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
indifferencie and may be done vpon any day as well as vpon the Sabboth To this I answer that Paul cōmands the Corinths to doe it as he had ordained it in the Church of Galatia whereby he makes it to be an Apostolicall and therefore a diuine ordinance Yea that very text doth in some part manifest thus much that it is an ordinance and institution of Christ that the first day of the weeke should be the Lords daie For Paul commaundeth nothing but what he had from Christ. III. Christ and his Apostles kept the first day of the weeke as the Sabboth For Christ rose againe the first day of the weeke and appeared to his disciples Ioh. 20. 19. and eight daies after he appeared againe to Thomas ver 26. which was the next first day of the weeke And this hath beene the opinion of sundrie ancient diuines Cyrill vpon Iohn saies that this eight day was without doubt the Lordes daie and so ought to be kept because it is likely Christ himselfe kept it holy And the same is affirmed and taught by Augustine and Chrysostome Again the Apostles also kept it For when the Holy Ghost descended vpon them they were againe assembled vpon this day Act. 2. v. 1. which I prooue thus The day of Pentecost was the first day of the weeke for the Iewes were commanded to bring a sheafe of their first fruits the morrow after the Sabboth in the passeouer Levit. 23. 10. c. and betwixt that and Pentecost they were to reckon fiftie daies Hence it followeth that the day of Christs resurrection falling the morrow after the Iewes Sabboth which is the first daie of the weeke Pentecost must needes fall on that day and therefore the Apostles met that same day and not they onely but also the whole Church gathered themselues together and celebrated this day with preaching of the word and administration of the Sacraments Act. 20. 7. And according to this institution of Christ and the examples of his Apostles hath beene the constant practise of the Church from their times vntill now IV. That which was prefigured in that it was prefigured was prescribed but the Lords day was prefigured in the eight day wherein the children of the Iewes were circumcised therefore it was prescribed to be kept the eight day Thus the ancient fathers by name Cyprian and Augustine haue reasoned and taught Againe the day of Christs resurrection was prefigured by that day wherein the stone which the builders refused was made the head of the corner Psalm 118. v. 24. and in that it was prefigured it was appointed by God For then it appeared to be true which Peter saith of Christ that god had made him both Lord and Christ Act. 2. 36. And the same may be said of the Sabboth of the new testament that it was in the figure preordained and therefore limited and determined by our Sauiour Christ vnto the Lords day Other reasons might be added but they are onely coniectures these be the principall III. Reason God is Lord of times and seasons and therefore in all equitie the altering and disposing therof is in his hands and belongs to him alone Act. 1. 10. Times seasons the father hath kept in his owne hand Againe Christ is called the Lord of the Sabboth And Autiochus Epiphanes is condemned by the Holy Ghost because he tooke vpon him to alter times Dan. 7. 25. Besides that Daniel saith that it is God alone that changeth times and seasons Dan. 2. 21. Now if it be proper vnto God as to create so to determine and dispose of times then he hath not left the same to the power of any creature And therfore as the knowledge thereof so the appointment and alteration of the same either in generall or particular belongs not to the Church but is reserued to him The Church then neither may nor can alter the Sabboth day And this is the first part of the answer Sect. 2. The Second is this If the Church had libertie to alter the Sabboth then this alteration must be made within the compasse of the weeke to the sixt or fift or fourth or second or third or first daie and not to the eight or ninth or tenth daies without the compasse of the weeke The reason is plaine The Church of the New Testament hath more knowledge and more grace then the people of the old Testament had and in that regard ought to haue more zeale and greater alacritie in the worship of God then they had that it may exceede the Iewes according to the measure of grace receiued And thus the first and principall question touching the Sabboth is answered and resolued Sect. 3. Now before I come to the next let vs in the meane while see and examine the Reasons that are brought against the answer presently made First therefore it is alleadged that in the new Testament there is no difference of daies For if we haue or make difference of daies we are in truth no better then Iewes That there is no distinction of daies they prooue out of two places The first is Col. 2. 16. where the Apostle saies Let no man condemne you in respect of an holy day or of the new moone or of the Sabboth day The second Gal. 4. 10. where the same Apostle reprooues the Galatians for obseruing daies and moneths and times and yeares To this I answere that both the places speake of the Feasts of the Iewes and of difference of daies that stands in force by the Iewish Ceremoniall law Paul to the Colossians warnes them to giue no occasision to others whereby they might iustly condemne them for obseruing of daies in superstitious manner vpon opinion of holines and necessitie as if mens consciences were bound to such obseruation And he reprooues the Galatians for obseruing daies as it is likely they did not onely in the Iewish but also in the Heathenish manner To which purpose Paul saith v. 11. He is afraid of them His meaning was because they placing their saluation in part in their Iewish obseruation of daies after they had beene informed touching their libertie in Christ did thereby mixe the Gospel with the Law and therefore he feared least by that meanes Christ should become vnto them vnprofitable and so his preaching to small or no purpose Againe they alleadge Rom. 14. 5. where Paul saith One man esteemes one day better then an other and an other man counteth euery day alike In which words the Apostle blameth not them which thinke all daies as one Ans. In the New Testament all daies be as one in regard of the aptnes thereof to the worship of God and yet there may be a difference of daies in regard of order and this Paul no where condemneth That we may the better conceiue this distinction we must consider a difference betweene the Iewes Sabboth and ours which is this That the Iewes Sabboth was both the time of the worship of God and also a part
any person II. That it withdraw not the mind of the worker or any other from sanctifying the Sabboth either publickely or priuately III. That it be not a worke of gaine but a worke of mercie or tend to a worke of mercie IV. That it serue for the immediate preseruation of life health or goods Of life thus Elias continued his flight from Iezabel many Sabboths together 1. King 19. 8. And the reason is good the Sabboth was made for man saith Christ that is not for the hurt but for the good of man Of health and thus our Sauiour Christ visited the sicke Ioh. 5. 3. and cured the blind man vpon the Sabboth Ioh. 9. 14. By whose example the Phisitian the Chirurgion may lawfully goe not onely to giue necessarie counsell but to minister necessarie phisicke and doe cures Lastly of goods which are in present danger of loosing Thus Christ would haue the oxe presently pulled out of the pit Luk. 14. 5. and the shippe on the shore full fraught with wares requires present helpe if it be in apparent danger of sinking Thus much concerning the first thing required in the observation of the Sabboth Sect. 2. The second thing required in the halowing of the Sabboth of the new testament is the Sanctification of rest which is nothing els but the dedicating of it to a religious vse that is to the practise of diuine worshippe This sanctification is either publicke or priuate The publike is the solemne performance of spirituall workes commanded in the second and third Commandements and tending to publike worship And this may be reduced to foure principall heads I. The reading or preaching of the word when the Minister publikely in the Congregation assembled doth faithfully deliuer vnto the people pure and sound doctrine and applies the same as necessitie requireth and occasion serueth to the edification and saluation of all and euery hearer in publicke audience and the people on the otherside do reuerently and attentiuely heare the same word read and preached II. The administration of the Sacraments according to Gods institutioÌ„ by the Ministers of the Church lawfully called III. Publike praier wherein the Minister calleth vpon the name of the Lord the whole congregation in feruent affection lift vp their hearts vnto him and in mind giue assent to the praiers made in the name and behalfe of them IV. Collection and giuing of almes for the reliefe of the poore whether they be captiues and strangers or those that dwell among vs the sicke the needie orphanes and widowes and such like Vpon these foure heads doth stand the whole publike worship of God For proofe and declaration hereof read these places Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. c. Priuate sanctification which serueth to answer the second opinion stands in these things I. That euery man in the beginning of the Sabboth in the morning do priuatly prepare himselfe to the publicke seruice that followeth by priuate prayer by examination and humbling of himselfe before God in respect of his particular sinnes This the wiseman exhorteth vnto when he saith Take heede to thy foote when thou entrest into the house of God Eccles. 4. 17. and his meaning is that before a man betakes himselfe to the publicke congregation there to perform seruice and worship vnto God he should looke into his heart and examine his affections and thoughts that he come not vnprepared which duty though it be alwaies to be done yet principally on the Sabbothday The childreÌ„ of Israel rose vp early in the morning on the Sabbothday to offer vp burnt offrings peace offerings to an Idol Exo. 32. 5. 6. much more ought wee c. And it is said of our Sauiour Christ that he arose very early in the morning before day and went into a solitary place to pray and the day following was the Sabboth when he preached in the Synagogues Mar. 1. 35 36. II. That when the congregation is dissolued we spend the rest of the Sabboth in meditation and conference of the word before preached and of the creatures Thus it is said of some that heard Paul preach that they receiued the word with all readines and searched the Scripture whether those things were so Act. 17. 11. And the whole 92. Psalme was penned that it might be a song of the Sabboth and it containes nothing but a meditation of the workes of God III. That men priuately exercise themselues in the workes of charitie and mercie as in visiting the sicke in making peace betweene those that are at discord in releeuing the poore in teaching and instructing the ignorant in coÌ„forting those that are distressed and comfortlesse Neh. 8. 12. Then all the people went to eate and to drinke and to send parâ— abroad to the poore and to make great ioy The Tthird Question touching the Sabboth When the Sabboth doth beginne To this some doe answer in the euening and some in the morning My answer is this that the Sabboth of the new Testament amongst vs is to beginne in the morning and so to continue tâ—l the next morrow not in the euening till the euening The reasons be these 1. The Sabboth is to beginne when other ordinarie daies begin according to the order and account of the Church wherein wee liue 2. It was the practise of Christ and the Apostles For Christ as it hath beene thought of auncient times consecrated the Sabboth in that he rose from the dead early in the morning when the first day of the weeke beganne to dawne Matth. 28. 1. and therfore it is fitte that the Sabboth day should then beginne when he rose for as much as it is kept in remembrance of his resurrection The same was the practise of the Apostles For Act. 20. 7. the first day of the weeke the Iewes came togither at Troas in the morning there Paul preached from that time till midnight beeing the next morning to depart hauing staid there as is plaine out of the 6. v. seuen daies In that text I noâ—e two things First that the night there mentioned was a part of the seuenth day of Pauls abode at Troas For if it were not so then he had staied at least a night longer and so more then seuen daies because he should haue staied part of another day Secondly that this night was a part of the Sabboth which they then kept For the Apostle keepes it in manner of a Sabboth in the exercises of pietie and diuine worshippe and namely in Preaching Yea further he continues there till the rest was fully ended He communed with them till the dawning of the day and so departed vers 11. Besides this text Dauid saith in his Psalme of the Sabboth that he will declare Gods louing kindnes in the morning and his truth in the night Psal. 92. 2. making the night following a part of the Sabboth Against this doctrine it is alleadged first that
Fast 424 2. How a Religious Fast is to be obserued 425 Touching the manner of Fasting How long must the Fast continue 428 Whether a man may eate in the time of a solemne Fast 428 Whether all be bound to keep the forme prescribed in the day of a solemne Fast 429 3. Whether Popish Fasts be lawfull 433 CHAP. XVI Of the Sabboth day Quest. 1. Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth from the seuenth day to any other 438 2. How the Sabboth of the New Testament is to be observed 453 Whether we may not lawfully use Recreations on the Sabboth day 459 Whether men vpon occasion may not doe a work of their callings in the morning or euening of the Sabboth 461 3. When the Sabboth doth beginne 465 The third Booke CHAP. I. Of the Nature and Differences of Vertue and the Order of the Questions CHAP. II. Of Prudence Quest. 1. How men are to practise Prudence 475 2. Whether a man may with good conscience vse Policie in the affaires of this life 485 CHAP. III. Of Clemencie Quest. 1. How a man may carrie himselfe in respect of iniuries and offences done vnto him 489 How ought a man to forgive an Iniurie 492 Whether a man may defend himselfe by Law 493 How a man is to defend himselfe by Law 496 Whether may a man defend himselfe by force 499 When may he defend himselfe by force 500 Whether may he reskue himselfe or others by Combate 501 2. When Anger is lawfull and when vnlawfull 504 3. What is the Remedie of vniust Anger 512 CHAP. IV. Of Temperance In the vse of Riches 1. How farre a man may with good conscience desire and seeke Riches 521 2. How a man may with good conscience possesse and vse Riches 528 Whether a man may voluntarily giue away all and liue vpon Almes in fasting and prayer 533 In the vse of meate and drinke 1. Whether there be any difference in the vse of meat and drinke now in the time of the New Testament 537 Whether we may with good conscience eate flesh at times forbidden 542 2. How we may eate and drinke to the glorie of God and our owne comfort 543 What Rule of Moderation is to be obserued of euery one in eating 551 In the vse of Apparell 1. Whether ornaments of Gold Siluer pretious Stones Silks and Velvets c. may not lawfully be vsed 560 2. What is the right and lawfull vse of Apparell 563 How shall we know what is necessarie for euery person and state 566 How a man may fit his Apparell in comely and decent manner 567 Whether a man may not take vp a forren fashion of attire and vse it 569 Whether may we not labour to couer a deformitie in the bodie 578 What measure is to be obserued in vsing Outward Ornaments 579 What is the spirituall vse of Apparell 580 In the vse of pleasures and Recreations 1. Whether Recreation be lawfull for a Christian man 583 2. What kindes of Recreations are lawfull and conuenient and what not 584 3. How we are to vse Recreations 592 CHAP. V. Of Liberalitie Quest. 1. What persons are to giue Almes 598 Whether the wife may giue almes without consent of her husband 600 2. To whome must Almes be giuen 601 Whether we may giue to Beggars 603 Whether we ought to put a difference betweene person and person in giuing almes 605 3. How much releefe must euery man giue 606 4. How many waies must a man giue 609 5. How Almes are to be giuen that they may please God 610 Whether giuing of releefe be meritorious and satisfactorie 612 What is the right fruite of Almes-giuing 615 CHAP. VI. Of Iustice. Quest. 1. What is the Iudgement that one is to giue and hold of another 618 How a man may with good conscience giue Iudgement of himselfe 623 2. How one ought to honour another 625 What honour is due to Superiours 628 to Equalls 633 to Inferiours ibid. to a mans owne selfe 634 c. c. c. The Table of the Texts of Scripture Chapter Verse Page Genesis   1 16 234 4 23 243 6 15 239 19 1 355 21 9 241 42 25 388 43 8 242 49 18 149 Exodus   4 25 28 6 14 254 7 19 243 9 6 244 10 22 245 16 29 439 20 7 390 35 3 440 Leviticus   23 32 467 25 35 602 Numbers   24 24 227 Deuteron   8 10 556 10 20 257 15 4â— 414. 004 17 16. 17. 523 30 19 388 Iudges   11 1. c. 408 16 29 245 Ioshua   8 5 486 Ruth   1 17 683 I. Sam.   2 25 29 16 19 247 19 24 573 25 26 389 II. Sam.   1â— 16. 20. 427 16 10 513 19 23 391 I. King   2â—… 19 629 II. King   〈◊〉 18. 19. 368 10 18 365 II. Chron.   2â—… 2 248 Ezra   8 2 427 Psalmes   6 1 107 117 10 17 98. 286 15 1 78  2â—… 616. c. 19 13â— 22 76 11 404  8  77 1 c. 117 26 11 404 30 11 587. 8 34 9 525 37 16 525 39 13 530 50 15 123 90 14 138 109 1 272. 507 112 9 532 Proverbs   3 11 136 4 23 168 6 13 526 12 16 518 16 6 614 18 14 88 20 18 169. 506 Eccles.   3 1 129. 587 7 16 484 Canticles   2 7 388 Esay   1 15 264 20 2 573 49 8 95 50 4 1 45 7 121 66 23 244 Ieremie   3 4 588 4 2 384 383 30 11 121 35 1 c. 422 31 4 588 Dan.   3 6 365 4 24 613  30 193 Zachariah   2 8 35 Habbac   2 4 116 Malachi   1 11 280 3 17 184 Math.   4 23 245  10 352 5 34 388  4 144  25 496  21 22 513 6 28 564  33 478 9 12 13 176  15 433 10 23 368  28 258  39 530 12 9 534 18 36 593  15 30. 496  17 324 19 12 420  21 422. 534  23 527 23 3 340 Marke   13 33 479 Luke   2 37 431 3 11 67. 566. 609. 4 18 113 6 29 494  24 527 9 23 65 11 41 596 12 33 608. 533 14 14 614  33 532  26 527 16 9 614. 528 Iohn   1 48 249 3 5 312 8 4 15 149 9 49 490  31 264 16 20 144 Actes   1 10 448 2 46 549 4 29 273 5 4 527 7 16 249 10 15 539  33 293 13 14 451 17 30 26. 94. 15 29 541 18 3. 4. 452 20 7 465 21 24 366 23 12 14. 406 24 14 66    Romanes   5 1 80  3
vses and respects As for the other we rest vpon the word of God hold it with Paul a doctrine of Deuills to command forbearance of meates in regard of conscience 1. Tim. 4. 3. But to this place of Paul they giue answer and say that it is spoken of Heretikes such as the Manichees Novatiās c. were that held meats in their own nature vnclean We on the other side reply and say that this text condemnes those that make meates any way vncleane And that the Papists doe put this difference in way of Religion and conscience as appeareth by their strait prohibitions of flesh as vncleane and that for conscience sake And this text they shall neuer be able to shift off for it plainely condemneth any such distinction seeing to the pure all things are pure and euery creature of God is good and nothing to be refused so it be receiued with thanksgiuing 1. Tim. 4. 4. Furthermore this difference of meates is also foolish For first the light of nature and common sense teacheth that in such meates as they permit there is as much delicacie pleasure and contentment yea as much if not more strength for example in some fish fruits and wines as is in flesh by them forbidden Yea S. Paul ascribes flesh vnto fishes 1. Cor. 15. 39. There is one flesh of men an other of beasts an other of fishes c. Secondly I call it foolish because in their set Fasts they forbid flesh but permit diuers wines and the daintiest iuncates that the Apothecaries shoppe can affoarde whereas in a solemne fast all meates drinks and all other delights of what kinde and nature soeuer are to be forborne For this was the practise of the Church in former times to forbeare not onely ordinarie foode but soft apparell sweete oyntments and whatsoeuer it was that serued to refresh and cheare the heart as hath beene shewed The third Reason The Church of Rome giueth to their fastings false and erroneous endes as namely to merit something at the hands of God thereby to satisfie his iustice for sinne and to be true and proper parts of his worship And that these are false and erronious I prooue by these reasons First they do wholly frustrate the death of Christ which is the onely thing in the world appointed by God to be meritorious and satisfactorie Secondly Fasting of it selfe is a thing indifferent neither good nor euill For though it be referred to a religious end which is the humbling of the soule yet it is not good in it selfe but onely in regard of the end Neither is it any part of Gods worshippe beeing so referred but only a proppe and furtherance seruing in the right vse thereof to make a man more fit for the duties of Gods seruice Thirdly these ends if they be well considered cannot be the true ends of fasting as will appeare by this example A begger at our doores entreats an almes we giue it and he receiues it But will any man say that by begging he doth merit or deserue his almes In like manner we are all beggers that haue nothing of our owne neither food nor raiment nor any other blessing we doe inioy but all we haue commeth vnto vs onely from God Well vpon iust occasion we giue our selues to fasting we pray earnestly vnto him for mercie in the pardon of our sinnes In this case is it not great madnesse to thinke that we by begging mercie can merit mercie at the hands of God But praier saith the Papist as it is praier merits nothing but as it is a good worke Ans. Praier as it is a good worke is no other then begging and then it is vnpossible that it should be meritorious vnlesse it be granted that begging is meritorious which cannot be These reasons considered I conclude that Popish fasts which stand in force among them at this day are wicked and damnable and consequently to be abolished if it were no more but for the blasphemous ends which they make of them And thus much touching this point of Fasting as also concerning the other Heades of Gods outward worship CHAP. XVI Of the Sabboth day THe fourth maine Question touching man as he stands in relation to God is concerning the Time of Gods worship Wherein certaine particular questions are to be resolued touching the Sabboth day The First and most principall of all the rest is this Whether it be in the libertie of the Church of God vpon earth to alter the Sabboth day from the seuenth day to any other In answering to this Question I will not resolutely determine but onely propound that which I thinke is most probable First therfore I answer negatiuely That it is not in the Churches libertie to alter the Sabboth from the Seuenth day The reasons are these I. Reason The substance of the fourth commandement is vnalterable Now the sanctifying of a rest vpon the seventh day is the substance of the fourth cōmandement Therfore the sanctifying of the rest of the seuenth day is vnalterable in regard of any creature That the truth of this reason may appeare two things are to be considered First what is changeable and temporarie in the Sabboth and then what is morall and perpetuall Sect. 1. The things which are temporarie and ceremoniall in the Sabboth day are these I. That rigorous and precise rest prescribed to the Iewes which stoode in the strait obseruation of three things First the Iewe might not on the Saboth goe forth or take a iourney any whether for any matter or busines of his owne For of this there was a speciall commandement giuen Exod. 16. 29. Tarry euery man in his place let no man goe out of his place the seuenth day namely to doe any worke or busines of his owne whatsoeuer Secondly the Iewe might not kindle a fire vpon the Sabboth day For so saith the Lord by Moses Ye shall kindle no fire throughout your habitations c. Exod. 35. 3. It will be then said How did they for meate and fire in winter Ans. They prepared and dressed their meat the day before as they were commanded Exod. 16. 24. And for fires in winter if they had any vpon the Sabboth it was necessarie as I suppose that as they drest their meate the day before so they should then beginne their fire also which beeing then begunne might be preserued on the Sabboth Thirdly the Iewe might not carrie a burden This the Lord did expressely forbidde them by the Prophet Ieremie Thus saith the Lord Carrie no burdens vpon the Sabboth day neither bring them in by the gates of Ierusalem c. Ier. 17. 21. And Nehemiah charged the men of Iudah with the prophanation of the Sabboth in that kinde Neh. 13. 15 16 17. In these three particulars stood the strict obseruation of the Iewish rest which is altogether temporarie and doth not concerne the times of the New Testament because it was onely typicall the Sabboth beeing in regard of that manner of
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
afflictions for this life and in glorie for the life to come Now if God hath decreed that those whome he foreknew should be conformable vnto his Sonne in these respects then hath he also decreed the afflictions themselues Secondly God doth not onely barely permit afflictions to be but also he effecteth them and brings them into execution as they are crosses corrections trialls and punishments I make peace saith the Lord and I create euill that is not the euill of sinne but of punishment which is euill in our sense and feeling For things are tearmed euill two waies some are euill indeed some are euill not indeed but in regard of our sense apprehension and estimation and of this latter sort are afflictions which God is said to create And to this purpose is the saying of the Prophet Amos Shall there be euill in the citie and the Lord hath not done it Thirdly as God causeth afflictions so he ordereth and disposeth them that is he limiteth and appointeth the beginning the end the measure or quantitie and the continuance thereof Yea he also ordereth them to their right endes namely his owne glorie the good of his seruants and the benefit of his Church Thus God is saide to correct his people in iudgement that is so as he will haue the whole ordering of the correction in his owne hand Ioseph tells his brethren that when they intended euill against him in selling him to the Ishmaelites for siluer God disposed it for good When Shemei cursed Dauid he forbade his seruants so much as to meddle with him and why because saith he the Lord bade him to curse and who then dare say onto him Why hast thou done so And to this purpose the Prophet Dauid saith I held my peace and said nothing why because thou Lord hast done it Psal. 39. 9. Here some wil say if Afflictions did come onely from God it were somewhat but ofâ—entâ—â—es they come from men that beare vs no good will and therefore no maruell though we be impatient Answ. When crosses doe come from men God vseth them as instruments to execute his iudgements vpon vs and in this worke God is the chiefe doer and they are as tooles in the hand of the workman And the Lord inflicteth them vpon vs by men to trie our patience vnder the crosse Ioseph though he knew well the badde dealing of his brethren towards him yet he looked not to them alone but to an higher cause namely the Lord himselfe who executed his owne good will by them God faith he disposed it to good And againe God did send me before you into Egypt for your preseruation The Second ground is The commandement of God touching the crosse and obedience vnto him therein This commaundement is expressed Luk. 9. 23. where we are commanded to take vp our crosse euery day and follow Christ. Abraham was commanded with his owne hands to sacrifice his onely sonne Isaac and to this commandement though otherwise a great crosse vnto him he addresseth himselfe to yeeld obedience And in the prophecie of Micah the Church saith Shee will boare the wrath of the Lord that is shee will performe obedience to him in the crosse because shee had sinned against him And Saint Peter saith that God resisteth the proud and giueth grace to the humble therefore humble your selues vnder the mightie hand of God And this beeing the commaundement of God that we should yeeld obedience to him in euery affliction we ought to be no lesse carefull to obey it then any one commandement of the morall Law The Third ground is that God will be present with his seruants in their afflictions Vpon this ground Dauid comforts himselfe because God had promised to heare him to be with him in trouble and to deliuer him And in an other place Though I should walke in the shaddow of death I would feare none ill for thou art with me c. Now that we may the better vnderstand this doctrine we are to consider what be the Ends or Effects of Gods beeing with vs in affliction whereby he testifieth his presence and they are three The first is to worke our deliuerance from the crosse Call vpon me saith the Lord in the time of thy trouble and I will deliuer thee This promise must not be vnderstood simply but with an exception so farre forth as it shall be for our good For all promises of temporall deliuerance are conditionall and must be conceiued with this limitation of the crosse and chastisement if God please to impose it Some may say how if God will not deliuer vs but leaue vs in the affliction what coÌ„fort shall we then haue Answ. In the second place therefore we must remember that God will temper and moderate our afflictions so as we may be able to beare them Habbakuk praieth vnto God in the behalfe of the Church that he would in wrath remember mercie And Paul saith that the Lord will not suffer vs to be tempted aboue that we are able to beare but will giue an issue with the temptation Thirdly put the case that God doth not moderate our afflictions but suffer them to remaine vpon vs not onely for some time of our life but to the very death yet then will he testifie his holy presence an other way namely by giuing the partie distressed power and strength to beare his affliction Vnto you it is giuen saith Paul for Christ that not onely ye should beleeue in him but also suffer for his sake The Fourth ground of comfort in affliction is that euery affliction vpon the seruants of God hath some speciall goodnesse in it Rom. 8. 28. We know that all things worke together for good vnto them that loue God And in regard hereof the crosses which are indured by Gods children are so farre from beeing preiudiciall to their saluation that they are rather helps and furtherances of the same Now this Goodnes is perceiued two waies First by the fruit and effect of it and then by the qualitie and condition thereof In both which respects afflictions are good Touching the fruits of Afflictions because they are manifold I will reduce them to seauen principall heads I. Afflictions doe make men to see and consider their sinnes Iosephs brethren for twentie yeares together were little or not at all troubled for their wickednes in selling their brother yet vpon their affliction in Egypt they began to consider what they had done We haue say they verily sinned against our brother in that we saw the anguish of his soule when he besought vs and we would not heare him therefore is this trouble come vpon vs. Manasses in the time of his peace gaue himselfe to witchcraft and the worshipping of straunge gods but when he was captiue in Babylon then was he brought to the sight of his sinnes mooued to humble himselfe before God for them II.
those times concluded the contrarie against him according to the doctrine that hath beene deliuered The Vse I. By this doctrine they are iustly to be blamed who would haue their children rebaptized which were before baptized by Popish priests because the Sacrament though administred by a Papist if he stand in the roome of a true Pastour keep the forme thereof is a true Sacrament II. Others by this doctrine come to be reprooued that refuse to receiue the Sacraments at the hands of vnpreaching ministers For though the minister be vnsufficiēt preach not yet if he be called by the Church he hath the place of a lawfull Pastour his administration is warrantable and the Sacrament by him administred a true Sacrament If it be said that then the true Sacraments may be out of the true church as in the church of Rome at this day because Hereticks and such like Ministers are not of the church I answer that there is in the church of Rome the hidden church of God and the Sacraments are there vsed not for the Romish church but for the hidden church which is in the midst of Papacie like as the lanterne beareth light not for it selfe but for the passengers yet hence it followeth not that we should communicate with Idolaters Hereticks and wicked persons And so much of the Administration of the Sacraments in generall I come now to the Particular Sacraments CHAP. IX Of Baptisme THe first Sacrament in order is Baptisme And the Questions touching it I reduce to fiue heads I. Question Whether Baptisme be necessarie to saluation or no For answer to this Question we must rightly distinguish of necessitie A thing is said to be necessarie two manner of waies either absolutely and simply or in part Absolutely necessarie is that which is in all respects necessarie and the contrarie whereof is vtterly vnnecessarie Necessarie in part is that which in some respects or vpon certaine causes and considerations is necessarie This distinction premised I answer Sect. 1. First that Baptisme is necessarie the second way in part and respectiuely that is in diuers and sundrie regards I. As the lawfull vse thereof is a note whereby the true church of God is discerned and distinguished from the false church Not that the church of God cannot be a church without this Sacrament For it may want Baptisme for a time and yet remaine a true church as well as the church of the Iewes in auncient times wanted circumcision for the space of fourtie yeares Iosh. 5. 6. and yet ceased not to be a true church and loued of God II. As it serueth for necessarie vses and purposes to men of yeares that are to be baptized as first to testifie vnto the church and themselues that they are receiued into the bodie of Christ which is the companie and societie of the faithfull Secondly to testifie their obedience to Gods commandement their subiection to his ordinance appointed by him for their good Thirdly to be a necessarie proppe to vphold their weaknesse a seale to confirme their faith in the couenant of grace and an instrument to conuey Christ vnto them with all his benefits III. It is necessarie to Infants as it serueth to enter and admit them into the visible Church and withall to signifie their interest in the couenant of grace and consequently their right and title to Life euerlasting Sect. 2. Secondly I answere that Baptisme is not absolutely or simply necessary so as the partie that dies without it remaines in the state of damnation and cannot be saued My reasons are these I. Baptisme is appointed by God to be no more but a seale annexed vnto and depending vpon the couenant therefore we must put a difference betweene it and the couenant The Couenant of grace and our beeing in Christ is absolutely necessarie for no man woman or childe can be saued vnlesse they haue God for their God But the signe thereof is not For looke as to the essence of a bargaine the consent and agreement of the parties alone is of meere necessitie required and this beeing yelded the bargaine is a bargen though it be neither sealed subscribed nor confirmed by witnesses so likewise a man may be saued if he be within the couenant of grace though he haue not receiued the seale and signe thereof the Sacrament of Baptisme II. The bare want or priuation of Baptisme when it cannot be had is pardonable doth not condemne the partie vn-baptized The thiefe vpon the crosse was saued though he was neuer baptized Luk. 23. And sundrie Martyrs in former times who were Gods deare children and died for the maintenance of his truth though they wanted the outward and visible baptisme yet by Gods mercy they were not destitute of the inward and consequently were not condemned but saued And so many children vnder the law died before the eight day vncircumcised Yea when any among them were weake and could not indure to haue the foreskinne of their flesh cutte in probability their circumcision was deferred and some of them died in the meane time which neuerthelesse being borne of beleeuing parents were vndoubtedly saved according to the promise of God made to Abraham I will be thy God and the God of thy seede For as Christ saith of the Sabaoth so may we say of Circumcision It was made for man and not man for it And it were a iudgement both rash and vncharitable to thinke that all the males of the children of Israel that died before circumcision were condemned Yet on the other side the wilfull contempt and carelesse neglect of this ordinance when it may conueniently be administred and receiued is deadly and damnable And to them that are guilty of this sinne is the threat of God iustly denounced Gen. 17. 14. Euen that person shall be cut off from his people III. The grace and mercy of God is free and not tied or bound to the outward elements Ioh. 3. 8. The wind bloweth where it listeth that is God giues grace and vouchsafeth fauour to whome where and when it pleaseth him And hence it is that they whome he would not haue perish but come to eternall life shall be saued though they be not partakers of this Sacrament IV. Infants borne of beleeuing parents are holy before baptisme and baptisme is but a seale of that holinesse 1. Cor. 7. 14. The children of beleeuing parents are holy Rom. 11. 16. If the first fruits be holy so is the whole tumpe and if the root be holy so are the branches Yea to them belongs the kingdome of heauen as well as to others Christ saith Suffer litle children c. for to them belongeth the kingdome of heauen Mark 10. 14. It is alleaged that those which are sanctified haue faith which infants haue not Ans. God saith I will be thy God and the God of thy head By vertue of this promise the parent layes hold on the couenant for himselfe and for his child and the childe
pray and heare the word cheerefully when their stomacks are emptie These persons may eate in the day of a solemne fast so that they obserue the caueats before remembred It is not with vs in these countries as it was with the Iews They could fast one two or three daies together without any inconvenience we cannot doe the like And the reason is plaine Men that liue in those hotte countries haue colde stomackes and so may fast the longer but in colder climates such as ours is in respect of theirs men beeing of hotter stomackes are not able to continue fasting so long as they Sect. 3. The third point is concerning the Right endes of a religious fast and they are foure The first is to subdue the flesh that is to bring the body and so the bodily lusts into subiection to the will and word of God By eating and drinking the body is made heauie the heart oppressed the senses dull and the whole man vnfit for the duties of humiliation praier and hearing of the word Luk. 21. 24. That therfore this vnfitnesse may be taken away not onely the body it selfe but the vnruely lusts of the flesh are to be mortified and subdued by this exercise of fasting The second end is to stirre vp our deuotion and to confirme the attention of our mindes in hearing and in praier To this purpose in the Scripture fasting and prayer are for the most part if not alwaies ioyned togither because when the stomacke is full the body and minde are lesse able to doe any good dutie and contrariwise when abstinence is vsed the heart is lighter the affections in better order the whole man more quicke and liuely in the seruice of God For this very cause Anna is saide to worshippe God night and day with fasting and praier Luk. 2. 37. And the intent of the Holy Ghost there is to commend her for the feruencie of her praier which shee testified in that by such exercises shee stirred vp and increased the attention of her minde The third ende is to testifie the humilitie and contrition of our hearts that is to say our inward sorrow and griefe for sinne and our repentance and effectuall turning vnto God Without this ende the fast is but a vaine ceremonie And therefore the Prophet Ioel calls vpon the people to turne vnto the Lord with all their hearts with fasting weeping and mourning to rent their hearts and not their garments c. Ioel 2. 12 13. The Prophet Esay in like manner reprooveth the Iewes because when they fasted they would afflict their soules for a day and how downe their heads as a buâ—rush and lie downe in sackcloath and ashes But made no conscience to turne from their euill waies Esay 58. 5 6. Therefore their outward humiliation was but hypocrisie The fourth end of a fast is to admonish vs of our guiltines before the Lord and to put vs in mind of the acknowledgement of our sinnes wherby we become vnworthy of any blessing gift or mercie yea vnworthy to goe vpon the ground to breath in the aire to eate drinke sleepe or inioy any other benefit In a word that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners The Malefactor in the day of Assises cannot giue greater testimonie of the true confession of his guiltines then by comming before the Iudge with the rope about his neck neither can we bring a more notable signe of our true humiliation before God then by comming before him in the day of the solemne fast with open confession and Proclamation of our guiltinesse both of sinne and punishment Hence it was that in the fast of Nineueh not onely men but euen the beasts were forbidden to feede or drinke water for this very end that the Niuevites might acknowledge their sinnes to be so great and heinous in the sight of God that in regard therof not onely the reasonable creatures themselues but also the beasts of the field for their sakes were vnworthy of life and nourishment III. Question Whether Popish Fasts be lawfull and approoued of God Ans. They are wicked and therefore neither approoued of God nor to be obserued by man and that for three speciall causes First the patrons maintainers of them doe appoint set times of fasting which are necessarily to be kept vpon paine of mortall sinne And abstinence from flesh with them is made a matter of conscience Now to prescribe set times necessarily to be obserued is contrarie to that libertie which the Church of God and the gouernours thereof haue for this purpose onely vpon speciall occasion When the question was mooued to our Saviour by Iohns Disciples Why they and the Pharises fasted often whereas his fasted not Answer was giuen in this manner Can the children of the marriage chamber mourne as long as the bridegrome is with them But the daies will come when the bridegrome shall be taken away from them and then shall they fast Mat. 9. 15. From whence we may gather that times of fasting must be according to the times of mourning For Christ giues them to vnderstand that they were to fast as occasions of mourning were offered As therefore there can be appointed no set time for mourning no more can there be enioyned a set time for fasting but must be left to the libertie of the Church to be prescribed as God shall giue occasion Againe the Apostle reprooueth the Church of Galatia for obseruing set daies and moneths times and yeares in way of Religion Gal. 4. 10. Montanus the Hereticke is thought in Ecclesiasticall stories to haue beene the first that made lawes for set-fasting And the Churches of God in ancienter times fasted of their own accords freely not inforced by law or commandement but as time and occasion serued It is alleadged that this doctrine seemes to chalenge the Church of England of Heresie for it appointeth and obserueth set times of fast Ans. Nothing lesse For our Church inioyneth and approoueth these times not vpoÌ„ necessity or for religions sake but for ciuill and politicke respects whereas the Romish church holds it a mortal sinne to put off a set fast appointed so much as till the next day following The second reason They of the Church of Rome make a distinction of meates For they wholly forbid flesh to be eaten vpon daies of fast and allow whit-meates onely then to be vsed and that of necessitie Now this difference of meates is partly impious partly absurd and foolish Impious it is because they make it for Religions sake For since the coÌ„ming of Christ there is a libertie giuen to all men whatsoeuer to eate of all kindes of meates without any distinction commanding abstinence froÌ„ nothing which God hath created to be receiued with thanksgiuing It is true indeede we hold a difference betweene meate and meate but how not in way of religion but in regard of temperance health for ciuill and politike
spoken of actuall but of habituall hatred And this stands in a readinesse and inclination of the heart to hate if neede be father and mother yea our owne life for Christ and the Gospels sake To this purpose the Apostle saith They that buie must be as though they possessed not 1. Cor. 7. 30. that is in respect of moderation of the affection and the disposition of the heart For otherwise it is the Law of nature that he that buies must possesse Example of this moderation of the affection we haue in Moses who esteemed the rebuke of Christ greater riches then the treasures of Egypt Hebr. 11. 26. And in Dauid who though he were a King and a Lord in the earth yet saith of himselfe that he was but a pilgrime and soiourner in it as all his fathers were Psal. 39. 13. And he speakes this in respect of the affection of his heart and moderation thereof because he did not fixe the same vpon abundance And of Paul who professeth in this manner I haue learned to be full and to be hungrie in all things I am instructed or entred in this high point of Christian practise to be hungrie and to be full Philip. 4. 12. In which text two things are set down First that Christian moderation or contentment is a high mysterie yea that it requires much skill arte to know how to be poore and how to be rich Secondly that himselfe was a learner of this art and that he had bin but entred and initiated into the knowledge thereof Now that this Moderation of minde may be learned and practised we must remember that two especiall meanes are to be vsed First we must labour to be able to discerne betweene things that differ Philip. 1. 10. How is that by iudging aright betweene riches temporall and the true riches that will make a man rich before God This gift of discerning was in Moses who vpon a right iudgement in this point accounted the rebuke of Christ greater riches then the treasures of Egypt Hebr. 11. 26. In Dauid who saies that the Lord was his portion when he was a King and euen in the middest of his riches Psal. 119. 57. In Paul who esteemed the best things that were but base yea drosse and dung that he might winne Christ Phil. 3. 8. The Second meanes of Moderation is to consider that we are in this world as pilgrimes and straungers 1. Pet. 2. 11. that the best of vs brought nothing into the world neither shal wheÌ„ we dy carry ought out of it III. Rule We must vpon the calling of God forsake our riches and all that we haue in this world not onely in disposition of minde but in deede The word of God teacheth that there be three Cases wherein a man is indeede to forsake all I. If he be extraordinarily and immediately called to publish the Gospel to all nations This was the case of the Apostles and Euangelists who in regard of their calling at least for vse forsooke all that they had Matth. 19. 27. II. In the Case of Confession when for professing the name of Christ a man is depriued of them in the daies of triall Thus when our Sauiour saith Whosoeuer he be that forsaketh not all that he hath c. Luk. 14. 33. the words are spoken of all beleeuers in the Case of Confession when they are called by God vnto it and therefore S. Matthew explaines it thus Whosoeuer c. for my names sake he shall receiue c. Matth. 19. 29. III. When in the time of persecution famine or warre the necessitie is so great that it requires present releefe which can no other way be had but by giuing and selling the goods that a man hath In Psal. 112. 9. the good man is saide to disperse to the poore this dispersing must not be vnderstoode of all times but in case of extreame neede Again when Christ saies Luk. 12. 33. â—ell al that thou hast this coÌ„mandement must be limited for a man is not bouÌ„d to sel al at al times but in the time of great and vrgent necessity Thus the christiaÌ„s in the Primitiue Church in the daies of imminent persecution sold all their possessions Act. 2. And so Paul acknowledgeth that the Church of Corinth releeued the Church of Macedonia euen beyond their abilitie in the daies of extremitie that was in that Church 2. Cor. 8. Here another Question may be mooued Whether a man may voluntarily and of his owne accord giue away all his goods liue vpon almes and giue himselfe to fasting and praier Ans. He may in Popish conceit giue himselfe in this sort to voluntarie pouertie which they hold to be lawfull and which is more a state of perfection We on the contrarie doe answer that this practise is in no sort lawfull vnlesse a man haue speciall calling and warrant from God so to doe For first the Law of nature sets downe and prescribes distinction of possessions and proprietie of landes and goods and the Gospel doth not abolish the law of nature Againe the same distinction and proprietie is allowable by the written Law of God Salomon teacheth Prou. 5. 15. that a man must let his waters flow out of his cisterne but he must keepe the fountaine to himselfe And Prou. 10. 22. It is the blessing of God to be rich and he addeth no sorrowes to it Men must not therefore voluntarily forsake their riches and so bring sorrow to themselues Besides that Agur praies against pouertie Giue me saith he neither pouertie nor riches Prou. 30. 8. Dauid makes it a curse to be a begger Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread Psal. 36. 25. Our Sauiour Christ biddes him that had two coates not to giue both away but one Luk. 3. 11. And Paul saies It is a more blessed thing to giue then to receiue Act. 20. 35. Therefore he biddes euery man to labour with his owne hands that he may neede nothing that is that he may not neede the releefe and helpe of any man or of anything 1. Thess. 4. 11 12. But it is alleadged to the contrarie Matth. 19. 21. If thou n ilt be perfect sell all Ans. The wordes are a personall and particular commandement For this young Prince whome Christ speakes vnto was called to become a Disciple of Christ and to preach the Gospel Luk. 9. 59. And the commandement is not giuen generally to all men but particularly to him alone and we cannot make a generall rule of a speciall commandement or example Againe further it was a commandement of speciall triall Secondly they alleadge Matth. 10. 9. Possesse neither gold nor siluer nor money in your purses Ans. That commandement was temporall and giuen to the Disciples but onely for the time of their first embassage into Iurie as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles And the commandements of their first embassage were