which hée had in his cel Totus in Imaginem eius intentus Being wholly deuoted to her Image thus to say Thou holy Mother of God take care of this thy candle and as I would haue it keep it that it goe not out and so when he had beene away fiue or sixe months at his return hee found the candle burning And there is also another such like tale of a woman that was at great charges to digge a Well and could get no water vntill shee had put an Image into the Wel and then she had plenty of water Acts 5. Much such good stuffe there was in that second Nicen Councell giuing much honour to the Images themselues as if they knew not that olde Verse Hoc Deus est quod Imago docet sed non Deus ipse That which thou seest stand in Gods steed This Image is not God indeed Q. It seemeth then howsoeuer they now would seeme to giue no honour to the Image but to that which is thereby represented yet the contrary appeareth so plainly both by their words and deedes that they must bee holden guiltie of the breach at the least of this part of the Commandement wherin external seruice of Images is forbidden A. You iudge truly And that spirituall worship also which God prohibiteth in this word Thou shalt not serue them they giue to other the Images contrary to this commandement or to the Saints thereby represented to them and that is contrary to the first commandement For if we trust in any thing but in God looking for help from them it is as before is sayd a plaine breach of this commandement Thou shalt haue no other god before mee Q. The Romish teachers make vs beleeue that there is one worship that they giue vnto God another wherewith they honour the Saints and therefore will not confesse themselues to be transgressors either of the first or this second Commandement in worshipping the Saints A. It is true that they speake of two sorts of worships one belonging vnto God another say they may be giuen to the creature the first they call Latria the second Doulia which distinction howsoeuer it may séeme to haue some shew of antiquity yet if it bee truely examined it hath no colour of verity For first the words themselues differ not in signification but both signifie seruice vnlesse Doulia which seruice they reserue for the Saints be more base seruice and therefore more fit to giue to God because reason would wee should more humble and subiect our selues vnto God then to any creature Secondly it is hard for a simple man to put any difference between these two seruices because howsoeuer their teachers say the one seruice belongeth to God the other to Saints yet if thou looke vnto the outward behauiour they are alike to both We knéel to God they to their Saints if not to their Images wee lift vp hands and eyes to God in our prayers so doe they to their Images or to their Saints at the least yea they set lights before them and offer vnto them incense which is more then wee doe to God because hee néedeth it not To be short with greater solemnity by far they obserue their Saints daies then the Lords day So that the seruice to the Saints in outward ceremonies is in euery thing equall to that of Gods with them in some things much greater Q. But in the spirituall honor they tell vs there is great difference For these acknowledge God to be the giuer of all good things As for Saints they make them but Aduocates to God for them A. If this which they say were true yet it were intolerable wrong so to rob Christ of his office For if any man sinne 1. Ioh. 2.1 we haue an Aduocate with the Father euen Iesus Christ the Iust And hee is the propitiation for our sinnes It is he also that is at the right hand of God Rom. 8.34 and maketh request for vs. But they content not themselues thus to rob Christ of his office of mediation but that also they rob God of his glory and that mo wayes then one That appoint to euery Country their peculiar Saint to be as it were their Patron as to England Saint George to Scotland St. Andrew to Spaine St. Iames and to other countries other Saints wherein they imitate the Gentils who had for euery Country and City their seueral gods as Tertullian in his Apologie for Christians and Theodoret writing against the Idolatries of the heathen in his third booke doth charge them Q. It seemeth they haue forgotten that it is God who disposeth of the greatest Monarches at his pleasure and bringeth their kingdomes to an end when hee will If that watchfull keeper of Israel Psal 121.4 who doth neither slumber nor sleepe doe not protect not all the Saints in heauen can worke security and if God be with any Kingdome or Citie or house to defend it not all the powers of the earth nor all the diuels in hel shal any thing annoy it So that the godly may with much ioy comfort say Psal 2.12 Blessed are all they that trust in the Lord And Blessed is the Nation whose God is the Lord Psal 33.12 the people that hee hath chosen for his inheritance But the simple may iudge that without all doubt in this the Romish Church giue that honour to the Saints that belongeth to God onely yea and that in much greater aboundance to them then to God For the seuenth day which God himselfe commanded to be sanctified vnto him which is now vnto vs the Sabbath or the Lords day is nothing so solemnely kept as those Saints dayes are vnlesse they fall vpon the Lords day and then God for their sakes shall bee serued after their best maner not they for his sake But you said that sundrie waies they rob God of his glory I pray you let vs heare more of this A. Praier belongeth to God only first because hee commanded so Call vpon mee in the day of thy trouble Psa 50.15 then also it is a spiritual sacrifice one of them that the Apostle St. Peter speaketh of 1. Pet. 2.5 Wee are saith he a holy Priesthood to offer vp spirituall sacrifices acceptable to GOD by Iesus Christ and sacrifices were not to bée offered to any but to God Thirdly the practice and examples of al the godly whose praiers we read of in the scriptures teach this And the reason is because they did know it was Gods office onely to heare our prayers O thou hearer of praiers sayth Dauid to thee shall all flesh come Psal 65.2 And the Godly confesse that Abraham was ignorant of them and Israel knewe them not yet I hope these were as good Saints as any that the Romish church can affoord vs Thou O Lord say they art our Father and Redeemer Esa 63.16 shewing hereby for what cause they came to God for helpe euen because other
things needfull that when hee goeth to encounter his aduersary there be no want euen so God would haue vs to consider all the weeke before what we haue to doe on the Sabbath day that wee might so dispose of our sixe dayes of work that the seuenth might bee wholly bestowed without any let vpon Gods seruice Q. This Commandement requireth not onely the rest of the masters or chiefe of families but of seruants too that they should not be appointed to any labour that day And therefore they who send their seruants vpon errands vpon such daies which is a sin wherein too many offend transgresse this Commandement They likewise who appoint thē that are vnder them so they worke not their wonted worke to doe other businesse either at home or abroad and thinke they breake not the Sabbath are much deceiued A. It is so Yea God hath such care that seruants shuld also rest that day that hee would the cattell should rest lest by any meanes the seruants if the cattel rested not should be constrained to work And that this commandement might more religiously be obserued euē the stranger though hee were not tyed to such lawes as Gods people were yet being then among Gods people might not worke that day lest his example might bee hurtfull or offensiue to other Q. I see then that there must bee rest from our ordinary labour vpon the Sabbath day But is it enough that wee rest from worke is that a sufficient sanctifying that day A. No for the end why we should rest from bodily worke is that wee might be wholy occupied in Sanctifying it and apply our selues to heauenly meditations Q. Then to bee idle is not the rest that is heere commanded much lesse to bestow that day or any part of the Sabbath in excessiue drinking feasting or gaming A. You say truely for the rest from bodily labour is to this end onely that the mind of men being occupied in spirituall and heauenly meditations they might more assuredly inioy that sweet rest and quietnesse of conscience which is that Peace that the world cannot giue Ioh. 14.27 as our blessed Sauiour telleth vs in such sort as he giueth it Q. I pray you then teach vs how wee may sanctifie this day of rest in such sort as that wee may find this heauenly rest A. Wée must vnderstand that this Commandement as it was giuen vnto all that God brought out of the house of bondage euen to Moses and Aaron aswell as to the people so is it generall now and belongeth vnto all states of life to all callings to Men and Women and euery body in his place must seeke to further this worke The Magistrate and the Minister the Pastor and the People the Master and the Seruant must indeauour to helpe forward as the Prophet Zephanie speaketh Chap. 3.9 with one shoulder this sanctifying the day of rest Q. Hath the ciuill Magistrate any thing required at his hands in this sanctifying of the Sabbath but that for his owne selfe and his household hee be carefull to resort to the holy exercises of that day A. Yes he is also bound euen by this Commandement in respect that the talent of gouernment is committed to him from God first to haue a care that good lawes be made against the prophanation of the Sabbath secondly to take order that such Laws be duely executed and punishment inflicted against offenders as Law commandeth Heereof wee haue in Nehemiah a godly patterne for Magistrates who séeing the Sabbath day when the people of the Iewes were returned from the captiuitie of Babylon wickedly prophaned by treading Wine-presses selling Grapes and such like labours earnestly reproued them for it yea and the Magistrates too with these words Nehe. 13.15.17 What euil thing is this that ye do and breake the Sabbath day And the night before the Sabbath he caused the gates of Ierusalem to be shut and set his seruants to watch the gates that none should open the same but they should be kept shut vntill after the Sabbath day so that he kept the Marchants which by their bearing of burthens prophaned the Sabbath day without the walles all night once or twice But seeing them somewhat obstinate and loth to be restrained he also threatned them that if they came any more in such sort to offer such prophanation on the Sabbath day hee would force them by violence to depart By which Story that is left vnto vs as a commendable fact for all Magistrates to imitate wee see how carefull and how earnest Magistrates should bee to shew themselues as the LORD hath appointed them Conseruatours of his Sabbath Q. As for Ministers of the word we know that their vocation is holy and should especially bee directed to the true sanctifying the day of rest A. It is most true that wee haue a holy calling which that wee also should walke in holily it were to bee wished But as this Commandement was giuen to Aaron as well as to Moses or the people so no doubt wee must haue great regard to the sanctifying the Sabbath day and go before other therein our selues I meane and our housholds that by our example other may the rather be moued to this holy rest And besides those duties that God requireth of vs in regard of our generall calling to Christianity wee haue a speciall calling vnto the Ministerie whereby we must striue to the vttermost of our power to call our people to the sanctifying the Sabbath day to teach them how the day is to bee sanctifyed to exhort such as are slack to reproue such as obstinately offend therein and by all extremity that we can to compell men to the sanctifying thereof And wee must do this as God hath inabled vs sincerely and seeking only the glory of GOD not our owne praise or moued by any other corrupt affection if we will truly and effectually teach our people to sanctifie the Lords Sabbath For how much the more zealously and from a sanctified heart the word is deliuered the more powerfully no doubt will it worke a godly reformation Q. Magistrates and Ministers I see must vse their talents of authority and gifts to sanctifie the Sabbath and themselues by their example also must moue other thereto haue not any other charge to helpe forward herein A. All Parents and heads of housholds must further this duty likewise to haue a great care that their children and seruants prophane not the day that God commandeth to bee kept holy Yea one neighbour ought to stir vp another as Gods people did Come Esay 2.3 let vs go vp to the mountaine of the Lord to the house of the God of Iaacob and hee will teach vs his waies and wee will walke in his paths Come let vs go to the Church let vs reuerently heare his word let vs not spend the day in drinking wantonnesse or idlenesse that God bids vs bestow in holinesse yea and seruants and children should frame themselues willingly
this one day to holy and spirituall exercises Q. Are we so tied in the sixe daies to labour in our calling that we may not in them resort to places where Gods word is preached and taught A. No For the knowledge and seruice of God must chiefly be sought for of vs Mar. 6.33 First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ Wée sée GOD himselfe who gaue this charge to the Israelites commanded also his holy seruice to be performed of them somtime on the sixe daies as namely it may appeare Leuit. 23. and Numb 2. but most plainely in the story of Ester the fourteenth and fifteenth daies of the Moneth Adar with feasting and ioy were kept by Mordecai his commandement no doubt Ester 9.22 their ioy and reioicing was seasoned with thanksgiuing to God for their deliuerance from so imminent danger and is left vnto vs as a patterne to follow in like case and is also obserued of vs on the 5. of Nouember in giuing thankes to our most gracious God who saued vs from the most vnnaturall Gunpowder-Treason And they who in sincerity of heart seeke after the knowledge seruice of God at such times will also the more diligently early or late follow the works of their calling to supply their wants and such faithfull care of seruing GOD shall not want a blessing from God Q. But may a pretence of following such holy exercises be any excuse to such as will perchance bestow a little time that way and then the rest of the day they imploy in idlenesse A. It seemeth there were some such whereof the Apostle admonisheth Timothy 1. Tim. 5.13 and they were young widdowes but Saint Paul liked not of their doings and would not in any wise that such should be tolerated among Christians Q. But what thinke you of these words Sixe dayes shalt thou labour They seeme to be a Commandement and to require the labour of sixe daies euery man in his calling A. They are vnto the godly a toleration or permission to follow their vocation and to worke for the maintenance of themselues and their families But they haue also the force of a commandement to the condemnation of the vngodly that spend their life in loitering and idlenesse and may worke in them a sting of conscience when they shall remember that God saith Sixe dayes shalt thou labour and their own heart telleth them they haue not wrought but loitered For séeing God hath after mans fall set this downe as a Decrée that may not be altered vnlesse we spend our time in some religious exercise as before I sayd In the sweat of thy face thou shalt eat thy bread Gen. 3.19 good and godly is the exhortation that the Apostle maketh to the Thessalonians to worke with their hands as hee also before had commanded them 1. Thes 4.11 that nothing bee lacking to them Verse 12. And iust cause hee hath to giue that heauy charge which hee afterwards giueth vnto them 2. The. 3.10 If there were any that would not worke that he should not eat So hateful is the idle life to God and good men and so vnséemely for any Christian Q The Commandement of God if there were no other thing to moue GODS people to obedience in this thing ought to be sufficient but much the rather seeing God hath dealt with them so fauourably as to haue consideration of their wants that they might haue time to supply them A. There is yet a third reason to moue them then and vs also now to sanctifie the Sabbath in these words But the seuenth day is the Sabbath of the Lord thy God For God challengeth this day as his due and not to be spent but as he appointeth that is in holinesse and sanctification Q. But the seuenth day which is here commanded is not that which now we call the Sabbath day so that it seemeth wee transgresse this Commandement howsoeuer we keepe our Sabbath A. Indéede the day here commanded as that also wherein God rested was the seuenth day of the wéeke and the day that we keepe and indeuour to sanctifie is the first day of the wéek For that seuenth day being ceremoniall and so by the comming of Christ abolished for he was the end and fulfilling of all the ceremoniall Lawe needefull it was that the chiefe and most substanciall end of that ceremonie should bee still retained that is that one day should bee wholly consecrated to Gods seruice And this day which we now solemnize being the first day of the wéeke was vpon good ground thought to be fittest because as God rested the seuenth day from his worke of creation and therefore that day was then thought most conuenient to bee vnto his people a day of rest So Christ rising againe from his worke of redemption vpon the first day of the wéeke the Apostles being directed by the Spirit of God vpon this first day of the wéeke had their holy assemblies as is most plaine Ioh. 20.19.26 Acts 23.7 and in other places and of the worke that Christ wrought in rising againe it is called The Lords day Reu. 1.10 And by this is there as it was fit a difference put betwéene the Sabbath of the Iewes and that which we kéepe Q. Almost in the very beginning of handling this fourth Commandement you sayd that there was a principall end why wee should keepe this day of rest which I think is this that you haue spokē of already the sanctifying it Declare then if there be any other end of keeping the Sabbath though not of such importance as this is A. Moses a true expositor of Gods meaning expresseth it in these words That thy man-seruant and thy mayd may rest as thou dost Deu. 5.14 Not giuing therein liberty to any seruants to rest from bodily labour and spend their time in idlenesse but their rest must be such as their masters rest ought to be a rest from seruile work that they may the more carefully and seriously bend themselues wholly to the sanctifying of that day I am not therefore of that minde that this part of this commandement belongeth to the second table as some thinke but rather that Moses expounding those former words Thou shalt do no work therein c. giueth them to vnderstand that the rest which in these words God commandeth them to giue their seruants must be to that very end that themselues also must rest that is to sanctifie that day And to the end they might more willingly giue this time of holy rest vnto their seruants hee putteth them in minde of their seruitude in Egypt Deut. 5.15 wherein they liued in such thraldome that they could not haue liberty to serue the Lord from which if they acknowledged truly as they ought confessed Gods great goodnesse in that he deliuered them then must they also thinke that their seruants must not alway bee tyed to their worke but that they as
words of the Apostle are herein so plaine and pregnant yea it is a duty generally to be performed for all not onely our superiours but also for inferiors Q. Samuel told the people when they would needes haue a king 1. Sam. 8.11.22 in a manner whether God would or not that their king would take their sons and appoint them to his Chariots and to be his horsemen and some to runne before his Chariots and to bee Captains meaning that they would make them to venture their liues in the warres as also many examples in the Scriptures doe teach For Dauid Asa Iehosaphat and other good Kings when they needed chose Souldiers from among the people for the defence of them and their Realme This I take is one point of obedience that we must performe to kings A. It is so and was very willingly yeelded vnto by the people of God Iosh 1.11 And Captaine Ioshua commanded the people to prepare victuals for after three dayes they should go and take possession of the Land of Canaan which they could not get but by battell Also hee put the Rubenites Gadites and the halfe Tribe of Manasseh of the charge that Moses gaue them not to rest when they came to their possession but to helpe their brethren to conquer the Land and they willingly obeyed verse 13.16 because they knew it was a duty which they ought to Ioshua who was then in stead of their king to them and so they went and came not to their own possessions vntil Ioshua sent them away chap. 22. Q. Is there an honour also due to the Ministers of Gods word A. Yes vnto them as to Parents and gouernours obedience must bee giuen Heb. 13.17 Obey them that haue the ouersight of you and submit your selues For they watch for your soules as they that must giue accounts that they may do it with ioy Q. Wherein consisteth this obedience to the Ministers of the word Parents command or aduise their children and as hath been sayd they must therein be obeyed Gouernors likewise haue their commandements and their lawes which wee may not transgresse But what commandements hath the Minister of the Word to charge vs with A. Such as are I will not say as needfull but indeed more necessarie then any other For if that which he commandeth be obeyed neither Parents nor Gouernours shall want their due but shall most reuerently bee honoured Hee is a messenger from GOD the Commandements which hee bringeth if he be faithfull in his Ministerie are from that great Commander whose Lawes are directions to Parents and Children Kings and Subiects Masters and Seruants yea to all sorts sexes and states that are they belong not onely to this present life but teach vs how to attaine to the life that lasteth alwaies To be short this office is to beate downe by threatnings out of Gods Law the proud and haughtie hearts to comfort with the sweet promises of the Gospell the consciences burthened with sinne to breake the Bread of Life to the hungry and as faithfull stewards to giue to euery one their portion in due season the Apostle therefore not without great cause admonisheth that we haue them in singular loue 1. Thes 5.13 for their workes sake Q. I see then gouernours and Parents and all superiours are in regard of their superiority Gods Images and therefore as his deputies must bee honoured and those sparks of Gods Maiesty that shine in them as Gouernours must bee reuerenced but the chiefe honour that can bee done to the Minister is the obedience to his Word and hee is to bee accounted of as Gods messenger who is sent to teach Gods will therefore his office is highly to be esteemed of and hee in doing his office is to bee heard his words to bee receiued with reuerence that they being printed in our heart may also by Gods good grace work in vs newnesse of life and a godly reformation But is there no other duty to bee performed to our Ministers 1. Tim. 5.18 A. Yes as in other callings so in this too The workeman is worthy of his wages as the Apostle Saint Paul taught vs who also learned that lesson of our Sauiour Christ Mat. 10.10 Gal. 6.6 therefore the same Apostle thus exhorteth Let him who is taught in the word make him who hath taught him partaker of all his goods 1. Cor. 9.11 If wee haue sowne vnto you spirituall things is it a great thing if we reape your carnall things Nay he plainely affirmeth that if the Gentiles be made partakers of the spirituall things of Gods people their duty is to minister to them in carnall things Q. This is a lesson very needfull to bee taught in many places of this Realme where very small pensions are appointed to the Minister of the Word and that causeth small teaching of the people in such places though for the most part the number of the people where is least maintenance is very great Yea and where there is by law reasonable maintenance established for the Minister of the Word yet the hearts of many of the people are not open enough to part from that which they ought to giue both by Gods Law and mans For howsoeuer tythes are due whether by Gods Law or not to the Minister yet that beeing appointed for his maintenance then Gods Law commandeth that euery man should haue his due But many of vs may iustly take vp the complaint of the Prophet or rather accuse the wrongfull dealing of the people as hee did in his dayes when hee charged thē to say for their deeds proclaimed it The Table of the Lord is not to be regarded Mal. 1.7 And then sheweth that they offered the lame the blind the sick in sacrifice So there are too many that think this is to much or too good for the Parson therefore they lesson or change to worse their tithes according to their greedy humor not caring in the meane time how much they diminish their pastours maintenance nor how like theeues as they are they robbe him of his due Well honour obedience and maintenance are the ministers due But what if the people bee not obedient to his doctrine what danger may follow therevpon A. Very great Luk. 10.16 for hee that heareth you saith Christ heareth mee and hee that despiseth you despiseth mee and hee that despiseth mee despiseth him that sent mee Is it not a dangerous thing to despise God as the despisers of the preaching of the Word are here said to doe Yea the very dust of the Apostles feet which they shake off when their word is not receiued Mat. 10.14 shall bee a witnesse against the contemners and the wrath of God is so heauy against despisers of the Word that it shall be easier for Sodome and Gomorrah at the day of Iudgement then for them verse 15 most miserable therefore is the estate of all such how great soeuer they bee who in these our
them good Q. For a short view of the meaning of all the Commandements let this suffice But to returne to the first Commandement why is it as also many of the rest are deliuered negatiuely or forbidding that which is euill rather then cōmanding that which wee ought to do and the thing that is good A. Partly to giue vs to vnderstand that holy obedience cannot be performed vnlesse we first cleanse our harts from that which is euil as God by his Prophet aduiseth Esa 1.16.17 1. Pet. 3.11 Cease to doe euill learne to doe well and out of him S. Peter teacheth Eschew euill and doe good Insomuch as when God spoke to Iacob and willed him to goe to Bethel Gen. 35.1 Dwell there sayth God to him and make there an altar vnto GOD. Then said Iacob vnto his houshold and to all that were with him Put away the strange gods that are amongst you and cleanse your selues Ver. 2. Partly also God deliuereth the most of his cōmandements forbidding that which he would haue his seruants to auoide because he knoweth and he would also haue vs to consider earnestly with our selues that we are too ready prone naturally to sin and therefore that our first care should bee to deny our selues and our naturall inclinations that wee may more feruently follow after that which he willeth Q. Doth then this first Commandement require of vs any more then to take heed that we haue not any strange gods A. Yes verily For in that it forbiddeth any other it teacheth vs that hee and hée only ought to be acknowledged to be our God Therefore in the lawe such precepts are very common Thou shalt feare the Lord thy God and shalt serue him Againe Deut. 6.13 Deut. 10.20 Thou shalt feare the Lord thy God thou shalt serue him and thou shalt cleaue vnto him Yea hee in his preface vnto his tenne Commandements doth challenge vnto himselfe that honour I am the Lord thy God Neither doth so speake this only to the Israelites who were his only knowne people at that time but euen vnto all vs who professe that wee are Gods children or seruants Q. You say then that this first commandement not onely forbiddeth all strange gods but also commandeth vs to cleaue vnto the true God A. It is so Q. But how shal we come to a more perfect vnderstanding of this first Commandement that we know how to keep and obey the same A. If we truly consider how many waies we may transgresse and carefully take heed to shun them and then remember what God requireth of vs that wée serue and worship him and set our selues to the vttermost of our power to doe them Q. Shew me then how many waies this first precept may be broken A. To speake of euery particular sin whereby this commandement may be broken it is hard but I shall deliuer certain general transgressions vnto the which all the rest may easily bée referred and by which wee may truly examine our selues and accuse our selues of disobeying Q. Is not the grosse Idolatry of the Gentiles a manifest breach of this Commandement A. Yes verily And God doth often complaine of his people for that they delighted in their abominations Deut. 32.21 Ier. 2.5 and elsewhere very often Q. But the Angels are excellent creatures alwaies waiting to do Gods will may we not seeke vnto them for helpe A. Wee may not For the Scriptures teach vs in many places that they are but ministring spirits and seruants vnder God for our good and therfore neither are willing of themselues to do any thing but when God sendeth them nor able by their owne strength or power to helpe vs. Q. Yet we see in Gods booke that good men sometimes haue offered to worship them As Manoah the father of Samson as may be gathered by the 13. Chap. 16. Verse of the booke of Iudges So likewise Apo. 19 10. 22.8 A. So it is But Manaoh knew not that it was an Angel as it is there testified but thought belike that God himselfe did speak to him we may also iudge the like of S. Iohn And therfore as that Angell commanded Manoah that if he would offer a burnt sacrifice hee should offer it to the Lord so S. Iohn is commanded by the Angell not to worship him because he is but his fellow seruant but worship must be done vnto God Q. Some haue worshipped the host of heauen and had affiance in those glorious creatures as the Egyptians who called the Sunne Osyris and the Moone Isis and worshipped them And also before them as Plato writeth the Grecians accounted the Sunne the Moone the Starres the earth also and the heauen for gods as Theodoret reporteth in his third booke of the healing the affections of the Grecians A. It is most true but not they only who had lesse meanes to know the true God But euen Gods people who were acquainted with Gods Law and were often reproued by Gods messengers sent vnto them for that purpose that they might know and detest that abomination euen they I say are accused not only by the Prophet Amos but also Amos. 5.26 by the first Martyr S. Steuen Although God gaue an expresse commandement vnto them Act. 7.43 Deut. 17.3.5 That if any haue gone and serued other gods and worshipped them as the Sun or the Moone or any of the hoast of heauen they should be stoned to death Q. It seemeth the excellency of these creatures who are very glorious in mens eies first alured the Gentiles to this folly and Gods people were deceiued by their example whilst they more regarded the dooings of men which are many times deceitfull then the expresse Commandement of God which alwaies pointeth to the right way A. That must needs be granted Therefore wée must hereby take héed that wee alwaies haue a carefull eye vnto Gods Law that we may frame all our actions both toward God and toward man by the right rule of the infallible word Otherwise we may easily transgresse this Commandement as these haue done in following after strange gods bowing before Angels and worshipping the host of heauen which were made for our vse and comfort and not that wee should serue them Q. Wee haue heard how many wayes such as haue professed themselues to be Gods seruants haue broken this first Commaundement vnder a perswasion though false of seruing God But may not the same also be transgressed by hauing too much confidence in things that cannot helpe A. Yes and that two waies Either in hauing too confident assurance in other worldly meanes that we can procure besides our selues or in trusting too much in our selues and our owne meanes Q. What meane you by them that seeke helpe by other worldly meanes then themselues A. All such as trust in mens strength or fauour for which sinne Gods people are very often bitterly reproued by Gods true Prophets for they so relyed sometime vpon the Aegyptians sometime vpon the
reasons For first there are many good vses of an Oath as the ending of strife and controuersies Exod. 22.8 11. that might arise among neighbours as in such cases as are set downe Therefore the Apostle to the Hebrewes saith Eb. 6.16 that an Oath for confirmation is among men an end of all strife Secondly it hath beene vsed for assuring of bargaines and couenants as betweene Abraham and Abimelech Gen. 21.31 And when Iacob bought Esaus birth-right hee made Esau to assure the sale thereof vnto him by an Oath Thirdly Gē 25.33 an Oath hath been vsed to bind more strongly the seruant to faithfull seruice Gen. 24.9 as Abraham swore his seruant when he sent him to get a Wife for his sonne Isaak and the Subiects to loyalty alleagance So did Nebuchad-nezar take an oath of alleagance of Iehoiakin king of Iuda and God called that oath his Oath 2. Chro. 36 13. and threatneth grieuously the King and people for breach of that Oath Ezech. 17.18.19 But besides these good vses of an oath we sée it is often commanded in the Scriptures which should rather be forbidden if it were vnlawfull Thou shalt feare the Lord thy God Deut. 6.13 and serue him sweare by his name Againe Deu. 10.20 Thou shalt feare the Lord thy God and serue him and shalt cleaue vnto Him and shalt sweare by his Name Yea the Prophet doth testifie that they shall bee praysed that sweare by his name Ps 63.11 If vnto these I would ad examples of godly men who vpon good occasions did sweare besides Abraham and Iaacob already spoken of Gē 47.31 I might alleadge Ioseph Moses Iosh 14.9 and many moe who if an oath had been vnlawfull would not haue sworne Q. But they make shew of reason for this their errour alleaging the words of Christ Mat. 5.34 Sweare not all after whome also Saint Iames the Apostle taught the same lesson A. These words being truely vnderstood make nothing to maintaine their errour Christ reproueth in the words alleadged two corruptions of those times concerning Oathes The first that if they swore by the creatures though in them Gods Maiesty doth shine they did imagine they took not the name of God in vaine But Christ telleth them that his honour is so tyed vnto his creatures that without diminishing his glory they cannot sweare by them The second corruption was that they had these Oathes in their common talke and as it seemeth were of that mind that many now are that so they swore truly they sinned not Christ therefore teacheth them that in their communication or ordinarie talke they should vse no swearing but they should simply affirm a truth or deny an vntruth which hee meaneth by these words that their communication should bee yea yea nay nay and whatsoeuer is more commeth of euill Mat. 5.37 And S. Iames thus expoundeth these words of our Sauiour Christ that their yea should be yea and their nay nay that is whether they affirme or deny it should be true that they say But against other Oathes then such as are vsed in ordinarie or common talke and in déed are too commonly vsed among vs there is nothing in these words Q. I see then it is lawful to sweare but teach me how in Othes the name of God may be taken in vaine A. First by false swearing for the end of an Oath should be to lay open the truth and to make it known that might otherwise lie hidden within vs. If then the taking of the name of God worke not this effect it is taken in vaine God therefore by his Prophet Ieremy teaching his people how they might keepe themselues in this point from breaking this Commandement Iere. 4.2 saith Thou shalt sweare The Lord liueth in truth in iudgment and in righteousnesse And by the same Prophet reprouing his people for their hypocrisie Ier. 5.2 saith thus Thogh they say The LORD liueth yet they sweare falsely Yea he giueth a plain Commandement Leuit. 19.12 Thou shalt not sweare lyingly by my Name Q. If then the end of an Oath bee to discouer a truth what shall wee thinke of the doctrine of aequiuocation which teacheth not onely to deny a truth but to do it vpon an Oath and thinke they do well that so forsweare themselues A. I say it is a doctrine very fit and sutable to the Priests Iesuits who mainetaine the same for as they striue as much as they can to take all truth out of the Church so do they heereby what in them lyeth to take away all Faith honest dealing from among men For when men may not be trusted vpon their word no not vpon their Oath but that still they may suspect some secret reseruations to be hidden in their deceitfull hearts what safety can there bee in dealing with such men Q. Let these Aequiuocatours then passe as wilfull transgressours of this third Commandement and as wilfully deceiuing others by their most irreligious doctrine is this Commandement broken only by false swearing A. It is broken also by all vaine swearing for as wee must sweare in truth so in Iudgement also as out of Ieremie I shewed before And this word of iudgment doth signifie Iere. 4.2 either that the Oath must be taken before a Iudge as in the cases formerly mentioned out of Exodus Exod. 22.8 11. it was commanded or at the least iudicially in matters of great importance and for ending of waighty controuersies as the Oathes that the godly of whome I spoke before were made but to cal God to witnes in matters of no moment is a great dishonouring of Him and his name Much like as if a king or mighty Prince of grauity and wisdome should bee called to be a Iudge among children of their push-pin or blow-poynt or such toyish games Q. Besides the vaine matters that men sweare for many times such othes bring men to a custome of swearing whereby this Commandement must needs bee broken and they who vse such oathes are in danger to be snared thereby A. The sonne of Sirach giueth very good counsell for this matter Accustome not thy mouth saith he to swearing for in it there are many falls neither take vp for a custome the naming of the Holie one for thou shalt not bee vnpunished for such things A man that vseth much swearing shall be filled with wickednesse Eccle. 23.9.11 and the plague shall neuer goe from his house And if he sweare in vaine he shall not be innocent but his house shall be full of plagues Againe to talke with him that sweareth much Eccl. 27.14 maketh the haire to stand vp and to striue with such stoppeth the eares Q. Wee must needes accuse our times then of great corruption wherin too many scarce can speake but with oathes yea swearing if it bee done with a grace in so grieuous gracelesse sinne many pride themselues too much in as
to perform this duty Q. Wee haue heard what persons should be furtherers to this worke of sanctifying the Sabbath Now let vs heare what duties are required of vs to the sanctifying thereof A. If wee will holily as wee ought apply our selues to this holy seruice wee must beginne with our selues for vnlesse wee be first sanctified Mat. 7.18 our seruice cannot be holy An euill tree cannot bring forth good fruit saith He that cannot lye The Priests in the Leuiticall Law when they went about that holy seruice that belonged to their office must first themselues bee sanctified Exod. 28.41 And therefore Iosiah that good King minding to haue the feast of the Passeouer kept 2. Chro. 35.6 commanded the Priests to sanctifie themselues for that seruice And God commanded the people of Israel to be sanctified Exod. 19.10 when he appointed to declare to them his Law Good Ezechia therfore intreated God to be mercifull to some that came out of some Tribes of Israel to the feast of the Passeouer that prepared their whole heart to seeke the LORD 2. Chro. 30.19 although they wanted the Legal sanctification This good foundation of sanctifying our selues beeing thus layd all that wee doe will bee better accepted with God Then must wée carefully follow all the holy exercises of that day such as are these hearing of the Word attentiuely and as men greedy to learne Praying to GOD feruently for the assistance of his holy Spirit in all our godly indeuours yeelding to him most hearty thankes for his graces bestowed vpon vs godly conference when wee are out of the Church one with another of the lessons that we haue heard by the Ministery of the Word company with such as can and will instruct vs either by reading to vs good Bookes or by godly talk either of Gods goodnes to our selues or his mercy shewed to others or his fearefull iudgments against the wicked for contempt of Him and his truth or generally of his wonderfull works in creating all things in such order as they are and all for our vse Q. I perceiue they that are sanctified and with sanctified hearts doe keepe the Sabbath day may find much comfort in such holy exercises but how may wee sanctifie our selues A. It is a harder worke then wee are able to performe yet if we heartily call vpon God for his grace intreating Him to worke that in vs which wee of our selues are no way able to doe and then keepe a carefull watch at the dore of our lips that we speake not vnaduisedly and haue a watchfull eye vnto our waies that we walke warily if I say in sincerity of heart wee thus seeke to prepare our selues to sanctifie our selues to this holy rest no doubt God wil giue a blessing to these our good indeuors Q. Alasse then how lamentable is the case of many in our dayes who spend scarcely one hower of the day in the Church and thinke that time also how short soeuer long and tedious But in the Ale-howses or the vngodly feasts and meetings which too many resort vnto they willingly tarry very long yea the whole day seemeth too short when it is bestowed so rebelliously against Gods expresse Cōmandement A. In truth the carelesnesse and supine security of men in these our dayes is much to be pittied wherein many who haue the name of Christians would scorne to be deemed not to be so haue onely heard of GOD and are acquainted with the name of Christ and so by continuall company among Christians haue some generall knowledge of good words but yet are so carelesse to attaine to any true knowledge by the light of Gods word so godlesse and irreligious in prophanation of the Sabbath day so wholy deuoted to such vnchristian méetings and so loose lewd in behauiour when they are there that if any Turkes or Infidels should behold their conuersation at such times they would then detest the very name of Christianity such staines are they to the very profession Q. But God forbid all that resort to such meetings were so vnruly some are more moderate and come but at the intreaty of their friend or for company of their neighbours or fellowes not delighting much in drinking A. True some are more moderate but he that is most moderate if he trust too much in himselfe that he can in such dangerous meetings carry himselfe soberly may soone bee deceiued and therefore may seeme by his ouerboldnesse to tempt God as presuming of his own naturall disposition And let all men assure themselues heereof that God in his iust iudgement forsakes them and leaues them to themselues who contemptuously do breake his Law And therfore if their friend intreat them to disobey Gods Commandement in resorting vpon the Sabbath day to such feasts it is the part of a good Christian rather to moue his friend to detest his wicked prophanation of the Lords Sabbath but in any wise let not the seruant of God consent to his wicked perswasion Exod. 23.2 Thou shalt not follow a multitude to do euill much lesse one seducing friend And since they say they go with their friend and thinke that should serue to make their fault lesse I would all Christians should remember 1. Thes 5.11 their duty is to exhort one another to good and to edifie one another in the things that belong to godlinesse but to suffer thy selfe to be drawne away to wickednesse is a token of great weakenesse and to consent to such perswasion procureth Gods wrath to bee short séeing the godly must abstaine from all shew of euill 1. The. 5.22 and must in all their doings as the third Commandement teacheth glorifie God it is most certaine that the resort to such vngodly méetings vpon the Sabbath day how moderately soeuer they carry themselues is a breach of Gods Commandement and therefore God in his iustice may and will in his good time punish such offenders vnlesse they repent and take a new course Q. What are the reasons whereby the Israelites are mooued to obey this Commandement A. The first reason is the Commandement of God which Moses heere in repeating the Law setteth forth and strengtheneth partly in respect of the authority of the Commander in calling him Lord partly hee allureth them to performe vnto this Commandement willing obedience because he hath many waies declared himselfe to bee their good and gracious God whom they cannot disobey without great note of vnthankfulnes Secondly in giuing them 6. daies to supply all wants of their body and for dispatch of their worldly affaires hee reserueth onely one to be wholy imploied in his honor and seruice the bestowing of which day in such sort as wee ought to doe is also most to our owne good because it is the gaining our soules to God I say by this his large allowance of so many daies for bodily labours they iustly are to be charged with a staine of ingratitude if they willingly giue not
vnchristian course of life commended and approued of some with too much applause is after some sort warranted to breake this lawe of God Another sort transgresse in giuing themselues praise Pro. 27.2 which were fitter to bee done by some other So did that young man that said but very vntruly All these commandements I haue obserued from my youth Mat. 19.20 Their own conscience will tell such men that they beare in saying thus false witnesse And herein the Church of Rome doth grieuously offend deceiuing themselues and others by transgression of this commandement They call themselues Catholicke it is not their name it no way belongeth to them Their church is not catholick their faith is not catholick therfore themselues not catholick Their church nay not any church can here be catholick truly because so long as this world indureth all the members shal not be added to it and vntill the number bee complete it cannot bee called catholick properly And therefore we beleeue that there is a holy Catholicke Church which in regard of the true faith therein taught agréeable to the first promise of faith and doctrine of obedience which hath consent of all ages among the godly is called Catholicke but then in déed shall be truly made Catholicke when it shall haue the whole number added to it In the meane time also in respect of the Donatists who tied their Church to Aphric the godly called their Church Catholicke because the members therof were in all places and at all times and not restrained to any one time or place As for theirs I suppose themselues will be ashamed to say it is catholicke many points whereof are so newly hatched yea and some principal points which they hold not yet well agreed vpon that if they would say their faith is catholick their owne mouthes and pens would reproue yea strongly confute them Howsoeuer therefore the mouth of the wicked couereth iniquity Prou. 10.6 as Papists with the plausible name of Catholicke hide their Idolatries Heresies and Blasphemies yet shall these patrons of poperie I doubt not find by their owne experience that because they haue said to the Apostataes from the faith Thou art catholick that is Pro. 24.24 to the wicked Thou art righteous the people shal curse them and the multitude shall abhor them as already all such as by the light of Gods word see how damnable and dangerous their doctrine is Q. Seeing then not only such as report slanderous things to the disgrace of other but such also as willingly heare such slanders and rashly beleeue them transgresse this lawe it is very expedient wee should alwaies remember the answere which is made to this question Lord who shall dwell in thy Tabernacle Psa 15.1.3 who shall rest in thy holy Mountaine He that slaundereth not with his tongue nor doth euill to his neighbour nor receiueth a false report against his neighbour so shall wee be free from this grieuous sin of backbiting which whoso vseth Psal 14.11 shall not bee stablished vpon the earth as God by his Prophet threatneth A. It is so as also Salomon aduiseth Put away from thee a froward mouth Pro. 4.24 and put wicked lips far from thee Q. What thinke you of the tenth Commandement Is there any thing forbidden therein which is not prohibited in the other Commandements For wee haue heard that not onely the outward action of murder and other transgressions is forbidden but also the inward affection A. In other of the Commandements not the déed only is forbidden but also the willingnes or desire to performe the same But here the very motiō to disobedience and lust it self although we giue no consent therto is prohibited condemned as vnlawfull as the Apostle teacheth saying Rom. 7.7 For I had not knowne lust to be sin except the lawe had sayd Thou shalt not lust Q. What then is the vse of this Commandement A. It hath many good vses for first it serueth for instruction to teach vs the way how to obey the former commandements For if we withstand the first beginnings of sin and stop the springs thereof so as they cannot break forth and snub the sprouts that come out of the root not suffring them to haue any growth we shall find sin much weakned in vs neither will it bee hard by Gods grace to keepe it vnder so as it shall neuer raigne in these our mortall bodies Secondly it serueth for direction to reforme the corruption of our iudgement wherby we oftentimes deceiue our selues thinking we do well when it is nothing so Saul said when he had spared the Amalekites and much of that which belonged to them which God commanded that he without pitty should haue destroyed 1. Sam. 15 13. I haue fulfilled the commandement of the Lord. That yong man in the Gospel Mat. 19.20 I haue obserued all these things whatsoeuer loue or duty I owe to my neighbour from my youth vp when no man saue Christ onely could euer attaine to that perfection of loue But here we may learn Rom. 7.7 that séeing euen Lust it self is a breach of Gods Law as the Apostle teacheth vs as before is said we must neither beléeue such Commentaries of Gods Law which teach the obedience therto to consist in the outward performance only as did the Scribes Pharises Math. 5.20 whom therefore our Sauiour Christ reproueth vers 21.27 neither iustifie our selues in any thing that we can do seeing perfit obedience is so hard nay so vnpossible for man to attaine vnto so long as we are in the flesh for these motions vnto sin will euer be stirring as a root howsoeuer oft stubbed yet while it liueth will euer be sprouting The third and last vse thereof is that it is a preparatiue to the performance of a necessary duty which God requireth of vs For God hath created vs excellent creatures indued with reason inabled by many good helps to the end we should by our holy obedience glorifie Him Math. 7.18 But an euil tree cannot bring forth good fruit such trées are we if Lust raign in vs had are our fruits Therfore to euery one of vs who haue a desire that our light so shine before men Math. 5.16 that they seeing our good works may glorifie our Father which is in heauen God saith Thou shalt not Lust For Lust is as leauen that sowreth and maketh vnsauorie all our actions The end therefore of this Commandement is Ephe. 4.22 That casting off concerning our conuersation in time past the old man wee cleanse our selues from all filthinesse of the flesh and spirit 2. Cor. 7.1 and grow vp vnto ful holines in the feare of God That being sanctified throughout 1. Thes 5.23 our whole spirit and soule and body may be kept blamelesse vntill the comming of our Lord Iesus Christ Vnto which holinesse that we may truely striue to attaine as wee ought to do wee