of subjection to the thing adored and a note of inferiority in deed or in will by this gesture this person makes himself inferiour to a Creature and giveth worship and preheminence to that which in his knowledge hath neither life nor sense which is sensless and against common reason 5 A plain difference between Civil worship and Divine is that all Divine worship is absolute and immediate which is plain in this instance God in all his Commandements must be absolutely and simply obeyed with full obedience never calling any of them into question never expostulating or reasoning the matter with God seem they to us never so unreasonable As Abraham against the Law Moral and even against the Law of Nature without all reasoning riseth up early to kill his own son when God bids him who will be simply obeyed for himself But all obedience to men is respective to God in God and for God and as farre as God hath appointed them to be obeyed and no further God must be obeyed against the Magistrate the Magistrate not against God but so farre as his Commandements are agreeable to Gods Man as man is not to be obeyed but because God hath set him over us in the Church Common-wealth or Family Whence we see that Civil worship hath his rise and ground in the worship of God and what is the cause that so little reverence is given to superiours whether Magistrates or Ministers Masters or Parents in these dissolute and unmannerly days but because Gods worship decays and is not laid in the hearts of inferiours the force of whose Commandement would force reverence to superiours What other cause is there that inferiour impudent persons of both sexes take such liberty without all respect of conscience truth or manners to chatter against Gods Ministers and the Kings towards both whom God hath commanded more than ordinary respect yea with all bitterness to scoft rail curse threaten with horrible damnable and incessant Oathes more like Furies than men even to their faces but that Gods fear is utterly shaken out of their hearts and where Gods fear is absent how can we expect any fear of men The Heathen Priests were honoured because Heathen gods were feared which shall condemn Christians among whom neither Gods Priests and Ministers nor the Ministers of the King Gods Vicegerent and consequently not God himself is feared and honoured Doct. All religious worship whether outward or inward is due to God only For inward worship it is most express Joh. 4.24 God being a Spirit hee must bee worshipped in spirit and truth And it might be proved in all the parts of inward worship as 1 Love Thou shalt love the Lord thy God with all thy heart and all thy soul 2 Fear Isa 8.13 Let him be thy fear and dread Fear him that is able to cast both body and soul into hell 3 Trust and confidence Prov. 3.5 Trust in God with all thy heart 4 Faithful prayer Psal 50.15 Call upon me in the time of trouble and How can they call on him in whom they have not beleeved But of this there is little question As for outward worship if religious all of it is his due only Psal 95.6 Come let us kneel before him and bow down to God our Maker Whence it is manifest that all the gestures and signs of religious worship as bowing of the body of knees lifting up of eyes or hands and uncovering the head with religious intention is not to bee yeelded to any but the true God 1 A reason hereof is in the text because he only is the Lord our God Reasons our Lord of absolute command and we his servants whos 's our souls are and our bodies also to be at his beck in religious use and none else and our God by the Law of Creation and daily preservation as also by the Covenant of Grace and Redemption he hath not only created but preserveth yee redeemeth our souls and bodies also and no Creature hath any right unto us as David saith Christ refuseth here to bow to the Devil not only because he is a Devil but because he is a Creature 2 In our text wee see that Satan will yeeld God is to be served but not only he would have a little service too Nebuchadnezzar would bee contented God should be served but he would bee served too if they would but fall down and bow to his Image he desires no more Let Christ be as devout towards his Father as he can inwardly Satan desites no more but a little outward reverence But the three fellows of Daniel tell the King they will worship their God only and Christ tells Satan the chief Idolater of all that hee must serve God only even with external and bodily service 3 If outward religious worship were due to any Creature then to the Angels the most glorious of all but they have refused it and devolved it only to God as his Prerogative Judg. 13.16 Manoah being about to worship the Angel that appeared to him the Angel hindred him saying If thou wilt offer any sacrifice offer it to God And Paul condemneth an outward humility in worshipping of Angels Col. 2.18 Revel 19.10 the Angel refused Johns worship and chap. 22.8 when he fell down at his feet to worship him being amased and perhaps not knowing whether hee might not bee the Lamb himself of whose marriage he was speaking and the reason in both places why he refused even that outward reverence was 1 Taken from the Angels condition hee was but a fellow-servant 2 Because it was proper to God Worship God who is there opposed to all Angels good and bad 4 Idolatry may bee committed onely in the gesture neither can wee set our bodies which ought to bee presented as living and reasonable sacrificeâ— to God before Idol-Worship without the crime of Idolatry no external dissembled honour can be given to an image with safe conscience for which cause Origen was excommunicated by the Church for offering a little incease to an Idol though hee were forced thereunto by a suddain fear 5 Some things must bee had alone and admit not of a second No man can serve two Masters One woman cannot have two husbands at once her Husband is jealous of any partner or corrival Now God alone is our Master and Husband and therefore hee alone must have religious honour This serves to confute the Popish doctrin and practice of their image and Saint-worship and of giving many other waies Gods peculiar worship clean away to the Creatures not onely bowing to images of wood and stone and metal but invocating them vowing unto them offring gifts unto them lighting candles before them offring incense dedicating daies fasts feasts unto Saints departed c. Wherein they commit most horrible idolatry against this express Commandement which commandeth the service of the true God onely As wee shall see further in these grounds Grounds against image Worship 1 No image may bee made of God Thou
condition of Satans profer teacheth us further that Doct. 2. All his drift in his temptations is to draw men from Gods service to his own An example whereof wee have in Saul whom hee drew from his hope and trust in God to seek and sue to himself for help Hee entered also into Judas to draw him from his Masters side and service to his own to make him a Leader and Captain against Christ Luke 22.3 Neither faileth hee of his purpose and scope but effectually prevaileth in the World and in the Children of Disobedience Eph. 2.2 For if we look to that part of the World which is indeed the World not visited by the light of Grace and the Gospel they in general are vassals to Satan and profess homage and service to him in Ceremonies and Rites as Gods people to God himself 1 Cor. 10.20 Those things which the Gentiles sacrifize they sacrifize unto Devils and not unto God Which is spoken not in respect of the intention of the Worshippers but of the mystery in that Idol Worshipped which indeed tended to the Worship of the Devil the deviser and setter forward of the same And at this day in those new-found Countries experience shews how those Heathenish and barbarous people not having the true knowledge of the true God do therefore esteem the Devil as God and the Devil appearing to them in visible shapes they fall down and worship him and offer many services and sacrifices unto him upon this ground because God is merciful and amiable and will not hurt them Non est nocent natura Deus Cic. and therefore they need not bee so obsequious to him but the Devil is terrible and fearfull and churlish and therefore must bee pleased and worshipped No noceat Nay Gods own people and children are often drawn from the worship of their God to the worship of the Devil in the most base and submiss kind of worship The Jewes themselves offered unto Devils and not unto God Deut. 32.17 and what did they offer but their dearest things as Psa 106.37 They offered their sons and daughters unto Devils A marvellous high wickedness wherein the Israelites themselves imitated the barbarous Heathens among whom Satan had brought in this unnatural cruelty to kill their little children and offer them to Molech in the valley of Hinnom vers 38. Thus they shed innocent bloud by a Diabolical fury and polluted their Land at the Devils instigation Thus it was in the time of Ahaz and of Manasseh against which the Lord shewed great indignation and vehemence Jer. 7. and 19. and Ezek. 16. And the rather because it was against a special Law enacted for this purpose which we would think Gods own people should not need Levit. 17.7 They shall no more offer to Devils after whom they have gone a whoring and the sanction follows This shall be an ordinance for ever Yet Gods people forgat Gods institution and natures instinct and so put off all religion and natural affection Reasons And this comes to pass 1 Because of Satans pride and ambition who will not content himself with any thing but that honour that is due to God He being the Prince of the world and the god thereof Joh. 14.31 2 Cor. 4.4 will be worshipped by the world as a God and takes upon him as if he were so indeed whereas he is so only by his own usurpation and affectation and the wickeds delusion and acceptation 2 Because of his malice to God to whom he is most contrary God hath by the Law of Creation of Nature the Moral Law yea by the law of faith and all other bonds tied man to his own service now Satan seeks contrarily to deprive God of his due homage and drawes men from the knowledge and practice of Gods Will that hee may rule them after his own will 2 Tim. 2.26 3 Because of his hatred to Mankind to draw men into the greatest offence and displeasure of God It is an evil thing and bitter to depart from God and his service but to give this to Gods deadly enemy is a sin most hateful and dangerous 4 It is all the business that Satan hath in the world for which he leaves no stone unturned no means unattempted to set up his own kingdom above and against Gods Kingdom a compendious way whereof is to hinder corrupt or destroy the true worship of God 1 Thess 2.18 Satan hindred mee namely the true worship which Paul sought to establish Hee corrupted the worship of God among the Sons of God by the Daughters of men Gen. 6. And hee sought to destroy all Gods worship in the posterity by destroying Abel Quest But is it possible that Satan can so prevail to draw men to worship himself in stead of God And what means useth he to effect it Ans Yea it is plain and usual as we shall easily see if we consider 1 The ways that a man worshippeth the Devil 2 The means how he bringeth men thereunto I The ways are laid down in these four conclusions Conclus 1. Whosoever worshippeth for God that which is not God he worshipeth the Devil for God Deut. 32.17 They offered unto Devils that is to gods whom they knew not In all Divine worship whatsoever is not performed to God is performed to the Devil there being no mean between them in worship But how hath the Devil drawn Pagans and Heathens to set up and worship false gods Devils indeed Mars Jupiter c yea and Gods own people to worship Dagâ—n and Baal and Molech At this day all the Eastern people of Turks and Saracens worship Mahomet a god of their own making And the Papists all give Divine worship to Stocks and Stones the work of mens hands to Raggs and Reliques to their Breaden and baked god in the Sacrament as base an Idolatry as can be found among the Heathens in all which they have fallen down to the Devil and worshipped him Conclus 2. Whosoever worshippeth God in any other means than himself hath appointed he worshippeth the Devil and not God If the manner of Gods worship prescribed by himself in the Scripture be refused that cannot bee Gods worship because the manner is devised by the Devil Thus doe they who profess the true God distinct in three Persons but worship him according to their own devises and humane traditions as the Papists that worship God in Images Pilgrimages and a thousand devises meer strangers to the Spirit of God in Scripture thrust in by Satan for his own service Conclus 3. Numbers will not be perswaded they worship the Devil when indeed they doe For as then we worship God actually when we serve and obey him so then men worship the Devil when they doe the works of the Devil Joh. 8. He that is a slave a vassal to the Devil is an apparent worshipper of him Yea so near a service is between them that the Devil is said to beget many sons in the world Joh. 8.41 now every
souls 2 When wee labour to put on Christ Jesus as a garment to cover us from the storms and tempests which our sins have raised against us I counsel thee to buy of mee white Garments of Innocency Rev. 3.3 When by girding our Apparel to us wee labour to girt up our loynes and look for our Lord Jesus 4 When by putting off our old Garments wee daily put off some relick of the old man 5 When in adorning the body wee study to adorn the minde with humility holiness modesty meekness c. Not make any superstitious use or put Religion in Garments 2 Civil threefold 1 Health Civil and that is threefold 1 For Health 2 For Honesty 3 For Ornament 1 For Health and necessity to defend us from the injury of weather and to keep us warm To this end God cloathed Adam and it is a curse to put on cloaths and not to bee warm Hag. 1.6 2 For Honesty in two Branches 1 Decency 2 Distinction 2 Honesty in Decency First Decency For nakedness in the state of Innocency was a glorious Ornament but presently after the Fall shame and deformity came in and therefore presently Adam sewed leaves together and God made Coats to hide and cover that nakedness Now Decency requires seemly and cleanly Apparel nor sordid base and slovenly and condemneth that affected nakedness of men and women especially who wear their cloaths so as they discover the nakedness of many parts of their body whereas sin hath cast shame on every part and calls for a cover over all but for necessity Distinction Secondly Distinction of Persons Sexes Ages and Callings The man may not wear the womans Apparel nor the woman the mans Deut. 22.5 Against which Law of Nature and common honesty how manly do women attire themselves and how effeminately do men imitate women as though both were willing to change Sexes How undecent is it to see an old man in a youthful habit to see a Minister in his Ruffians hair Pickadillies and fashion like some Souldier To see a Peasant cloathed like a Prince As all sorts of men almost are confused in Apparel Joseph when hee was set over all the Land of Egypt was distinguished from inferiour Princes by his fine Linnen and golden Chain In times past soft Garments were in Kings houses but now that is no distinction of Courtiers CHAP. XXVII Concerning Ornament in Apparel Wherein three Questions are resolved 3 Ornament THE third and last Civil use of Garments is Ornament Where consider two or three Questions Quest 1. Whether bee Ornaments Lawful to bee used seeing the Apostle commands women that their Apparel bee not outward with broydered hair and gold nor pearls nor costly Apparel which hee opposeth to comely Apparel 1 Pet. 3.3 1 Tim. 2.9 Answ They are For the Apostle simply condemneth not the things themselves which are the good creatures of God nor all use of them in Ornament which Rebeccah and Joseph being advanced and all the Israelitish women ware in Ear-rings and Bracelets which was not their sin Deut. 32. But hee condemns in them 1 The over-common and unseasonable use for Ornaments are not fit for all persons and times but must bee used sparingly not commonly having respect to times and solemnity They bee for great not for common men neither for those every day The rich man in the Gospel is condemned for going in fine purple every day 2 Hee condemns the affected and excessive use of them for they more affected the adorning of the body than of the minde to which the Apostle in both places calleth them Whereas a Christian must chiefly provide for the adorning of the minde inwardly 3 Hee condemns their offensive use of them who did not use them as the sober and grave Matrons of their years and age but being newly converted from the Heathens still retained the Heathenish Ornaments and would not being Christians bee put down by the Heathens but retained the former manner of adorning themselves 4 Hee condemns their end in wearing these things which was to set forth their bodies and pride up themselves with their Ornaments whereas all Ornaments must bee used to Gods glory while wee adorn his Temple and not to draw mens eyes upon us Quest 2. May not a man wear long hair for Ornament Answ The Ornament of a mans head is short hair long hair is an effeminate Ornament 1 Cor. 11.14 Doth not nature it self teach Against lockâ— and long hair in men that if a man have long hair it is a shame for him but if a woman have long hair it is a praise to her Object Wee may use other things for Ornament and why not our hair Answ In Ornament wee must look wee bee without offence and that is when wee frame our selves to the example of the grave and sober who amongst us count the fashion of flaring Locks Effeminate and Ruffian-like Again in Ornament as in every thing else wee must express godliness modesty and sobriety whereas this fashion of men is received as a badge of a sight minde and an intemperate person Object The Nazarites did nourish their hair Answ That was by the special Law of their Profession which Profession and Law and all is now ceased If thou wilt bee a Nazarite thou must drink no Wine nor strong Beer a hard law to many of our Locksters That of Absolom doth not necessarily conclude against it that his hair became his halter yet it is not to bee passed lightly Compare his pride with his fall and wee may observe that God doth ordinarily punish us in that wherein wee sin Quest â— May not a woman paint her face and mend her complexion Answ No Against painting of faces complexions every one ought to be content with their own feature and complexion and to devise artificial forms and favours to set upon their bodies or faces is a most abominable practice For first They are not content with their form which God hath given in them either because they are proud and would not bee inferiour to others in beauty or because they are unchaste and would by Art allure lovers when Nature hath failed them 2 The form of it is a lye it is no beauty but a Picture of it no sincerity no truth in it They dissemble themselves to bee other than God made them What truth may wee expect within when a man may read in their faces lying and dissimulation How is this to abstain from the appearance of evil 3 What a dishonour is it to God that a wretched worm should go about to correct and mend his workmanship How would a mean Work-man take it that a Bungler should offer to correct or alter his work 4 What an indignity is it to take the face of that which they say is a member of Christ and make it the face of an Harlot Wee read but of one in the Scripture that painted her face 2 King 9.30 and that was
it is but an infirmity what need a man bee so precise and scrupulous as to stand upon such small trifles all which is but to plead for Satan against our own safety He was afterwards an hungry In these words is set down the effect of Christs fast After he had fasted forty days and forty nights he began to be hungry all the while before he was not hungry neither did he want power to have fasted longer and by his Divine power upheld his human nature if hee pleased but now the miraculous fast being finished he begun to hunger Quest How could Christ be hungry seeing he was able to feed so many thousands with seven Leaves and two Fishes Besides Joh. 4.34 he saith My meat is to doe the will of him that sent me and to finish his work Or if he could be hungry why would he Ans Some have thought that Christ needed not to eat sleep c. as wee need when our bodily strength is exhaust by labour by fasting and watching And some of the Fathers as Ambrose and Theophylact upon Mar. 11.12 hold that Christ only by dispensation gave his body leave to be hungry when he pleased as though he neither was wont nor could nor ought to bee ordinarily hungry as other men nor necessarily forced to eat But wee must know that Christ took upon him a true human body and the form of a Servant in which he was obnoxious to all our infirmities only sin excepted And the infirmities which he undetook not are these What infirmities our Saviour took and took not in three propositions 1 He was not to take any which might hinder the perfection of his soul or body Of his soul as vices sins proneness to evil heaviness to goodness Christ took miserable infirmities in his soul as Augustine saith such as are natural negative ignorance as of the day of Judgement and the time of figges fructifying but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Damascene saith damnable and detestable Of his body because it was extraordinarily conceived and created of the Holy Ghost who being of infinite wisdome and power could not eâ—re or not bring his body to perfection Therefore he was not to bee blind lame deaf c. which are infirmities in many other men 2 Christ was not to take all infirmities in general Christ took not all infirmities of every particular man for three causes for 1 Some arise of particular causes which could not be in Christ as namely some hereditary infirmities and diseases as the Leprosie Falling-sickness Stone c. some from redundance of matter in generation have some monstrous or superfluous part some from defect want some part or have some part withered or scanted None of this can agree to Christs most perfect conception of the Holy Ghost 2 Some infirmities are acquisite as by Surfeits Feavers and Gouts by fulness These could not befall Christ who never exceeded the mean his whole life being a continual exercise of sobriety neither had hee ever any acquisite infirmity but voluntarily undertaken 3 Some defects and infirmities are the fruit of some special judgement of God as Uzziah his Leprosie was a special stroke of Gods hand for a special sin so some are born fools and simple Neither could these belong to Christ who had no sin nor cause of judgement in him 3 Christ was to take upon him all natural and indetractable infirmities as the School-men call them and only them Natural that is such as follow common nature infirmities common to all men And indetractable or inculpable which detract not from the perfection of his person nor of his grace nor of the work of our redemption Of this kinde are hunger thirst labour weariness sleep sorrow sweat and death it self all these are common to all men Now hunger being a common infirmity incident to all men yea to Adam in innocency who was hungry and did eat as Gen. 1.39 every tree bearing fruit shall be to you for meat and slept chap. 2. vers 21. a heavie sleep fell on the man yet without molestation therefore Christ did necessarily hunger as other men do not by an absolute necessity for 1 he needed not have taken our nature or been incarnate 2 As he was God he could have exempted himself from all the abasement and miseries that he suffered neither by a coacted necessity for he willingly submitted himself to this necessity But by a necessity ex hypothesi or conditionate having taken our nature to redeem it he was necessarily to take on him all our weaknesses sin only excepted for these reasons Reasons why Christ took on him our infirmities five Mans nature is known by defects Gods by perfection 1 He was not only to be like a man and in the shape of a man but also a very true man like unto his brethren in all things except sin therefore it is said Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assure the truth of his incarnation against all Anthropomorphites and such like Hereticks 2 This was a part of his obedience and consequently of our redemption that he suffered the same thing as we do both in body and in mind Vere pertulit langâ—ores nostros he hath truly born our infirmities Isa 53.4 3 That he might sanctifie unto us these infirmities and take away the sting of them lest we should be wearied and faint in our mindes Heb. 12.3 and that we might have an example in suffering 1 Pet. 2.21 4 That he might be a compassionate High Priest Heb. 2.17 18. touched with infirmity yea cloathed with our frail nature that we should not doubt of his grace who vouchsafed to be so abased for us 5 Himself confirmeth the same in that he took not on him such a body of ours as Adam had before sin but such a one as he retained after his fall so far as it was obnoxious to all incriminal pains of sin namely such as was subject to weariness Joh. 4.6 to sorrow tears and weeping as over Jerusalem Luke 19.41 and at the raising of Lazarus Joh. 11.35.38 and in his Agony when he shed tears and used strong cries Heb. 5.7 to sweating water and bloud in the garden yea to death it self from all which Adams body was free before the fall And by these his body was by a true necessity overcome as ours are and this not for a short time or space at his pleasure but all the time of his life till he breathed out his holy spirit yea thirsting upon the cross it self John 19.28 Neither was this onely to confirm the truth of his humane nature but to fulfill all righteousnesse and carry away all the punishment of our sinnes and so work a perfect salvation for us Therefore Christ truely and necessarily was hungry as wee use to be Obj. Christs meat was to do the will of his father As for that place in Joh. 4.34 I answer 1 It must bee meant comparatively in that the execution of his
should eat they should dye and yet hee labours to make them doubt of that truth which both hee and they knew too well This was ever his practice Reasons 1 Because of his great malice to God who hath every way set himself to confirm his word that his own truth might shine in his word to all the world Therefore hee hath outwardly confirmed it by many powerful and glorious miracles such as the Devil could never make shew of as raising the dead the standing and going back of the Sun the division and standing of the Sea and rivers and the bearing of a Virgin and inwardly his holy Spirit perswades testifies confirms and sealeth up the Word in the hearts of Gods Children 1 John 2.20 2 Cor. 2. Now to make God a lyar and to shew himself most contrary to the Holy Spirit hee contradicts and opposeth stormeth and rageth 2 Hee hateth the word of God because it is the greatest enemy to his Kingdome every way resembling God the author and carrying his image It is light and no marvel if the Prince of darknesse resist it it discovers his subtilties and fenceth the Christian against his policies it discerneth spirits that let him come as an Angel of light hee shall bee uncased As hee prevaileth in darkness so hee worketh in impurity now here the word resembling God himself crosseth him it is pure in it self and a purifyer as Christ saith Yee are clean by my word Further his chief power being in the Sons of disobedience and in the hearts of infidels here also the word clips his wings being the word of faith and John 17.20 Christ prayed not onely for his disciples but for all those that should beleeve in him by their word In a word seeing hee exerciseth his chief power in the sons of perdition who are given him to rule at his will here the word is his enemy because it converteth sinners and saveth soules called therefore a word of salvation 3 He opposed Gods word through the malice he beareth Gods children for hee ever opposeth true professors casts them into prison and would never let them have a good day in the world if hee might have his will and follows them with temptations and with outward afflictions But this is the sword of Gods mouth and the sword of the Spirit by which they cut thorow his temptations and make them forceless it is that which comforts them and sustains them in their troubles and directs them happily to heaven so as no way he can have his will of them 4 It stands him in hand to oppose Gods word for his long experience hath taught him that so long as men hold to the word they bee safe enough under Gods protection and hee could never win his Captain-sinners to such high attempts in sin were it not that hee had first shaken the truth of Gods word out of their hearts How could hee have brought Pharaoh to such obstinacy against God and his people as to say Who is the Lord and I will not let Israel goe but that he had brought the word in Moses and Aarons mouth into contempt further than the sting of the miracles forced him When Saul had once cast off the Word of the Lord Satan lead him as in a chain to hunt David to throw a dart at Jonathan to seek to the Witch against whom himself had enacted a severe law The like of Ahab Herod Nero Domitian c. 5 The Word of God is the sentence and rule of righteousness which condemneth Satan and therefore no marvel if he cannot endure it and wish it false and love it no better than the bill of his own condemnation and death eternal Vse It is a note of a man foyled by the temptation of Satan and of a devillish spirit to call Gods Word into question either to deny it as false or doubt of it as uncertain either of which if Satan can perswade unto he hath his wish for he knows they are no subjects to God that will not acknowledge his Scepter but doubt of the rod of his mouth he can easily blind-fold them and lead them whither he will that deny the light hee can easily vanquish them and lead them captive to all sin if he can get them to cast away their weapons Yet what a number of men hath the Devil thus farre prevailed with in this violent kind of temptation Some call in question whether the Scripture be the Word of God or no swarms of Atheists and Machevillians that hold the Word but an human devise and policy which is to open a door to all carnal and brutish Epicurism and to confound man and beast together Others doubt not of all but of some Books and others not of some Books but of some places of the holy Scripture But we see that Satan would have Christ but to deny or doubt of one sentence and what Eves calling into question of one speech of God brought on all our necks all we her posterity feel And it is in our natures when God speaks plainly against that sin we make ifs and pervadventures at it and so turn it off As for example 1 Our Saviour teacheth plainly that whosoever are of God hear his Word and his sheep hear his voyce Either men must beleeve it or deny it and yet how few can we perswade conscionably to hear the VVord all who must plainly either make the voyce of Christ false or themselves none of Gods none of Christs sheep for not hearing it 2 Our Saviour saith expresly He that heareth you heareth me Luk. 10.16 and that God speaks in the mouthes of his Ministers 2 Cor. 5.20 and that they have an heavenly treasure in earthen vessels But how few are of this mind never did any Heathens so despise the voyce of their Priests and the answer of their Oracles as Christians in general despise our voyce in which God and Christ profess they speak 3 Christ plainly saith this word is the immortal seed of our new birth the sincere milk to nourish the soul the bread of life heavenly food But who beleeve him for generally men have no appetite no desire to it and can well be content to let their souls languish in grace and be starved to death And whereas they would goe as farre or farther into other Countries as Jacob and his Sons into Aegypt when there was no Corn in Canaan to supply their bodies with food this they will not stirre out of their doors for VVell take heed of calling Divine truths into question No Divine truth to be called into question for three reasons stand not in them upon thy reason and understanding which are but low and shallow suspect them in things thou canst not reach rather than the truth of Scripture and make good use of these rules 1 In the rising of any such temptation know that Satan seeks advantage against thee and would bring thee into the same condemnation with himself by the same sin and
and set him on Ans It must necessarily be one of these two wayes either Satan must lead him or else must carry him The former that Satan took him as a Companion or a Leader seems not so probable 1 Because Christ of his own will would not goe for as wee have heard the Spirit led him into the Wilderness to bee tempted and hee would not of himself goe elsewhere because the Spirit of God called him thither and no whither else 2 Christ would not doe it at Satans instigation whom he knew to be the Tempter for neither must we doe any thing at Satans request be it never so lawful for whatever wee doe wee must have a word of God to doe it in faith 3 If Christ had yeelded to be lead as a Companion he might have seemed to have sought temptation and been a Co-worker with Satan against himself but it was enough to yeeld himself a Patient in it 4 The distance of the holy City from the Wilderness which was as those say that make it the least twelve miles from Jerusalem admitteth not that Christ being hungry and ready to faint should follow Satan so many miles The latter therfore seems to be the right manner of Christs conveiance namely that he was carried by Satan through the air who by Gods and Christs permission took him up and transported his blessed body to Jerusalem and set him on the battlements of the Temple For 1 The words he set him on the Temple signifies he set him down who had formerly taken him up and if he had power to set him there why should he not also have power to carry him thither And if he had not carried him thither but Christ had followed him the Evangelist would have said When they came to the pinacle of the Temple and not set him on the pinacle 2 This was the hour of the power of darkness wherein Satan was allowed to take all advantages to further his temptations and he might think this violent transportation a means either of shaking Christs faith with terror and fear what might become of him being now delivered into the hands of Satan or else to make him swell with pride and insolency that he was able to flie in the air or to be conveyed in the air from place to place without hurt which an ordinary man could not and this would well fit the scope of the temptation ensuing Quest But how could Satan carry the body of Christ being a spirit Or if he could why should hee Answ Hee is a Spirit 1 Of wonderful knowledge and experience to dive into secrets of Nature to work strange and hidden things 2 Of exceeding great power to shake the Earth move the mountains and confound the Creatures if God should not restrain him 3 Of Admirable agility and quickness proceeding from his spiritual nature whereby hee can speedily convey himself and other creatures into places far remote and distant one from another 4 Hee knows to apply himself to the creatures and to move them not onely according to their ordinary course but with much more speed and quickness 5 Hee is able to appear in the form of a creature or any person not by deluding senses but by assuming to himself a true body and move it by entring into it and to utter a voice in a known Language as hee did in the Serpent and so hee can in other creatures which have instruments of speech And thus it is not difficult to him to transport a body Witches and Wisards have been often by their own confession transported into remote places by wicked spirits which they call familiars Besides good Angels being in their nature Spirits as Satan is are able to transport men hither and thither as Christ was in the air Act. 8.39 The Spirit of the Lord caught away Philip and carried him from Gaza to Azotus which was about thirty six miles Some understand it of an Angel of the Lord as Mr. Beza noteth But if God by himself miraculously did that the additions to Daniel to which as much credit is to bee given as to any History which is not Scripture affirm that the Angel of the Lord carried Habbakkuk out of Judea into Babylon by the hair of the head Now why must Christ be thus carried by Satan Answ 1 It was not against the will of Christ but willingly hee puts himself into the hands of the Devil to pluck us out of his hands 2 It was not impotency or weaknesse of Christ but power and resolution who would not recoil nor shun any place where Satan would appoint for his assault or would carry him being as well the God of the Mountains as of the Vallies Here therefore wee must not admire the power of Satan but the patience of Christ that suffered himself to bee carried of the Devil being it tended to the greater confusion of Satan and the glory of his own victory 3 Our blessed Lord would be tempted in all things like unto us that as a careful Head hee might sympathize with his members God for the tryal of his children sometimes suffers Satan to have power even over their bodies and therefore Christ to sanctify this affliction to his members would suffer even his own blessed body for a while in the hands of Satan 4 What marvel if Christ suffred himself to bee carried by the Devil to temptation that suffered himself to bee carried by his instruments to execution How was hee haled and carried by the Devils limbs from place to place from Annas to Caiaphas from him to Pilate from him to Herod from him to Pilate again and from him to the place of execution Satan in himself might as well carry his body into Jerusalem to be tempted as his limbs carry it out of Jerusalem to bee crucified and as well might he suffer Satan to lead him into the mountain and tempt him as his instruments to lead his body unto Mount Calvary to kill him Vse 1. Consider the wonderful love of God to mankind who would give his onely Son and the Son of his love to such abasement to deliver him not onely into the hands of Satans instruments to mock to spit upon him to buffet yea to condem and kill but to deliver his blessed body into his own hands to carry and recarry at his Pleasure Adde hereunto the wonderful love of the Lord Jesus who was a willing patient in the hands of the Devil himself Hee knew it was the will of his Father and therefore submitted himself unto it Hee knew it was a part of that whole Righteousnesse which hee was to fulfil and therefore hee resisteth not Hee knew it to bee as great an indignity as never could bee the like yet for our sakes hee is well content with it Now as Christ was content because hee loved us thus to bee tossed of Satan here and of his instruments afterwards so let us shew or return our love to him If wee be tossed by Satan
had seen some which the Papists stand unto And we also seeing the gross errours of Councils as that ancient Council of Carthage under Cyprian appointing rebaptization to such as were baptized by Hereticks the second Ephesin Council in which were more than three hundred Bishops is called by Leo himself living in Theodosius his time Conciliabulum latrouuns a den of Theeves the second Nicene Council appointed Images made by mans hand to be worshipped a most gross error and Idolatry The Romane Council under Pope Stephanus condemned Pope Formosus and all his Decrees and the Council of Ravenua condemned Stephanus and restored Formosus One of them must needs erre The Council of Constance appointed a number of gross errors as that the Cup should bee taken from Laickes that faith given to Protestants under the Emperours promise and seal is not to be kept c. and it condemned a number of John Hus his Articles which were orthodox and consonant to Scripture The Council of Trent was a sink of all Antichristian errours now we I say seeing such gross errors of Councils may not or ought not we with the ancient Fathers appeal from Councils to the holy Scripture Jerome on Galath 2. saith The doctrine of the Holy Ghost is that which is delivered in Scripture contra quam si quid statnant concilia nefas duco If Councels determine any thing contrary thereunto I account it abhominable Aug. l. 2. de bapt cont Don. c. 3. And Augustine being pressed by the authority of the African Council at which Cyprian was present appealed from it to the Scripture with this reason We may not saith he doubt of the Scripture of all other we may doubt Nay Panormitan the great Popish Canonist and Lawyer saith plainly Plus credendum est simplici laâ—co Scripturam proferenti quam toti simul Concilio We must more beleeve one poor simple Lay-man that bringeth Scripture than a whole Council I will adde nothing of the Romish trick of falsifying the Books of Councils and corrupting changing adding and detracting from the Canons which makes them yet more uncertain and insufficient to rule the Scriptures by this might be instanced in the Nicene and Milevitan Council and others but the further dispute hereof belongs to the Schools IV. The fourth Judge to decide all Controversies is the POPE himself for they have but fumbled all this while and now they deal plainly for when they pretend the Catholick Church Doctors Councils they mean all Romish for with the Rhemists the Catholick and Roman faith is all one Rhem in Rom. cap. 1. vers 8 Gregory de Valentla saith By the Church wee mean her head the Roman Bishop Bellarmine hath these words The Pope himself without any Council De Christo lib. 2. cap. 2â— may decree matters of faith And the Canon Law saith that all his rescripts and decrees are Canonical Scripture and that he may dispense 1 Against Gods Law 2 Against the Law of Nature 3 Against an Apostle 4 Against the New Testament Now that the Pope cannot have authority at his pleasure to judge the Scripture is plain 1 Because a Council is above the Pope Gerson Aâ—neas Sylv. as the most and ancientest of Papists beleeve and two general Councils of Constance and Basil decree and that the Council hath power to restrain yea and depose him and so hath done And yet a Council as wee have seen wanteth this authority over the Scriptures Bellarmine would not beleeve or approve it but for the observation of the Church and common opinion Now the Sorbonists of Paris deny it 2 Because we know the Pope can erre in his Chair in matters of faith and interpretation of Scripture As for example Rom. 8.8 They that are in the flesh cannot please God Pope Sirycius thus interpreted it To bee in the flesh is to be married therefore the Priests must not marry John 6.53 Except yee eat the flesh of the Son of man and drink his blood ye have no life in you Pope Innocent 1. thence determined the absolute necessity of the Eucharist to salvation and therefore it must bee given to Infants Luke 22.38 Behold two swords here Pope Boniface 8. interprets it of the temporal and spiritual sword delivered to the Pope Nay they have not onely erred many of them but been gross and wicked Hereticks Liberius Pope about the year 350. was an Arrian and subscribed to the unjust condemnation of Athanasius and afterwards as a obstinate Heretick was deposed Honorius the first Anno 626. was an Monothelite held that Christ had but one will and so but one nature and for this Heresy was condemned in three general Councils In the year one thousand four hundred and eight at a Council held at Pisa consisting of a thousand Divines and Lawyers two Popes were deposed at once to wit Gregory the twelfth and Benet the thirteenth the tenor of whose deprivation calls them notorious Schismaticks Hereticks departed from the Faith scandalizing the whole Church unworthy the Papacy cut off from the Church What must wee obey in error scandal and Heresy or can the Pope alter the nature of that which is false and make it true 3 When there were two or three Popes at once and none knew which was the right Pope or the chief Pastor whither should men go for their determination of controversies in Religion or when themselves disagree in interpreting Scripture how can wee know which of them to lean unto See an example Matth. 16.18 Thou art Peter and upon this Rock will I build my Church Some Popes understand it of Peters person some of Peters Chair which they say is at Rome some of Peters Confession Wee have all unerring Popes maintaining these several interpretations how shall wee chuse the best what upon a Popes word every one of them hath that Therefore there must bee a superiour Interpreter and more infallible namely the Spirit of God in the Scriptures 4 How know we he hath any authority over any other Bishop seeing the Scripture gives him none How may wee know hee is not carried by affection seeing hee is a party in the Churches controversies and by Canon cast our from being a Judge How know wee no appeals lye from him seeing the Fathers have appealed from Councils which are above him How can wee know that hee sits in Peters Chair upon earth Cathedram in coelo habet qui intuâ— docet corda Aug. seeing the Father hath taught us That hee sitteth in Heaven who inwardly teacheth mens hearts Therefore wee renounce all such corrupt Judges and lean to the uncorrupt Scripture Vse 2. Secondly seeing the Scriptures are the best Commentaries of themselves and the Judge and decider of all Doctrines and Controversies Ministers that would stablish truth of Doctrin must bee careful to prove and justify all their collections of Doctrin out of Scripture for thereby they settle the faith of their people upon a sure ground of faith and manners all other
more plain and sharp than they as appeareth 1 In the title he gives him Satan 2 In the commandement Avoyd First he calls him Satan which is the third name given him in this History for he had before been called a Devil that is a false accuser and a Tempter and now he is called a Satan signifying an adversary or enemy 1 To God directly 2 To man both in his person whom he often possesseth and vexeth Mat. 4.24 and also in his estate which hee doth often endamage and impoverish as we see in Job And Christ doth now so tearm him 1 To shew him that he takes better notice of him than before for he called him by no name before though he was called by the two former tearms by the Evangelist 2 That we should see further into his nature the more to beware of and detest him 3 To shew us how we may detect an adversary and smell a Devil namely when he sets against and opposeth the grounds of religion 4 To teach us that hee is no friend that offering us wealth and honour would draw us from God and religion The greatest kindness here is the greatest cruelty Avoyd 1 This is a word of indignation as we say to a Dogg avant for Christ was much offended and angry against this temptation when he saw and heard Satan so impudent and blasphemous So Christ gives this as a reason of the same speech to Peter Avoid Satan for thou art an offence unto mee Christ shews indignation because Satan shews his blackness 2 It is a word of rebuke and castigation of Satans importunity and impudency who would not bee satisfied at the first and second assault but still renews more hellish and horrible temptations Thus Luke expresseth it Hence behinde mee as one not worthy any longer to behold his face 3 It is a word of dismission or sending him packing and carries in it the force of a Commandement An Heretick saith the Apostle after once or twice admonition avoid Tit. 3.10 Thus deals our Saviour with Satan here who is Haereticorum haereticissimus An Arch-Heretick as a great man talking with a wrangling fellow whom no reason will perswade commands him away hee will hear him no longer Quest Why was our Saviour so angry at this temptation above the former wherein he exercised Meekness and Patience Answ 1 His Wisdome knew how far hee was to bear Satan at this time and how much to suffer from him and then how his mouth must bee stopped which Meekness and Lenity would never do there is no hope to win or overcome a Devil with kindnesse nor to shake him off that way nay rather this will more invite on his malice he will go so far as hee is suffered 2 Christ thirsted after mans salvation and his love to us and our redemption made him so angry with the Devil who sought by all means to hinder it for had hee been defiled with sin the work of redemption had availed us nothing 3 To note the hatefulness and detestation of that sin of Idolatry whether it bee covert or open that if our dearest friends should solicite unto it even the Wife of the bosome wee should pursue them to death and so shew our deadly hatred against it Deut. 13.1.6 4 The two former more concerned himself but this concerned his Fathers Glory directly hee hears him claiming all to bee his quartering the Armes and Royalties of God making himself a God and challenging worship due to God this hee could not bear his tenderness and zeal to his Fathers glory would not endure so vile a creature to carry away no not to challenge any part of his worship Doct. Gods causes must ever more affect us than our own How full of lowliness and meekness was our Lord and Saviour in all his own causes Hee did not strive nor cry neither was his voice heard in the streets Hee would not break a bruised reed nor quench a smoaking flax Isa 42.3 Matth. 12.20 When hee was reviled hee reviled not again When hee was called Glutton Drunkard a friend of Publicans and sinners Matth. 11.19 28. in stead of returning rough Language hee calleth saying Come unto mee all ye that are weary and heavy laden and I will case you Hee was led as a sheep to the slaughter and opened not his mouth when they accused him of capital things knowing that his answers would not bee taken hee answered not a word Now hee was in his own cause But when hee takes his Fathers cause in hand how doth hee cloath himself with zeal which even consumes him Joh. 2.15 in purging his Fathers house hee laies about him and whips out the abusers of that holy place Moses in his own private cause was the meekest man upon the earth being contumeliously worded by Miriam and Aaron hee presently pardons it and prayeth for Miriam and gets her cured of her leprosy In Exod. 32. that froward people was ready to stone him yet when God begins to bee angry with them hee forgets all and praies God rather to put his name out of his book than not to pardon their sins But seeing the calf his calm spirit is vanished and hee breaks the Tables of stone that were in his hand The Apostle Paul every where provokes Christians to meekness patience and laying aside of revenge and stirringness of spirit in private causes yet Act. 17.16 when hee saw the idolatry of the Athenians his spirit was stirred up in him 1 The Religion which wee profess Reasons should bind us unto God most straightly therefore Augustine noteth the word either à religando or à relinquendo that where religion is it will leave all for God And hence is self-denial enjoyned as a necessary preparation to him that will profess Religion 2 Gods Glory is preferred by himself above all his Creatures as being the end of them all and therefore must so bee of us even above our selves for of him and through him and for him are all things Wee see in the Common-wealth how the instruments of publike Justice if any service bee commanded from the King must lay aside their own business and ease and execute the Kings pleasure before their own Such a good servant for his Lord was Paul saying My life is not dear unto me so I may finish my course with joy 3 Our Lord Jesus hath more affected our cause than his own what an infinite love shewed hee in descending from his glory to work the great and painful work of our redemption what infinite misery did hee sustain to help us out of it what an happinesse forsook he to recover us to that which wee had forsaken what a dear price did hee pay for our ransome when we were lost Is it not fit now that wee should bee earnest in the cause of such a friend May not hee well disdain that any thing in the World never so much concerning us should bee preferred before him yea or equalled with or loved without him
9.22 Master if thou canst do any thing help us but with confidence as the Leper Master if thou wilt thou canst make mee whole Matth. 8.2 or as the Centurion onely speak the word rebuke these dumb and deaf spirits within me and thou who only canst make the dumb to speak the deaf to hear the blinde to see and the lame to leap for joy set mee at liberty work my inlargement chase away these spiritual enemies and thou that art the Son set mee free and I shall bee free indeed In cases of sorcery and bodily oppressions by Satan what to do Again art thou in any affliction of body or mind or goods or name yea bee it in the case of Sorcery or Witchcraft against thy self or any of thine or whatsoever belongeth unto thee look up unto Christ hee can command Fire Water Windes Seas Diseases Death the Devils themselves and if hee see it good for thee he can check all thy grievances hee is of no lesse power now in his glory at his Fathers right hand than he was in his humility upon earth and yet when hee was at lowest hee could command Legions of Devils nay Legions of Angels as at his apprehension much more can hee now command and rebuke the former and pitch the latter round about them that fear him so as without his will all the Devils in Hell cannot make one hair of thy head to fall The superstitious sorcery of such as attempt by amulets and words to drive away Devils and Diseases Thirdly Hence are overthrown sundry superstitious and wicked opinions and practices very rife in the world As 1 Such Popish minded persons as think that by certain words and amulets Devils may bee driven away diseases healed c. And for this they alleadge that in the New Testament onely by naming Jesus such cures were effected To which I answer that it is too gross a conceit to think that there can be any vertue in words to dive away diseases much less Devils or to conceive that by the pronouncing of words but by the vertue and power of Christ working by the Apostles and miraculously put forth with those words both diseases and Devils gave place and so the parties were healed Popish charming 2 Such as think that by the applying of consecrated things as they call them Devils are scared away as by holy Water Salt hallowed Candles reliques of Saints the sign of the Cross Images fashioned in such or such a place All which howsoever very ordinary in the Church of Rome yet indeed are no better than sorcery and charming and the very practices of those who while they will drive the Devil from others plainly prove that themselves are spiritually possessed by him in that they will cast out Devils by Beelzebub the Prince of Devils They object for these reliques that a souldier that was to be buried was revived by touching the dead bones of Elisha 2 King 13.21 But this was a Miracle wrought by the finger of God to confirm the truth preached by that worthy Prophet and is not to be ascribed to the touching of the bones which in themselves nor at any other time had any such vertue They alledge also the example of the Woman having the bloudy issue who was cured by the touching of Christs garment whereas that disease was cured not by the Corporal touching of his skirt but by the Spiritual touching of himself which was by the hand of her faith and therefore our Saviour said be it unto thee not according to thy feeling but according to thy faith They alledge also Acts 19.12 That from Pauls body were brought to the sick Napkins or Handkerchiefs and the diseases departed from them and the evil spirits went out of them Which things had no such power in them but only that it pleased God by such weak means to produce Miracles for the confirmation of that holy Doctrin preached by â—aul And therefore the text ascribeth these Miracles not to the garments of Paul but to God himself who by the hands of Paul wrought them vers 11. Wâ—â—â—ce we may conclude that whosoever use any such means as these shew thâ—mselves not only superstitious and wicked but most foolish and ridiculous to think that any bodily substance whatsoever can work upon or violence a substance which is not bodily such as the Devils is It will be alledged that experience sheweth that such means as these prevail to these intents and purposes which wee grant to bee true but that is by Satans subtilty who often dissembleth a flight as though he were forced by an exorcist to depart or else indeed goeth away that men might be confirmed in their impiety and grow more mad upon such wicked and unlawful means 3 Others who when Gods hand is any way upon them or theirs Against such as leave him with whom God is and run to the Witch with whom the Devil is especially if they conceive it as they are prone enough a case of Sorcery or Witchcraft leave the help of him with whom God is and run to one with whom the Devil is that is the Wizzard or Witch commonly called the Cunning man and Woman or the Wise man and Woman Which because it is so common a sin and so bold as men and women doe not so much as Saul who changed his garments that he might not bee known I will by some reasons prove this conclusion that although a man knew that a Cunning man or Woman so called or a Wizzard could and would help him yet ought hee not to seek or admit of such help were his case never so desperate 1 Besides expresse places of Scripture against it as Deut. 18.10 Levit. 19.31 Levit. 29.6 It is a departure from God to the Devil Isa 8.19 Should not a people inquire at their God from the living to the dead 2 King 1.16 Because thou hast sent messengers to inquire of Baalzebub the god of Ekron was is not because there was no God in Israel and indeed the seeking to such is a service and homage to Satan which he often and for most part being very skilful in Natural things recompenseth with cure of the disease Augustine Hence did the ancient Fathers call this seeking unto them a renouncing of Christianity and an Apostacy from God 2 All help is to be sought of God and in those lawful means which hee hath appointed and promised blessing unto But for words Amulets Characters which are Diabolical Sacraments or good prayers as they call them of the limbs of the Devil whose warrant have they or what power but from the Devil for God never put any such efficacy either into their nature by Creation or by any Divine institution since and therefore their work is from the Devil on his part by Satanical operation and on the Seekers part by Satanical faith and illusion Obj. But they use good means of Physick also Ans Seldome or never but if at any time
Cor. 6.12 All things are lawful for mee but I will not bee brought under the power of any thing And 2 Cor. 7.30 Wee must rejoyce in the creature as not rejoycing use it as not using buy sell and have a wife is not having This is to affect indifferent things indifferently Contrary whereunto is that excessive desire and use of any creature which makes our servants our Masters and puts us out of possession of them that wee may bee possessed by them as when riches have our hearts and wee have not power to command them to any good use the Heathen disclaimed this slavery Divitiae mea sunt non ego divitiarum Sence My riches are mine said Seneca not I my riches Would God Christians would say so much to whom grace offers better things So when a man or woman have inslaved themselves to any creature and made it a Tyrant and Commander as insatiable Drunkards who can no more bee without strong drink or wine than the fish without water or themselves without ayr The Mule they say must have the bag hang by his mouth and these must have the bottle or pot at their elbow continually Others that so addict themselves to that bewitching weed Tobacco above all season set more thoughts upon it than they bestow upon God bestow more time on it by ten parts in one day than upon Gods service yea than upon any profitable Calling bestow more charge upon it than upon all pious and charitable uses through the year yea serve it as their God night and day and all to turn their bodies into Chimnies their blood into Sut their best and radical humour into smoak This is an intemperate and sinful use of a creature in it self good if physically used For wee condemn not drink when wee condemn drunkenness but the drunken use of it Neither can these dry Drunkards more justifie their sin than the moist nay far less seeing the one is ordained for common use so is not the other But without comparing them together it is a great sin to bee a slave either to a Pot or to a Pipe 5 In all indifferent actions wee must endeavour so wisely to pass them 5 For no indifferent forgo better things thâ—n they as 1 Time as wee dâ— not for them lose any thing better than they such as are 1 Time Men must not cast away much time in them Wee should eat out as little time with our meat as wee may much less play away our time Women must bee conscionable to spend as little time as may bee in arraying and trimming themselves for time is better than apparel Neither for wealth must wee exchange our time but that wee reserve special times for better ends For all the wealth on earth will not buy an hour of time 2 Our good name is better than any indifferent thing 2 Good name and ought to bee more precious than the sweetest â—yntment Wee must not eat and drink to bee counted Gluttons and Drunkards nor play in excess to bee counted Dicers and Gamesters which are infamous names and such persons were banished out of the Heathens Commonwealth nor so apparel our selves as to bee accounted proud garish and wanton nor build to bee accounted vain and prodigal but prefer our good names before the use of these 3 Our goods and portion of wealth which God hath given us 3 Estate are better than the excessive use of any of thâ—se and wee must not waste our goods more than is fit for our estate Men have no warrant to venture great sums of mony upon a few casts at Dice or Bowls or other sports Wee are not Lords of our goods but Stewards and must bee drawn to an account for them Religion will teach a man good husbandry and though it allow not onely a necessary and convenient expense but also for honest delight and pleasure in meat drink apparel recreation building c. yet it allows no prodigality except in the case of godly and charitable uses to the poor members of Christ Oh how rich should some mean men bee in good works if they had given that to the poor which they have lost in pâ—ay And who can say but one is far better far more comfortable than the other 4 Our vertues and graces are far better than any indifferent thing 4 Vertues and therefore wee must not lose these for the other Against which rule they sin who in meats and drinks lose moderation sobriety and temperancâ— and they who in apparel lose their humility and lowliness and they who in recreation lose their patience meekness love and peace and they who in Marriage lose their chastity and holiness c. By all which Rules wee see hâ—w godliness takes not away the use of Gods creatures for it onely gives liberty in them but orders the use thereof that they may bee used in the just measure of their goodness and give place to better and restrains us no further than so as the Calling bee not exceeded nor the Rules of moderation violated CHAP. XXIV Special Rules for Meat and Drink NOW for the special Rules of things indifferent because I must not suffer this Discourse to grow so large as it would omitting all other things indifferent there bee three things as most common so more specially to bee treated of 1 Meat and drink 2 Recreation 3 Apparel For all which the word of God is plentiful in the Rules of Christian Wisdome and Direction I. Rules for Eating and Drinking Ruleâ— fâ—r eating and dâ—inking 1 Necessity First For the lawfulness of it 1 It is necessary to nourish and strengthen us in our duties and repair strength decayed 2 It may also serve for delight for God hath given us leave liberally to use the creatures not onely bread to strengthen the heart but oyl to make his face glad 3 God hath afforded us leave to feast togethâ—r and invite one another for the maintaining and cherishing of Christian love and mutual fellowship as wee see in Jobs children which was nor unlawful and the Primitive Churches had their Agapa's and Love-feasts of which the Scripture makes mention Act. 2.46 2 Propriety Secondly For the Propriety Wee must eat and drink our own the sweat of our own brows not other mens Many cut large peeces in other mens loaves I mean that which they know is not theirs but other mens if all debts were payed This is an high kinde of injustice 2 Thess 3.12 not to eat our own bread 3 Measure Thirdly For the Measure Wee must eat and drink according to the call of Nature or honest and moderate delight to make us and keep us in a fitnâ—ss to godly duties of hearing reading praying c. All that eating and drinking whereby men make themselves heavy sleepy unwieldy and unfit for good duties is sinful for this is not a refection or refreshing but a destruction or oppression of nature 4 Affection Fourthly For our
of our sports must not bee to purchase our neighbours money or to help our selves by his hindrance And I would know by what right of Gods word I can hold my Neighbours money which comes into my hand without labour love gift or just contract If it bee not mine by justice distributive or commutative it cannot bee mine by God But no law of God or man hath ranked Wagers in either Nay the Civil Law compels none to pay that which is lost or if hee have paid hee may recover it within fifty hours 2 Affi ma ive But the right ends of sports are these 1 Gods glory Nothing can bee lawful wherein some glory is not won to God in whatsoever wee do 1 Cor. 10.31 And therefore such sports as do not inable us to cheerfulness in the duties of Religion and Christianity fail in this end 2 All our earthly joyes must help forward our spiritual joy in God and the eternal joyes of his Kingdome If they come in comparison with them or will step up to hinder us therein they are to bee contemned Our chief joy must ever be placed in the Lord and our chief affections must bee reserved for that fulness of joy which is at Gods right hand First seek the Kingdome of God even in these and above these How doth hee so who spends more time in these than in that Yea more by a thousand degrees if wee would measure the time of his sports by the time of godly desires and Religious duties 3 The preservation of our own health and not to impair the health of our souls or bodies as many by their watching to play destroy their health and call numbers of diseases upon themselves and oftentimes untimely death In this use alone can all recreations become good and comfortable unto us although our corrupt nature is loath to bee so confined Object If onely these Recreations in this manner and these ends bee lawful you leave us none Answ Onely these in this manner and ends are lawful and yet wee disallow nothing which Gods word alloweth which ought to govern all his people Gods word alloweth for the exercise of the body the use of the Bow 2 Sam. 1.18 of Musick Neh. 7.67 of Hunting Hawking Birding and such sports without swearing disorder and needless tormenting of the silly creatures And for the exercise of wit hee alloweth honest Riddles Judg. 14. and such Games as the ground of which is wit or skill as Chess Draughtâ— c. Besides an heart that is sanctified would inure it self to heavenly joyes and prefer them above carnal and little affect those which loose persons so much dote upon And to those who will be ready to object the use and custome of the world and the practice of so many fore-running ages I answer and conclude with the Apostles words Rom. 12.2 Fashion not your selves according to this world but prove what is the will of God Or if you will not walk by Gods Rules your sin shall destroy your own souls Look you to your duties I have endeavoured to do mine in discovering the same unto you CHAP. XXVI Rules of wisdome concerning our Apparel HAving thus finished the Rules of Wisdome concerning Meat Rules for Apparel and Drink and Recreations wee come to such Rules as concern Apparel and they are four 1 The matter of our Apparel must not bee stately and costly 1 For the matter which must bee measured partly by the ability our selves have partly the condition of life wee are in and partly by the example of such as are sober grave and wise in our rank Yea even in the matter of our Apparel our sobriety and modesty must appear yea our humility Prima vâ—stis data est propter usum non propter luxum When God made Adam garments hee made them of skins homely and base that hee might read therein his mortality and that by his sin hee was become like the beasts whose skins covered him 2 For the manner of our Apparel it must not be strange garish 2 The fashion affecting new fashions which argues levity and new-fangledness but such as becometh holiness Tit. 2.3 and according to the sober custome of our Country and rank Zeph. 1.8 I will visit Kings Children and those that wear strange Apparel that is such as in the form of fashion is wanton curious odde savouring of pride lightness and singularity A fearful threat under which our whole Land lyeth which is a receptacle of all the fashions of all Countries besides our own daily inventions of new fashions of monstrous Apparel that were men and womens bodies as monstrous as their Apparel they would bee cast out of the company and account of men And howsoever their bodies bee surely their mindes bee monstrous and filled with vanity And how just were it with God seeing such persons will not fashion their cloaths to their bodies to fashion them to their cloaths The Apostle wisheth us not to fashion our selves according to the world which Precept is so far out of date and use that almost the fashions of all the world and the vanity of all Countries England the worlds Ape may seem to bee arrived and landed in this Land of ours that a man may read in Capital Letters upon mens Garments the lightness and lewdness that is within 3 For the measure of it Beware of excess in Apparel 3 For measure which is a great sin and carrieth with it 1 Expence of Wealth which might bee better reserved to the use of the Church or Commonwealth or covering the poor and naked Saints 1 Excess in Apparel a great sin Reasons All excess is commonly maintained with covetousness injustice or unmercifulness 2 A note of a vain minde that glories in his Wardrobe as if a Theef should boast of his bolts or glory in his brand or mark of Felony for Apparel is the cover of our shame 3 Waste of time and idleness in the too accurate and curious culture of the body which should bee spent either in adorning the soul or following our ordinary Calling 4 Oftentimes debts and unjust detaining of mens dues from them Wee have known great Rents soon turned into great Ruffes and Lands into Laces Wee have heard of some brave Dames in such variety of fashions and colours as if they had stood with a Pedlars shop about them and of some brave Gallants that have carried some whole Mannors upon their backs But Mr. Latimer in his time a man of much observation noted one commodity in his Leather coat which hee wore at the Court when the Gallants mocked him hee told them His was paid for and so were not many of their Velvets and Sattins 4 Consider the ends and use of Apparel and that is 1 Spiritual 2 Civil Spiritual 4 The kindes of Apparel 1 Spiritual many wayes 1 When by putting cloaths on wee see our misery and in the nakedness of our bodies the nakedness of our