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A10111 An exposition, and observations upon Saint Paul to the Galathians togither with incident quæstions debated, and motiues remoued, by Iohn Prime. Prime, John, 1550-1596. 1587 (1587) STC 20369; ESTC S101192 171,068 326

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moone a sabboth or a peece of an holy day Euery day is a feast to a Christian man euery day is Alleluia praise the Lorde and euery time is a rest and a saboth vnto God and therefore the Galathians in restraining mē to such strict obseruations did Iudaize therein and it was not conuenient The ciuil vse is stil expedient 2 The ciuill vse of the saboth was to prefixe a set rest to men euen to thy seruant yea for the very beast for God is a gracious God respecting the basest of his creatures And continuall toyle hath no continuance As the moth breedeth in the garment that is not worne so the garment is soone worne-out that is euer worne and where there is no change at al. Wherefore ceremonieus circumstances being taken away the ciuill vse of the saboth standeth in force and effect as before The ecclesiastical vse is continuall 3 The ecclesiastical vse of the saboth remaineth also much more with vs. For wee haue but changed the Iewes saboth which was Saturday into our Christian saboth which is the lorde day wherein the Lord rose from the death and which wee call Sunday retaining the name gentility was accustomed to at the first But that forceth not for christianity goeth not by names In truth our Sunday is our saboth and therein albeit a Christian life bee a continuall saboth and albeit the Iewish ceremonies be repealed and cancelled as appeire either by our altering the day notwithstanding because God is the author of order and because he should not bee serued vncertainly in our publicke seruice our saboth as a set time is wisely set downe and relligiously shoulde bee obserued We read of the Lacedemonians that by common exercise and continuall endeuour could dehaue and demeane themselues very warlickly in the camp but to vse the time of peace they had vtterly no skill as if their hands had bin made only to handle their weapons and themselues born to liue and dye in the leager semblably many if yet many can tell meetely well I dare not say well but some can tell right-well howe to trade in the working dayes but how the saboth and holy-day shoulde bee holily passed ouer al as poore soules scant the thowsanth man knoweth The couetous man hath euer a geob of woork to doe at Church time the wanton person chuseth that time for his sinnes when others are best occupied vaine men and idle fukes either house it in the Ale-house or houle it in the Alley passe the time at some inordinate and vnlawful disport or other while the calues of our lips are in sacrifieng while the incence of our praying is a burning while the minister standeth at the Lordes table Nehem. 8.4 while Esdra is in the pulpit reading and expounding the Law of God Priuate praiers exclude not the church-seruice I knowe men may pray and read at home and at what howre they list among their priuate families But doe you or dare they contemne the Lords ordinance There is no ceremonious difference of daies true Yet principally certaine times are fixed to raise vp a mount as it were or to build vp a high tower whither mē may ascend and many eies togither may looke round about and take a full view of the goodnes and benefits of God laid foorth and displaid by the interpretation of the Scriptures You say yow read at home and pray at home If you did yet is not the congregation to be thus shunned say so who will whom I see not vsually at Church I dare say and do vouch that his so saying is an vntru saying If it be night it may be thou sleepest if woorking day it may bee thou art occupied if it be holy-day neuer tel me thou praiest duely at home that wilt not voutsafe to step out of doores to ioine in prayers with the assembly of Gods children and thy fellow brethren Parlor praying and secret preaching at times of publicke seruice And of al things that is a singuler pride nicenes that is grown in to turn the Church-seuice only into parlar prayeng and priuate preaching euen at those times when the congregation is gathered together in publique place If Elias were in flyght from the face of Iezabel if Ionas be cast into the Sea Ieremy into the miry dungeon or Daniel into the den in the time of persecution whether in caues marishes or in places whereuer there is no difference of places Vnder a Iuniper tree on the mountaine in the wildernesse out of the whalles belly in euerie place pure handes may be helde vp to that hand that giueth most richly and casteth no man in the teeth But still I speake of the Church-prayers of publique places in times of peace and of set times in publique places and that the Church-minister put in vse the practise of his Church vocation then and there especially when it is most seemely and where the woord it selfe would bee preached and the sacraments ministred That the husband man praise God in the field the girle at her needle the maid at her wheel the weauer at his loome euery artisan at his trade or that the father and master of his children and whole housholde reade a chapter distinctly sing psalms deuoutly pray togither hartily at home at entry of their labors and end of their daily worck is an exercise much wanting greatly esteemed of God and comfortable to the soule and by these good meanes the very working-daies after a sort are turned into a religious continual kind of Saboth vnto such But still I missike that sancifull demeanour in some in not keeping the publicke Saboth in publick fort The prayer of one godly man is forceable but virtus vnita fortior God who that heareth one wil heare many and the praiers of many ioyned in one make a more forcible entraunce to the throne of grace and there is singular comfort in this coniunction When we eate or when wee drinke to satisfie hunger and thirst it skilleth not but when similiars meete their meat and drink to them a great deale more good In the church meetings if men could tast spirituall ioy as well as they can corporal meats in sociable companies the comparison is vnequal I might enlarge and speake directly But I feare me I haue lost my way if not my labor and intent herein therefore to return For you my good breethren that seeme to keep and I hope obserue the saboth as you should you who ioin in praiers with vs who frequent our sermons partake gods sacraments who rest frō sinne vnto God the seuenth day make ye also the rest of the weeke suceable to this beginning For otherwise were it not more than a folly to rest one day in body from labor in soul from sin that the six daies folowing we might run to al excesse of riot weary our selues more thā before as it were resting our selues our horse a litle to
shrewd affection and it sauoreth of an Anti-Christian pride to sit in the consciences of men to affect a Rabbinisme and a Masterdome in the Church of God to desire to carry Disciples personally after them little caring if they set al on fier so they may gather the ashes of their fond conceat and make a flash of a foolish reioycing And in this vanitie is alwaies through hypocrisie interlaced a shew as if themselues would performe that which they require of other which in trueth they neither * Act. 15 10. could nor * Ioh. 7.19 did performe Vain feare 2 Againe mark it and lightly you shall find that the ambitious heade hath a trembling heart there where he should least fear If is a trueth hee that looketh into his duety through the running water of an aspiring minde or a timerous thought can neuer go vpright What is the cause that the trueth of Christ Iesus at this day amongst vs is so slowly embraced and so coldly professed What is the cause that in Gods causes there are found so manie hares that run away so many timerous hearts and so fewe Lions of couragious stoutnes in the Lord He that watcheth the wind wil neuer sow hee that obserueth the cloudes will neuer mow There is the cause and this feare I meane the feare which is not of God is alwayes the euill counseller But can you not chuse but feare Then feare THE FEARE OF IACOB the Lord of hostes and the God of heauen If I bee your Lord where is my Fear Saith the Lord in the Prophet Why feare yee the frouning face of frail man His life is in his breath and his breath is in his nostrils Clauus clauum Let the fear of God as the stronger pron driue out the fear of man as the weaker nail It is a Proclamation in the booke of Iudges Iudg. 7.3 that trembling minds and fearful harts should depart from the Lords camp The feare that troubleth many at this day if we looke vpon things but with a mans ey and if my simplenes beguile me not euen that fear will beguile as many as so fear And he that feareth a frost shal bee couered with snow But he who feareth the Lord is a fenced tower And come what come can the momentany persecution in this mortall life is no way comparable to the life to come Vaine hope vain fear are vain affections If the Machiuelian Pragmatique the bold Iesuit the busie priest could consider thus much if the silly reede and the vnstable soule and the simple subiect could conceaue this much that there is no hope but in God no feare but in and for the Lord no trust in a single threed no hope by villanies no feare of trecheries no harme from Amelec no hurt from the proud Priest I doubt not I knowe by vndoubted circumstaunces what I say Recusantes which now are in respect of the truth would then as resolutely many of them refuse many points of Popery which now they embrace with litle adoe When I behold the state of Christendome at this day so farre forth as a weake ey can ken and discerne mee seemeth I see the sight that Abraham saw in the mountain when he looked toward Sodom and Gomor and saw nothing but smoke and fier Warres and rumors of wars anguish and tribulations such as haue not beene since the beginning are the portion the end of the world must be prepared vnto Hitherto aboue desert and against the innumerable instrumentes of Sathan and of the man of sinne God hath defended vs and his trueth and shall we for a little cloud of fear or flash of fier forsake the sincerity of his Gospell now Suppose they should I trust they shall not for though wee bee sinners they be diuels but suppose they should kil our bodies our soules they cannot kill I hope they shal do neither if we faithfully fear and serue our God and not them But suppose they should preuaile against this temporal life of ours As in shooting sometimes when the bowe is cut shortest yea when the bow bow-string break the arrow flyeth farthest and winneth at length so when the righteous is kept in the narrowest straits when body and soule both break and part asunder then is our God most glorified the righteous proued their patience tried their faith experienced and their hope extended vnto and their feare occupied about better matters Solon an heathen beeing demaunded how hee durst so boldly resist the tyrant Pisistratus aunswered fretus senectute mea His olde age made him bold And shal old age encourage an heathen man and what shoulde the faieth of a Christian man doe what should the diuine prouidence and feare of the Lord effect in our hearts Shall the corne feare the flaile the goold the fier the grape the presse Et facere pati fortia Christianum est Shal any man be strong and stout and shal not a Christian Let vs consider Pauls example herein 13 But God forbidde that I should reioice in anie thing but in the crosse of our Lorde Iesus Christ whereby the world is crucified vnto me and I vnto the world 15 For in Christ Iesus neither circumcision auaileth anie thing nor vncircumcision but a new creature 16 And as manie as walcke according to this rule peace shal be vpon them and mercie and vpon the Israel of God The crosse of Christ. Paul maketh an open detestation against their vaine desire of reioycing in the flesh and sheweth wherein true ioy consisteth not in a thwart cut of the flesh but in the crosse of Christ that is in Christ crucified and herein is true ioy This is as Barnard speaketh musick to the eare honnie to the tast and a most good iubilie and perfect ioy to the mournful hart When our Sauiour suffered we read that the sun was darckned the earth moued the powers of heauen and earth were shaken the rock did riue asunder the vaile was rent and the graues were opē al things felt a sympathy a compassion at the passion of Christ and shal not man haue a feeling of these sufferings for whom onely hee suffered them Shal he not should hee not mourne for these sins that caused the son of God to take vpon him the shape of man and the shame of the crosse And yet because he hath been crucified for our sins and hath cancelled the hand-writing that was against vs and hath triumphed euen on the crosse wherein should Christians ioy and reioice but in his conquest And their greatest comfort is euen in the crosse of their redeemer whereby Paul addeth that the whole woorlde is vnto him and should be vnto vs as a crucified thing and that we againe are crucified to the world that we may liue in him who hath died for vs. The effects of Christes passion And this is the double effect of our Sauiours passion 1. First to redeeme vs from sinne death and the world 2.