rest a figure of the most strict spirituall rest from all sinne in thought word and deede required of cuery true beleeuer II. Againe in the Sabboth this was ceremoniall and temporarie that it was a speciall signe betweene God and his people of the blessings that were propounded promised in the Couenant Exod. 31. 13. And these were principally two First it was a signe of their sanctification to teach them that as the Lord had set apart a day of rest so he did and would sanctifie the obseruers thereof vnto himselfe by forgiuing their sinnes and receiuing them into his fauour in and by the Messias to come Secondly it was ordained by God to figure and signifie the euerlasting rest of Gods children in the kingdome of heauen Of this the Prophet Esay speakes when he saith that from moneth to moneth and from Sabboth to Sabboth all flesh shall come to worship before God Esa. 66. 23. And the author to the Hebrewes There remaineth therefore a Sabbatisme or rest to the people of God Heb. 4. 9. III. Furthermore this was temporarie in the Sabboth that it was to be obserued vpon a set day namely the seauenth from the Creation and that with set rites and ceremonies So saith Moses The seauenth day is the Sabboth Deut. 5. 14. Againe On the Sabboth day ye shall offer two lambes of a yeare old without spot and two tenth deales of fine flower for a meate offering mingled with oyle and the drinke offering thereof and the burnt offering of euery Sabboth beside the continuall burnt offering and the drinke offering thereof Numb 28. 9 10. IV. This also was Ceremoniall that it was to be obserued in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt and the Lord thy God brought thee out thence by a mightie hand and stretched out arme therefore the Lord thy God commanded thee to obserue the Sabboth day Deut. 5. 15. Sect. 2. Now as there were some things temporarie and Ceremoniall in the Sabboth so there are some things in it perpetuall Morall and those I take it are three especially First that there should be a day of rest in which man and beast might be refreshed after labour Secondly that this day should be sanctified that is set apart to the worship of God These two first are therefore morall because they are expressely mentioned in the Commandement touching the Sabboth Thirdly that a seauenth day should be sanctified to an holy rest and that this holy rest should be obserued in a seauenth day I say not in this or that seauenth day but in one of the seauen Now that this also is morall it appeares by these reasons First the Sabboth of the seauenth day was instituted and appointed by God in Paradise before the fall of man and the reuealing of Christ yea euen then when there was one condition of all men This is plainly set downe in Gen. 2. as also in the fourth Commandement And vpon this ground it is manifest that a Sabboth of a seauenth day cannot be a Ceremonie simply considering the ordination thereof was in time long before all Ceremonies If it be obiected that it was made a Ceremonie afterward I answer that the reason is naught For Matrimonie was ordained in Paradise and afterward made ceremoniall to signifie the spirituall vnion betweene Christ and his Church and yet Matrimonie is perpetuall and so is a Sabboth of a seauenth day If it be againe alleadged that God did then keepe a seuenth day in his owne person and afterward inioyned it to man by his commandement I answer that the institution of the Sabboth in Paradise consisted of two parts Blessing and Sanctification and the meaning of the Holy Ghost is that God did both blesse it in regard of himselfe because he kept it in his owne person and hallowed it also in regard of man by commanding it to be sanctified and kept in performance of holy duties Secondly the reasons of the fourth Commandement are generall and the equitie of them is perpetuall and they haue this ende to vrge the rest of a seauenth day Let them be considered in particular The first in these wordes Sixe daies shalt thou labour Which some take to be a permission as if God should haue said thus If I permit thee sixe thou shalt allow me a seauenth But they may be also taken for a commandement inioyning labour in the sixe daies first because they are propounded in cōmanding termes secondly because they are an exposition of the curse laid vpon Adam Thou shalt eate thy bread in the sweat of thy face namely in the sixe daies and thirdly because idlenes the spoile of mankind is there forbidden This beeing so there must needes be a seauenth day not onely of rest to ease them that labour in the sixe daies but also of an holy rest that God might be worshipped in it The second reason is taken from Gods example For in sixe daies the Lord made heauen and earth c. That which the Lord himselfe hath done in person the same must man doe by his commandement But the Lord himselfe in sixe daies laboured and rested the seauenth Therefore man must doe the same This reason made by God to the creature must stand in force till he reuerse it which yet he hath not done nor doth If then these reasons doe not onely inforce a rest and an holy rest but a rest on the seauenth day then this lest on the seauenth day is a part of the fourth Commandement and consequently the Church can not alter it from the Sabboth day because they can not alter the substance of that Commandement which is eternall II. Reason The Sabboth day in the new Testament in all likelihood is tied to that which we call the Lords day and that as I take it by Christ himselfe The Reasons thereof are these I. The sabboth day of the new Testament is called the Lord daie Apoc. 1. 10. Now I suppose for in these points still wee must goe by likelyhoods its called the Lords day as the last Supper of Christ is called the Lords Supper for two causes First as God rested the seauenth day after the Creation so Christ hauing ended the worke of the new creation rested on this day from his worke of redemption Secondly as Christ did substitute the last supper in roome of the passeouer so he substituted the first day of the weeke in roome of the Iewes Sabboth to be a day set apart to his owne worship II. The Church of Corinth everie first day of the weeke made a collection for the poore as we may read 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word Praier and the Sacraments as a fruite therof Act. 2. 42. For these be Sabboth exercises that went alwaies together in the Apostolicall Church But it will be saide that collecting for the Saints is a matter of
in the historie though the doctrine it selfe be as ancient The Scripture contains a continued historie from age to age for the space of 4000 yeares before Christ euen from the beginning Humane histories that are of any certentie or continuance begin onely about the time of Ezra and Nehemiah As for those which were written before they are onely fragments and of no certentie The second propertie is Consent with it selfe in all parts both for the matter scope and ende The writings of men doe dissent from themselues by reason of ignorance forgetfulnes in the authors But the word of God agrees with it selfe most exactly and the places that seeme to disagree may easily be reconciled which shewes that holy men by whome it was penned were not guided therein by their owne priuate iudgement but were directed by the wisdome of the spirit of God Sect. 5. The fift reason is drawne from the Contraries The Deuill and wicked men are in iudgement and disposition as contrarie to scripture as light is to darkenes I prooue it thus Let a man read any booke of Philosophie and labour to be resolued of any one point therein he shall neuer be tempted to infidelitie But if the same man reade the bookes of Scripture and labour to vnderstand them he shall haue within himselfe many motions and temptations not to beleeue and obey it Now what should be the cause thereof but that these bookes are the word of God which the Deuill laboureth to oppugne with might and maine Againe consider the same in the practise of wicked men They will not brooke the rebuke of their sinnes namely their Idolatrie blasphemie and other notorious crimes by scripture but will seeke the blood and life of him that shall sharply taxe and reprooue them And hence it was that wicked Kings so persecuted the Lords Prophets Yea further let it be marked that these wicked men that are tainted with these horrible crimes and cannot abide the word nor teachers thereof to the death haue commonly fearefull endes Now the opposition of Satan and wicked men to the word shewes the scriptures to be a most holy word and indeede the very word of God Sect. 6. The sixt reason is taken from sundrie testimonies First of holy Martyrs in the Olde and New testament who haue giuen their liues for the maintenance of this word and sealed the same with their owne hearts blood yea suffered the most horrible and exquisite torments that the wit of man could deuise and that most patiently and willingly not beeing daunted or dismaied The stories of Martyrs in all ages confirme this truth especially of those that suffered before in and after the times of the tenne bloodie persecutions And. vnlesse they had beene supported by a dâ—â—ine power in so good a cause they could neuer so many of them haue suffered in such manner as they did The second is the testimonie and consent of Heathen men who haue recorded the very same things at lâ—ast many of the principall that are set downe in the Bible If this were not so man should haue some colourable excuse of his vnbeleefe And these things which they record were not all taken out of the Scripture but were registred to memorie by Historiographers that liued in the times when they were done Such are the stories of the Creation and Flood of the tower of Babel of the Arke of Abraham and his possessions of Circumcision of the miracles of Moses of the birth of Christ and the slaughter of the young children of the miracles of Christ of the death of Herod Agrippa and such like And these we take for true in humane stories much more then ought we to doe it in the word of God The third testimonie is of Miracles The â—octrine of scripture was confirmed by miracles wrought by the teachers thereof the Prophets and Apostles aboue all power strength of nature and such as the Deuill can not counterfeit as the staying of the sunne and the raising of the dead c. The fourth is the testimonie of the Holy Ghost which is the argument of all arguments to settle and resolue the Conscience and to seale vp the certaintie of the word of God If any shall aske how this testimony of the Holy Ghost may be obtained and beeing obtained how we may discerne it to be the testimony of the Holy Ghost and not of man I answer by doing two things First by resigning our selues to become truly obedient to the doctrine taught Ioh. 7. 17. If any man will doe my fathers will saith Christ he shall know of the doctrine whether it be of God Secondly by praying vnto God for his Spirit to certifie our consciences that the doctrine reveiled is the doctrine of God Aske faith our Sauiour Christ it shal be giuen you seeke and ye shall find knock and it shall be opened vnto you For he that asketh receâ—â—eth Mat. 7. 7 8. Againe Your heauenly father will giue the Holy Ghost to them that desire him Luc. 11. 13. And If any man lacke wisdome let him aske it of God who giueth to all men liberally and reprocheth no man and it shall be giuen him Iam. 1. 7. Sect. 7. Now hauing set down the proofes of this point before I come to the next Question some speciall Obiections against this doctrine are to be answered and resolued For there haue not beene wanting in all ages both Atheists and others who haue professedly excepted against it and of set purpose haue vndertaken to call the written word of God into Question Such were Celsus Lucian Iulian Porpherie Apelles and others From whome some of latter times hauing receiued the poison of Atheisme and prophanesse haue not ceased as much as in them lyeth to oppugne sundry parts and portions of holy scripture Their principall reasons and exceptions I will propound and answere one by one And first they except against that which is written Gen. 1. 16. where it is said God made the sunne the fourth day Now say they the sunne is the cause of the day and therefore there could not be three daies before the sunne was created considering that the effect is not before the cause but the cause before the effect I answere First we must put a difference betweene cause and cause For of causes some be the highest some subordinate vnto them The highest and first cause of all creatures is God himselfe from whom all things at the first immediately flowed without any relation to their causes in nature And thus were the first second and third daies created and appointed immediately from God and distinguished from the night by an intercourse of light ordained by him for that purpose But the subordinate and inferior cause of the day in order of nature was the sunne and that by the same appointment of God and this cause was not set in nature as the cause of the day before the fourth day of creation for then it pleased him
to make it his instrument to distinguish the day from the night as also for other ends and vses And therfore it is no marueile though the day was created before the sunne the instrumentall cause thereof considering that it was created before the sunne was set in the heauen by the Creatour himselfe Secondly we must distinguish of times which are either of creation or gouernment and there is one regard to be had of things while they were in making and another after they were created Now it is true the sunne is the cause of the day and the night in the time of the gouernment of the world but it was not so in the time of the first making of all things For in the three first daies of the world there was day and night without the sunne by a viciâ—â—itude of light and darkenes which the Lord made and nature could neuer haue found out had not the word reuealed it But since the creation in the time of gouernment the sunne is but an instrument appointed by God to cary light and he that made the light can now in the gouernment of the world if it pleased him put downe the sunne from this office and by some other meanes distinguish the day from the night therefore no marueile though he did so in the beginning The second Obiection is touching the light of the Moone Moses saith it is one of the great lights which God made Now say they in all reason according to humane learning it is one of the least of the planets and lesse then many starres Answ. It is true which the holy Ghost saith by Moses and yet the Moone is lesse then the Sunne yea then many of the starres For one and the same starre in a diuers and different respect may be tearmed greater and lesser And in that place the Scripture speaks of the Moone not in regard of other starres greater then it but in respect of our seâ—se because it appeareth greater in quantitie and really communicateth more light yea it is of more operation and vse to the earth then any of the starres in the heauen sauing the Sunne The third Obiection Moses saith Man Beast were made of the earth and Fishes of the waters But all humane learning auoucheth that the matter of euery creature consisteth of all the foure Elements earth water fire and â—â—re Ans. Moses speaketh onely of two which were the principall and in them includes the other because they are impure mixt with the other since the fall Againe some learned auouch that all creatures are made of earth water only as being the two maine materiall principles of the all and not of ayre nor of fire And this accords with Moses and is no doubt a truth that he speaks onely of the principall matter of these creatures yet the fire and ayre are and may be called elements or beginnings because they serue to forme preserue and cherish the creatures The fourth Obiection Gen. 3. it is said that Eue before her fall was deceiued by the Serpent Now this saith the Atheist is absurd For euen in the estate of corruption since the fall there is no woman so simple that will either admit speech or suffer her selfe to be deceiued by a Serpent much lesse would Eue in the estate of her innocencie Answ. Though Adam and Eue in their innocencie had excellent knowledge yet they had not all knowledge For then they should haue beene as God himselfe But in that estate ignorance befell Eve in three things For first though Adam himselfe was a Prophet in the time of his innocencie yet both he and shee were ignorant of the issue of future things which are contingent Secondly they knewe not the secrets of each others heart For to know the euent of things contingent certainely and the secrets of the heart belongs to God only Thirdly though Eue knew the kinds of creatures yet shee knew not all particulars and all things that were incident to euery kind of creature but was to attain vnto that knowledge by experience and obseruation Neither may this seeme strange for Christ as he was man had as much yea more knowledge then our first parents had in their innocency and yet he knew not all particulars in all singular creatures For seeing a fig-tree by the way as he went to Ierusalem he thought it had borne fruit and yet comming towards it he found none thereon And in like manner Eue might know the serpentine kind and yet be ignorant whether a serpent could speake Besides that the naming of the creatures which argues knowledge of them was not giuen to Eue but to Adam And therefore it was not so strange that Eue should be deceiued by a serpent considering that to know that a serpent could speake or not speake came by experience which shee then had not Iâ— will be said that all ignorance is sinne but Eue had no sinne and therefore shee could not be ignorant Answ. Ignorance is twofold some ignorance ariseth of an euill disposition when as we are ignorant of those things which we are bound to knowe and this is sinne properly But there is another ignorance which is no sinne when as we are ignorant of those things which we are not bound to know And this was in Christ for he was ignorant of the figtrees bearing fruit and he knew not the day of iudgement as he was man And this also was in Eue not the other The fift obiection is about the Arke Gen. 6. 15. God commaunded Noah to make an Arke of 300 cubits long of 50 cubits broad and of 30 cubits high This Arke saith the Atheist beeing so small a vessell could not possibly containe two of euery sort of creatures with their foode for the space of a yeare The first author of this cauill was Apelles the hereticke that cauilled with Christians about the Arke And the answer is as ancient as the heresie namely first that the cubit of the arke must be vnderstood of the Egyptian cubit which is with some sixe foote and with others nine foote by which measure the Arke would be in leÌ„gth half a mile at the least And by this means any man may see a possibility in reason that the Arke might containe and preserue all creatures with their fodder and roome to spare The second answere is that as the Iewes had a shekle of the sanctuary which was greater then the ordinary shekle so they had beside the ordinary cubit a sacred cubit the cubit of the sanctuary where of mention is made in the prophecie of Ezekiel Chap. 40. and that was bigger by the halfe then the ordinarie cubite And by this measure some say the Arke was made But both these answeres are onely coniecturall without good ground in the scripture To them therefore I adde a third In the daies of Noah the stature of man was farre bigger then it is at this day And looke as the stature
of his worship But the Sabboth of the new Testament though it be a necessarie time of Gods worship yet it is not a part thereof If it be said that it is commanded therfore 〈◊〉 must needs be a part of Gods worship I answer It is commanded not as Gods worship for substance but in respect of the duties of the worship that are to be kept and performed in it And hence it is manifest that in regard of Gods worship there is no difference of daies in the new Testament but in regard of order Thirdly they obiect that Paul kept the Iewes Sabboth as well as the Lords day For he and Barnabas came to Antiochia and went into the Synagogue on the Sabboth day Act. 13. 14. And againe he and Timothie conuerted Lydia vpon the same day Act. 16. 13. Ans. The Apostle did this vpon very good ground not because he held the obseruation of it as necessarie as the other but in regard of the weaknes of the Gentiles and Iewes newly called For the Church that consisted of such persons in those daies was not yet fully perswaded and resolued of the abrogation of thâ—â—e wish Sabboth and therfore for the time he yeelded to their weaknes and obserued it as well as the other But afterward when they were confirmed in that point he forbare that libertie taught the full abolishment both of it and other Ceremonies Fourthly Act. 18. 3 4. Paul is said to come to Corinth to Aquila and Priscilla and to worke with them in their trade of tent-making and further it is said that he disputed in the Synagogue euery Sabboth day that is on the Iewes Sabboths and exherted the Iewes and Grecians Hence it is gathered by some that Paul did onely keepe the Sabboth of the Iewes and that both on the Lords day and on the weeke daies he wrought with Aquila and Priscilla Ans. First we must remember this Rule That Charitie and Necessitie doe dispense with the Sabboth and with Ceremonies If a Towne should be on fire or if a Citie or countrey should be presently assaulted by the enemie in the time of the word preached on the Sabboth day the preaching of the word in these cases must cease for a time till by conuenient helpe the fire be quenched and the enemie be taken or driuen backe Now whereas Paul in the ordinarie daies of the weeke made tents and on the seauenth too not obseruing it but the Iewes Sabboth we must know that he did it vpon necessitie for the saluation of the Iewes For Priscilla and Aquila were Iewes vnconuerted and Christ was not yet reuealed vnto them And if Paul had but once named Christ he could haue done no good among them Yet afterward when he saw better opportunitie at the comming of Silas and Timotheus from Macedonia then he could no longer containe himselfe but burned in the spirit and testified to the Iewes that Iesus was the Christ vers 5. Now if there was cause why he did not speake of Christ for the time then was there cause also why he did not make profession of a Sabboth Secondly I answer though Paul did not then openly sanctifie the Sabboth yet it is to be supposed that he kept it priuately by himselfe reseruing some speciall time for that purpose and the contrarie cannot be shewed The Second Question touching the Sabboth How the Sabboth of the New Testament is to be obserued Ans. In obseruing a Sabboth of the new Testament there are two things required a Rest and a Sanctification of the same rest to an holy vse This Answer is made out of the very substance of the fourth Commandement which is morall and hath nothing ceremoniall in it And the fourth Commandement for substance consists in a ceasing froÌ„ labour and a holy dedication of our rest to holy vse that is to the worship and seruice of God Sect. 1. Now touching the first point the Rest of the Sabboth there are three seuerall Opinions whereof two are contrarie and the third is a meane betweene both The first Opinion is that we are bound as strictly to keepe the outward rest of the Lords day as the Iewes were to keepe the Sabboth and sundrie men are of this minde But I take it this opinion is not warrantable For as we said before the Iewish manner of keeping the Sabboth in straitnes is a Ceremonie And if we be bound to keepe it as straitly as the Iewes did then Iudaisme must still remaine and the ceremoniall Law at least in some part must still be in force But in fauour of this opinion it is alleadged First that the fourth Commandement is a Law giuen as well to ChristiaÌ„s as to Iewes and therefore it binds both alike Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth both in respect of Rest as also in regard of Sanctification thereof but that it bindeth them to the same strait manner of keeping the rest as it did the Iewes we vtterly denie Secondly That the reasons vsed to inforc the Commandement doe equally binde all therefore the Commandement it selfe Ans. It is true for the dutie commanded but not for the manner of performance Againe the reason alleadged doth not follow for sometimes the holy Ghost vseth a reason that is perpetuall to inforce a Ceremonie That Levi should haue no part nor inheritance amoÌ„g his brethren was a Ceremonie commanded by God and yet the Lord inforceth it with a reason that was perpetuall namely because himselfe was the part and inheritance of Levi among the children of Israel Numb 18. 20. Thirdly that the Sabboth is a signe to beleeuers in the new Testament that God is their God and they his people and the same it was to the Iewes therefore the bond is as strict to the one as to the other Ans. 1. Beleeuers vnder the Gospel haue two onely signes of the Couenant Baptisme and the Lords Supper and no more 2. The Scripture restraineth the Sabboth as a signe onely to the Iewes It is a signe betweene me and you in your generations Exod. 31. 13. Againe v. 16. the children of Israel shall keepe the Sabboth for an euerlasting couenant 3. The Sabboth was not a signe in the first institution in Paradise For the Couenant of grace was made after the fall of man and the signe thereof must needes be appointed after it considering that before the fall Ceremonies signifying sanctification had no place And this is the first Opinion The second Opinion touching the Rest of the Sabboth is flat contrarie to the former namely that on the Sabboth day after the publike worship of God is ended and the Congregation dissolued men haue libertie either to giue themselues to labour or to honest pleasures and recreations This Opinion doth quite abolish one of the Commandements of the Decalogue For it presupposeth all daies to be alike this onely prouided that the publike worship of God be solemnly kept Now this may be done in any
named vnlesse the naming of them tend to the reproouing further condemning of them much lesse may they be represented for the causing of mirth and pastime For naming is farre lesse then representing which is the reall acting of the vice Indeed Magistrates Ministers may name them but their naming must be to punish and reforme them not otherwise Againe it is vnseemely that a man should put on the person behauiour and habite of a woman as it is also for a woman to put on the person behauiour and habite of a man though it be but for an houre The law of God forbiddes both Deut. 22. 3. And that law for equitie is not meerely iudiciall but morall Nay it is the law of nature and common honesty Here also the dauncing vsed in these daies is to be reprooued namely the mixed dauncing of men and weomen in number measure specially after solemne feasts with many lascivious gestures accompanying the same which cannot nor ought to be iustified but condemned For it is no better then the very bellowes of lust and vncleanes yea the cause of much euill It is condemned in the daughter of Herodias dauncing before Herod Mark 6. 22. And in the Israelites that sat downe to eat and drinke and rose vp to play that is to daunce We read indeed of a kind of dauncing commended in Scripture that Moses Aaron and Miriam vsed at the redde sea Exod. 15. 20. And David before the Arke 1. Sam. 18. And the daughters of Israel when Dauid gotte the victorie of Goliah 2. Sam. 6. 14. But this dauncing was of another kind For it was not mixt but single men together and women apart by themselues They vsed not in their dauncing wanton gestures and amorous songs but the Psalmes of praise and thanksgiuing The cause of their dauncing was spirituall ioy and the end of it was praise and thanksgiuing It may be alleadged that Ecclesiastes saith There is a time of mourning and a time of dauncing Eccl. 3. And Dauid saith Thou hast turned my ioy into dauncing Psal. 30. 1â— And the Lord saith in Ieremie O daughter Sion thou shalt got forth with the daunce of them that reioyce Ier. 31. 4. I answer first these places speake of the sacred dauncing before named and not of the dauncing of our times Secondly I say that these places speake not of dauncing properly but of reioycing signified by dauncing that is to say a heartie reioycing or merrie-making Besides that the Prophet Ieremie speaks by way of comparison as if he should say Then shall the Virgin reioyce as men are woont to doe in the duinâ—â— And it is sometimes the vse of the Scripture to expresse things lawfull by a comparison drawne from things vnlawfull as in the Parables of the vnrighteous Iudge the vniust Steward and the theefe in the night The third Conclusion We may not make recreations of Gods iudgements or of the punishments of sinne The Law of God forbiddes vs to lay a stumbling blocke before the blind to cause him to fall though it be not done in earnest but in sport Leuit. 19. 14. Vpon the same ground we are not to sport our selues with the follie of the naturall foole For that is the blindnes of his minde and the iudgement of God vpon him I know it hath beene the vse of great men to keepe fooles in their houses And I dare not condemne the fact For they may doe it to set before their cies a daily spectacle of Gods iudgement and to consider how God in like sort might haue dealt with them And this vse is Christian. Neuerthelesse to place a speciall recreation in the follie of such persons and to keepe them onely for this ende it is not laudable When Dauid fained himselfe to be madde before Achish the King of Gath marke what the Heathen King could say Haue I neede of madde men that ye haue brought this fellow to play the madde man in my presence Shall he come into my house 1. Sam. 21. 15. Againe the Bayting of the Beare and Cockefights are no meete recreations The baiting of the Bull hath his vse and therefore it is commanded by ciuill authoritie and so haue not these And the Antipathie and crueltie which one beast sheweth to another is the fruit of our rebellion against God and should rather mooue vs to mourne then to reioyce The Second answer to the former Question is this Games may be deuided into three sorts Games of wit or industry games of hazard and a mixture of both Games of wit or industrie are such as are ordered by the skil and industry of man Of this sort are Shooting in the long bow Shooting in the caleeuer Running Wrastling Fensing Musicke the games of Chests and draughts the Philosophers game and such like These and all of this kind wherein the industry of the mind body hath the chiefest stroke are very commendable and not to be disliked Games of hazard are those in which hazard onely beares the sway and orders the game and not witte wherein also there is as we say chance yea meere chance in regard of vs. Of this kind is Dicing and sundry games at the Tables Cardes Now games that are of meere-hazard by the consent of godly Divines are vnlawfull The reasons are these First games of meere hazard are indeede loâ—s and the vse of a lot is an act of religioÌ„ in which we referre vnto God the determination of things of moment that can no other way be determined For in the vse of a lotte there be foure things The first is a casuall act done by vs as the casting of the Die The second is the applying of this acte to the determination of some particular controversie the ending whereof maintaines peace order and loue among men The third is confession that God is a soueraigne iudge to end and determine things that can no other way be determined The fourth is supplication that Goâ— would by the disposition of the lotte when it is cast determine the euent All these actions are infolded in the vse of a lotte and they are expressed Act. 1. ver 24. 25. 26. Now then seeing the vse of a lotte is a solemne act of religioÌ„ it may not be applied to sporting as I haue shewed in the first conclusion Secondly such games are not recreations but rather matter of stirring vp troblesome passions as feare sorrow c. and so they distemper the body and mind Thirdly covetousnes is commonly the ground of them all Wherevpon it is that men vsually play for mony And for these causes such plaies by the consent of learned Divines are vnlawfull The third kind of plaies are mixt which stand partly of hazard and partly of witte in which hazard beginnes the game and skil gets the victorie and that which is defectiue by reason of hazard is corrected by witte To this kind are referred some games at the cards and tables Now the common opinion of learned Divines is
The true way of bringing a man within the Covenant Maior Minor Conclusio Eccles. 〈◊〉 10. Cant. 3. 4. Examples Iob. 6. 4. Iob. 13. 26. Iob. 16. 9. Psal. 6. The Occasion The Effects of the Temptation Iob. 30. 30. Iob 16. 8. The Remedie Psal. 3â— Iob 39. 37. Rom. 8. 26. Exod. 14. 15. 2. Cor. 12. 9. 2. 〈◊〉 15. 26. Rom. 9. 3. Luk. 4. 18. Psal. 7. 7. 10. Remoouall of Doubts 〈◊〉 Cor. 12. 9. 1. Sam. 2. Hab. 2. 4. Psal. 130. Rom. 4. 18. Psal. 6. and 77. Practise in case of Affliction 2 Chro. 33. 11. 12 Dan. 9. 10. 11. Lament 3. 40. Meditations in case of Affliction Grounds I. Gods providence Rom. 8. 28. Esa. 45. 7. Amos 3. 6. Ierem 30. 11. Gen. 50. 19 20. 2. Sam. 16. 10. Gen. 45. 5. 50. 20. II. Gods commaÌ„dement Mich. 7. 9. 1. Pet. 5. 5 6. III. Gods presence Psal. 91. â—5 Psal. 23. 4. Psal. 50. 15. Hab. 3. 2. 1. Cor. 10. 13. Phil. 1. 29. IV. Goodnes of Afflictions Fruits of Affliction Consideration Gen. 42. 21. Humiliation Luk. 15. 17 c. Amendment Heb. 12. 11. 1. Cor. 11. 31. Ioh. 15. Abnegation 〈◊〉 Cor. 1. 9. Innosation Hos. 5. 15. Patience Rom. 5. 3. Obedience Heb. 5. 8. Heb. 12. 7. Iob. 1. 2â— V Partakers in the Crosse. Desâ—â—ring of Deliuerance Gen. 6. 3. Ier. 25. 11. Dan. 5. 30. Gen. 15. 13. Exod. 12. 4â— Act. 7. 25. Hâ—b 2. 2 3. Dan. 9. v. 2. Reu. 21. 4. Deut. 〈◊〉 22. Exod. 23. 28. Psal. 119. 82. Luk. 1. 13. pag. â—24 2. Cor. 4. 17. Heb. 10. 37. Temporarie Death I. Preparation to death Psal. 39. 4. Psal. 90. 12. Account death present 1. Cor. â—5 56. Rom. 〈◊〉 14. 2â— c. 1. Pet. 〈◊〉 11. Heb. 13. â—4 2. Cor. 5. 6. Phil. 1. 13. Apoc. 〈◊〉 4. 1. Ioh. 3. 〈◊〉 Math. 25. 34. 1. Cor. 7. 31. Phil. 3. 20. Phil. 1. 23. Heb. 11. 10. Iohn 1â— 20. Matth. 5. 4. Prou. 14. 13. Luk. 6. 25. Rom. 14. 17. Iob. â—1 13 14 â—5 Ioâ— 1◠〈◊〉 Prou. 14. 13. Luk. 12. 20. and 16. 22. Iob. 20. 5. II. Helpes in time of Death Iohn 17. 〈◊〉 Heb. 1â— â—3 Gen. 49. 18. Ioh. 3. 14. 15. 1. Sam. 30. 6. 〈◊〉 Cor. 1. 9. Satanicall molestation Reuel 20. 2. Psal. 91. 10 11. Math. 4. 5. Luk. 13. 16. Iob 13. Heb. 11 17. Gen 8. 20. Gen. 1â— Gen. 13. 3. Gen. 59. Tentatio fâ—â—a The Cause Daunger The Remedie Eph. 4. 23 24. Prov. 4. 23. Coloss. 3. 16. Psal. 119. 1â— Psal. 119. 24. The violent Distresse The Cure Quo occultins peccatum coÌ„ maiâ—s 〈◊〉 Groundes of possibilitie of pardon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin 2. Chr. 33. 23. 2. 〈◊〉 7. 14. 15. The Case of Reâ—idination The Moderate Distresse Accipit suum remittit tuâ—… How the body troubles the minde Melancholy Esca Diaboli Balneum Diaboli * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange alterations besides Melancholy 2. Cor. 2. 16. Mal. 2. 7. Iob 3â— 23. Math. 5. 13 14. Ierem. 15. 19. Nehem. 8. 7. Matth. 5. 15. 2. king 17. 9. Act. 8. 30. 2. Sam. 12. Math. 26. 75. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ioannis de Thabia Angell de Clavasio Raymundi c. b Martini Azpilcust Navarri c. c Emanuelis Sa. c. d Franciâ— Tolet c. e Iacobi de Graphiiâ— Ã Capua c. * M. R. Green haâ— * Coloss 4. 14. Hieron pro. log in Lu◠〈◊〉 Catalog Scriptor Ecclesiast Nicep l. 6. c. 16. Luc. 11. Act. 1. 1. 2. Ioâ— 1. * So was Theoph with Lukes copies Act. 1. 1. * So did Theop. Luc. 1. 1. 4. and the Ladâ— and â—ers 2. Ioh. v. 4. * This was also Theoph. his desire Luk. 1. 4. Epist. dedicat before the True Gaine Arguments from the light of nature and Creation Arguments from the gouernment of the world Act. 14. 17. Arguments fró the light of Grace Aâ—…ments fâ—ó the light of Glorie 〈◊〉 Cor. 13. Tacit. lib. 5. 20. Plutarch de â—…rit â—â—ac The Authors and penmen of Scripture The Matter of Scripture Psal. 14. Effects of Scripture 〈◊〉 8. 〈◊〉 Properties of Scripture Contraâ—ies Testimonies Obiections against the Scriptures Obiect 1. Obiect 2. Obiect 3. Obiect 〈◊〉 Ignorantia pravae dispositionis Ignorantia 〈◊〉 privationis vel negationis pâ—â—â— Obiect 5. Obiect 〈◊〉 Obiect 7. Obiect 8. Obiect 9. Obiect 10. Obiect 11. Ioseph Antiq. Iudaic. 〈◊〉 5. c. 10. finâ— Plin. nat hist. lib. 36. c. â—5 Obiect 12. Obiect â—3 Obiect 1â— Exod. 34. 6. Icr. 9. 24. Dan. 9. 4. Heb. 11. 6. Matt. 28. 19. 1. Ioh. 5. 7. Ioh. 4. 24. Adoration Deut. 10. 20. Gen. 8. 27. Esa. 6. 〈◊〉 Dan. 9. 7. Matth. 15. 27. Rom. 13. 7. Matth. 10. 28. Matth. 10. 28. Rom. 13. 4. Psal. 37. 7. 1. Sam. 15. 26. Cleauing to God Lawfull praier Conditions before prayer Conditions in prayer Conditions after prayer Of Imprecations Of the Circumstances of Prayer Of the Voice in prayer Iam. 5. 9. Of Gesture in prayer The Place of prayer 1. Sam. 7. The Time of prayer How Baptisme is necessarie why How Baptisme is not necessary and why Exod 36. 25. Lib. de mirab Script cap. 33. Non in serpente sed in Domini imperio promisso c. Lib. sent 4 dist 41. quest 2. impedit contrahendum matrimonium diti nit contractum Bell. de matr lib. 1. c. 30. Decr. Greg. lib. 4. tit 11. c. 1. Concil Trid. sess 24. decrer de reformatione Matrimonâ— cap. 2. c. Mark 1. 4. Luk. 3. 3. Euseb. Eccles. Hist. l. 3. c. 23. Heb. 7. 25. Right vse after Receiuing What Adoration is Whether it be lawfull to flies When a man may flie The nature of an Oathe When an oath bindes VVhen an Oath bindes not * Le-thannoth So it is expounded by the Hebrewe Doctors Quintil. in Iud. 11. 40. Iethannu The iust cause of a fash The right manner of fasting The right ends of fasting Euseb. Hist. Eccl. l. 5. c. 17. What is Ceremoniall in the Sabboth ** a Cyrill lib. 12. in Iohan. cap. 58. b Ad Casulanum Epist 86. ad Ianuarium Epist 119. c. 13. c Sermon 5. de resâ—â—rect Obiections Rest. Sanctification of Rest. E duobus malis non minimum sed nâ—ntrum eligendum * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de obit Theod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is required beâ—… we eate What is required in our Eating * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat is required after out meate Preparation of apparell VVearing of apparell * Non est bonum ludere cum Sanctis 〈◊〉 Ioh. 3. 17. * ex paraphernalibus Matth. 18. 15. Heb. 11. 2.