritie in regard of the Church And so must the place be vnderstood 1. King 2. 19. where it is said that Bathsheba sate at the right hand of Salomon namely that it was an argument of Superioritie whereunto he preferred her before the people but it shewed her infirmitie in regard of Salomō himself And this custome is frequent both in the scriptures in humane writers The fift to giue libertie of speaking in the first place This was the practise of Elihu one of the friends of Iob who beeing the youngest in yeares dared not to shew his opinion till Iob and others who were his ancients had spoken But when they had left off their talke then he is said to haue answered in his turne Iob. 32. 6. 7. 17. The sixt to giue the titles of reverence to all superiours Sara according to this rule called Abraham Lord 1. Pet. 3. 9. The man in the Gospell comming to learne something of Christ cals him by this name Good Master Mar. 10. 17. And Anna rebuked by Eli answered him with reuerence and said nay my Lord. 1. Sam. 1. 15. The second Rule touching honour due to superiours is more speciall touching superiours in authoritie namely that they also must be honoured And this honour shewes it selfe in foure things The first is speciall reuerence which stands in the performance of two duties The former is to stand when our superiors doe sitte For thus Abraham after he had receiued the Angels into his tent and prepared meat for them serued himself by them vnder the tree giuing attendance while they did eate Gen. 18. 8. In like manner when Moses sate in iudgement the people are said to haue stood about him from morning vntill euening Exod 18. 13. The latter is not to speake but by leaue A dutie alwaies to be obserued but specially in the courts of Magistrates Example whereof we haue in Paul who beeing called before Foelix the gouernour did not speake a word vntill the gouernour had beckened vnto him giuē him leaue Act. 24. 10. The second thing is subiection which is no thing els but an inferioritie whereby we do as it were suspend our wills and reasons and withall cause them to depend in things lawfull and honest vpon the will of the superiour This subiectiō is yeelded to the authoritie of the superiour and is larger then obedience The third is obedience whereby wee keepe and performe the expresse commandement of our superior in all things lawfull and honest It standeth in sundry particulars as First it must be in the Lord and as to the Lord himselfe Whatsoeuer ye doe saith the Apostle doe it heartily as to the Lord and not vnto men Col. 3. 23. Againe obedience must be performed euen to superiours that are euill Thus Peter exhorts seruants to be subiect to their Masters in all feare not onely to the good and courteous but also to the froward 1. Pet. 2. 18. Thirdly it must be done to Rulers in whome we see weaknesses For their infirmities ought not to hinder or stoppe our dutie of obedience considering that the commaundement of honouring the father and mother is generall without exceptiō Fourthly it is to be performed to them that are Deputies to Rulers yea which are deputies of deputies Submit your selues saith Peter vnto all manner ordinance of man for the Lords sake whether it be vnto the King as vnto the superiour or vnto gouernours as vnto them who are sent of him c. 1. Pet. 2. 13 14. Fiftly though punishment be wrongfully and most vniustly imposed by Rulers yet it must be borne without resistance till we can haue our remedie For this is thankeworthie if a man for conscience toward God indure griefe suffering wrongfully 1. Pet. 2. 19. The practise of this we may see in Hagar the handmaid of Sara who is commanded by the Angel to returne againe to her dame and humble her selfe vnder her hands though shee had dealt very roughly with her Gen. 16. 9. The fourth thing due to Superiours in authoritie is Thankesgiuing in praising God for their paines authoritie and gifts principally Thus Paul exhorts that praiers intercessions and thankesgiuing be made for Kings and all that be in authoritie 1. Tim. 2. 1. The reason is because beeing ouer vs in authoritie we haue the benefit of their gifts and authoritie Gen. 45. 9. Sect. 2. In the second place commeth to be considered our honour due vnto our Equalls Concerning which there be two Rules I. Rule Equalls must esteeme better of others then of themselues Thus Paul exhorts all men in meekenes of minde without contention or vaine-glorie to esteeme others better then themselues Phil. 2. 3. II. Rule Equalls in giuing honour must goe one before another Rom. 12. 10. where the Apostle saith not in taking honour because the dutie by him prescribed concernes not all persons but those alone who are of a like or equall condition Sect. 3. A third sort to whome honour is to be yeelded are Inferiours And the honour due vnto them is without all contempt in meeknes of Spirit to
afflictions for this life and in glorie for the life to come Now if God hath decreed that those whome he foreknew should be conformable vnto his Sonne in these respects then hath he also decreed the afflictions themselues Secondly God doth not onely barely permit afflictions to be but also he effecteth them and brings them into execution as they are crosses corrections trialls and punishments I make peace saith the Lord and I create euill that is not the euill of sinne but of punishment which is euill in our sense and feeling For things are tearmed euill two waies some are euill indeed some are euill not indeed but in regard of our sense apprehension and estimation and of this latter sort are afflictions which God is said to create And to this purpose is the saying of the Prophet Amos Shall there be euill in the citie and the Lord hath not done it Thirdly as God causeth afflictions so he ordereth and disposeth them that is he limiteth and appointeth the beginning the end the measure or quantitie and the continuance thereof Yea he also ordereth them to their right endes namely his owne glorie the good of his seruants and the benefit of his Church Thus God is saide to correct his people in iudgement that is so as he will haue the whole ordering of the correction in his owne hand Ioseph tells his brethren that when they intended euill against him in selling him to the Ishmaelites for siluer God disposed it for good When Shemei cursed Dauid he forbade his seruants so much as to meddle with him and why because saith he the Lord bade him to curse and who then dare say onto him Why hast thou done so And to this purpose the Prophet Dauid saith I held my peace and said nothing why because thou Lord hast done it Psal. 39. 9. Here some wil say if Afflictions did come onely from God it were somewhat but ofâ—entâ—â—es they come from men that beare vs no good will and therefore no maruell though we be impatient Answ. When crosses doe come from men God vseth them as instruments to execute his iudgements vpon vs and in this worke God is the chiefe doer and they are as tooles in the hand of the workman And the Lord inflicteth them vpon vs by men to trie our patience vnder the crosse Ioseph though he knew well the badde dealing of his brethren towards him yet he looked not to them alone but to an higher cause namely the Lord himselfe who executed his owne good will by them God faith he disposed it to good And againe God did send me before you into Egypt for your preseruation The Second ground is The commandement of God touching the crosse and obedience vnto him therein This commaundement is expressed Luk. 9. 23. where we are commanded to take vp our crosse euery day and follow Christ. Abraham was commanded with his owne hands to sacrifice his onely sonne Isaac and to this commandement though otherwise a great crosse vnto him he addresseth himselfe to yeeld obedience And in the prophecie of Micah the Church saith Shee will boare the wrath of the Lord that is shee will performe obedience to him in the crosse because shee had sinned against him And Saint Peter saith that God resisteth the proud and giueth grace to the humble therefore humble your selues vnder the mightie hand of God And this beeing the commaundement of God that we should yeeld obedience to him in euery affliction we ought to be no lesse carefull to obey it then any one commandement of the morall Law The Third ground is that God will be present with his seruants in their afflictions Vpon this ground Dauid comforts himselfe because God had promised to heare him to be with him in trouble and to deliuer him And in an other place Though I should walke in the shaddow of death I would feare none ill for thou art with me c. Now that we may the better vnderstand this doctrine we are to consider what be the Ends or Effects of Gods beeing with vs in affliction whereby he testifieth his presence and they are three The first is to worke our deliuerance from the crosse Call vpon me saith the Lord in the time of thy trouble and I will deliuer thee This promise must not be vnderstood simply but with an exception so farre forth as it shall be for our good For all promises of temporall deliuerance are conditionall and must be conceiued with this limitation of the crosse and chastisement if God please to impose it Some may say how if God will not deliuer vs but leaue vs in the affliction what coÌ„fort shall we then haue Answ. In the second place therefore we must remember that God will temper and moderate our afflictions so as we may be able to beare them Habbakuk praieth vnto God in the behalfe of the Church that he would in wrath remember mercie And Paul saith that the Lord will not suffer vs to be tempted aboue that we are able to beare but will giue an issue with the temptation Thirdly put the case that God doth not moderate our afflictions but suffer them to remaine vpon vs not onely for some time of our life but to the very death yet then will he testifie his holy presence an other way namely by giuing the partie distressed power and strength to beare his affliction Vnto you it is giuen saith Paul for Christ that not onely ye should beleeue in him but also suffer for his sake The Fourth ground of comfort in affliction is that euery affliction vpon the seruants of God hath some speciall goodnesse in it Rom. 8. 28. We know that all things worke together for good vnto them that loue God And in regard hereof the crosses which are indured by Gods children are so farre from beeing preiudiciall to their saluation that they are rather helps and furtherances of the same Now this Goodnes is perceiued two waies First by the fruit and effect of it and then by the qualitie and condition thereof In both which respects afflictions are good Touching the fruits of Afflictions because they are manifold I will reduce them to seauen principall heads I. Afflictions doe make men to see and consider their sinnes Iosephs brethren for twentie yeares together were little or not at all troubled for their wickednes in selling their brother yet vpon their affliction in Egypt they began to consider what they had done We haue say they verily sinned against our brother in that we saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs. Manasses in the time of his peace gaue himselfe to witchcraft and the worshipping of straunge gods but when he was captiue in Babylon then was he brought to the sight of his sinnes mooued to humble himselfe before God for them II.
Chaldeans slaine that is the very night wherein those 70. yeares came to their full period And as there are set times allotted by God for the execution of his threatning senteÌ„ces so also hath he determined certenly the accomplishment of all and euery of his promises An example hereof we haue in the Israelites of whom the Lord said to AbrahaÌ„ that they should be in affliction in a strange land 430. yeres and then be deliuered This promise of God was expressely fulfilled as we read in the booke of Exodus For before the ende and tearme of these yeares they had no deliuerance at all but when that time was expired euen that selfe same day departed all the hosts of Israel out of the land of Egypt And though Moses fourtie yeares before this time tooke in hand the worke of their deliuerance yet he did it without successe and vpon a certaine accident beeing himselfe constrained to flie into Madian he liued there as a stranger with Iethro his father in law till the saide time of foure hundred and thirtie yeares was accomplished toward the ende whereof being called of God to that office he prospered and not before And in the same manner hath God set downe a certaine period of time within which he will exercise his children more or lesse and at the end wherof and not before he will releeue and comfort them againe Now as the certentie of the accomplishment of Gods threatning word serues to terrifie all wicked liuers from sinne so the vnchangeable performance of his promises at the very time prefixed not before teacheth the children of God sundrie things First that when they are in any distresse haue not present or speedie deliuerance according to their desire they should waite the Lords leisure and expect with patience till the time come which is appointed by him for their ease and releefe and in the meane while stay their hearts by hope and affiance in his mercie Reason is plaine God is sure in his word therefore though heauines may indure for a night yet ioy will returne in the morning Psal. 30. 5. Thus the Lord comforteth the Iewes in a particular distresse as we may read in the prophecie of Habbakuk where the Prophet in the name of the Iewes complaineth and expostulateth the matter with God why his owne people should be so lamentably afflicted by a terrible and furious nation and why they should be led away captiues by the Chaldeans the enemies of God To this the Lord makes answer that as he had certenly determined that iudgemeÌ„t to come vpon them so certenly had he appointed a set time wherein they should be deliuered In the meane while he bids them to comfort themselues in this that though the affliction should rest vpon them for a season yet vndoubtedly they should be eased at the length and therefore that they should in patience waite for the vision that is the accoÌ„plishment of the vision touching their deliuerance Secondly hence we learne that we must not onely beleeue the promises of God in generall that God is true and faithfull in them and that he is able willing to fulfil them euen as he made them but we must beleeue them in particular that is with application to their proper and seuerall circumstances which are the particular meanes places and times whereby and wherein he hath giuen his word as touching our freedome and exemption from the crosse Take an instance hereof in the Prophet Daniel who knew well by the spirit of Prophecie that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon He knew also that God had promised to put an ende to that captiuitie at the end and tearme of those yeares Now what did Daniel in this case Vpon knowledge of the will of God in that point during the said time he praied not vnto the Lord for deliuerance of his people But when he vnderstood that the time drewe neere wherin it was the wil of God that the Iewes should returne out of captiuitie then by faith applying the promise of God to that particular time he besought the Lord in praier and supplications with fasting in sackcloth and ashes and the Lord gaue eare vnto his praiers and yeelded him a gratious answer II. The second point is that God when he deferres deliuerance doth it vpon great and weightie causes and considerations best knowne to himselfe The first wherof is that thereby he might humble men throughly and bring them to an vtter deniall of themselues and consequently cause them to learne patience in affliction which they would not learne if they might be their owne caruers and haue speedy deliuerance from the crosse at their own wills and pleasures Secondly that beeing afflicted they may acknowledge whence their deliuerance comes yea whence they doe receiue not onely that but euery other good benefit which they inioy namely not from theÌ„selues or any creature but onely from the Lord and accordingly may learne to value and prize his gifts at their deserued excellencie For it is a true saying and often verified in affliction want that benefits easily obtained are lightly regarded and sooner forgotten Thirdly that by the continuance of the crosse without intermission he may make them to distaste the world and consequently drawe them to the meditation of the life to come wherein all matter of mourning shall cease and all teares shall be wiped from their eies Fourthly the Lord deâ—erreth deliuerance from affliction that he might preuent greater euils and dangers whereinto those that are afflicted might runne if they had their heartes desire and were eased not at his will but at their owne wishes When the childreÌ„ of Israel came into Canaan they were informed that they should dwell together with the Canaanites and Moses rendreth a reason thereof Least saith he the wild beasts of the field multiply against thee And for the preuenting of this euill the Israelites must indure some annoyance by the Canaanites Euen so the Lord keepeth his seruants vnder the crosse for the preuenting of greater sins offences This should stay the mindes of men make them content to wait vpon God for deliuerance when they are afflicted III. The third and last point is that God alwaies hath and doth exercise his best seruants with long and continued crosses Abraham was childlesse till he was 70. yeares of age and at those yeares the Lord promised him issue But this promise was not accoÌ„plished til a long time after when he was an hundred yeares old Dauid had a promise to be king of Ierusalem and Iuda but the Lord exercised him by many and grieuous afflictions before he came to the crowne in so much that he saies of himselfe that his eies failed with waiting vpon his God Zacharie Elizabeth praied to god both of theÌ„ in their youth many yeares after for issue but the Lord granted not their request til
rooted in the heart that it cannot be remooued thence Your ioy shal no man take from you saith Christ. It must needes therefore be true and sound yea able to swallow vp all matter of griefe and heauinesse whereas the other is neuer sincere but with the sweetnes thereof hath alwaies mingled some bitternes Euen in laughter saith Salomon speaking thereof the heart is heauie When the face of the wicked man shineth and his countenance is pleasant euen then is he inwardly sorrowfull and his minde is troubled Lastly the ioy of the Spirit is eternall abiding in the mind of man not onely for the terme of this life but for euer in the world to come So is not the reioycing of the world in earthly things for it is fading and deceitfull as the things themselues be wherein it is placed it hath the beginning in corruption and endeth with this present life The examples of the two rich men in the Gospel doe manifest this truth And to this purpose is the speech of Zophar in the booke of Iob that the reioycing of the wicked is very short the ioy of hypocrites is but a momeÌ„t c. By these fiue properties may we put a true difference betweene earthly and heauenly reioycing and consequently discerne of them euen in our seleues And if we perceiue this ioy of the Spirit rightly conâ—ceiued and grounded in the right vse of the word and Sacraments as also in the exercises of inuocation faith and repentance to take place in our soules and consciences we shall finde it of force to moderate and alay the very terrours of death And so much for Preparation Now the helpes to be vsed in the time of death are manifold the summe of all may be reduced to two heads Meditations and Practises Touching Meditations we must in the first place consider Death in a double respect one as it is in it owne nature and another as it is changed and qualified by the death of Christ Death in it owne nature is a Curse or fore â—…er of comdemnation the very gates and suburbs of Hell it selfe but beeing qualified by Christ it is a blessing an end of all miseries a full freedome from all dangers a short passage vnto ioy an entrance into euerlasting life a quiet sleepe voide of all annoyance by dreames and fantasies And the graue a resting chamber yea a bed perfumed by the death of Christ for the bodies of all the Elect out of which when they awake they shall be admitted receiued into the presence of God in heauen Secondly we are to consider that there be three degrees of eternall life The first whereof is in this world before we die and it is then wheÌ„ we begin to repent beleeue in Christ and to be assured in conscience that God the father is our father Christ our redeemer the holy Ghost our comforter For this is eternall life to know God and him whome he hath sent Iesus Christ. The next degree is in death for death cuts off al sin originall actuall death frees vs from al wordly miseries death prepareth the bodie that it may be fit to enter into eternall happinesse together with the soule which is alreadie in heauen The last degree is when bodie soule reunited goe both together into eternall and euerlasting glory Our third meditation is that that there is a mysticall vnion and coniunctioÌ„ betweene Christ and euery beleeuer that not onely in regard of soule but of bodie also which beeing once knit shall neuer be dissolued but is eternall Wherevpon the dying dead rotten and consumed bodie remaineth still a member of Christ abideth within the couenant and is and shall be euer a temple of the Holy Ghost Thus Adam and Abraham which are dead so many thousand yeares agoe yea euery true beleeuer from them to the end of the world shall arise at the last day in body to glory by the power of their coniunction with Christ. In the winter season we see the most trees voide of leaues buddes and blossomes so as they seeme to vs to be dead and yet neuerthelesse there is a sappe in the roote of them which in the Spring wil ascend reuiue the decaied braÌ„ches Euen so it is with our bodies which though they be corrupted rotten burnt or eaten with wormes or deuoured by wild beasts so as they may seeme to be vtterly perished yet there is as it were a secret and hidden sap in them by reason of their vnion with Christ by which they shall be raised reuiued and quickned being made like vntothe glorious bodie of Christ their head with whome they shall raigne and liue for euermore Helpes in practise are two First he that will beare with comfort the pangs of death must labour that he may die in faith and that is done by laying hold of the promise of God touching forgiuenes of sinnes and life euerlasting by Christ. All these saith the holy Ghost died in faith namely Abel Enoch Noâ— Abraham and Sarah all laying hold of the promise of life by Christ. When Iacob on his death-bed was blessing of his children he brake forth into this heauenly speach O Lord I haue waited for thy saluation In which words it is plaine that his faith rested on the mercie of God and by hope he waited for his saluatioÌ„ our Sauiour Christ saith As Moses lift vp the serpent in the wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him might not perish but haue life euerlasting Out of which words the forenamed duty may be learned that looke as the childreÌ„ of Israel being stung with fiery serpeÌ„ts that vnto death weâ— healed by looking vp to the braseÌ„ serpeÌ„t erected by Moses so wheÌ„ we are stuÌ„g with sin death we must euer remeÌ„ber by faith to looke vpon Christ. But specially when we are dying then it is our part to sixe the eies of our soules by faith vpon him and thereby shall we escape death and be made partakers of eternall life and happinesse Notable is the example of Christ who as he was man alwaies fixed his trust and considence in his fathers word especially at his end For when he was dying and the pangs of death seazed vpon him he cries vnto the Lord My God my God why hast thou forsaken me and againe Father into thy hands I commend my spirit which words are full of faith and doe bewray what great affiance he placed in his fathers loue c. When Dauid in an extremitie saw nothing before his eies but present death the people in tending to stone him at the very instant as the text saith he comforted himselfe in the Lord his God but how by calling to minde the mercifull promises that God had made vnto him and by applying them vnto his heart by faith And Paul saith of himselfe the rest of the faithfull that they receiued the
euill spirit could not goe forth to deceiue Ahab vntill the Lord had said vnto him Goe and thou shalt preuaile 1. King 22. 22. Thus the Deuill could not touch the bodie children goods or friends of righteous Iob whilest he was fenced and fortified by the power and prouidence of God But when the Lord in regard of Iobs outward estate had giuen leaue and said Loe all that he hath is in thine hand then did he exercise his power to the vtmost yet so farre onely as he was permitted and no further Iob. 1. 12. The consideration of this first point that Satans power is determined by God will serue to stay the minds of those whose persons houses or friends are molested by him For hereupon it followeth that God who hath the Deuill bound vp as it were in chaines will not suffer his power to be inlarged against his owne children to their destruction and confusion but so farre forth alone as shall be expedient for their good and saluation Againe that God beeing their father in Christ Iesus they may in the time of such affliction haue accesse vnto him call vpon him for the restraint of Satans power and malice and consequently for the deliuerance of them and theirs A second Rule is this Such persons must haue recourse to God in his word in which he promiseth his presence and protection to his children in their greatest dangers And namely that there shall no euill come vnto them neither any plague shall come neere their dwelling because he will giue his Angels charge ouer them to keepe them in all their waies Againe that he will be a wall of fire round about his people Zach. 2. 5. that he will extend peace ouer his Church like a flood Isa. 66. 12. And that there shal be no sorcery against Iacob nor soothsaying in rael Numb 23. 22. And yet if God sees it to be good for his children to be tried by possessions or witchcraft in this case the promise frees them not For all temporall blessings are promised conditionally so farre forth as they may stand with Gods good will and pleasure and withall may make for the good of his children Howbeit herein lies the comfort that though such calamities befall them yet they shall turne to their good rather then to their hurt This point well considered by the way bewraieth the great presumption of some who are not afraid to say their faith is so strong that the Deuill cannot touch them Thirdly it must be considered that the best seruants of God haue beene in their times molested by the Deuill Christ in his second temptation was carried by the Deuill from the wildernessé to a wing of the Temple of Ierusalem The children of Iob were destroied by the Deuill he himselfe was filled with boâ—ches and sores A certaine woman euen a daughter of Abraham that is one following the faith of Abraham was troubled with a spirit of infirmitie eighteene yeares together And the daughter of the woman of Canaan was grieuously vexed with a Deuill Math. 15. 21 22. Fourthly men in this case ought by faith to lay fast hold vpon the promise of life euerlasting and wait the Lords leisure not limiting him in respect of time or meanes of deliuerance This was the practise of Iob Though he kill me yet will I trust in him And of holy Abraham who did not limit God but was content to doe with Isaac what the Lord would and though it was in likelihood a meane to bereaue him of all posteritie yet still he kept himselfe to the promise Lastly men must in this case seeke and sue vnto God by praier either for deliuerance if it may stand with his good will and pleasure or els for patience that they may meekly and patiently beare that particular affliction II. In the molestation and annoyance of houses by spirits two things are to be remembred First men must not consort together and abide there where it is certenly knowne that the Lord hath giuen the Deuill power and libertie least in so doing they tempt the Lord. Our Sauiour Christ did not of his owne priuate motion and will betake himselfe into the wildernes but by the direction of the Holy Ghost Math. 4. 1. Paul in like manner did not of his owne head goe to Ierusalem but vpon the motion of the Spirit Act. 20. 22. In the light of these examples men arc taught not to cast themselues into any places of apparant danger much lesse to frequent those which God hath deliuered vp into the power of Satan And this condemneth the rash and headie conceits of some persons who vpon confidence of their owne strength doe put themselues into needelesse dangers hauing neither extraordinarie calling from God nor any sufficient warrant out of his word If it be asked what men are to doe in this case I answer First that they ought rather to flie to God by praier and to draw neere vnto him in their hearts and he in mercie will draw neere vnto them Secondarily that which we doe in meats and drinkes is also to be done in the houses and places where we dwell And what is that we must sanctifie them to our vse by the word and prayer Noah at Gods commandement went into the Arke abode in it and came out againe and when he came forth of it into the earth afterward it is said of him that he built an Altar gaue thaÌ„ks to God for his deliuerance and praied the Lord to vouch safe him the vse of the earth as he had before Though Abraham had a promise of the land of Canaan to him and his posteritie for euer yet he went not out of his countrey toward it till the Lord commanded him and when he was come thither he built an Altar for the worship and seruice of God The like he did afterward at Bethel And many yeares after did Iacob offer sacrifice vnto God in the same Bethel when he came to dwell there And for this very end in the law by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne And so much touching the second distresse CHAP. X. Of the third Speciall Distresse arising of the Tentation of Blasphemie THe third kind of trouble of mind is that which ariseth of the Tentation of Blasphemie which in regard of the vilenes and vglinesse thereof is not amisse tearmed by some the foule Tentation And it is when a man is troubled in his minde with blasphemous cogitations and thoughts directly against the Maiestie of God the Father the Sonne and the Holy Ghost As for example to thinke that God is not iust or mercifull that he accepteth mens persons that he hath not knowledge of things that are done here below or at least that de doth not regard them that God cannot doe this or that that he is iniurious to some men and partiall to others c. These
named vnlesse the naming of them tend to the reproouing further condemning of them much lesse may they be represented for the causing of mirth and pastime For naming is farre lesse then representing which is the reall acting of the vice Indeed Magistrates Ministers may name them but their naming must be to punish and reforme them not otherwise Againe it is vnseemely that a man should put on the person behauiour and habite of a woman as it is also for a woman to put on the person behauiour and habite of a man though it be but for an houre The law of God forbiddes both Deut. 22. 3. And that law for equitie is not meerely iudiciall but morall Nay it is the law of nature and common honesty Here also the dauncing vsed in these daies is to be reprooued namely the mixed dauncing of men and weomen in number measure specially after solemne feasts with many lascivious gestures accompanying the same which cannot nor ought to be iustified but condemned For it is no better then the very bellowes of lust and vncleanes yea the cause of much euill It is condemned in the daughter of Herodias dauncing before Herod Mark 6. 22. And in the Israelites that sat downe to eat and drinke and rose vp to play that is to daunce We read indeed of a kind of dauncing commended in Scripture that Moses Aaron and Miriam vsed at the redde sea Exod. 15. 20. And David before the Arke 1. Sam. 18. And the daughters of Israel when Dauid gotte the victorie of Goliah 2. Sam. 6. 14. But this dauncing was of another kind For it was not mixt but single men together and women apart by themselues They vsed not in their dauncing wanton gestures and amorous songs but the Psalmes of praise and thanksgiuing The cause of their dauncing was spirituall ioy and the end of it was praise and thanksgiuing It may be alleadged that Ecclesiastes saith There is a time of mourning and a time of dauncing Eccl. 3. And Dauid saith Thou hast turned my ioy into dauncing Psal. 30. 1â— And the Lord saith in Ieremie O daughter Sion thou shalt got forth with the daunce of them that reioyce Ier. 31. 4. I answer first these places speake of the sacred dauncing before named and not of the dauncing of our times Secondly I say that these places speake not of dauncing properly but of reioycing signified by dauncing that is to say a heartie reioycing or merrie-making Besides that the Prophet Ieremie speaks by way of comparison as if he should say Then shall the Virgin reioyce as men are woont to doe in the duinâ—â— And it is sometimes the vse of the Scripture to expresse things lawfull by a comparison drawne from things vnlawfull as in the Parables of the vnrighteous Iudge the vniust Steward and the theefe in the night The third Conclusion We may not make recreations of Gods iudgements or of the punishments of sinne The Law of God forbiddes vs to lay a stumbling blocke before the blind to cause him to fall though it be not done in earnest but in sport Leuit. 19. 14. Vpon the same ground we are not to sport our selues with the follie of the naturall foole For that is the blindnes of his minde and the iudgement of God vpon him I know it hath beene the vse of great men to keepe fooles in their houses And I dare not condemne the fact For they may doe it to set before their cies a daily spectacle of Gods iudgement and to consider how God in like sort might haue dealt with them And this vse is Christian. Neuerthelesse to place a speciall recreation in the follie of such persons and to keepe them onely for this ende it is not laudable When Dauid fained himselfe to be madde before Achish the King of Gath marke what the Heathen King could say Haue I neede of madde men that ye haue brought this fellow to play the madde man in my presence Shall he come into my house 1. Sam. 21. 15. Againe the Bayting of the Beare and Cockefights are no meete recreations The baiting of the Bull hath his vse and therefore it is commanded by ciuill authoritie and so haue not these And the Antipathie and crueltie which one beast sheweth to another is the fruit of our rebellion against God and should rather mooue vs to mourne then to reioyce The Second answer to the former Question is this Games may be deuided into three sorts Games of wit or industry games of hazard and a mixture of both Games of wit or industrie are such as are ordered by the skil and industry of man Of this sort are Shooting in the long bow Shooting in the caleeuer Running Wrastling Fensing Musicke the games of Chests and draughts the Philosophers game and such like These and all of this kind wherein the industry of the mind body hath the chiefest stroke are very commendable and not to be disliked Games of hazard are those in which hazard onely beares the sway and orders the game and not witte wherein also there is as we say chance yea meere chance in regard of vs. Of this kind is Dicing and sundry games at the Tables Cardes Now games that are of meere-hazard by the consent of godly Divines are vnlawfull The reasons are these First games of meere hazard are indeede loâ—s and the vse of a lot is an act of religioÌ„ in which we referre vnto God the determination of things of moment that can no other way be determined For in the vse of a lotte there be foure things The first is a casuall act done by vs as the casting of the Die The second is the applying of this acte to the determination of some particular controversie the ending whereof maintaines peace order and loue among men The third is confession that God is a soueraigne iudge to end and determine things that can no other way be determined The fourth is supplication that Goâ— would by the disposition of the lotte when it is cast determine the euent All these actions are infolded in the vse of a lotte and they are expressed Act. 1. ver 24. 25. 26. Now then seeing the vse of a lotte is a solemne act of religioÌ„ it may not be applied to sporting as I haue shewed in the first conclusion Secondly such games are not recreations but rather matter of stirring vp troblesome passions as feare sorrow c. and so they distemper the body and mind Thirdly covetousnes is commonly the ground of them all Wherevpon it is that men vsually play for mony And for these causes such plaies by the consent of learned Divines are vnlawfull The third kind of plaies are mixt which stand partly of hazard and partly of witte in which hazard beginnes the game and skil gets the victorie and that which is defectiue by reason of hazard is corrected by witte To this kind are referred some games at the cards and tables Now the common opinion of learned Divines is