cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
The finding out of strange deuises and conceits 3 The couragious acting of Great conquests in that speedy and happy manner Hath not the ground of these beene some Superiour Power inspiring and prospering the same Deut. 31. Esr. 1.1 Iud. 14.19 Eleuenthly And seeing that euen the world hath beene acquainted with the certaine and cleere demonstration of future euents Could this proceed from any but from the All-seeing GOD who in mercy hath reuealed these things for the comfort of His Church and confusion of His enemies Esay 41.23 Ezech. 12.21 Twelfthly And doe wee not see things graciously and certainely attaine their proper ends and vses notwithstanding contrary meanes and strong oppositions And is there any but the LORD that can bring light out of darkenesse 2. Cor. 4.6 Is not this to bee ascribed to some supreme Power Thirteenthly Especially if we consider that the ends of causes and effects are finite must there not be some First and Principle cause either Immediately or Mediately producing the rest on whom all other causes may depend and to whom as to their center they may returne againe Eccl. 1. euen as the Riuers vnto the sea And therefore 1 As this shall bee sufficient to make the Athiest without excuse Rom. 1.20 2 So let it teach not to despise the voyce of nature because though heereby wee shall not attaine to perfite knowledge 1. yet shall these notions both bridle much euill 2. and also further the performance of much morall good 3 Yea they shall aduance the Iustice of GOD in the gouernement of the world 4 And seeing they are insufficient therefore shall they prouoke to seeke GOD in the right meanes And 5 Hereby shall such as are conuicted as by a generall consent of witnesses bee better confirmed in the truth thereof And 6 Lastly this ignorance shall hereby be acknowledged and so Gods meere mercy aduanced in sauing his Elect especially seeing this knowledge if it bee not sanctified is enmity against GOD leading from obedience of GOD euen while it leads to the knowledge of Him Rom. 1.23.24.25 1. Cor. 1.20 3 Let this comfort vs that what is impossible to Nature the LORD hath reuealed in His Word And therefore 4 Here let vs search the knowledge of GOD Let this bee the Touch-stone of all the other meanes let them all haue their reference hereto not resting in them or the effects thereof but renouncing and condemning vtterly the same that wee may know GOD alone in IESVS CHRIST by which wee may attaine Life Euerlasting 3. Phil. 8.9 Ioh. 17.1 5 Discerning herein the Insufficiency And wee must conceiue thus of GOD. 1 Least wee conceiue that which is vnworthy of his Maiesty 2 That wee may renounce sence in seeking of Him and so 3 Seeke Him in His Word and Workes 4 That wee should not dare to represent Him by any bodily shape 5 That wee should not thinke Him sufficiently worshipped with the gestures of the body or members onely but with the minde and spirituall motion of the heart 1. Tim. 4.8 6 And seeing the SPIRIT alone proceedeth from Him therefore 1. Wee should acknowledge the gift both to proceed from Him 2. Onely seeke the happinesse of the minde from this Fountaine and 3. Wholly referre it to His Glory Thirdly tâ—â—â—is GOD is Intelligent as being 1 The cause of the minde of man and of all the notions therein 2. And of that order which is in the nature of things and Common-wealthes 2 All Intelligence or Vnderstanding of the creatures comes from Him both Psal. 94.9 1 In respect of the Faculty and also 2 The operation thereof And this serueth 1 To condemne those that ascribe the variety and order of Nature and things therein to proceed from it matter and the inclination thereof to it forme 2 To ascribe all knowledge and gifts naturall to bee the meere gifts of GOD. 3 And so to vse them for the glory of the Giuer Fourthly this God is Eternall 1 Neither hauing beginning Ps. 30.2 2 Nor ending Ps. 48.13 3 Giuing eternity to Mankind and that because Hee is 1 Absolutely and Infinitely Perfect and 2 Of power accordingly yea 3 Infinitely good and therefore Hee is euerlasting in His Protection Couenant Reward c. And this serueth 1 To reproue 1. The doctrine of doubting and despaire 2. the malice of the world that thinks to roote out GODS Church As also Psal. 85.2 2 Our infidelity that complaine as if GOD had forsaken vs Psal. 22. 3 It teacheth vs to ground our faith not vpon present time or things but Eternity 2. Pet. 1.8 Heb. 11.26 Ps. 119. 4 And comforteth vs in our greatest eclypses and decayes that once loued and euer loued Ioh. 13.1 Ioh. 17. 2. Tim. 2.19 Fifthly this GOD is Other from all creatures 1 Because Hee is the Creator of them 2 Hee is of a different Nature without comparison farre excelling as being 1 Perfectly Wise whereas the world hath many parts vnreasonable 2 Indiuisible and Vnchangeable and therefore Immutable and dimensiue substances cannot bee deriued out of GOD being indiuisible 3 There can neither bee nor imagined any similitude of a finite nature and an Infinite And this serueth 1 To conuince Phylosophy who will haue Nature or the world to bee GOD. 2 To condemne the Maniches and Seruetus who hold that the creatures spring from the Essence of GOD. 3 To exclude all prophane and idolatrous cogitations of GOD as if Hee were like the creature 4 Heereby wee are resolued 1 That though all things are said to bee of GOD It is not meant of His Essence but because Hee makes them of nothing Rom. 11.36 Rom. 4.17 2 Though the soule bee said to bee Diuine and wee pertakers of the Diuine Nature this is not to bee vnderstood of the communication of the Substance but of the similitude of Properties as being adorned with heauenly gifts being but created qualities though they be a certaine shadow of the Diuine Nature 2. Pet. 1.3 3 So are wee to vnderstand when the Elect are said to bee the sonnes of GOD and that it is not so by Propagation of the Essence but by similitude of the Properties Ioh. 1.13 8.47 4 So are wee to conceiue what is ascribed to the Saints that they are one Spirit with GOD 1. Cor. 6 17. 2. Pet. 1.4 to imply onely our conformity with GOD and the inhabitation by Grace in vs of His blessed Spirit 5 And so when CHRIST is said to bee GOD thereby is not meant a permutation of the Diuine Nature into the Humane and so contrary but an inseparable conioyning of two Natures reteining their Properties distinct into one Person and a glorifying of the Humane Nature which though it agreeeh to a Nature which is Ruler and Gouernour of all things yet notwithstanding it is but Made and Created Sixthly This GOD is incompresible And that 1 In our cogitation or the conceite of any creature 2 In the vnmeasureablenesse
to the effect because God is not compounded of matter and forme and therefore it is not well said that the three Persons cōsist of one essēce Neither 2 as the whole vnto his parts because God is indiuisible and therefore it is not well said that the Person is a part of the Essence or that the Essence doth consist of three persons for euery person is the whole diuine Essence 3 Neither as the Genus or kinde vnto the Species For the Essence is not the Genus of the three persons neither the person the Species of the Essence But God is a more common name because the Essence of the Diety is common to the three persons and may bee affirmed of each alike And the name of Father Sonne and Holy Ghost is more straight because the the persons are truly distinct cannot bee affirmed of each other And therefore it is not well said the diuine essence is the Father is the Sonne is the Holy Ghost Againe the three persons are one GOD or in one GOD. Againe they are one the same Essence Nature Diuinty again They are of the same Essence Nature c. And yet it is not well said they are of one God because there is none of these Persons which is not very God whole and perfect Wherfore the diuine Essence hath such relation to the persons as it communicateth it selfe after a singuler manner to those vnto which it is common So that The Trinitie signifieth these three persons distinguished by a threefold manner of existence in one essence of the Deitie And though this name of Trinitie be not expresly in the word yet is the thing 1. there expressed Math. 28.19 2. Corinth 13.13 Math. 9.17 2 And the name is not contradicted 3 And the sence thereof is expressed so by a necessary cōsequence 4 And the word Three whence Trinitie is deriued is expressed 1. Ioh. 5.7 And so it is a sound collection of the Deitie as Eternitie Immensitie Omnipotencie Wisedome Goodnesse c. 3 All the outward workes of the Deitie respecting the creatures either wrought in them or by them as Creation Conseruation c. 2 Wherein the person differ Namely in the works which each Person exerciseth betweene themselues as the Father existeth of himselfe and none other The Sonne is begotten of the Father from all Eternitie 1. hath his diuine Essence communicated vnto him of the Father wonderfully and so the holy Ghost proceedes eternally from the Father and the Sonne that is Hath the same diuine Essence communicated from the Father and the Sonne after an vnspeakeable manner Iob. 1. v. 1.14 vers 18. Ioh. 15.26 3 Hence appeareth the order of the Person The Father is the First Person because hee is the Fountaine of the Diuinitie of the Sonne and Holy Ghost The Sonne is the Second Person because the Deitie is communicated vnto him of the Father by the eternall generation The Holy Ghost is the Third Person because the Deitie is communicated vnto him from the Father and the Sonne by Eternall inspiration Matth. 28.19 Ioh. 1.5.7 And yet the Father is not before the Sonne nor the Father and the Sonne before the Holy Ghost in time but in the manner of existence And so as is the order of the Persons such is the order of their outward workes For though they are done by the common will and operation of the Father and the Sonne and the Holy Ghost yet is the same order of Persons kept in the doing thereof which the Persons haue in their existence So The Father is the Fountaine as of the Person so of the operation of the Son of the Holy Ghost and doth all things not as if another wrought by him as if the will of another went before communicating power and efficacie vnto him but as of himselfe as existing so vnderstanding and working of himselfe Now the Sonne and the Holy Ghost worke not of themselues but the Sonne of himselfe so as that the will of the Father goeth before and the Holy Ghost so of himselfe as that the will both of the Father and of the Sonne precedeth The Father worketh by the Sonne and holy Ghost so as that he sendeth thē is not sent of them The Sonne worketh by the holy Ghost sends him into the hearts of the beleeuers from the Father and is not sent of him but of the Father The Holy Ghost worketh and is sent of the Father and of the Sonne not of himselfe Ioh. 1.3 Col. 1.16 Heb. 1.2 Ioh. 5.19 Ioh. 8.42 Ioh. 14 26. Ioh. 15.26 And yet when the Sonne and Holy Ghost are said to be sent this is not meant of any locall motion or any mutation in God But 1. of the Eternall Will decree to performe some thing by the Sonne and holy Ghost And 2. of the Reuealing and execution of that will by the working of the Sonne and Holy Ghost so saith the Sonne That he is sent of the Father into the world that he came downe from heauen and yet that he is in heauen euen when hee was vpon the earth So is the Holy Ghost saide to be sent vnto the disciples at Pentecost when as yet he was before and dwelt with the Apostles So both are sent into the world not as if they had receiued their existence elsewhere where they were not before but because they accomplished in the world the will of the Father which was not done before and so according to that will expressed their presence and effectuall working This is the doctrine of the Trinity And it is to bee retained in the Church 1 For the glory of God that the true God may be discerned from Idols and may bee worshipped as he hath reuealed himselfe 2 For our comfort and saluation which ariseth hence that wee know the Father whom we cannot know but by the Sonne Ioh. 1.18 1. Iohn 2.23 and by confidence in him 1. Iohn 5.20 Rom. 10.24 And wee can haue no knowledge of Christ but by the Reuelation of the Spirit 1. Corin. 2. neither any sanctification from Christ but by the Spirit And therefore wee must beleeue God as hee is thus manifested in the Trinitie that wee may be saued eternally 3 This serueth for confutation of all heretickes that deny the Trinitie and the order of Persons c. and of the Iewes And 4 Also for instruction that wee be acquainted with the scriptures whereby wee may attaine to this knowledge of God not resting in the light of nature or Tradition of the Elders CHAP. VI. God is to be worshipped THus are wee to know God in the Trinitie and this knowledge necessarily inferreth that We must worship this God 1 Not onely because euen by the light of nature each nation worshipped somewhat in the place of God after their owne vaine imaginations which necessarily enforceth that God is to be worshipped 2 But the Lord hath commanded that he should be worshipped 3 Yea as he is thus reuealed in
will Rom. 9. 11. 2 To aduance in him the greatnesse of his iustice So also Rom. 9. 3 The riches of his mercy 1. Cor 10.31 Ephes. 2. in bestowing saluation on him 4 And also to aduance his bountie in communicating his goodnesse vnto him And so 5 To manifest and reueale his wonderfull wisedome and power and goodnes in the preseruation and gouernment of him and 6 Thereby to procure the glory and praise hereof to bee giuen to him alone And therefore 1 As wee must not thinke that we were made to serue our owne turnes to eate and drinke and so let vs labour to answer these ends of our creation 1 in striuing to aspire to our first estate by being recreated in Christ 2 sanctifying all things vnto vs by the word 3 returning the strength in obedience to our God These were the ends and caâ—â—â—ses of mans Creation The manner whereof was this 1 In respect of the workeman the whole Trinitie consulted of and concurred therein thereby implying the excellence of the worke 2 Concerning the work consider 1 The Time euen when God had made all the rest for mans vse then the Lord made him to partake thereof 2 And when he had made him rested from all his workes of creating any thing anew that it might appeare how the Lord would euen repose and quiet himselfe in this worke and communicate himselfe especially thereto Pro. 8. the world were laid such as eye neuer saw neither can enter into the heart of man to bee enioyed of vs in an eternall kingdome And comforting our selues in our choyce of God and heauen howsoeuer if wee measure it by the present we may stumble as looking not onely behind to what was prouided for vs before wee were but also looking before vs to what we do enioy nay looking a far off to what is set before vs that so we may not be weary nor faint in our minds And so vsing all good blessings in this life as to lay vp a good foundation by them against the day of Christ. Labouring still if by any meanes we can attaine to the resurrection of the dead Thus of the time 2. Obserue we the Authour of our Creation which was the holy Trinitie hee it is that made vs not wee our selues Psalm 95. no we cannot so much as make one haire of our heads Math. 6. And this 1 Reproueth naturall wisedome which not appreheÌ„ding the omnipotency of God who could make all things of nothing out of that false conclusion that nothing could bee made of nothing inforced a more absurd that the world and man was eternall and so denyed the Creation As also the Atheism of the world which out of these false grounds place onely happinesse in this life denying the resurrection and condition of a better 2 This teacheth to worship this God alone and to haue relation dependance onely to him as being the worke of his hands 2 As also to be implyed in our selues for his glory who of nothing made vs for the same 3 And so depend vpon him for our preseruation and perfection 3 Consider wee the matter of our Creation Which was generally of nothing such is properly Creation Particularly of nothing like to what we are such is properly generation when like begets like as being made of the 1 Dust of the earth concerning our bodies 2 But touching our soules the Lord breathed into vs the breath of life and so man became a liuing soule Genes 2. And this Composition of both body and soule from Such diuers matter Reproueth 1 the Anabaptist which vnder pretence of spirituall liberty denieth subiection to earthly gouernors seeing concerning the body outward earthly things we are bound to man As also the 2. Liberine that onely dreames of such an vse of the soule which might serue to satisfie the flesh as if the happines therof coÌ„sisted only in this as to serue the body for the coÌ„mitting of sin whereas the soule was principally created to serue the Lord and so to informe the body as that the members also thereof might bee giuen as weapons of righteousnesse to serue the liuing God Rom. 6. 2 This teacheth a diuersity of subiection of the same creature as in regard of the body and such things as belong thereto he is ought to be subiect to man but in the soule onely and immediately to the Lord and to man for his sake and yet so as these may not be diuided in either respect wee cannot so giue man the Body but from and by the Soule euen for conscience sake Neither can wee so reserue the Soule vnto God but that it obedience must be expressed in and by the body Rom. 12.2 least our seruice be plaine hypocrisie only the mater is in the diuersity of order respect as the body to man immediatly by the soule the soule to God immediatly expressed in the body yet both immediatly intirely from God and for God Rom. 11. As also this comforteth in this diuersity of subiection 1 That what is yeelded vnto man for Gods sake is not lost but safely put to keeping to the Lord and so by him profited either here to be restored better or to be repaied so at length as to bee onely in subiection to the Lord to be for euer with him 2 What is reserued intirely vnto God in truth though it be not for the present answered with that correspondency of the outward man yet shall this neither be imputed if there bee a willing minde as to challenge the sincerity of the inward man but rather to try and aduance the soundnesse thereof and it shall further still be a meanes of more gratious conformity of the outward that so both at length may concurre in perfect obedience to the Creator Thus of the composition Now if we particularly yet further weigh the seuerall matter of each First that man was made of nothing that is of no pre-existent substance This 1 Confoundeth infidelity that we cannot depend on God without meanes And 2 Informeth faith to restore God beyond without and contrary to meanes 3 Confirmeth the faith of the Resurrection though all may seeme to bee resolued 〈…〉 nothing And 4 Instructeth in the discerning of the nature practise growth of sanctification which as it began of nothing in vs as of our selues so it is daily led forward by denying of our selues that in vs that is in our flesh dwelleth no goodnesse discerning that wee haue to be as nothing both in coÌ„parison of what we shall haue as also in respect of any thing as of our selues furthering thereto but especially emptying our selues of all confidence therein or glory thereby that the Lord alone might bee honoured in his onely worke Secondly in that man was made of the dust of the earth we learne 1 Not to be puffed vp in regard of nature seeing it came from no better then the earth 2 Neither to despise
to meditate on the worke of our redemption which was the cause of the vnchangeable change of this day 6 Wee are more weaned from the world and setled in our best choyce 7 We renue our right and prosecute our interest in the eternall Sabboth 8 We are throughly humbled in the sence of our vnworthinesse as discerning by the impossibilitie of so keeping in our selues but that in thought word and deede wee haue often transgressed the bounds of this day how farre we are from perfection and so are prouoked the rather to hasten thereto A second publique meeting for Gods worship are the Solemnities of Thankes-giuing for extraordinary blessings receiued Exo. 15.1 Hest. 9. Nehem. 8. And these are to bee performed 1 By the lawfull authority of the Magistrate Hest. 9. 2 They are to bee kept as Sabboths with 1 Like preparation 2 Cessation from worke 3 Contribution to the poore 4 Spirituall exercise of the word and prayer 1 Corinth 16. Hest. 9. 5 Onely here may be a more liberall vse of Gods Creatures in regard of inuitation of the poore and enlarging of Christian liberty vpon the occasion 1 Sam. 9.23.24 Gen. 21.8 6 And that the memoriall of Gods mercy may continue we are to set a part solemne daies thereto Hest. 9. Exod. 14.15 These are so to be kept that we be fitted and prepared thereby to other the like duties of thankesgiuing vpon priuate occasions not that the performance heereof should make amends for and cut off these Luke 16. Hest. 1. So that wee heerein auoyd 1 Customarinesse 2 Pet. 2.13 2 Opinion of merit 3 Superstition Iud. 13. 4 Will-worship Col. 2.16.21 5 Vaine prodigality c. For the matter and Rules of thanksgiuing before A third publique Spirituall meeting is that holy exercise of Fasting and Prayer Luke 5.33 Act. 1. Ion. 3. And here obserue What fasting is 1 Not what God imposeth and is not willingly chosen either by the shutting of the heauen or hardning of the earth which is properly called famine Genes 12.10.41.53 2 Neither that hunger which proceedes for want of meate Act. 27.21 33. 3 Neither that extraordinary abstinence from meate caused by such strange visions c. Act. 9.9 4 Neither that miraculous fasting by a diuine power as that of our Sauiour Moses Elias Math. 4.2 Exod. 34.28 1 King 19 8. 5 Neither that daily sobriety and temperance of Christians in moderate diet and spare as that of Iohn Baptist Mat. 3. 1. Pet. 5.8 Gen. 1.29 6 Neither that extraordinary sobriety and moderation in our Christian liberty when the iudgement of famine lies sore vpon the land to shew our sence of Gods hand and to bee better able by sparing from our former liberty to relieue others Nehem. 5. 7 Neither that superstitious difference of meats as of fish in stead of flesh abstaining from white-meates and on set dayes 8 But it is a voluntary abstinence and extraordinary taken vp for a religious end Voluntary it is 1 because the time and manner of fasting is not imposed or determined but lost free to our owne liberty 2 This is to bee vnderstood of priuate fasts because the publike for the time and outward maner are at the disposing of the magistrate 2 It is an abstinence 1 Either of all kinds of meates wholly for so long time as nature will endure to be fitted to spirituall duties 2 Or if it continue any long time then to receiue sparingly somewhat to maintaine life without any daintinesse or excesse to nourish pleasure This is also true fasting so that it bee 3 Extraordinary that is differ from our ordinary temperance in diet which is to bee at all times but this at certaine times and for certaine occasions And that 4 As also to religious ends Of which hereafter And this condemneth 1 Blasphemous fasting of such who in imitation of the diuine power haue presumed to commend vnto the Church by their wicked imitation that miraculous fast of 40 daie as the Montanists Papists 2 It condemneth generally all Popish fasting and that 1 Because it consists in the obseruation of set times vpon paine of mortall sin Mat. 9. 2 They make the very abstinence from flesh a mater of conscience 3 They place their abstinence in difference of meats as if one were more holy then another 4 They determine the act of fasting to bee a religious and holy worke whereas indeede in it selfe it is but indifferent 5 Yea they make fasting to bee a matter of merite whereas indeed at the best it is but a helpe to a good work 2 This teacheth vs to put a difference between religious fasts and ciuill abstinence from some Creatures vpon certain week daies for the good of the Common-wealth mutual vse of the creatures imposed by the Magistrate as the moderator of our liberty in these things 3 As also wee are hereby taught to discerne of our fasts whether they bee warrantable or no. Secondly obserue the kindes of fasting which are 1 Priuate vpon extraordinary or ordinarie occasions within the power of each particular Christian to dispose of either for his own person concerning time c. or for his family where hee is King Priest and Prophet 2 Publike which depend on the Authority 1 Of the Christian Magistrate 2 Are celebrated in a publique place 3 Solemnized onely for extraordinary occasions 4 Continue either one or more dayes as the occasion is more vrgent Ion. 3. Esay 58. Thirdly consider the causes and occasions of these publique fasts 1 The ouerflowing of sin threatning some grieuous iudgement 2 Some iudgement threatned either by the word or by some visible signe 2 Chron. 20. Ioel. 3. Ion. 3. Hest. 4. 3 Some present iudgment vpon the land Iudg. 20. 4 When any especiall good is to be done for Church or Common-wealth Exod. 19. Act. 14. Dan. 10.3 Luk. 6.12 5 When we feare the remoue all of some principall blessing as good gouernment the Word c. 6 When we see the like occasions in our neighbors we are for their sakes also to be humbled Psal. 35. Fourthly learne we the maner of true fasting which is 1 For the solemnitie of it it must be kept as a Sabboth Esa 58. Za. 7. 2 There must be an abstinence from all meats so farre that the body be afflicted Ezra· 8.2 1 Cor. 9 3 Yet so as nature bee not destroyed or vnfitted to spirituall duties 2. Col. 23. Math. 6. 4 That wee continue in this abstinence at the least all the time of the performance of such spirituall actions of prayer and the word and that if nature will endure euen from morning to the euening 5 As also we must abstain from all delights which either may â—â—â—â—â—â—eare nature ordinarily vnlesse some sudden oppresse it or may prouoke it to sin Da. 10.3 Ioe 2.15 6 Yea all persons are bound to the performance thereof vnlesse by impotency of nature or inabilitie of spirituall gifts they are vnfitted thereto so