spirit on the Lords day teaching thereby the Church represented in them to assemble euer on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimi vtique sublimior admirabili admirabilior Greg Wazianz de nova deminica orat 43. p. 700. that day and euery one to bee spiritually minded and exercised in remembrance of his resurrection attendance on the holy ghost and expectance of our finall glory in the presence of God the father It is therefore most fitly called d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur August ep 86. ad Casulan the Lords day e Ps 118.24 This is the day which the Lord hath made wee will reioice and be glad in it And it may bee called sunday in a better sense then the f Ecce enim dies solis adest Sic enim barbaries diem dominicum vocitare consueta est Greg. Turonensis Histor lib. 3. cap. 13. heathens knew because on this day g Malach. 4.2 Solis autem die communiter omnes conuentum agimus quandoquidem is primus dies est quo deus è tenebris materia quam prius creauerat versa mundum essecit Iesus Christus seruator noster eo ipsodie a mortuis resurrexit Iuslin Martyr apolog lib. 2. the sunne of righteousnes arose with healing vnder his wings But howsoeuer the name be the duty of a sabbath remaines to bee performed by the expresse law of God inuiolable Which the Apostles were carefull to obserue The Lord s day hath euer bin obserued as the sabbath by the church as appeares not only by their former assemblies exercises on that day but afterwards againe Act. 20.7 and by their doctrine The spirit calling all things to their remembrance which Christ had taught and commanded them For that very day the Apostle appointed to be religiously kept not only at Colossi as it hath beene shewed but expressely in the Church of h 1 Cor. 16.1 Corinth and Galatia and accordingly wee may well suppose in all other Churches This day thus instituted the i Die dominico qui est dies resurrectionis slisdiosius templum domini adite Quid enim apud deum excusare poterit qui eo die ad audiendum verbum dei salutare de resurrectione non conuenit Clem Const l. 2. c. 59. Church of Christ hath euer since kept as their sabbath and that aunciently with such seuere necessity as that for this very cause the whole k Vid. Euseb Eccles bist lib. 5. cap. 11. Socrat. lib. 5. cap. 21. Greeke Church was excommunicated by Victor Bishop of Rome whose authority and proceedings therein I vndertake not because they would keepe Easter the Lord his holy day in honour of his resurrrection vpon any day of the weeke if it were the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartadecimam foureteenth day of the moneth and not put it ouer to this day of the weeke m Vid. I fiodor de ecclesiast offic l. 1. cap. 31. It was decreed by the counsell of Nice Ruffinus lib. 1. cap. 6. Cur id obseruetur cum pascha celebratur vt sabbatum occurrat Hoc enim proprium Christiane religionis est Aug. ep 119. ad Ianuar paulo post Orbi vniverso Christiano persuasum est eo modo pascha celebrari oportere as the first and great sabbath whence all the other throughout the yeare are reckoned Were the Lords day kept weekly as other holy daies are yearely only as an holy day not as the sabbath then were the daie of the moneth fittest for Easter as for other holy daies but being the same seauenth day of the weeke must of necessity be kept the yearely holy day must be translated to this day of the weeke rather then the weekly sabbath varied euery yeare by that holy day n See the conference at Hampton Court p. 45. reprinted 1625. In the Synod called and held by the late King Iames of blessed memory when many things were not found need full to be amended the motion for a stricter course to reforme the prophaning of the sabbath day by that name without scruple * Tertio Caroli Constantiâ—us Imperat grauissima authoritate sanciuit dominicum Enseb lib. 4. de eius vita which now blessed be God is happily inacted by Parliament founde a gener all and vnanimous consent For they well perceaued that if this duty were remitted the life of religion which hath a long time languished would soone be vtterly extinct and vanish o Cum ex septem diebus vnus in domini honorem consecratus sit religionis prorsus dissolutae suerit nos aliorum dierum ad opera vsu contentos non esse neque illum domino eximium in violatum conservare sed ipsum etiam vulgarem facere nostrisque operibus applicandum putare Leo imperat Novel 54. For howsoeuer it may be pretended instead of the seauenth to keepe euery day holy yet is it easily seene that many who make no religion of the sabbath are indeed euery day alike prophane enough whereas they who doe most devoutly redeeme some time of respit euery day from their owne affaires to the seruice of God doe most earnestly desire and carefully vse the helpe of the seauenth day to repaire their defaults on the other sixe To conclude The sabbath respects the kingdome of God of all the commandements in the morall law the sabbath especially is of faith not only in God the father because of the creation but in Christ the redeemer and throughout the whole creed acknowledging Gods kingdome of nature grace and glory That day which the Iewes obserued was as their other holy daies new moones p Colos 2. v. 17. a shadow the body is of Christ Namely the q Ephes 1.23 1. Cor. 12.12 catholicke Church which is the body of Christ his redeemed kingdome for which he prayed and dyed For that being euery where dispersed is in many places gathered together and generally resembled by the holy assemblies on the Lords day r Ideo upostosi nê ecclesia cum Iudeorum superstitionibus aliquid communè haberet otium illud sacrum in sequentem diem transtulerunt At ijdem non tantum sibi permiserunt vt preceptam diei septimi obseruaetionem in decimum aut quemcunque alium extenderent Horum igitur exemplo nos insisterc conuenit nesub liber totis Christianae praetextu in illis ludamus quae deux certacum ratione instituit illa tandem in licentiam degeneret quae vt consusionem gignit ita animos tandem ab omni religione alienat Gualt in Lucam hom 56. And therefore the Iewes day of sabbath wherby they were distinguished from all others as the peculiar people of God is now altered the grace thereof being extended vnto all nations For now from one sabbath to another from that of theirs to this of ours and from one Lords day to an other all flesh comes
not onely in the immediate worship hallowing of his name but even in our carriage and dealings amongst our selues Insomuch that if a man doe but g Prov. 30.9 Rom. 2.24 steale any way he taketh the name of God in vaine causeth it to be evill spoken of It was iust that the Creatour should giue a law to his creature whereby every one should h Rom. 14.4 stand or fall to his owne master VVherefore God left not thinges to themselues when hee made them to doe as might chance by the contingence of secondary causes nor to the arbitrement of men Angels but hee set a generall course for nature by instinct in his seuerall blessings vpon euery kinde i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non modo te condidit sed etiam tibi soli credidit quid faceres in mandatis dedit Arrian Epict l. 2. c. 8. he gaue a law vnto man in his making the Angels do his commandements Neither was that k Iam. 2.8 royall law any impeachment to the liberty of mans will which although it haue an arbitrarie power over the locomotiue and other like faculties yet had it never the absolute command of it selfe but was to bee subiect to the arbitrement of divine providence and to the commandement of the Almighty VVherefore man was not left to his owne will but was by nature made willingly subiect to the l Iam. 1.25 law of libertie which God commanded him for his good Other thinges were made by a word of command m Psal 148.5 For hee commanded and they were created but man was made by a word of counsell n Gen. 1.26 Let vs make man a reasonable creature capable of counsell as it were priuie to his owne making and conscious of the word whereby hee was made And God created him o vers 27. Ita imago est ut ad imaginem sit i non aequatur parilitate sed quadam similitudine accedit Aug. l. 7. de Trin. c. 6. in his owne image according to his likenes namely with a conscience and good liking of his will a man after his owne heart like minded as hee intended Which appeares partly by the remainders of the law in our corrupt p Lex est ratio summa insita in natura quae iubet ea quae facienda sunt prohibetque contraria Eadem ratio cum est in hominis mente confirmata confecta lex est Cic. de leg l. 1. Et moxâ— constituendi vero iuris ab illa summa lege capiamus Exordium quae saeculis omnibus antè nata est quam scripta lex vlla aut quam omninò ciuitas constituta hearts q Rom. 2.14 For the Gentiles which had not the law did by Nature the things of the law vvhich shewed the vvorkes of the law vvritten in their hearts r Ante legem Moyâ—i scriptam in tabulis lapideis legem fuisse contendo non scriptam quae naturalitèr intelligebatur à Patribus custodiebatur Tertul aduersus Iudaeos Ista lex quae in corde scribitur omnes continet nationes nullus est qui hanc legem nesciat Hieron tom 3. ep ad Algasian q. 8. In lege temporali nihil est iustum legitimum quod non ex hac aeterna sibi homines deriuauerint August de lib. arb l. 1. c. 6. their consciences also bearing vvitnes But by our Å¿ Coll. 3.10 renewing in knowledge after the image of him that created vs it is manifest that man was made vvith an vnderstanding of himself and of Gods will concerning him and not onely so but with an heart to doe accordingly For t Eph. 4.24 the new man is created in righteousnesse and true holinesse the very text and tenour of the two tables of the law in two vvordes And now u 2. Cor. 3.17 vvhere the spirit is there is liberty againe not from the law to doe as vvee lust the miserable bondage of sin vnto Satan but to the law to doe as we should the gratious liberty of the sonnes of God The naturall reason of the law is yet so apparant that for the duties of the second Table Naturall reason of the Law x Ex sapientissimorum sententijs principem legem illam vltimam mentem esse omnia ratione aut cogentis aut vetantis Dei ex qua leges illae laudatae quae generi dantur humano Cic de leg l. 2. all nations generally haue followed and imbraced the same as being most agreable to mankinde by nature a sociable and civill creature only the y Non ulla vnquam lex sanxit qui furari voluerit culpae reus erit sed qui furatus fuerit inquit Cato pro Rhodiens last commandement is without the compasse of mans law to search or punish Because God only tries the hearts Yet z Has patitur poenas peccandi sola voluntas Nam scelus intrà se tacitum qui cogitat vllum facti crimen habet Cedo si conata peregit Iuvenal Satyr 13. morall Philosophy goes farre by reason to moderate passions and affections And the Stoikes vvho were not the worst moralists goe yet a step farther even beyond reason to roote vp naturall affection Howbeit none of them could by the light of nature reach to the roote of this law namely our naturall corruption vvhereof that sect either by common sence or by some intelligence might yet seeme to haue a kinde of conscience But a Rom. 7.7 I had not knowne lust saith the Apostle namely that the first motion thereof is sinne if the Law had not said Thou shalt not lust Now for the duties of the first table there could bee no reasonable doubt of the three first commandements that they are naturall if vve did but rightly vnderstand and duely consider the nature of God b Nulla gens est tà m fera quae non etiamsi ignoret qualem Deum habere deceat tamen habendum sciat Cic l. 1. de leg Never were any so brutish but that in c Vnius Dei virtutes per mundanum opus diffusas multis vocabulis inuocamus quoniam nomen eius cuncti proprium videlicet ignoramus Maximus nomine gentilium ep ad Augustum inter suas 43. Cui nomon omne convenit vis illum fatum vocare non errabis Hic est ex quo suspensa sunt omnia causa causarum Visillum prouidentiam dicere rectè dices Est enim cuius consilio huic mundo prouidetur ut inconcussus eat actus suos explicet Vis illum naturam vocare non peccabis Est enim ex quo nata sunt omnia cuius spiritu viuimus Vis illum vocare mundum non falleris Ipse enim est totum quod vides totus suis partibus inditus se sustinens vi sua Sen Natur. Quaest l. 2. c. 45. some sort they haue acknowledged a prime cause a supreame power which made and ouer-rules all
to worship before him And this we pray that his kingdome may come yet more and more euen the power of his grace that the holy catholicke church may become euery day more and more sanctified and enlarged vntill wee all come to be glorified with him in that eternall rest whereinto hee is entered for vs. ſ Psal 84.1 How amiable are thy tabernacles O Lord of hostes My soule longeth yea euē fainteth for the courts of the Lord. A day in thy courts is better then a thousand elswhere t Heb. 10.19 c Hauing therefore boldnesse to enter into the holiest by the blood of Iesus by a new and liuing way which hee hath consecrated for vs thorough the vaile that is to say his flesh let vs draw neere with a true heart in full assurance of faith not forsaking the assembling of our selues together u Quum deus noster singulari sua erga nos charitate è septem diebus vnum duntaxat instaurandae fidei nostrae atque adeo vitae aeternae sanctificauit eique diei vt sacrae in eo administratae rèligiones ad permouendam salutem nostram essent efficaces bene dixit deploratum sane is se contemptorem demonstrat sicut salutis propriae ita tam admiraudae dei no stri in nos benificentiae eoque omnino indignum qui in populo dei viuat quicunque non studiat eum ipsum diem domino deo suo glorificando procurandaesaluti propriae sanctificare c Bucer lib. 1. de regno Christi cap. 11. lege totum cap. as the manner of some is but exhorting one an other that so much the more as wee see the day approching Let thy kingdome come O Lord * Psal 110.3 that thy people may be willing now in the day of thy power in the beauties of holinesse from the wombe of the morning x Ps 65.1 Then shall praise waite for thee O God in Sion and vnto thee shall the vow be performed in Ierusalem Thus the duties of Loue to God are all directed vnto him The perfect will of God to be done on earth and exercised by faith in Christ with true godlinesse and this faith againe is approued to God by the workes of loue in all goodnesse towards men for his sake whereunto all the dueties of the second table are reduced y 1 Ioh 3.23 For this is the commaundement of God that wee should beleeue on the name of his sonne Iesus Christ and loue one another as hee gaue vs commaundement All the duties of loue prescribed by the law are by faith improued to an higher degree of perfection then the letter imports hee being the a Mat. 5. interpreter who was the lawginer and shall bee our iudge For now wee see that not only the acts but thoughts and occasions of euill are vnlawfull and wee finde our selues bound in conscience to performe our duties to men b Colos 3.22 23. not with eye seruice as men pleasers but with singlenesse of heart fearing God And whatsoeuer wee doe to doe it heartily as to the Lord and not vnto men The first and last commandemets which are the two great commandements including all the rest expressely require the heart Thou shalt haue no other gods Nor couet an others goods c Mat. 15.9 Out of the heart proceede euill thoughts murders adulteries thefts false witnesse c. which are transgressions of the seuerall commandements and by them forbidden as they are any way followed or embraced by vs. But by the last commandement the first motion of euill arising in our corrupt hearts is condemned and wee are thereby made guilty of the sinne that is in vs by naturall corruption d Rom. 7.7 I had not knowne lust except the law had said Thou shalt not lust Howsoeuer the law be giuen for the most part in negatiue termes to restraine first of all frō grosse iniuries and exorbitances and from all the occasions and appendants of sinne which are not allowable at any time yet doth the affirmatiue of the law not only where it is expressed but as it implyed in the prohibitions binde vs at all times though not to all times to doe good vnto all as we haue opportunity So far must wee bee from doing any euill vnto others as rather willingly to suffer euill of others for well doing if it may not be otherwise And the workes of perfection as some call them supposing that they are only e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato As wher Christ saith I counsell thee to buy of mee c. Rev. 3.18 Consitium includit proeceptum Bellarm. Est instrumentum praecepti Thom. Praeceptum ex hypothesi counselled in the Gospell and therefore arbitrary are indeed cōmanded by the law f Ps 19.7 for the law is perfect and are duties necessary for euery man to doe if there bee * As in time of persecution or first plantation of the Gospell So did the first conuerts vid. Act. 2.44.45 cap. 4.32.34 Cause and the case require And otherwise who hath required these things at your hands When the young man whom Christ bad sell all that he had and giue to the poore that hee might follow him g Math. 19.21 if hee would be perfect went away sorrowfull because hee had great possessions then said Iesus vnto his disciples verily I say vnto you h v. 23. That a rich man shall hardly enter into the kingdome of heauen i Christiani vnuiscuiusque officium est vt animo propter Christum relinquat omnia par atus etiam ex facto relinquere vbires desiderauerit Iun. in Bell. contra 5. lib. 2. c. 8. S. parag 42. Now that is necessary without which we cannot enter into heauen And what did Christ inioine him more then is intended by the precepts of the law as hee hath interpreted the same * Mat. 5.38 c. Ye haue heard it hath beene said an eye for an eye and a tooth for a tooth but I say vnto you that yee resist not euill but whosoeuer shall smite thee on thy righ cheeke turne to him the other also if any man sue thee at the law and take away thy coat let him haue thy cloake also Is it a greater matter to sell that wee haue and giue freely to the poore then to giue to an aduersary that hath already by force or fraud gone beyond vs We are not forbidden k Vid Augustin epistlo quint. ad Marcellin all plea of right nor required causelesly to depart with our own For this were to abet and animate malefactors vnreasonable men to frustrat God his ordinance l Rom. 13.4 whose minister the magistrate is for thy good No more are wee counselled to cast away our goods which are the blessings of God m Act. 17.26 who hath appointed vs the bounds of our habitation nor needlesly to liue vpon the almes of others n Act. 20.35
remembring the words of the Lord Iesus how he said it is more blessed to giue then to receaue But wee are taught to possesse our soules in patience vnder the pressures of the world o Rom. 12.21 not to be overcome of evill but to ouercome evil with good p Praeparatione animi Aug. passim vid. Sixt. Senens Bibliot Sanct li. 6. Annotat 156. And to be willing to part with the lesser good for the greater where we may not enioy both Again q Mat. 5.21 yee haue heard it hath beene said by them of old time Thou shalt not kill but Isay vnto you that whosoeuer is angry with his brother without cause shall be in danger of iudgement and whosoeuer shall say thou foole shall be in danger of hell fire Now tell me whether is it easier to containe the tongue or to extend the hand Saint Iames saith r Iamer 3.2 if any man offend not in word the same is a perfect man ſ Mat. 5.27 Farther yee haue heard it was said by them of old Thou shalt not commit adultery but I say whosoeuer looketh on a woman to lust after her hath committed adultery already with her in heart And therefore if thy right eye offend thee plucke it out and cast it from thee for it is profitable for thee that one of thy members perish and not that thy whole body should be cast into hell Now whether doe they more t Mat. 19.12 that make themselues Eunuches for the kingdome of heauē Neither the one sort nor the other are commanded or counselled to vse violence on their owne bodies either to castrate or exoculate themselues u Eph. 5.29 For no man hateth his owne flesh but nourisheth it and cherisheth it euen as the Lord the Church Yet must all occasions of sinne be avoided vpon necessity and the * 1. Cor. 9.27 body be kept vnder x Gal. 5.24 the flesh crucified y Col. 3.5 the members mortified that they may be z Rom. 6.13 instruments of righteousnesse vnto God and not the weapons of vnrighteousnesse vnto sin a 1. Cor. 9.27 least we proue reprobates Generally these and the like heroicke works of grace and perfection are directly commanded where God giues ability that 's his gift and layes a necessity that 's his call b Mat. 19.12 and hee that can let him doe them c Extrà necessicatis discrimea non sunt operis praecepta sed affectus in praeparatione animi seruanda vt scilicet semper parati simus Aug. de his Christi mandatis vid. Sixt Senens Biblioth sanct l. 6. Annot. 156. But although it bee a dutie pleasing God to depart with all one hath when the Lord himselfe either by expresse commandement Mat. 19.21 or by his calling providence offering a iust occasion Heb. 10.34 enioyneth vs to doe it yet the presumptuous doing hereof without any such calling is vnlawfull B. White Orthod pag. 66. Sciendum est ergò Christum non impossibilia praecipere sed perfecta Hieron in 5. Math. otherwise they are not so much as counselled for the counsells of God are for our * 1. Cor. 7.35 profit not to lay a snare vpon any d Mich. 6. v. 8. He hath shewed thee ô man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God We see by faith The heavenly conversation what perfection the law requires as Christ hath interpreted the same which euery faithfull soule aimes at desires to attaine Wherefore beleeuing e Quoniam vitam humanam post resurrectionem similem dicit esse venturā vitae angelicae consequens est vitam muadanam ad vitam quae postmodum speratur disponi vt in carne viventes carnaliter non viuamus Greg. Nisen the cōmunion of Saints Angels we pray as he hath taught vs that the will of God may bee done by vs on earth as it is done by them in heauen that is perfectly For although the wil of God be not prescribed them by this very law nor in the selfe same things as to vs in regard of their excellent condition f Ps 103.20 yet doe they his commandements hearkning to the voice of his word they obserue as it were the same things which are inioyned vs in a perfect and more eminent manner as will appeare in the particulars for our imitation * 5. Commandement How glorious is the heauenly g Es 6.2.6 Colos 1.16 1. Thes 4.16 c. hierarchy keeping their stations Angels Archangels Dominions principalities powers thrones Cherubins Seraphins h Iudg. 5.20 The starres also in the firmament march in their order i 1. Cor. 15.41 And one starre differeth from another starre in glory It was pride and presumption that cast downe the divell and his Angels from heaven like lightning k Iud. v. 6. who kept not their first station but as the l Isai 14.13 Prophet alludes by the morning starre applying it to the proud king of Babel he said I will exalt my throne aboue the starres of God I will sit vpon the mount of the congregation in the sides of the north I will ascend aboue the heigth of the clouds I will bee like the most high m v. 12. How art thou fallen O Lucifer sonne of the morning * 6. Commandement As for murtherers n Ioh. 8.44 they are of their father the Divell who was a murtherer from the beginning o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh 3.12 Cain was of that wicked one the Divell and slew his brother But the blessed Angels of heaven p Ps 91.12 beare vs vp in their armes q Ps 34.7 and pitch their tents about vs for our safegard * 7. Commandement r Mat. 22.30 They marry not nor giue in marriage God hauing made them all at once pure spirits but they honour our mariages And are the glad messengers of God his blessing vpon the mariage bed as ſ Gen. 18. vnto Abraham and vnto t Iudg. 12. Manoah and his wife u Malac. 2.15 Did not he make one yet had he the residue of the spirit and might haue made all men at once as he did the Angels And wherefore one That he might seeke a godly seed Therefore take heed to your spirit that the seed of God be no way adulterated imbased The divell that foule seducing spirit hath devised another doctrine to disgrace God his holy ordinance of mariage and is become a lying spirit in the mouths of his * Nuptiarum aditus intercludunt promiscuè convenire hortantur Aug. de Manichaeis quaest 72. in Nov. Testam false Prophets forbidding to marry x 1. Tim. 4.1.3 A principall point of the doctrine of Diuells prouoking to all vncleanesse and opening a gap to all confusion y Act. 10.15 But what God