foolish was Achan and Ananias and Saphyra to their smart as their Histories doe declare and Salomon in taking many wiues and contracting affinity with most Princes for the encrease of his power and establishing his peace For Ios 7 Acts 5 Gehazi is thus made a loathsome Leper Saul is turned out of his Kingdome Achan and Ananias lose their liues and Salomon almost ten Tribes of his posterity Let these examples therefore be warnings vnto vs that we trust not to our owne inuentions but goe out after the Spirit speaking in the Word with Abraham Heb. 11.8 though we our selues know not whither Euen as silly Orphans which know not how to buy and seâ—l and to deale in this wily world themselues doe willingly submit themselues to some faithfull friend that vndertakes this care for them Quest 33. Which is the second part of your articles of faith concerning the Church of God Answ The second part is The holy Catholique Church the Communion of Saints the Forgiuenesse of sinnes the Resurrection of the body and the life euerlasting Quest 34. What learne you here to beleeue concerning Gods Church Answ Foure things Quest 35. Which is the first Answ First I learne to beleeue that God hath a Church consisting of a certaine number of true beleeuers of whom some be in Heauen and some vpon earth and that I my selfe am a member of the same To beleeue in the holy Catholique Church Explan We are to prefix in our vnderstanding I beleeue and so to confesse I beleeue the holy Catholique Church c. and not I beleeue in as we say of God the Father Son and Holy Ghost For the meaning of the words then it is fully set downe in the answer viz although I cannot see with the bodily eye into the inuisible Church of God consisting onely of true beleeuers yet I doe by faith firmely hold that as there is an outward and visible Church militant here vpon earth that is a company of people outwardly called by the sincere preaching of the Word and further marked out by the right administration of the Sacraments amongst them so there is such a Church as is seene onely by the eye of the Lord inwardly called by the efficacy of the Spirit part of which is already triumphant in Heauen and part here still in this world the one sort being the Saints and faithfull departed the other faithfull men and women yet liuing And because I can no otherwise haue no comfort in al this I beleeue to my further comfort that I am a member of this inuisible Church and of the same body with the godly in heauen 2. For the grounds of this they are first to bee brought which testifie that God hath a Church 2. That this Church is a visible company called together by the preaching of the Word which is the Church before men 3. That they yet onely are the true Church before God which are Beleeuers 4. That no Church is to be beleeued in that is to be made the foundation of our faith but onely to be beleeued that is to be acknowledged and to be cleaued vnto when it is found to be Gods Church and to be obeyed in all things wherein it obeyeth Iesus Christ the head of all First that God hath a Church is plaine 1. Proofe That God hath a Church from the often mentioning of the Church of God in the Scriptures Great persecution is said to haue bin raised vp against the Church in the Acts and God is said to haue giuen some Apostles c. Acts 8 1 Ephes 4.12 Reuel 2.3 for the building vp of his Church And in the Reuelation there be seuen Epistles directed to seuen seuerall Churches one to the Church at Ephesus another to the Church at Laodicea c. This is so generally acknowledged that it shall not need to bee further insisted in But that this Church is a visible company called together by the preaching of the Word c. The true mark of the Church these being the principall markes and signes by which it is knowne amongst men is somewhat contradicted yea exploded by the Romanists and other signes of vniuersality antiquity succession of Bishops c. substituted and therefore aliquantulum operosiùs as this Commentary will beare to deale herein And first of all the word Ecclesia a Church comming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke that is to call out giueth great light herein the Church being according to the signification of this Word a people called forth out of the rest of the world as the Apostle not naming the Church at Rome yet in effect calleth it saying To you which are at Rome Rom. 1.7 called to bee Saints now if it bee a people called out of the world the best note whereby to knowe it must needes be the voyce calling which if it be the Talmud of the Iewes it is a Synagogue of Christs enemies if the Alchoron of Mahomet it is an assembly of Saracens if the Word of God corrupted by false interpretations in matter of faith it is a Sect of Heretiques But if it be the pure Word of God purely and sincerely preached it is the Church of God For this hath euer beene a certaine note of Gods Church and such as cannot deceiue Thus hath it beene noted to be in the family of Enoch that walked with God viz. by obedience to his voice Proofes of the old Testament and of Noah for hee did thus also walke with the Lord and of Abraham who went out at Gods Word from his Fathers house and amongst his posterity the Iewes who at the Word of the Lord followed Moses and Aaron thorow the red Sea thorow the wildernesse and the numberlesse turnings by which they were directed from the Land of Aegypt vnto Canaan And still vnder the new Testament this was the infallible marke of Gods Church first amongst the Apostles who were called out from others by the Word of God to follow the Lord Christ then amongst other faithfull people as they were added to the Church they were called by the Word witnesse that great worke of conuersion Acts 2.41 wrought by the Ministry of Peter at one Sermon there were three thousand who when they heard it were seuered from the rest of the World and added vnto the Church Verse 47. and it is immediatly further noted that the Lord dayly added vnto the Church such as should bee saued viz. calling them by the Sermons of his Apostles and Ministers To proceed from History to the Doctrine of holy Scripture Doth not the Prophet Esay teach the same thing Esay 8.20 when he saith To the Law and to the Testimony if they speake not according to this Word it is because they haue no truth in them viz. When Seducers shall goe about to draw them to the seruice of Idols Verse 19. and to follow South-sayers and such as haue the
the heart the very Esse of prayer and a worship due onely to their Lord and ours what warrant I say of doing this vnto them seeing the King would thinke his subiects made his fellowes and greatly disdaine if in his presence we should first kneele and put vp our petitions vnto them and then vnto himselfe For the Papists doe much worse praying oftentimes to the Virgin Mary letting the Lord to stand by as it were a cipher Quest 57. Whence is the reason of this Commandement taken Answ Both from the equity of it because he is the Lord our God and none other and also from the benefits bestowed vpon vs in bringing vs out of the bondage and thraldome of the diuell Reason of this Commandement Explan The sinnes against this law being so great and the duties so necessary aboue al others great need there was that it should be fortified by strong reasons and therefore the Lord hath not omitted to vse these although out of his authority hee might haue commanded and with threatnings haue compelled vs vnto the obedience of his will Which teacheth vs first how vnexcusable men are liuing in sinne there being no meanes to draw them to a vertuous and holy course of life omitted for first it is reuealed what the Lord would haue vs to doe then haue wee his absolute command with which no man can dispence and lastly most forcible reasons to moue vs as wee are not brute beasts but reasonable soules Againe this same teacheth the seruants of God the ministers of his word not to handle it negligently but to study for the aptest and best reasons wherewith it may be more inforced and fastned vpon the hearers because God himselfe hath vouchsafed thus to doe and the other remisse handling of Gods word is as the laying of twiggs without bird-lime the casting of a net into the water without weights to presse it downe O let vs study then to deale most workman like as diuine artists neither playing with texts and multyplying tantologies to the wearying of the hearers for want of paines but let vs study with euident demonstrations and arguments of the Spirit to conuince mens consciences of sin that they may bee ashamed and cease here from and of the truth that they may come to be firmely grounded herein and followers of it Reas 1 Rom. 1.20 The reasons of this Commandement are two First from common equity I am the Lord thy God Euery one is easily yeelded vnto when he challengeth but his due but in requiring you to haue me for your God and none other I chalenge but my due for I am the Lord thy God that is I onely am such therefore yee may easily yeeld this vnto mee and yee shall deale most vniustly and contrary to all equity if yee yeeld not to haue none other Gods but me There is nothing here to be further proued but that the Israelites and all we haue daily experience of viz. that the Lord is God only they had experience of it when all the gods of the Heathen were not able to stand against him alone and the visible most goodly creatures of the heauens and earth do teach vs no lesse euerie day but that the infinite power and wisdome which made them all is the onely God of the whole world and this is Iehouah the Lord whose very name essence or being doth imply no lesse but that he alone hath being of himselfe and giueth being to all other things Reas 2 The second reason is taken from the benefits bestowed vpon his people Which haue brought thee out of the land of Egypt Heb. 2. out of the house of bondage Which Egypt was a type of Satans kingdome vnto whom we were all in bondage till the Lord by his Christ came and deliuered vs. Now it is an vnthankfull part as if the Lord should haue said not to make him thy Lord and Soueraigne only vnto whom alone thou art beholding for thy freedome who hath deliuered thee when as before thou wert a slaue and vnder hard bondage but if thou deny to make me thy Lord and God thou shalt shew thy selfe thus vnthankfull because that I alone haue deliuered thee when as before thou wert in slauery therefore thou shalt haue none other Gods but me Here all things are most plaine both to the Israelites and vnto vs they were in Egypt vnder Pharaoh and questionlesse they did there serue other Gods yet it profited not but still they were in sore bondage Exod. 3.4 toyling continually in making bricke for Pharaohs buildings they had taske-masters ouer them most rigorously exacting that they should doe their stintes and not sparing to beate them when they failed and which was most grieuous of all Col. 2.14 their male children were appointed vnto the slaughter so soone as they were borne which did strike them as much as continuall tormenting with swords in their sides But when through the greatnesse of their griefe the voyce of their crie came vp to heauen the Lord sent Moses and Aaron with signes and wonders to deliuer them and by his iudgements so subdued Pharaohs hard heart that he was glad to let them goe and when hee was againe hardened and followed with his forces to bring them backe the Lord diuided the red Sea and let them through but drowned their enemies in the bottome of the deepe Againe for vs of the Gentiles when wee were in bondage vnto Satan who did imploy vs in filthy workes which it is a shame to speake and had power ouer our selues and children so that we were all but dead men dead in sinnes and condemned to death euerlasting when we were I say in this fearefull estate the Lord sent his own Sonne in the flesh who in the crosse ouercame and triumphed ouer the diuell and made vs free yea sonnes and heires vnto God the Father of a kingdome in heauenly places If therefore thou doest either reuerence the commander the most high and mighty if equitie be of any force with thee to giue euery one his due and if thou abhorre the infamous note of ingratitude then tremble to shew any disloyalty any way to the Lord be ashamed to deny the best of all his due and study by all meanes to shew thy selfe thankefull for so great benefits Deny not him that gaue thee beeing with the Atheist neglect nor diuine knowledge with the ignorant bee not loosely minded towards Gods worship with the prophane rob not God of his honour with the Couetous Epicures Selfe-louers and Papists but giue vnto the Lord the loue of all thy heart feare him aboue all put thy whole trust in his holy name and make thy prayers vnto him onely Quest 58. In which words is the second Commandement and which is the reason Answ The second Commandement is Thou shalt not make to thy selfe any grauen image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the water vnder
hearts stirred vp to embrace it 551 Quest What is the Preaching of the word of God Answ It is properly the expounding of some part thereof teaching hence the duties to be followed and the sinns to be auoided and exhorting to do accordingly 553 Quest Who may preach the Word of God Answ Onely such as are outwardly sent of God ordinarily and when extraordinary necessity doth require all such as are inwardly stirred vp and inabled by Gods Spirit 555 Quest What is required to the right hearing of the Word Answ To prepare a mans selfe by prayer and holy meditations and by emptying the heart of corrupt affections to attend diligently and reuerently at the preaching of the Word and laying it vp in the heart to doe accordingly all the dayes of his life 557 Gentle Reader I haue here noted vnto thee the most remarkeable faults some small literall faults if thou meet withall I pray thee to amend ERRATA PAge 6. line 36. for Chastenings read Christenings pag. 7. l. 1. for labor read Lauer. pag. 12. l. 18. for contention read contempt pag. 58. l. 15. for was wont read was not wont pag. 356. l 30. read yet this did cost John Baptists head pag. 356. l. 34. read by the house falling downe vpon them If other faults haue past they are but small And as the Printer hopes but litterall Yet pardon though in words he did offend For most of vs I feare haue deeds to mend TO THE READER COurteous Reader hauing been much desired and importuned to print these Questions and Answers alone by themselues in regard this great Booke is too large to be learned by heart I haue condescended to their Requests and printed them for the futher helpe and benefit of Ministers in their Churches of Schoole-masters in their Schooles and Housholders in their Families and it is called The English Teacher or The A. B. C. enlarged and are to be sold by IOHN MARRIOTT at his Shop in Saint Dunstons Churchyard in Fleetstreet 1622. HONI SOIT QVI MAL Y PENSE A COMMENTARIE OR LARGER EXPLANATION OF THE SHORT Catechisme set-forth in the Booke of Common PRAYER WHAT is your name N or M. This Primer Question may bee called the way to the Church dore it leadeth to the mention of Baptisme which is the gate of Christianity It is prefixed before our Catechisme as an Introduction or familiar entrance framed by question and answer for the instruction of the simpler and therefore is not idle and vnfitting as some would haue it but very agreeable to the matter intended Inasmuch as a Christian mans name doth not onely distinguish him from other men of different names but also serueth for a remembrance whereby the grace of God should bee stirred vp in him Thus the people had names of old Adam signifying red earth Euah a mother Abram an high father Isaac laughing Iacob supplanting and the Lord himselfe hath a name prescribed Iesus a Sauiour c. Neither were these names giuen by chance but Almighty God himselfe being the first guide hereunto and many times appoynting the name then holy men followed and generally all the world in former ages gaue names of speciall signification Pharaohs daughter called the Hebrew childe drawn out of the riuer Moses Drawne-out Ioseph was proclaimed by Pharaoh the King Abres Father when as a Father hee prouided for the Countrey c. A more especiall dayly monitory may this bee to vs for that our name doth remember vnto vs our Christian Profession that wee may walke worthy of the same And this may serue for some direction vnto vs in the naming of our children that wee preferre not heathen names where other are vsuall and conuenient Quest Whether may a man change his name or not Change of names Answ Hee may First by Gods speciall command as Abram was changed into Abraham Sarai into Sarah Iaacob into Israel Peter into Cephas Ioh. 1 43. c. Secondly if hee bee conuerted from a false to the true religion thus Saul his name was turned into Paul for in this case infidels and heathen men haue thought vnfit to retaine the old name When Nebuchadnezzar consecrated Daniel vnto Bel their God hee changed his name into Belshazzar Bels Treasurer Ananias into Shedrach which is The King of the Planets hath inspired him Azariaâ— into Meshaecke Venus Misael into Abcanâ—ge the seruant of the fire And the same is the practice of the Turkes at this day if any man turne Mahometan he receiueth a new name as that famous Prince George Castriot of Epirus had his name changed into Scanderbeg Thirdly a man may change his name for the glory of God and his own safety without hurt to any man Thus Bucer in the time of King Edward the sixth called himselfe by the name of Aretius Felinus * Cyril Jerus saith That they changed their names as occasion was offered And the Ciuill Law doth allow it Beza wrote two Homilies vnder the name of Nathaniel Nestkins that their owne names might not hinder the Papists from the reading thereof Yet this approues not the changing of names the more securely to commit any villany as was done by the late Traytors of Nouember the fifth Quest Who gaue you this name Answ My God-fathers and Godmothers in my Baptisme wherein I was made a member of Christ a childe of God and Inheritor of the Kingdome of Heauen Explan In this answere I obserue three things First the time of the name giuing viz. In Baptisme For this is both answerable to the practise of the Church of God in all ages since there was a Sacrament of Baptisme or any other in the roome therof standeth with very good reason As for the custome of the Church Abraham at the first institution of the Circumcision is said to haue circumcised his sonne the eight day and to haue called his name Isaac Gen. 21 and this custome held as long as circumcision as may bee seene in Iohn Baptist When they came to circumcise the babe Luc. 1.59 and called him Zacharias And in the Lord Iesus When the eight dayes were accomplished that they should circumcise the childe Luc. 2.21 his name was called Iesus Obiect Gershom the son of Moses Exod. 2.22 4.25 was named before his circumcision for he was afterwards circumcised when the Lord met Moses in the Inne and would haue slaine him Rachel Iaacobs wife Gen. 35.18 immediately after her trauell named her child Benoni and during the time of the Israelites being in the wildernesse for forty yeeres Jos 5.2 they were without circumcision but it is not likely they were without names Sol. This last was an extraordinary time necessitie made them dispense with law for that act of Rachels it onely shewes her desire for the child was afterwards called Beniamin viz. at the circumcision Lastly for the first no maruell though the custome of the Church were broken seeing that Gods ordinance was also neglected for feare of
discourse is had hereof in the Epistle to the Hebrewes Thirdly to the office of a Prophet that he might reueale the will of his Father vnto vs enlighten our vnderstandings therein and continually pray to the Father for vs. Of Christ vnder this name did Moses foretell Deut. 18.15 The Lord shall raise you vp a Prophet from amongst your brethren like vnto me him shall ye heare chiefely meaning the head of all Prophets Jesus Christ And according to this office it is said Ioh. 1.18 The onely begotten Sonne who is in the bosome of the Father he hath declared him and again In these last dayes he hath spoken to vs by his Sonne Heb. 1.1 whereas he was wont to speake sundry waies by his Prophets as if hee should haue said now he hath spoken once for all by his greatest Prophet of all Ioh. 6.20 The Sonne of Mary the Virgin is this Iesus and Sauiour of the world annointed and none other in the world besides for vnto him agreeth the time of the Messias birth and suffering the manner of his comming of a pure Virgin poore and in the forme of a seruant of the tribe of Iudah of the seede of Dauid the wonders he should worke the vniuersall Peace ouer all the world the departure of the Scepter then from Iudah the testimony of diuels the heathen Gods and prophets the witnesses from Heauen at his baptisme his miracles in healing maladies raysing the dead darkening the Sunne his glorious resurrection and ascension the miserie of his enemies the Iewes and the wonderfull acts done in his name by his seruants the passage and power of his Gospell through the world the subiection of kings Scepters thereto the continuance of it to this day manger the rage of tyrants and persecutors Seuenthly that I am to beleeue in his name it is the summe of his preaching Repent and beleeue in the Gospell And this is the worke of God saith he that ye beleeue in him Ioh. 1.12 whom he hath sent And they only are iudged to bee such as vpon whom he will bestow eternall life which receiue him and they onely receiue him which beleeue in his name 1. Duty Now follow the duties by which we are to expresse this faith in Iesus Christ which are sundry First a thankefull admiration of this vnspeakeable fauour of the Lord towards vs we were miserable vnder the curse and through feare in bondage to the diuell all our life long 1. To prayse God for Christ there was no way to be deliuered but the glorious Sonne of God must become vile and wretched man the King of Heauen must put off his glorious robes lay aside his princely Scepter and come out of his royall throne of heauen from riding betweene the wings of the winde and bee basely cloathed as a seruant bee ruled like a babe and lodged in a stable with bruit beasts If mans heart be not lifted vp to more then ordinary thankfulnesse for this the very heauens will wonder the earth will bee amazed and the stones will vtter his praises and cry out vpon mans ingratitude Mary that blessed virgin that bare him breakes out into Magnificat anima mea c. My soule doth magnifie the Lord Luc 1.40 and my Spirit reioyceth iâ— God my Sauiour Iohn that was to be his cryer did but heare the sound of his mothers feet whilst hee was yet in the wombe and skipt for ioy vers 41. and Simeon no sooner saw him but as though ouercome with ioy falls into Nunc demittis Luc. 2.29 Lord now lettest thou thy seruant depart in peace according to thy word to omit Zachary and Anne The Angels and shepheards singing wondring and setting forth the Lords praise for these things But wee vnworthy wretches looke for as much good at his hands yet do no way ioyne in thankfulnesse with this holy company When Moses with the Israelites had beene deliuered from the Egyptians by the red Sea they sung praises Iude. 3. When Deborah and Barack were freed from the Midianites they sang praises and so did Mordecay and Ester when they had the vpper hand of their enemies euer still we heare the sound of praises and greater deliuerance is wrought for vs but where bee our praises what testimony doe we giue of our thankfull hearts therefore 2. Duty In humility to serue one another Phil. 2. The second duty is humbling our selues to seeke the good one of another for the Apostle propounds this as a sound argument This minde was in Christ that being equall in glory with God he became vile for our good therefore wee ought to humble our selues for the good of our brethren and Christ himselfe vseth the same He takes water and washeth the feet of his Disciples and wipes them with a towell Math. 23. saying What I haue done see that yee doe likewise Wee must thinke that wee are best and greatest Christians when wee are most seruiceable through loue one towards another according to that Hee which is chiefe amongst you Ioh. 13.15 let him bee seruant to all This is the honor and Lordship ouer one another that we must affect and the higher our places bee the more must wee exceed this way Not as some foolish Monks haue done to shew the lowlinesse of their minde embrace lazarous persons kisse their vlcerons bodies and drinke the very water wherein they haue been bathed nor yet wilfully to impouerish our selues of all worldly goods with the Mendicant Fryers Gal. 6.1 for it may rightly be said Who required these things at your hands But first wee are in meekeesse to restore such as are fallen through infirmity and not proudly insult ouer them Secondly we are to lay aside our greatnesse and superiority ouer our brethren in the case of offence and to goe vnto them and be reconciled according to that of our Sauiour Christ Math. 5.23 If thou bringest thy guift vnto the Altar and there remembrest that thy brother hath ought against thee goe first and bee reconciled to thy brother and then come and offer thy guift and not to stand vpon this I am a better man then hee let him come to me if he will Thirdly we are euen to forget our estates and to visit poore mens houses in the case of sicknesse and to put to our helping hands for the reliefe of our brethren in the case of danger by any sudden casualty according to that allegation to the comfort of Christ his sheep at the last day Math. 25. Exod. 23.5 J was sicke and in prison and yee did visit me and to that precept of old If the Asse of thy very enemy falls vnder his burthen in the way thou shalt helpe him vp againe Fourthly we are to abate of our dainty fare and of our costly apparell yea we must spare out of our owne bellies for the comfort of others in the time of extreame want according the commendable practice
spirit of Diuination as in the 19. verse they were still inseparably to sticke to the Law of God and not to follow them which doe otherwise and the marke whereby to know these is that they spake not according to this word then the marke of Gods people must needs be this word purely spoken 2 Iohn 10 and taught amongst them Againe S. Iohn saith If there come any vnto you and bring not this doctrine receiue him not to house neither bid him God speed And in the verse before he twice nameth the doctrine of Christ Verse 9 Hee that continueth in the Doctrine of Christ hath both the Father and the Sonne So that if Iohn bee made iudge of the Churches markes the principall shall be the Word the true doctrine taught there Aand to the same effect speaketh Saint Paul Gal. 1.8 Though we or an Angel from Heauen preach otherwise vnto you then we haue preached let him be accursed corrupt preaching is still made the marke of Seducers and then on the contrary side sincere Preaching cannot but bee the marke of Gods people What should I multiply more testimonies in this case Christ himselfe hath plainely taught the same with his Disciples For to what else tend these words against the Pharisies O hypocrites Esaias prophesied well of you Math. 15 7. Verse 9. saying In vaine doe they worship me teaching for doctrines mens precepts Doth he not coâ—demne the Pharisies for their false doctrine to be a false Church and what is this else but to iustifie this as a certaine marke of the true Church viz. true doctrine and teaching out of Gods holy word and what hath beene said of the Word of God the same is true also of the holy Sacraments these rightly administred are further certaine markes of the true Church for these are the seales of Gods word the signes of his couenant whereby he bindes himselfe to be our God and receiues vs to be his people and sure pledges of his loue towards vs which we really haue till we come actually to be possessed of perfect holinesse and glory with Christ in stead of which these are here giuen vnto vs. The Sacraments of old were Circumcision and the Passouer the Baptisme in the redd Sea the water flowing out of the rocke c. which the Apostle reckoneth vp as markes of the Israelites where hee saith that vnto them pertaines the couenants Rom. 9.4 the giuing of the Law and the seruice of God c. And more particularly when he would describe the old Church visible and the true Church of the Iewes for example to the Church that then was hee sets it foorth by these markes They all eat of the same spirituall meat 1. Cor. 10.2 Verse 4. Verse 2. and dranke of the same spirituall drinke for they dranke of the rocke that followed them And againe They were all baptized in the Cloud and in the Sea vnto Moses And in the Epistle to the Hebrewes comparing the first Tabernacle with the second that is the Church vnder the old Testament with the Church vnder the new he makes the markes of that Church The Candle-sticke Heb. 9.3.4 the table the Shew-bread the golden pot with Manna and Aarons rod sacrifices c. All Sacraments setting foorth Iesus Christ And more specially at the first ordaining of Circumcision the Passe-ouer this is by the Lord assigned to bee the ende of them viz. to bee a signe and marke of his People Of Circumcision hee saith to Abraham This shall be a signe of my couenant vnto thee Gen. 17.11 that is whereby all that would might know him and his posterity to bee Gods people Likewise of the Passeouer The blood shall bee a signe vpon the post of the doore Exod. 12.13 by this Sacrament the very Angell that came to destroy should know where Gods people dwelt and it was a perpetuall signe till Christs comming Verse 27. for their children many generations after must bee still continually instructed heerein Now vnder the new Testament Proofes of the New Testament Marâ— 16.16 two others haue succeeded in the roome of these Baptisme and the Supper of the Lord. Concerning Baptisme the Lord saith Hee that beleeueth and is baptized shall bee saued Heere Baptisme is made a marke of Beleeuers 1 Pet. 3 21. and S. Peter compareth Baptisme with Noahs Arke which was easie to be knowne from other buildings by the floting alone vpon the water so is the Church by true Baptisme and alwayes so soone as any imbraced the Word the first marke of the Church they are exhorted to this second without delay as the Iewes that were at Peters Sermon When they were pricked in their hearts and would know what they should doe Act 2.38 Bee baptized saith hee in the name of the Lord Iesus for the remission of sinnâ—s And this was the next thing that the Eunuch proceeded vnto after he had receiued the word Act. 8. What hiâ—ders me saith hee from being baptized It was the next thing done to Cornelius to the Iaylour and all others of whose conuersion wee read in the holy Scriptures It is true indeed that aferwards some famous men did delay their baptisme vpon some sinister conceit as is to be feared that is left by sinning after Baptisme they should for euer bee cut off from being Gods people Theod lib 4. cap. 12. Athan. Apâ—eg ad Constantin Socr. ib. 5. c. 6. Basil exhort ad baptismum Naz. orat in bap Chrisost hom 1. in Act. Greg orat de non differ bapt though some other reasons haue beene alledged on their behalfe as that Constantine the Great deferred his Baptisme that hee might receiue it at the riuer Iordan where Christ was baptized as saith Theodoret and in the same delay did his sonnes follow him Constans and Constantius and Valens and Theodosius as hath Athanasius Theodoret and Socrates And this was so common that there were Cliniâ—i and Grabatarii so called who deferred vntill their last sicknesse but this was euer misliked by the sincere Fathers who therefore did often inueigh heere against as Basilius Nazianzen Chrysostome Gregory of Nissen c. Lastly for the Sacrament of the Lords Supper the Apostle makes it so certaine a marke of Gods Church that when he would expresse the company of Gods people of which they cannot be which partake of the table of Diuels he saith 1 Cor. 10.11 Yee cannot partake of the Lords table and of the table of Deuills and cannot drinke the cup of the Lord and the cup of Deuills the reason is euident for that the Lords table is a marke or cognizance of Gods people the Deuils table of the Deuills and not long after speaking of corrupt partaking of the Lords Supper when men came together in heart-burnings and contentions he saith 1 Cor. 11.16 Wee haue no such custome nor yet the Church of God as who should say that this is no mark of a true Church
soule which is the losse of it the intollerable pangs to bee suffered by it in the fire Matth. 25 that neuer goeth out and by the wormâ— that neuer dyeth Lastly he is freed from the bondage of Sathan who ruleth in the children of disobedience that is in sinners who is their master and they his seruants according to that Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sinne is the seruant of sinne Who hath them in his snare carrieth them away as captiue slaues at his pleasure who terrifieth them and putteth them in feare all the dayes of their liues Secondly that God is the author of this grace is euident for no man forgiueth sinnes but God only Marc. 27. it is one of his attributes as was declared by the Lords owne voice vnto Moses saying The Lord the Lord strong gratious and mercifull slow to anger and abundant in goodnes and in truth forgiuing iniquity transgression and sinne c. Exod. 34.6 Vers 7. Wherefore as was obiected by the Pharisees against Christ it may truely be said of the Popes of Rome This man blasphemeth for none can forgiue sinnes but God Ioh. 20.23 It is true indeede which our Sauiour said vnto Peter and the rest of his Disciples Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retayned But what authoritie hath the Pope giuen him here more the any other minister of Gods word what ground is here for his maÌ„ifold indulgeÌ„ces by which he beguiles the simple world of such a masse of Money and increaseth his treasuries For the Disciples had none other power hereby giuen them but that which was fit for men appointed to carry the glad tidings of saluation to the rest of the world viz to publish forgiuenesse of sinnes to all such as did or should repent and beleeue in Iesus Christ and the retention of sinnes vnto all that remayned hardened against this faith of Christ and impenitent 1 Cor. 5. For as when by their preaching they were said to conuert any to Christ or to beget any to Christ nothing else is meant but that faithfully executing their office of preaching men were through the working of Gods Spirit made beleeuers and so the members of Christ in like manner when they are said to forgiue sinnes it is meant first in generall that preaching forgiuenesse to beleeuers it should not be in vaine but so many as became hereby through the working of Gods Spirit beleeuers should haue their sinnes forgiuen them before God in heauen and contrariwise to vnbeleeuers The words also haue a further meaning in particular of forgiuing sinnes by admitting into the Church notorious offendors becomming penitent and retayning them by iust excommunication and casting out of the Church as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians for first hee giueth charge that grauely and orderly the incestuous person bee deliuered to Satan here is retaining of sinnes then he wills them vpon his repentance to receiue and comfort him againe here is forgiuenes of sinnes yea he vseth the very word of forgiuing saying Contrariwise ye ought now rather to forgiue him and comfort him 2 Cor. 2.7 Vers 10. and againe To whom ye forgiue any thing I forgiue also Whence it is most plaine that the power of forgiuing and retayning sinnes and consequently of the keyes of heauen consisteth in admitting or duely and rightly casting any out of the Church and equally belongeth vnto the Disciples and equally to the graue ministers of Gods word so that some Paul sit at the sterne to moderate this weightie action and this is not the Bishop of Rome but euery Bishop within the limits appointed vnto him Math. 1. For the meritorious cause of the forgiuenesse of sinnes that it is Iesus Christ his very name doth shew for he is therefore called Iesus because he shall saue his people from their sinnes as the Angell told Ioseph before that he was borne and there is none other name giuen amongst men Act. 4 1â— 1 Ioh. 1.7 Whereby we must be saued saith Peter it is the blood of Iesus saith Iohn that cleanseth from all sinne with infinite other testimonies tending to the setting forth of the same thing We did not loue God first that for our loue towards him he might forgiue our sinnes for he loued vs first yea when we were enemies Rom. 5. and hated him we did not seeke for it at his hands that for our importunitie he might be moued to forgiue our sinnes for I am found Esa 65.1 saith he of them that sought me not our good workes did not so please him as that therfore he should forgiue our sinnes for wee were so farre from good workes that we could not thinke a good thought of our selues 2 Cor. 3.5 Lastly neither men nor Angels doe solicite him for vs or can obtaine the pardon of our sinnes but Iesus Cbrist the righteous is our aduocate with the Father who is the propitiation for our sinnes 1 Ioh. 1.2 Psal 32 1â— Vers 2. Esa 38.17 Mich. 7.19 Fourthly for that which is further added Whereby he accounteth of sinne as if it had neuer beene committed it is taken out of the Psalmes where the Prophet saith Blessed is the man whose wickednesse is forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth not iniquity The Lord is therefore said to cast all our sinnes behinde his backe yea to cast them into the bottome of the sea euen as when a debt is discharged the bonds and writings which were before carefully kept are now cancelled and carelesly cast about because it is no more any debt so although before the remission of sinnes the Lord did carefully keepe his bookes as it were and account of all our sinnes as infinite debts yet being forgiuen Col. 2.14 he hath put out the hand-writing that was against vs and it is as it were nayled vnto the crosse of Christ because it is now no more any debt to be exacted at our hands Math. 12. Chap. 23. Ioh. 15. Lastly wee must further know that this forgiuenesse is only to the faithfull all others remaine in the bands of their sinnes and this partly appeareth by that which was said before that hee shall sauâ— his people from their sinnes Vnto others hee denounceth manifold woes saying Woe be to thee Corâ—zin woe be to thee Bethsaida and woe be vnto you Scribes and Pharisees hypocrites and if I had not come amongst them the had not had sinne but now their sinne remaineth yea he threatneth many of his followers that hee will bid them Mat. 7.21 Depart from mee yee workers of iniquity I know you not so that euen they are without this benefit of the forgiuenesse of their sinnes viz. all such as notwithstanding their profession of the Christian faith doe still liue in sinne 1 Duty To pray for the
old age c. The sixth command against murther was written in Cains conscience for that made him to cry out after the murther of his brother Abel Gen. 4 My sin is greater then J am able to beare and whosoeuer shall finde Caine shall kill him Vers 23.24 And Lamech from hence aggrauateth his owne case when he had slaine a man for that he had this law not onely written in his heart but a warning in his great Grand-father Cain And immediatly after the flood the Lord doth expresly set downe Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed for in the Image of God hath he made man Gen. 39.9 The seuenth command was to bee seene in Iosephs heart when being tempted by his mistresse to adultery he said Shal I doe this and sinne against God in the other sonnes of Iaacob also Gen. 34 when Dinah their sister had beene defiled by Shechem who doe therefore put him to death Gen 31.30 The eight Commandement Laban vrgeth vpon Iaacob saying Though thou wentest thy way because thou longedst to come to thy Fathers house yet why hast thou stolne away my Gods vnto which he answereth acknowledging this to be so great a fault as that he saith Gen. 44.5 With whomsoeuer they be found let him dye And this was held to be so haynous a sinne as that Iaacobs sons being charged by the steward with Iosephs siluer cup stealing yeelded themselues vpon the finding of it with any of them to become his bondmen Gen. 20.9 The ninth Commandement heathen Abimelech shewed to be written in his heart when hee complained of Abrahams false testimony concerning his wife of whom hee had said that she was his sister Gen. 26.9 telling him that he had done things which ought not to be done and Isaack is afterwards reproued by him also for the like faults Lastly for the tenth so many as did knowe God aright could not but acknowledge also that it was a sinne against his Maiesty to entertaine euill motions in the minde contrary to any of these Lawes because where these are there cannot be the vprightnesse commanded vnto Abraham God cannot bee honoured with the heart and thus much of the first thing The difference of the lawes of God Now we are to speake of the difference betwixt the Law of God containing these Commandements and other Lawes giuen also by the Lord for besides this Law which is called Morall there is another called Iudiciall and a third Ceremoniall The Morall is so called because it is a perpetuall rule of good maners without the obseruation of which the world cannot stand or if it should stand it would bee but as a confused Chaos and without forme of a world The Iudiciall is so called because as a statute-law it setteth down with what iudgements and censures men were to be censured that did offend in speciall cases The Ceremoniall is so called because it is altogether conuersant about rites and ceremonies shewing what ceremonies were to be vsed by the church of God and what not in his seruice Esa 1.12 1. Sam 15.22 Now the difference betwixt these standeth in many things First in that the morral Law was published and written by God himselfe so as that all the people did receiue it from his mouth but it was not so with the Iudiciall and Ceremoniall for the Lord instructed Moses onely herein and the people receiued them from him who wrote them downe for them 2. The Morrall Law was first giuen as most worthy the other two afterwards as not so much to be regarded in respect of it for when the Morall Law hath beene neglected and the other most diligently obserued the Lord hath beene as much moued as if no Law at all had beene regarded which may easily be gathered both from that of the Prophet Esay Bring no more oblations in vaine incense is an abomination vnto me c. And from that of Samuel to Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed behold to obey is better then sacrifice and to harken then the fat of rams that is to obey the Morall Law farre exceedeth all ceremonies And Dauid hath the like saying in the Psalmes Doe I eate buls flesh or drinke the blood of goats Psal 50 offer vnto God praise and pay thy vowes vnto him c. And I will haue mercy saith Christ and not sacrifice with many more places to the same effect The same also appeareth from the practise of corrupt man which hath euer beene most diligently to obserue ceremonies but most negligently the precepts of the morall Law for our nature is set vpon contraries and therfore looke what we should most carefully obserue that we most neglect looke what should be cared for in the second place that wee looke vnto in the first Math 23. The Pharisies tithed mint and cummin in the payment of their tithes but let passe the weighty matters of the Law and thus was it the manner of the Iewes euer to doe Wherewith say they in Mcâ—a shall we come before the Lord Mich. 6.6.7 Shall I come before him with burnt offerings and calues of a yeere old will the Lord be pleased with thousands of rammes or ten thousand riuers of oyle And this is the manner of most men at this day they are most strict in outward obseruances but most remisse in the substance of godlinesse in the very act of hearing and prayer not regarding that innocency charity and righteousnesse which should accompany this outward deuotion 3. The ceremoniall Law hath beene oftentimes broken without sin but the morall Law neuer without some speciall countermand from God Gen. 22. Exod 12.36 as when Abraham was bidden to kill his sonne Isaack when the Israelites were bidden to rob the Egyptians yea euen in these very cases the learnedst of the Schoolemen do by sound distinction maintaine that the law it selfe was not broken no nor dispensed withall if we speake properly but onely the matter or obiect of the precept changed by God so the Israelits did not steale from or defraud the Egyptians but tooke their owne when God who hath an absolute power to dispose of all these had before by his command transferred the right and dominion of those rights from the possessors to the takers So likewise did Abraham in offering to kill his sonne vpon Gods command no more breake the Law then a Souldier that at the command of the Generall who hath power of life and death killeth his fellow Souldier As for that act of circumcision or sacrificing Math. 12.5 by which our Sauiour Christ saith that the Priests breake the Sabbath it is not so to be vnderstood as though the Law were broken being rightly vnderstood or as though the Lord went about to iustifie this that a man might without sinne breake this command but hee speaketh of
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
the earth thou shalt not bow downe to them nor worship them The reason is For I the Lord thy God am a iealous God and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate me and shew mercy vnto thousands in them that loue mee and keepe my Commandements Quest 59. What are we forbidden in this Commandement Answ All outward Idolatry which is first by making the image of God or of any creature to be worshipped secondly by falling downe before any image thirdly by seruing God according to our own phantasies â—ees fâ—rbidden in this Commandement Explâ—n This Commandement being negatiue wee doe first begin with the vice forbidden which is outward Idolatry euery corruption in the outward duties of Gods seruice image-making and image-worshipping are onely named to make it the more odious And we call it Idolatrie because this word signifieth a seruing or worshipping of Idols or images which in Greek are al one the word Englished Idols signifying a shew representation or likenesse the word Englished Image signifying a liuely picture or portrayture now this Idolatry is againe subdiuided 1 The making of Images to be worshipped The first is the making of Images to bee worshipped of things in Heauen either of God who fitteth in Heauen as in his Throne or of his holy Angels and Saints which giue attendance about his Throne Of all these the image of the Lord is simply forbidden as it is further illustrated by other places of Scripture the making hereof may not in any wise be attempted Reas 1 Esay 40.25 Verse 22. First because it is impossible as the Lord himselfe signifieth by his Prophet saying To whom now will yee liken me that I should be like him saith the holy One He sitteth vpon the circle of the earth and the Inhabitants thereof are as Grasse-hoppers he spreadeth out the Heauens as a curtaine and stretcheth them out as a tent to dwell in Looke into the chapter and yee shall see how greatly the Lord disdaineth both the work and the workman and good reason seeing euery image of the God-head Ior. 10.8 Heb. 2â— 18. is a doctrine of vanity and though most curiously polished yet a very stocke yea it is a teacher of lies An earthly King or great person would stomacke it much if a paultry painter should presume to set forth his person in base colours without any apparance of royalty or nobility with a swines head and a Pigmees body and much more then will the Lord if by any Image man shall dare to set him forth for he must needes be as much belied and as greatly abused in being pourtrayted by any human shape he being immense and infinitely glorious this base and not the ten thousandth point of his person Wherefore well might the Apostle say Acts 17.29 that Wee ought not to thinke the God-head to be like vnto gold or siluer or stone grauen by the Art and inuention of man Reas 2 Deut. 4.15 Secondly because wee haue an expresse command to the contrarie Take good heed vnto your selues saith the Lord by Moses for ye saw no image in the day when the Lord spake vnto you in Horeb out of the middest of the fire that yee corrupt not your selues and make you a grauen image c. neither can there any toleration be found hereof representing God by the image of a man for that the likenesse of other baser creatures is only expressed seeing Saint Paul in reckoning vp the images of the Heathen Rom. 1.23 saith in way of reproofe that they turned the image of the incorruptible God into the image of corruptible man Moreouer the Lord hath not onely forbidden to make images but hath also straightly charged that they be pulled downe Exod. 23 24. and broken in pieces In the booke of Exodus he saith Thou shalt vtterly ouerthrow and breake in pieces their images Chap. 34 13. And againe Yee shall ouerthrow their altars breake their images in pieces and cut downe their groues And when any King otherwise well affected hath been negligent herein he is branded with it as with a note of disgrace The high places remained yet in his dayes Reas 3 Exod. 31. Thirdly because the Lord is wonderfully prouoked by Images When the golden Calues were set vp in Moses absence how grieuously did he take it how much moued was he with it how hardly could he hold his hands from destroying all the people certainly he was neuer more moued to indignation then by this base Idolatry If any shall say that his anger was not because they would make some remembrance of the true God but for that they ascribed their deliuerance to the Egyptian Gods which were wont to be set forth vnder these likenesses I answer that without doubt they intended hereby to set forth the true God and because their ignorance could not better deuise how to doe it they did it by the similitude of calues the chiefe gods of the Egyptians amongst whom they had liued For first they could not be so simple as to think any worth to be in the Egyptian gods seeing their people had bin wonderfully plagued and at the last drowned in the sea and they their enemies deliuered and saued Again they proclaime the holy day vnto Iehouah Vers 5. and lastly they only desire some visible thing to go before them because Moâ—es was a long time absent from them who was wont by his presence to comfort them and to be as it were the Lords Oracle vnto them for which purpose it should seeme rather that they would haue the golden calues fondly supposing that they could not haue Gods presence vnlesse they had some outward thing vnto which they might goe with their blind deuotion Reas 4 Iudges 8.27 Fourthly because Images haue been occasions oftentimes of grosse Idolatry Gideon who had been a Champion of the Lord yet making a golden Ephod procureth the destruction of his owne house and corrupted all Israel for it is said that They went a whoring after it The brazen Serpent which was set vp by the Lords owne command 2 King 18.4 yet turned to be an occasion of Idolatry so great is the danger of Images Reas 5 Lastlie because it is a thing scandalous to such as be without the Iewes and Turkes are hereby hardned against the Christian religion when they compare Moses his Law with the practice of Romish Catholikes who make so much account of Images when the Lord hath put them downe for so great abominations Psal â—15 8 Thus yee see that simplie to haue or to make the Image of God is vtterlie vnlawfull or to make any Image to bee worshipped But wee must here take heede that wee make not this Commandement stricter then the Lord hath made it to cast a snare vpon the consciences of men it is true that as the Image so the Image-maker and Image-worshipper are alike abominable
it is to speake any thing derogatory to the glorious attributes of the all-sufficient Creator of all The word signifieth the hurting of a good name by disgracefull speeches and thus largely it is blasphemy whereby man is disparaged as in Naboths example he is said to haue blasphemed both God and the King as also wherby any doctrine is disgraced thus Paul the fourth a Bishop of Rome blasphemed the holy Gospell when vnto Bembus a Cardinall he called it a fable saying O how much hath this fable concerning Christ gained vs. And Bonner here in England blasphemed the doctrine of the Apostle Paul when vnto one Millâ— a Martyr hee alleaged that saying of the liberty of a woman her husband being dead and said that when her husband was asleepe shee was at liberty for another man Lastly it is the greatest blasphemy when the Lord is disgraced as by Pharaoh who said vnto Moses Who is the Lord Exod. 3. 2. Kings 19. that I should let the people goe And by Senacherib who alleaging vnto the people how the King of Assyria had destroyed all people and burnt vp their gods asked Who is the God of Israel that he should deliuer you out of mine hands as if they should haue said he is of no such authoritie and power 2. This sinne is most odious for amongst men Take away his good name we say and take away his life So take away the Lords good name and put him out from hauing a being and fill the world with damnable Atheisme 3. A man is made accessary vnto it by giuing occasion to others to blaspheme which is when a mans profession is holy and Christian and yet his practice lewd and wicked which raiseth this blaspemous opinion in others that the God which he serueth is like vnto himselfe Rom. 2.24 2. Sam. 12. With this the Iewes are charged by the Apostle saying The name of God is blasphemed through you amongst the Gentiles And Nathan telleth Dauid that he had caused the enimies of God to blaspheme by his adultery for we vse to say Like will to like and Augustine doth from hence conuince the Heathen August de Ciuit. Dei lib. 1 cap. 32. that their gods were filthy Idols because they did represent them with obscene and filthy spectacles and were not taught to liue in any vertuous or commendable course of life by them Psal 50.21 And may not the Iewes and Turkes vse the same argument against the Papists for their authorised idolatries and superstitions And against the Protestants for their drunkennes whoredomes prophannesse and many more abominations though not authorised yet too much winked at yea they do daily hence take occasion to blaspheme the name of our God as though hee were not the true God his seruants being so wicked And well may they thus thinke of our God seeing that the wicked man doth himselfe thus blaspheme God in his heart These things thou didst saith the Lord and whilst I held my peace thou thoughtest that I was like vnto thee Breach 2 The second way of abusing Gods name is by swearing falsly which is when a man shall sweare that a thing is true which hee knoweth to bee false or which hee knoweth not to bee true thus they did sweare falsly which were suborned by Iezabel to testifie against Naboth and against Christ as touching the destruction of their Temple when as they knew not that hee meant the Temple of Salomon Secondly by swearing deceitfully which is when a man shal affirme any thing vpon his oath that he wil performe and do it when his intent is otherwise or not doe it when his meaning is to doe it or when hee shall bee carelesse and negligent of his oath and of this we haue no President as I remember in the holy Scriptures 2. Sam. 22. but onely that of Saul the forsaken of God who brake the oath 1. Sam. 24. by which Ioshua had tied all the people not to doe any hurt vnto the Gibeonites and the oath by which he bound himselfe vnto Dauid not to hurt him as it is likely Ioshua 9. For Ioshua when hee had bound himselfe by an oath he was moued with such reuerence hereunto as that though he were deceiued he would not break it no nor yet the wicked Iewes which had tied themselues by an oath to an vnlawfull act Acts 3. to kill Paul but that they were by Gods Prouidence preuented And both these kinds of vnlawfull swearings are commonly called by the name of periury the odiousnesse of which sin will the rather appeare if we consider First how much it hath euer been abhorred euen by heathen men and voyd of true godlinesse The Pharisies themselues forbad forswearing a mans selfe and commanded men to performe their oathes vnto the Lord. Matth 5 33. August de â—â—uit Dei ca. 15. lib. 1. And Saint Augustine reciteth an history of Marcus Attilius Regulus a Prince amongst the Heathen Romans who being captiue taken by the Carthagenians was sent home to his Country-men being first bound by oath if he did not effect this for which he was sent viz. an exchange of Captiues Carthagenians for Romans he should returne to them againe He when he could not preuaile with his Countrey-men or rather would not forsomuch as he thought it vnprofitable for the Roman Common-wealth returned againe for his oathes-sake which was taken by an Idoll-god and then was put into a vessell of wood made of purpose either side being full of sharpe pointed awles or bodkins that hee might not leane any way but bee wounded by them and thus hee died a most cruell and bloudy death chusing rather this then to be forsworne Much more then should Christians hauing taken an oath by the true God of heauen abhorre the breaking thereof whatsoeuer they should lose by obseruing it Consider againe that by periury God is made Patron of a lye which is the Deuils owne propertie for he is a Lyar and the father of lyes for the Lord is called to giue testimonie vnto a lye which is the greatest indignitie in the world Moreouer consider that the periured person prayeth against himselfe and bindeth his soule ouer to euerlasting torments for so much as he desireth the Lord so to helpe him as it is a truth vnto which he sweareth and on the contrary side then to plague and punish him if it be a falshood and this is meere madnesse and vnnaturalnesse it was neuer heard that any would pray against themselues but all they can for themselues Consider also that it is the bane of all societies and the very high-way to hellish confusion for that if oaths shall be taken falsely Kings will be Tyrants to their subiects subiects Traytors to their Princes Magistrates Wolues vnto the people Ministers Deuourers of the Lords flock Neighbour-nations Cut-throats to one another notwithstanding any league betwixt them Breach 3 By swearing rashly Gen. 31.53 Common swearing A third abuse in swearing
is to sweare rashly and without due consideration what an oath is and by whom it is taken for swearing rightly is a part of Gods worship and must be done with high reuerence as Iacob is noted to haue sworne by the feare of his father Isaac Fourthly swearing commonly in our communication and talk one with another which we are by Christs owne authority forewarned to doe I say vnto you sweare not at all Matth. 5.33 neither by Heauen for it is the throne of God nor by the earth for it is his foot-stoole c. Whence doe arise these three conclusions necessary to be considered of by all common swearers Concl. 1 First that it is a very childish thing to sweare by creatures bread or light c. 1. Because as our Lord elsewhere expoundeth himselfe Hee that sweareth by the Temple Mat. 23.20.21 sweareth by him that dwelleth therein So hee that sweareth by creatures sweareth by God who created them and yet he will not bee heard to sweare by the sacred name of the Lord as if a child abhorring any bitter thing or poyson should notwithstanding take the same vnder a little sugar 2. Because hee calleth vpon dumbe things that cannot heare he bringeth them to patronize his cause that can neither hurt nor helpe like vnto Baalâ— Priests vnto whom hee was not able to giue answere though they called vpon him from morning till noone-tide or like infants that prate vnto babies made of clouts 3. Because that hauing taken vp this childish custome of swearing they are no whit daunted either at the authority or charge giuen here against by our Sauiour Christ no more then children that are yet without all vnderstanding are moued to leaue any foolish quality whatsoeuer and how great soeuer he be that doth admonish them thereof Concl. 2 Eccles 9.2 Secondly it is a most vngodly thing to vse common swearing 1. Because the Deuill is the authour hereof for let yea be yea saith he and your nay nay for whatsoeuer is more then these commeth of the euill one 2 It is to agree with the Pharisees who did not forbid swearing by smaller oaths 3. It is an argument of a prophane person All things fall out alike to all saith the wise man to the cleane and the vncleane to him that sweareth and that feareth an oath in which words hee maketh swearing an euident proofe of a prophane person 4. It is a great indignity offered vnto the Lord to call him to witnesse to euery trifling matter as the common swearer doth no man will offer the like to his familiar friend much lesse to a greater person 5. It is hereby derogated from the maiestie of the Lord in whose roome base creatures are placed at which our Sauiour also glanceth when hee saith that heauen is Gods throne as if he should haue said it hath nothing in it worthy the swearing by it is not God but his seate and the earth his footstoole 6. Because it is most straitly forbidden both here and by S. Iames who propoundeth it as a prime and most necessary charge Before all things my brethren sweare not Concl. 3 Ier. 5.7 Amos 8.14 Thirdly to sweare by the Masse by the Rood is wicked in an higher degree because all these haue been made Idols and thus considered Gods greatest enemies as he that doth royall honour vnto a subiect vsurping the Princes throne and hauing been condemned for a traytor therefore sheweth himselfe herein to be a most vild traytor and vnworthy to liue as being a preferrer of his Princes greatest enemy This makes the Lord breake into such impatience against the Israelites How should I spare thee thy children haue forsaken me and sworne by them that are no Gods And againe They that sweare by the sinne of Samaria saying Thy God O Dan liueth shall fall and not rise vp againe answerable to which be the sinnes of the Papists the Masse and the Rood c. And thus much both for swearing commonly and by creatures Breach 4 By cursing and banning The fourth way of abusing Gods holy name is by cursing or banning which is a calling for plague or murreine or any fearefull euill vpon those with whom a man is offended For this is first a malicious sinne and therefore noted to be a fruit of such hearts as are full of gall and bitternesse Rom 3.11.12 as they are described out of the Psalmes Their throat is an open sepulcher the poison of aspes is vndeâ— their lippes their mouth is fâ—ll of cursing and b tternesse For which cause the people of God are forbidden all cursing and commanded to blesse yea euen such as curse them Blâ—sse your persecutors blesse I say and curse not Rom. 12.14 Iames 3. And Saint Iames maketh it an infallible argument of a corrupt fountaine to send forth this soure water of cursing And it is very corrupt indeed for as much as for small hurt receiued or a little offence giuen reason being blinded with malice any mischiefe or grieuous plague is wished vpon the head of the offendour So that the Lord may rightly say another day of the wicked curser Out of thâ—ne â—â—wne mouth shalt thou be condemned seeing that for small offences thou hast adiudged others to the plague or the Deuill much more shall my fearefull plagues be thy portion and the Deuill possesse thy soule as his vassall for euer Secondly this cursing is a presumptuous sinne because that hee which curseth another entreth vpon Gods office vnto whom alone it belongeth to say vnto plagues and punishments as the Centurion to his souldiers Come and he commeth For what else is it in the wretched curser of his brother bidding the Deuill take him but to doe that which is in the Lords power onely and to make a mans selfe equall vnto God as the Pharisies obiâ—cted against Christ taking vpon him to remit sinnes which none can doe but God Wherefore we reade not that any of the holy men of God haue giuen the aduenture to curse without special commission from the Lord Iude vâ—es 9. no nor so much as Michael the Archangell for he durst not curse the Deuill in his fight with him about the body of Moses plainely noting the arrogancy and blasphemous presumption of cursed man that shall dare to curse Nâ—mb 23. Baalam shall rise vp in iudgement and condemne them for that being hired by Balaack to curse he durst not doe it without commission from the Lord which hee could not obtaine and therefore notwithstanding the great rewards promised turned his speech to blessing the people of Israel The false Prophets shall rise vp in iudgement against these cursers and condemne them for they were sharply censured only for blessing and promising mercy without commission from the Lord. But these doe take vpon them by their owne authoritie to curse without any instigation of higher powers without hope of reward onely some little distemper carrying them hereunto Breach 5 By
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
his sons consecrated c. Vpon this day Christ appeared at sundry times after his resurrection the holy Ghost descended vpon the Disciples and Iohn was enlightned Arg. 6 1. Cor 2 14. A sixth argument may be drawne from the approbation and consent of all the best men who are spirituall and most able to discerne the things of God and the opposition of godlesse and most euill men who are led like brute beasts who are naturall and perceiue not the things of God For the best men haue euer since Christs resurrection obserued and kept this day with all due reuerence only the prophane and licentious haue cast away all conscience hereof Whence we may reason thus That which is embraced and held by all godly learned men but oppugned by the vngodly as not standing with their corruption is certainely the truth but such is this doctrine of the first day of the week to be the Sabbath Therfore most certainly true For the first part of this argument wherein the strength consisteth and first that that is the truth which is held by the godly with one consent our Sauiour telleth them To you it is giuen to know the secrets of the Kingdome of Heauen And if any man shall doe his will he shall know the doctrine Matth 13.11 Iohn 7 17. 1. Cor. 3.19 whether it be of God or no. And on the other side The wisdome of this world is foolishnesse before God and they which are after the flesh do sauour the things of the flesh with many like places from whence it followeth that the constant consent of all godly men is no small argument of the truth and contrariwise of the wicked And thus yee see vpon most firme grounds that there is not onely a Sabbath to be obserued vnder the new Testament but the Sabbath the first day of the weeke which the Lord hath appointed Which meeteth with sundry phantasticall opinions Errors touching the Sabbath Rom. 7. First of the Anabaptists in Germany and the Familists in England which hold that all dayes are now alike and none more a Sabbath then another neither doth it any whit helpe them that they alleage Wee are free from the Law euen as a woman when her husband is dead from the law of her husband for by the Law here is meant the ceremoniall Law the heauy yoke of which Christ tooke from our shoulders and if in any other place freedome from the law bee spoken of it is either meant of the Ceremoniall and Iudiciall or of the rigor of the Morall Law exacting perfect obedience in euery point or else threatning condemnation If they shall say Col 2.16 Let no man condemne you in respect of a Sabbath c. and that the Apostle saith reprehensiuely Ye obserue dayes and times and moneths and yeeres neither doth this make for them seeing that the first place speaketh of feasts abrogated Gal 4.10 and done away only the other of times vsed to be obserued by the Gentiles Secondly it appeareth to bee an error which is held by the Iewes by Ebion and Corinthus and the Sabbatary Christians viz. that the old Sabbath is still to bee kept as before Christ his comming for the abrogation of which these places are most plaine Col. 2.16 1. Cor. 16.1 Acts 20. c. Thirdly they also erre that yeeld a Sabbath now but hold it vncertaine whether it be the seuenth eighth or tenth Fourthly they which ho d this day but with all that it may bee changed vpon the consent of Churches sufficient cause concurring which I take it is suppositus impossibilium a surmise of things impossible Lastly they which hold the same day but meerely vpon the ground of tradition as the Papists to make their other fond and corrupt traditions in the more request 3 To rest vpon the Lords day 3. Thirdly I say that this day is not remisly to be kept by vs vnder the new Testament although it may rightly be said that the strict resting inioyned the Iewes doth cease viz. as figuring our Christ his resting in heauen after the worke of our redemption finished according to that Scripture He that hath entred into his rest Heb 4.10 hath rested from his owne workes as God did from his Yet considering that there is a rest also for Christians Heb. 4.9 as is contained in the same place There remaineth therefore a rest vnto the people of God it were great temeritie to deny a day of resting now from seruile worke holding that the Lords day is rightly kept by comming together to publike duties though the times of vacation be spent in following worldly affaires For as Gods resting vpon the Sabbath did prefigure Christs resting vpon his day so there is a rest to come vnto all Christs members in heauen which is figured out by our resting vpon the Lords day to the apprehending of which sweet and most ioyfull rest we are more sensibly quickened by tasting the sweet of resting here after six daies painfull labour vpon the Lords day Acts 15 â—1 Moreouer it is necessary that wee cease from worldly affaires that wee may be more profitably imployed about heauenly which without doubt was one end of resting vpon the Sabbath of old for they attended then vpon Gods publike seruice euery Sabbath day seeing it is said that Moses is read in the Synagogues euery Sabbath day They must therefore rest that they might labour rest temporally and labour spiritually men being vnfit to doe both these labours to the best aduantage the same day especially the spirituall if there bee an incombrance of the corporall wee beeing fitted vnto the one by nature but to the other not onely not fitted but most vnapt vnto it by nature so that wee had neede to bee bowed and bent by meditation and prayer before the publike meetings and to bee confirmed and made tenacious of the things which wee haue been taught by recounting them after these meetings And to doe thus wee haue plaine direction giuen vs in the holy Scriptures Eccles 4.17 Take heed vnto thy feete saith the Wise man when thou entrest into the house of the Lord and be more neare to heare then to giue a sacrifice of fooles this is for preparation before and after the publishing of the law Take heed saith Moses that yee doe Deut. 5.32 Deut. 6 6. as the Lord your God hath commanded And againe These words which I command thee this day shall be in thine heart this is for recounting of the word againe after And that royall Prophet professeth according to this direction I haue hid thy word in mine heart Psal 119 â—â— that J might not sinne against thee Notable is the admonition of Chrysostome to this purpose yee ought not In Mat. cap. 1. Hom. 5. when yee goe from the congregation to bee intangled presently with businesses contrary to this studie but to goe home and there to call together your wife and children to
children vnlesse they be Iacobs or Iosephs godly and righteous which none are without the conscionable obseruation of the Sabbath Iosh 24.15 Therefore the example of Ioshua is to be followed by all masters of families doe not onely say I but I and my houshold wil serue the Lord and keepe his holy Sabbaths seeke that praise before God which was giuen vnto Abraham I know Abraham Gen 18.19 1. Sam. 1. saith the Lord that hee will command his to walke in my waies With â—lcanah and Hannah bring Samuel to the Temple whilst he is young that he may be a seruant vnto the Lord all the dayes of his life With Timothies grand-mother 1. Tim 3 15. breed in him thus knowledge of the Scriptures from a child Ezech. 3.17 Now howsoeuer the charge of inferiors lyeth vpon the superiours yet this will not excuse the inferiours if they shall neglect this holy day but as the Lord telleth Ezechiel when he had made him a watchman ouer Israel if thou admonish them not and the enemy commeth they shall die in their sinnes but their bloud will I require at thine hands so they shall die in their sinnes and feele the smart of Gods eternall wrath in the world to come Euen as it is said of all persons vncircumcised or that keepe not the Passouer they shall be cut off from amongst the people be they masters or seruants children growne vp or parents howsoeuer the Lord would haue slaine Moses because his sonne Gershom was not circumcised Wherefore let children and seruants as they loue their owne welfare Exod 4.25 be as forward to obserue the Lords holy dayes as their gouernours to command them as diligent about their priuate Christian exercises as they to performe them and as studious to satisfie them in holy indeauours as they to helpe them herein Quest 77. Doth the Lord onely take care for our right spending of this day and leaue vs to our selues vpon the sixe dayes Answ No doubtlesse but it is his will and command also that we should vpon the sixe dayes abstaine from idlenesse and diligently labour in the workes of our callings Explan Before we come to the explanation of this by cattel The charge concerning the sixe dayes whose rest is also commanded are meant their Camels their Oxen their Asses c. whose strength and labour they vsed about their carriages treading out their corne works of husbandry Now the Lord out of his mercy as he would not haue the poore seruant and bondslaue to by torne and worne out with sore labour vnder the hands of vnmercifull masters so would he not haue the poore dumbe creatures and therefore elsewhere explaining further this commandement he saith that thy seruants and cattell may rest as well as thou Moreouer the cattell could not labour but men must be in some sort assistant vnto them and so neglect the Sabbath The stranger was a people not comming of the stocke of Israel but of some other either following them out of Egypt or taken and bought out of other countries whom they had for slaues perpetually as the Gibeonites Now the Lord would not haue there to do any work vpon the Sabbath day Iosh 9.23 though borne without the couenant and liuing without circumcision without passeouer without sacrifice without God in the world partly that through being fauoured they might come to affect the true religion the fountaine of this their sweet rest and partly that being in the bosome of the Church there might be an outward vniformitie of al in the reuerencing of this holy day which sheweth that they which liue in the same Nation and vnder the same gouernment are to be compelled to an outward conformity of religion though the heart can only be turned by the Lord and whatsoeuer thy seruant be inwardly thou must cause him to be conformable to all good orders outwardly but this extendeth not to such as come strangerwise vnto thee ouer whom thou hast none authority To returne now to the proper question Some hold that the Lord doth onely remit his owne right in saying sixe daies shalt thou labour c. because all the dayes of the weeke are his otherwise the people of God had not done well in setting apart some of the sixe dayes vnto holy exercises Working vpon six daies commanded here vpon any occasion whatsoeuer But they are deceiued and their ground is too weake for in euerie commandement wee are not onely inioyned the dutie Reas 1 but the helpes and furtherances heereunto now vnto the right and free keeping of the Sabbath it helpeth not a little to spend the six dayes well about the workes of our callings partly for that our worldly businesses being done we are the freer from any intanglement hereby therefore he saith Thou shalt labour and doe all that thou hast to doe Partly for that being weary of labouring the rest of the Sabbath will be the more sweet and pleasant vnto vs according to that of the Prophet If thou call the Sabbath a delight Esa 58 13. and partly for that the Lord of his goodnes will the rather sanctifie vs and make vs fit to sanctifie a Sabbath when as we diligently doe the workes of our callings vpon the six daies according to that comfortable saying of Iohn Of his fulnesse wee haue all receiued and grace â—oh 1.16 for grace hauing the grace of faithfulnesse and diligence in the duties of our callings we receiue further grace of diligence about Sabbath day exercises which is peculiarly verefied in this very thing in that the most idle which spend their time of the six dayes in gaming sporting and least doing are least holy and most prophane vpon the Sabbath but contrariwise the honestly diligent and intentiue to their callings 2. The iniunction of working vpon sixe dayes is giuen Reas 2 in the same commanding termes in the originall that the iniunction of not working the seuenth is giuen in in the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt doe worke in the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not doe worke 3. As there be reasons alledged of ceasing from worke vpon the seuenth day so there is reason laid downe also of working Reas 3 king the six dayes as the maine reason of the first is God rested the seuenth so the reason of the second is In six dayes the Lord made heauen and earth hee wrought If it bee said This needeth not to bee heere commaunded it rather belongeth to the second Table I answer that one and the same dutie may belong to diuers Commandements in diuers respects and in what respect this of labouring belongeth vnto this hath bin already shewed neither is mine intent otherwise to bring it in heere and for some questions which are fitly heere further to be discussed Againe I say that the ground of the former assertion is too weake for not men but God himselfe hath againe set apart since the giuing of
godly by his mercie rewarded the rage of the enemies of good order being restrained and the peaceable and righteous being encouraged For according to al this Deut. 27. they were taught of old to pray when a curse being annexed to euery Commandement broken all the people were bidden to say Amen 2. For al good meanes and furtherances of his special kingdome which is his Church and such are godly and righteous Magistrates defending the faith diligent and zealous preachers publishing the faith of Christ Iesus for such we pray that many may be stirred vp and continued in all places For Preachers Matth. â— 38 we haue a speciall precept Pray the Lord of the haruest that he would send forth Labourers into his haruest and as wee are to pray for the encrease of their number so for their vtterance Ephes 6 19. and boldnesse in preaching the Gospell And for such as be in authoritie how we are to pray hath been shewed already they are nursing Fathers and Mothers of the Church Kings shall be thy nursing Fathers Esay 49 23. and Queenes shall be thy Nurses saith the Prophet Let thy Kingdome come therefore is Let godly Magistrates bee encreasen vnder whose gouernment thy Church and people may flourish and send many faithfull Preachers Deut. 33.8 as Moses said of Leui Let thy Thummim and thine Vrim be with thy holy ones Such integritie of life and light of doctrine that they may be as lights set vpon an hill giuing light to such as be in darkenesss of sin and ignorance 3. For the defence of these from all dangers whereby they may be interrupted in their proceedings that their liues may bee continued and their power encreased to the comfort of the faithfull Thus it hath bin the manner of good Subiects of old to pray for their good Gouernours Cushi comming to bring word vnto Dauid of Absaloms death prayeth saying The enemies of my Lord the King 2. Sam 12.32 and all that rise against thee to doe thee hurt be as that young man is And for Ministers Smite through the loynes of them that rise against him saith Moses of Leui and of them that hate him Deut. 33.11 that they rise not againe And Saint Paul speaking of the Ministers of the Gospell saith Pray for vs that the Word of God may haue free passage and be glorified and that we may be deliuered from vnreasonable 2. Thes 3.1.2 and euill men 4. That many may be daily conuerted by the Ministry of these faithfull seruants of the Lord and grace vertue and true religion confirmed encreased in them And first and chiefly that inferiour Gouernours which haue the priuate rule of others committed vnto them in the well ordering of their families and iurisdictions may helpe forward the worke of grace in their children and seruants Thus Saint Paul professeth often that hee prayed for such people as amongst whom the Word was preached and willeth all men to do the like when he bids Pray that the Gospell may haue a free passage 5. That the Kingdome of glory may bee hastened to the comfort of all the faithfull all the workes of the Deuill beeing then dissolued the flesh and old man being quite abolished and grace onely ruling and gouerning vs all or rather grace being perfected and swallowed vp in glory And this is the highest pitch of our desire here this being the height of Gods honour the most full establishment of his kingdome and the perfection of his will Wherefore the Spirit Reuel 22 17.20 and the Bride both say thus Come let thy Kingdome come and the inspired prophetical Diuine saith Euen so that is quickly Come Lord Iesus 2. The deprecation is against all impediments and lets of Gods Kingdome and these are either generall or speciall 2 The deprecation Generall hinderances of Gods Kingdome are either in the Magistracy or in the Ministry 1. In the Magistracy is an Anarchy when any Countrie is without a King and lawfull Gouernour by reason whereof euerie man doth what hee thinkes good as being vnder no Law of a Gouernour such as was the estate of the Israelites immediatelie before Samuels time as is twice noted In those dayes there was no King in Israel â—udg 18.1 19.1 And this wee are to pray against as the most wofull condition of anie people that may bee there beeing hereby such a gappe opened to all licentiousnesse and lewdnesse as that another Nero. or Vit llius may better bee indured then this being without a Gouernour At this time was that outrage done by Dan vnto Michah and Idolatrie so graffed amongst the Danites as that God seemeth for euer to haue blotted them out of his booke of life Reuel 7â— when thousands of all other Tribes being sealed Dan is passed ouer vnmentioned Iudges 19. And at this time was that villany done for which the Tribe of Beniamin was cut short almost brought to be no people And our fore-fathers in this I le haue felt the terrour and miserie of such times by the inuasion of the barbarous Picts to be greater then when they haue been ruled by Tyrants and Strangers If any therefore be vnwilling to liue vnder gouerment and long after the liberty of an Anarchy he doth most palpably pray against himselfe in this petition 2. Wee pray against Tyrannie that is an euill and wicked gouernment whereby the truth is discountenanced as in Ahab time who hated Michaiah or persecuted as when Iezabel was Queene or idolatrie or heresie is maintained and commanded as by Nebuchadnezzar or lastly whereby wickednesse is rewarded and fauoured as by some Heathen Emperours of the Romans Tiberius Caesar is said to haue rewarded Nouellus Tricongius with a Pro-Consulship for drinking three pottles of wine at one draught Against such Gouernours we pray Munst Cos pag. 720. that if God so please no place may be troubled with them if they be that their hearts may relent and be turned 3. We pray against euill lawes made against the proceedings of the Gospell and for the maintenance of men in sin such was the law made by the Pharisies against the followers of Christ Iohn 9.22 they ordained that if any followed him he should be cast out of the synagogue such was the Law of Darius that no man should pray vnto any other for thirty daies but vnto himselfe onely Dan. 6. Heâ—â— 3. against which Daniel prayeth and such was the decree of Ahashuerosh made for the destruction of all the Lords people in one day against which they all fasted and prayed We pray therefore here against such lawes of Infidell Kingdoms as forbid all comming of strangers in amongst them to preuent the rooting out of their idolatry as amongst the people of Châ—n against the bloudy Inquisition in Popish Countries tending to the preuention and rooting out of all reformation for euer and against any lawes of Turkes or Iewes hindring their conuersion that God would
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
so they be few and cheape and not like the ceremonies of the Law which were a costly and burthensome yoake that the forefathers were not able to beare for such was it fit that in fulnes of time should be appointed vnto sonnes Gal. 3. and heires and not to be kept any longer vnder the rudiments of the Law as vnder tutors and gouernours Quest 3 Is there no care to be had of other circumstances for conformity vnto the first institution so that we vse bread and wine in the right forme with thanksgiuing as for the leauen the water which it is likely was mixed with the wine for the gesture sitting c It is not required that we obserue all circumstances no more than that the Iewes in keeping the passeouer should continually stand with staues in their hands and shooes on their feete according to the first institution for Christ himselfe did otherwise keepe the Passeouer Now all men I suppose doe yeeld herein for most circumstances of the place in an vpper chamber of the persons a few disciples men only in the time of the night after supper but it is questioned about the leauen water sitting though little reason to make question about these 1 Cor. 11.17 First if we confider that they are no where precisely expressed though they may be gathered from the place where the institution is described nay which is more where the Apostle repeateth the institutiō though he remembreth the time the night wherein he was betrayed the persons his Disciples yet he speaketh not of leauened bread or water mixed with wine nor yet of sitting Secondly if it bee considered that as the standing at the Passeouer the night c. were taken vp occasionally not purposely as Sacramentall so was the leauened bread this kinde of bread being at hand and sitting or rather leaning downe along which is implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22.14 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.20 that gesture being the position of the body at that time Thirdly if it bee considered that as the night season the persons and place are without any intended signification so is the leauened bread and sitting If it bee said sitting doth set forth our Communion with Christ I answere take heede of inuenting this or the like significations which are beyond the word least thou bee such an one as addeth vnto the word of God and least herein thou rashly censure all those Churches wherein standing walking or kneeling is vsed Indeed some circumstances there be which are not only expressed but commaunded also as Sacramentall and these are alwayes necessary in the Lords Supper First the giuing of thankes whence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Eucharist or Thankesgiuing for when he had giuen thankes it is said that he brake the bread Acts 2.23 Secondly the taking of the bread and of the cup whereby may be signified how the Lord tooke his deare Sonne and set him apart to be crucified and slaine for the sinnes of the world euen from the beginning of the world for hee was not by the Iewes taken and slaine as being by them ouer-powred but hee was deliuered by the determinate counsell and fore-knowledge of God hee was the Lambe of God slaine from the beginning of the world Thirdly the breaking of the bread whereby is set foorth the Lords submitting of himselfe to the death of the Crosse where he was pierced hands feet and side so that the bloud ranne out abundantly from him Fourthly the distributing of the Bread and of the Wine to his Disciples whereby is set foorth how Christ is giuen by the Father vnto all faithfull Christians to nourish their soules vnto eternall life according to that of the Apostle Hauing giuen vnto vs Christ Iesus how shall hee not together with him giue vs all things also Math. 26.26 Verse 27. Fifthly the forme of wordes in deliuering the bread and wine Take eate this is my bodie doe this in remembrance of mee Drinke ye all of this This is my blood of the new Testament which is shed for many for the remission of sinnes Which words are not the same precisely recorded by euery Euangelist but yet so as that the record of any one doth set foorth the signification the vse and the end of this Sacrament So that if a forme of words bee vsed according to these it is rightly done and according to rule as in our Church Eate this in remembrance that Christ died for you c. the precise wordes as they are recorded by Saint Paul being placed immediatly before Now that these things besides that they are expressed are commaunded is to be noted from the command giuen to the Disciples Doe this in remembrance that is not as some interpret it make this my body but doe in all these things as yee haue seene me doe giue thankes take breake distribute and say according to this forme As for other things yea euen for gesture they may be as shall seeme best vnto the particular Churches of God which haue power to appoint any most lowly reuerent gesture such as kneeling seeing that euen in praising God wee are inuited by the Kingly Prophet O come let vs worship and fall down and kneele before the Lord our maker and the people of Israel in Egypt hearing the good newes of Gods appearing to Moses to deliuer them bowed themselues and worshipped so that as well in receiuing a benefit as in asking this lowly casting downe of the body doth well become vs. The chiefe obiection heere against for all else are friuolous is that kneeling was brought in for adoration of the bread transubstantiated for answere vnto which first I say that it is indeed to bee graunted that they kneeled vnto the supposed body of Christ but it is to be prooued that hence it began first otherwise it is as good an argument they kneeled in praying with their heads therefore we ought not to kneele in our prayers they came to the Masse at Easter therefore wee ought not to come then to the Communion but at some other time c. What superstitious Idolaters haue done in the seruice of their idols marreth not what we do like them the fault not being in the thing or gesture vsed but in the end their kneeling being to an Idol ours to the God of heauen giuing his Sonne to our hearts by faith Quest 132. What is the inward part or thing signified Answ The body and blood of Christ which are verily and indeed aken and receiued of the faithfull in the Lords Supper Explan The inward part of the Lordes Supper is the bodie and bloud of Christ which are present to all the faithfull In handling whereof three questions 1 Cor. 10.16 First how is the Lords body and bloud there for that hee is receiued by the faithfull is plaine both because he saith This is my body and my body is meate indeed and my blood drinke indeed