drawne from the expectation of reward or wages which if their Masters should faile God would not faile to repend vnto theÌ„ knowing that whatsoeuer good thing any man doth that same hee shall receiue of the Lord. Now if the Lord so liberally reward faithfull seruice done to meane and euen wicked men how rich and royall a reward giues he to the faithfull seruice of himselfe If gifts then may mooue vs to serue God the Lord truly saith All these doe I giue thee and more also my Christ my Spirit my selfe and life eternall No man giues such wages no seruant euer had such a pay-master To these might be added sundry other motiues as 1. To serue God is to raigne and to be a king ouer the world fleshly lusts c. and to suite with Saints and Angels 2. God hereby becomes our protector maintainer and reuenger as Dauid often prayeth Lord saue thy seruant teach thy seruant reuenge the cause of thy seruant c. 3. Seruants of vnrighteousnesse meet with the wages of vnrighteousnesse 4. All our comfort in crosses and afflictions stands in our seruice of God and a good conscience or else wee haue none 5. To feare and keepe his commaundements is the whole dutie of a man and that which makes him fully happy Notes of a good seruant of God 1. Labour to know the will of the Lord which he hath reuealed in his word as Dauid prayed Psal. 119.125 For in the Scripture he hath laid out our worke for vs and let vs expect our calling to euery businesse there let vs be ready to heare not lightly absent nor present for custome but conscience 2. Let vs serue him in affection and be glad to doe any thing to please him and grieue when we faile either in doing that we should not or in not doing that we ought or not in that manner that may please the Lord. 3. Be euer imployed in his worke How know I a mans seruant but by his labouring in his masters businesse Yee are his seruants to whom ye obey Rom. 6.16 and Ioh. 15. Yee are my disciples if yee doe whatsoeuer I command you If I see a man spend his time in the seruice of sinne of lusts of games pleasure the world c. I know whose seruant he is certenly he is not in the seruice of God he is not in Gods worke 4. Intend thy Lords profit and glorie A good seruant knowes his time and strength is his Masters and he must be profitable to him and seeke his credit It will be with euery seruant of Christ as with Onesimus Philem. 11. beeing conuerted howsoeuer before grace he were so vnprofitable and pilfering as he was vnfit for any honest mans house and much more the house of God yet now he profits the Lord and credites him and takes not his meat and drinke and wages for nothing 5. A good seruant sets forward his masters work in others he will prouoke his fellow-seruants and not smite and hinder them as the euill seruant did he will defend his Lord hee will venture his life for him he will stand also for his fellow-seruants while they are in their Masters busines he will be a law to himselfe if there were no law no discipline he will not idle out his time his eye is vpon the eye of his Master his minde vpon his account his endeauour to please him in all things VERS 11. Then the deuill left him and behold the Angells came and ministred vnto him HAuing by the assistance of God now finished the two former generall parts of this whole historie which stood in the 1. preparation and 2. the combate it selfe we proceede to the third and last which is the issue and euent of all which affordeth vs the sweete fruite and comfort of all our Sauiours former sufferings from Sathan and of our labours and endeauours in opening the same In this issue two parts are to be considered 1. Christs victorie 2. His triumph His victorie and conquest in that the deuill left him His triumph in that the Angels came and ministred vnto him In both which shine out notably the markes of his diuine power which euen in all his lowest abasements did discouer it selfe to such eies as could see it and gaue shew of a person farre aboue all that his outward presence seemed to promise as for example His conception was by the holy Ghost His birth as meane and base as might be but graced with a starre and the testimony of Angells and his circumcision with Simeons His baptisme performed by Iohn in Iordan but graced by his Fathers testimony and the Spirits descent in a visible shape of a doue Hâ—s ciuill obedience causeth him to pay tribute but he sends for it to a fish His person was called Beelzebub but Beelzebub confesseth him to be the Son of God At his passion what greater infamie then to be hanged betweene two theeues what greater glorie then to conuert and saue one of them At his apprehension they that tooke him fell backward to the ground Ioh. 18.6 In death he trode vpon deaths necke and being shut vp in the graue he opened it So here he is carried and recarried in the hands of the deuil but as one weary of his burden he is forced to leaue him on the plaine field and to giue vp the bucklers because a stronger then he is come This is the great mysterie of God manifest in the flesh 1. Tim. 3.16 In the victory of Christ consider three things 1. The time when the diuell left him then 2. The manner hee departed from him 3. How long he left him and that is in Luke for a season Then this particle may haue reference to three things 1. When the temptations were ended saith Luke namely all those which his Father had appointed him to endure at this time in the wildernes For as the Son of God knew how much to suffer so Satan would not giue ouer till he had spent all his powder and had exercised all his malice in these most hellish temptations wherein he vsed all his skill strength and malice if he might possibly in this seed of the woman ouerthrow all the sonnes of men and in the head kill all the members Whence we may Obserue the obedience of the Sonne of God who stood out resolutely and departed not the field at all nor expected any rest till all the temptations for this time were ended Christ could haue confounded Satan in the beginning of the temptations and so haue freed himselfe from further molestation but he continues and abides all the triall to the end And why 1. His loue to his Father made him submit himselfe to the lowest abasement euen to the death of the crosse and refuse no difficult seruice for which his Father sent him into the world of which this was a principall The speech of Dauid was most proper to this sonne of Dauid Behold here am I let the Lord doe with mee euen
seeth though Satans malice blindeth him that his children without such strong trialls should not be so fitted for his seruice It is a trayning of them to great emploiments and makes them not onely more expert in themselues but also farre more able to helpe others in any kind God would not exempt his naturall and onely Sonne from temptations that he might know how to helpe others that are tempted Heb. 2.18 nor the Apostles for the same end 2. Cor. 1.4.6 All sorts of men the more they set themselues to glorifie God in their places the more they should expect trialls A Christian can no sooner giue his name vnto Christ nor the spirit descend vpon him but Satan with all his malice will assault him Christ was no sooner baptized but he must goe forth to be exercised with Satan and his members also who not onely by outward profession but inward sincerity also make a league with God to renounce Satan sinne and this euill world shall not want all the molestation that Satan can create them Reu. 12. the red dragon watcheth for the child to be borne to deuoure it and such is his malice that whom he cannot hinder of saluation he will hinder of their peace and ioy as much as he can if he cannot chase vertue out of the world he can disgrace it and if he cannot quite hinder all good proceedings he will by molestation delay them as long as he may He is subtile if he cannot doe the greatest euill that he would he will doe the lesser that he may as by Sanballat he did hinder the re-edifying of the Temple The condition of the child of God is military in this life he hath Satan and all his army of wicked ones mortall foes against him Many deceiue themselues who meane to professe Religion so long onely as they may enioy peace and credit and the applause of the world so long as they may see Christ with a golden crowne and scepter and follow him into Ierusalem with Hosanna But they haue not cast their accounts right noâ— weighed the difficulties of sound profession of Christ and therefore like the foundation of the foolish builder when windes and floods rise they fall downe right with shame they forsake Christ and religion and all they looke backe and runne backe to the filthines of the world they embrace a course which standeth with their owne ease but neuer shall they haue the honour of honouring God or of effecting any thing which shall bring God true praise and themselues true peace It will be the wisedome therefore of euery Christian vndertaking any commendable action so to looke and begin with God that euer he haue another eye vpon Satan and his malice both to expect it and resolue not to be beaten off for it Shall the Israelites beeing set out of Egypt runne backe againe because Pharaoh pursues them no but hie them more hastily away Shall I giue ouer my profession because the greatest part of men hate and reproach it no I must see Satans old malice renewed who casts a flood of poysoned water against Christ himselfe who should not auoid the same measure of obloquâ—e and reproach if he liued againe vpon earth Was it thus with the greene tree it is no maruell then if it be so with a drie Shall I neglect my duty to which God and good conscience tyes me because I would not displease men and be thought no medler then farwell Gods glory if I goe about to stop the deuills mouth which if I could yet I shall neuer stop his malice The more publike a mans calling is the more doth Satan aime at him to cast him downe who doth conscionable intend it as for example 1. The Magistrate Satan stirres vp Dauid to number the people 1. Chron. 21.1 2. The minister beeing the Lords standerd-bearer the deuill seekes to winnow him especially and begges leaue to be a lying spirit in the mouths of 400 false Prophets at once And both these because God hath specially instituted these callings for the beating downe of Satans kingdome and lifting vp the scepter of Christ and againe if Satan can foile the leaders the bands are soone ouercome smite the shepheard and the sheep will be scattered cast downe Cedars and they will crush many shrubs with their fall Hence must both these be more carefull of themselues then ordinary men as beeing in greater danger as men set vpon steepe and slippery hills beset with enemies to cast them downe And the lesse that men see these oppositions the lesse seruice doe they to God or his Church For if they doe their duty in one place or other they shal heare on both sides both of Satan and his instruments Now because the deuill vseth two speciall weapons against those in higher place to make them vnprofitable or hurtfull one open the other secret it behooueth Magistrates and Ministers to watch against them both and fully resolue against both 1. Satan will stirre vp his instruments openly against them Let either or both rebuke the world of sinne and force men to walke in the narrow path of life wicked men grow mad against them and rage with all open rebukes and hellish and horrible slaunders and so farre as they dare blaspheme the ordinance it selfe in their hands Hence Ieremy was a contentious man with the whole earth both Moses and Aaron take too much vpon them What must men now because they must be counted peaceable suffer euery man to doe what he list as though there were no God nor King in Israel till iniquity so abound as it know no bounds bankes nor bottome No but we must looke both to the commandement and to the promise Ier. 1.18.19 If sinners be obdurate as iron and of brasen and impudent foreheads we must be as brasen walls to make their wickednesse recoyle and bound vpon them and with the palme tree rise against the burden that lyeth vpon vs. 2. If this will not weary them but they hold on with courage then he workes more secretly more dangerously If he see them inclined to gaine he will offer them commodities and profits If ambitious he will choake them with preferments If giuen to ease or pleasure he can easily perswade them to a course of fauouring themselues And experience shewes how commonly Satan preuailes with men some of these wayes and who would thinke him now an enemie or in the field and yet he hath wonne a fort which open force could not attaine And as beeing in great danger they must adde to this watch the meanes of their comfort and safety as 1. Let them looke to their entrance and drift vndertaking these functions not headily or hastily but as Christ did with fasting and prayer How few doe it who haue much more need then Christ had and are in greater danger then he was When ambition or couetousnesse or idlenesse or any thing but earnest desire of Gods glory leads
Christ himselfe once was and as Christ was in the midst of wilde beasts and was not hurt so shall his members be they may be molested and afraid of danger by them yea assaulted and slaine but not hurt If the Spirit lead thee into the wildernesse as he did Christ thou mayest be secure if for good conscience and Gods religion thou beest set vpon thou shalt not be hurt as the Martyrs were not Note 3. In that our Sauiour now is safe enough when all the meanes of safety and comfort are set against him we must learne to depend vpon him if we shall come into the like case when we haue no way to help our selues all meanes faile nay all meanes are against vs like so many wilde beasts about vs then he is able to succour vs as he was to defend himselfe alone not onely from the rage of wilde beasts but furious deuills And this is the true triall of faith when we haue no meanes yea when meanes are against vs. It is an easie thing to trust God vpon a pawne but we must trust in his word that is indeed to trust in God When the case is with vs as it was with Moses at the red sea the sea afore him the mountaines on both sides Pharaoh and his hoste behind then to say Stand still feare not and behold the saluation of the Lord here is found faith When Aram and mount Seir came against Iehoshaphat and he saw no strength or meanes of his owne he said O Lord we know not what to doe but our eyes are vnto thee and so though his army was small and his enemies like grasse on the earth trusting in God he went away with the victory And what a holy and faithfull profession was that of Iob If the Lord kill mee yet will I trust in his mercy Rules to carry our selues by faith in the outward meanes I. Where they be 1. Faith neglecteth not good meanes where they be because Gods prouidence hath affoarded them and appointed them for our good faithfull Iaacob had a good care to prouide for his family Gen. 30.30 Isaac said to his father Here is the knife and wood but where is the sacrifice Abraham answered God will prouide so let vs vse the meanes and God will prouide the rest which is wanting 2. It hath a right iudgement of them not as things to be trusted to neither art nor labour expressed by the net Hab. 1.16 nor wealth and riches expressed by the wedge of gold Iob 31.24 nor friends and alliance expressed by the arme of flesh Ier. 17.5 no nor the outward meanes of saluation Ezech. 33.31 Faith knoweth it is not bread but the staffe of bread that man liueth by Dauid lookes vpon his staffe and bowe and saith they cannot helpe him Psal. 42.6 and counteth watching and building but vaine except the Lord ioyne his helping hand Psal. 127.1 2. 3. Faith vseth meanes but expecteth no blessing from them but by the word and prayer Gen. 32.9 Iacob vseth good meanes and pollicy in diuiding his armie and separating his bands but withall giueth himselfe to prayer to get Gods arme with him Exod. 17.11 Ioshua goeth and valiantly fighteth the Lords battels but Moses must be at prayer in the mount and no longer Ioshua prospers then Moses prayeth II. Where they be not 1. Faith trusteth where means be wanting or against them Though ten thousand compassed Dauid yet would he trust Psal. 3.6 And Abraham was a notable patterne of faith when he had no meanes but all was against him in himselfe and his wife still he depended vpon the naked word that God was true and able to performe his promise Rom. 4.9.20.21 2. Faith when it may vseth no euill meanes it flies not in sickenesse to sorcerie nor in extremity to the Witch as Saul did for which he was reiected from beeing King 1. Chron. 10.13 It turneth not to fetches of policie nor to digge deepe counsells on which a woe is pronounced Isa. 29.15 It deuiseth not to smite ones betters with the tongue it taketh not aduantage of mens simplicity or forgetfulnesse 3. It obserueth how many great things God bringeth to passe without yea against the meanes to shew how little he depends vpon them and therefore it will not stint the Holy One of Israel but frame the heart to his likenes It sees the walls of Iericho fall downe by seauen dayes compassing Iosh. 6.3 It sees all Midians host discomfited by means of a dreame of a barly loafe tumbled downe from aboue into the host of Midian Iud. 7.13 and Ashurs host flie all away supposing the King of the Hittites and Egyptians to come vpon them through a noise of chariots and horses 2. King 7.6 And surely this is the course in which God often encourageth his children who thriue and growe they know not how by vertue of the promise that God will fill his with hidden treasures Whereas those that will feed themselues vpon the meanes and trust God no further Gods iustice often lets them see their folly reuenging their infidelity they eate and are not satisfied they earne money for a bottomlesse bagge Hag. 1.6 they go and trust in Physitians as Asa did and pine away their wisedome and counsell is turned to foolishnesse as Achitophels they haue horses and strength and trust to it Psal. 20.7.8 but they are fallen there where they trusted And thus God letteth men see that there is neither wisedome counsell power or successe against nor without the Lord. Note 4. Christians must not thinke much to finde men more sauage then bruit beasts seeing Christ found it so Lazarus found dogges more pitifull to him then Diues and Paul found the beasts to which he was condemned at Ephesus more mercifull then the men 1. Cor. 15.31 The like entertainement in the world must euery Christian expect NOw we come to the third point in Christs expectation of his enemie namely his imployment and that out of the Euangelists is gathered to be twofold 1. Fasting to which he ioyned praier without all doubt this S. Matthew hath that he fasted forty dayes forty nights 2. Temptation by lighter onsets as Luke saith plainely he was forty daies there tempted of the deuill and after that he was hungry and then began these three temptations In his fast consider three things 1. what kind of fast it was 2. the reasons of it 3. the continuance fourty dayes and fourtie nights For the first Of fasts there are three kinds 1. Ciuill as when men fâ—st for the health of their body or when men are so intent vpon their affaires as they take no time to eate and drinke thus Saul fasted pursuing the Philistims 1. Sam. 14.24 and those fourtie that vowed not to eate till they had slaine Paul so intent they were vpon their wickednes Act. 23.14 This is voluntarie there is also one involuntarie fast when men want what to eat or drinke as Elias fasted 1. Kin. 17.5
maketh rich leauing all the successe to God and this will make vs content with that estate which God maketh our portion by good meanes VERS 4. But he answering said It is written Man liueth not by bread onely but by euery word that proceedeth out of the mouth of God IN this answer of our Sauiour repelling the Tempter 4. things are to be considered 1. the manner 2. the affection negatiue Buâ— 3. the matter of it a testimony of Scripture It is written 4. the parts of this testimony 1. negatiue man liues not by bread onely 2. affirmatiue but by euery word that proceedeth out of the mouth of God The manner and quality of the answer appeares in the whole answere that it was 1. a reasonable 2. a meeke 3. a modest answer First it was a reasonable answer our Lord did not shake off the Tempter without an answer though he deserued none but to shew that he did not refuse the motion of a wilfull minde but vpon iust ground he makes him a sufficient answer whence our Sauiour would teach vs that Doctr. If we be to deale with our most deadly aduersaries suppose them as malicious as Satan to Christ yet we must doe nothing nor speake nothing of a wilfull minde but take the guide of reason and the ground of conscience with vs. For 1. the will of man not ordered by reason is like a wilde colt without a rider most vntamed and vntractable most hatefull to God and most hurtfull to men and a note of men reserued to the iudgement of the great day to be punished iâ— to be presumptuous and stand in his owne â—onceit 2. Pet. 2.10 2. Reasonable men must haue reason for their actions at the least for herein iâ— a difference between the beasts and men they are lead by sense and appetite but men by reason from which if men depart they degenerate into beasts beeing lead with sensualitie 2. Pet. 2.12 3. Our Sauiours example carrieth vs further that we should not onely be lead by reason in our affaires but by reason sanctified and renewed reason directed by the word and this not onely here but in all his course of life Mar. 10.40 when he refused the vnreasonable request of the sons of Zebedeus he gaue a iust reason saying It is not mine to giue but shall bee giuen to them for whome it is prepared I must not giue the cheife seats in my Kingdome according to kinred and affection but according to my Fathers election When he rebuked Peter and called him Satan he giueth a reason for such vnwonted sharpenes For thou art an offence vnto mee thou sauourest not the things of God thou wouldest hinder mans redemption and Satan could haue done no more Matth. 16.23 Act. 1.7 when the Disciples would knowe of Christ at his ascension when he would restore the kingdome to Israel he denies their request and giues a reason It is not for you to know this my father hath put times and seasons in his owne power yee haue another taske to be witnesses to me c. intend this looke to your Apostleship Vse This reprooues the frowardnes and vnreasonable wilfulnesse of men and especially in their dealings with their aduersaries taking violent courses not respecting conscience religion nor reason it selfe but standing vpon their will and saying This I will doe let see who shall hinder me and let him vndoe it if he can Now perswade this mâ—n Oh but let not passion guide you but shew your selfe a man cast away this impotent and womanish reason to such as are bruitishly destitute of reason I will because I will No he is an enemie to all your perswasion his will out-runnes his wit and reason his lust is his law his conscience and his religion But if any thing can reclaime such a man if he bee not rather an heathen then a Christian let him set Christs example here before him who would not be wilfull without reason to the deuill himselfe in a most deuillish motion and wilt thou to thy brother to thy neighbour yea to thy wife children c. Either set thy selfe to walke in thy Lords steps or get thee another Master Secondly this answer of Christ was a most meeke answer Christ was omnipotent able with a becke to haue confounded the deuil he might by his power haue driuen him backe to hell and made him actually know and confesse he was the Sonne of God but he would not for sundry reasons 1. To teach vs. that as he did we must rather ouercome Sathan by humilitie and patience then by power as Christ obtained his full victorie not by maiestie but by abasement and passion 2. To teach vs that when we suffer indignity and wrong of euill men as Christ here of the euill one wee should rather turne our selues to doctrine and conuincing them by the word then to reuenge so did Christ. 3. That wee might hence knowe the power of the word of God a part of our spirituall armour euen the sword of the Spirit put into our hands by God to foile and vanquish him by for the whole combate of Christ was exemplary nay he sustaines here our person and weilds our weapon for vs. 4. Christs humilitie and meekenes was now a fitter weapon then power and glorie in two respects 1. to the greater vexation of the aduersary who thought himselfe so strong and cunning as no flesh was euer yet able to resist him onely he knew God had him in chaines but now he is foyled by the seed of the woman by the wisedome and weakenes of Christ as man and not by his diuine power as God 2. Christs meeknes lets him goe on and passe through all his temptations to his greater and vtter ouerthrow and silence for if Christ by his diuine power had cut him short at the first hee would haue said that God fearing his weakenes would not suffer him to be tempted or not to abide in temptation Now his mouth is shut Christ the sonne of man foyles him 5. To comfort vs 1. By shewing vs that there is something else besides diuine power to ouercome all hellish and Satanicall power withall for else we that want diuine power and are weaker then water could haue small comfort but now we see Satan may bee ouercome of weake men by the meanes that Christ vsed as fasting prayer and the word of God 2. By perswading vs that if Christ in his humility and abasement could encounter and foyle Satan much more can he now helpe vs beeing in his glorie and exaltation If he can rescue vs out of the mouth of the roaring lyon when himselfe is as a lamb before the shearer much more when hee shall shew himselfe the mighty lyon of the tribe of Iudah Hence note that Christ cut not Satan here so short as he did sundry wicked men nay as he did some of his beloued Disciples Peter how sharpely was he checkt for disswading Christ from
Deuter. 23.19 Thou shalt not lend vpon vsurie to thy brother the vsurie of money meate or any thing that may be lent But the vsurer that will liue by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Iew nor Gentile remaines all are our brethren in Christ and therefore of no man must vsurie be expected vnlesse thou beest worse then a Iew. Let the vsurer answer this if he can Againe those Gentiles were of those nations of the Canaanites which they were commanded to destroy and vsury was as teeth giuen them and allowed by God to eate them vp withall Seest thou a man whome thou mayest lawfully kill take vse of him but not of thy brother Obiect I will not take vsurie of the poore but of the rich Answ. But the text is Thou shalt not take vsury of thy Brother bee hee poore or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal. 15.5 He that giueth not his money to vsury shall dwell in the Lords tabernacle and rest on his holy hill and Ezek. 18.17 hee that hath not receiued vsury and increase c. wherein it is plaine without all trickes that either to giue out or take in vsury excludes out of heauen Obiect He meanes to oppresse a man with vsurie Answ. Euery vsury is oppression and euery vsurer feares not God Leuit. 25.36 Thou shalt not take vsurie but feare the Lord. Obiect But that law was iudiciall not morall Answ. That is false for our Sauiour renewed it in the Gospel Luk. 6.35 Lend freely looking for nothing againe therefore it is morall Besides that vsury is condemned amongst the great transgressions of the morall law Ezek. 18.13 Obiect We may doe as we would be dealt by and it is charity so to lend as another may benefit himselfe Answ. No man in need would borrow but freely vnlesse he were mad neither is it charity nor humanity to take money for a duty the nature of which is to be free Charity seekes not her owne and much lesse other mens but of these sorts of wicked men the speach is true Their mercies are cruell As charitable as that vsurer is so conscionable is he that followes His conscience will not suffer him to take aboue the law not aboue ten in the hundred and that he hopes he may according to the wholesome lawes of the Land Answ. Where were his conscience if the law of King Edward the sixt were reuiued whereby it was vtterly forbidden according to the Canon of Gods word and the ancient Canons of the Church But for the Statute now in force enacted Elizab. 13. c. 8. 1. I say it alloweth no vsurie but punisheth the excesse of it 2. The title of the Act is An act against Vsurie How then is it for it 3. It calleth vsurie a detestable sinne how then can it secure thy conscience 4. All vsury aboue tenne in the hundred is punishable by the forfeit of the vsury 5. What if the lawes of men should permit what Gods law condemnes is it not plaine that this conscionable man flyeth Gods law to shelter his sinne vnder mans as though the lawes of man were the rule of conscience and not Gods lawes or as if the law of an inferiour can dispence with the law of the superiour or as if Moses permitting one euill in the Iewes namely the putting away of their wiues for preuenting a greater did allow thereof or warranted the sinne to the conscience of the hard-hearted husband Wee conclude then that the vsurer liues not by any word of God but against it And to these adde the baâ—ds of this sinne the brokers to vsurers that liue or raise gaines by letting out other mens money I will say no more to them but if he be shut out of heauen that lends his money to vsury he shall hardly get in that is his agent And humane lawes condemne theeues and accessaries It is a Statute of Henry the 7. anno 3. that all such brokers for vsurie shall pay for euery default twentie pounds and suffer halfe a yeares imprisonment and be brought to the open shame of the pillorie It is iust with God that Saul and his armour-bearer should fall together and die on their owne swords IV. Such liue not by any word of God as encroach vpon the Sabbaths of God by labouring either in themselues or in their seruants as 1. by buying or selling wares Neh. 13.18 2. by works of the sixe dayes whether in haruest or earing time Exod. 16.29 and 34.21 and Neh. 13.15 3. by trauelling for gaine or pleasure For the Sabbath was made for our spirituall profit it is a day to giue and collect almes and not gaine Manna it selfe must not be gathered on the Sabbath much lesse must more ignoble sustenance If it be sought it shall not be found Obiect 1. May I not do a little to set forward my work for the beginning of the week Answ. No Manna might not be sought though early in the morning and though it was but a little way off and required little labour Obiect 2. May I not take a faire day when it comes the weather beeing vncertaine and catching Answ. Thou mayest as well say May I not take a purse when it comes wilt thou bee a theefe and rob God of his due Should not ill weather and Gods iudgements rather force thee to repentance and obedience then to sinne Obiect 3. It lyes me vpon a bond my estate and many poore men depend vpon me Answ. First pay thy bond to God faith and obedience neuer brought losse with it and better were it to loose a little commoditie then Gods fauour and a good conscience nothing is so heauy as Gods curse for this sinne V. Common gamesters and such as make a gaine of play liue not by any word of God it is a common theft and they come directly vnder the 8. Commandement and that precept of the Apostle Eph. 4.28 Let him that stole steale no more but rather labour with his hands And as they liue out of a calling so their course is an vniust taking into their possession that which no law of God or man doth warrant them by any manner of lawfull contract and the Ciuill law and Fathers condemne that gaine which is gotten by play In the same ranke of theeues are they that liue by keeping dice-houses or gaming-houses and such places of lewd resort Let vs take some rules whereby we may comfortably passe our liues according to Gods word and auoide all these sinnes against it There are three 1. concerning our calling 2. our states 3. our maintenance of life The rule concerning our calling is this The cariage of our calling according to Gods word is a speciall